BHAGAWAD GEETA REVISITED Part 1

(Chapters I to VI) deals with

‘WHO AM I?’

All rights of this book are with the author:

R. Hariharan.
Rajoo.hariharan@gmail.com
Dedicated to Lord Krishna, The “Partha-Sarathy”
[Friend, Philosopher & Guide to the Universe]

Krishna is not a run-of-the-mill driver of chariots - He is the real

“Sutradhara” (Master of Ceremonies) of Mahabharatha and the cause of
everything. His assuming the role of a charioteer is symbolic to make
us discover the beautiful truth hidden behind this humble gesture. The
chariot symbolizes the human body. It has to be ever-ready for the
perennial struggle for survival i.e. it has to be always battle-fit. For this,
we have to eat natural healthy food in moderate quantities, exercise
regularly and not indulge in debilitating habits. The horses pulling the
chariot are the sense organs, which can delude, captivate and lead our
mind into the external world and keep us away from introspection, if not
properly regulated. We need a ‘strong’ intellect to control these wild and
violent animals. These controlling strings are manipulated by our Ego
(which we think we are but in reality it is the Lord, the Charioteer). He
holds a whip in one hand to indicate to us that we must not hesitate to
‘whip’ the mind behind our sense organs, if it misbehaves. Arjuna
represents us, the deluded, stressed and depressed humans who need to
be guided by a strong Ego. So the Lord, acting as our teacher
reiterates the message of the Vedanta (through Geeta) to help us get
over our ignorance which has caused the wrong identification with our
body-mind-intellect. . His message is: “We and the Lord are inseparable”
– ADVAITA. We have forgotten this Pure Nature of ours being under the
influence of ignorance caused by Maya and our own vasanas. Once this
ignorance is cleared, knowledge about the “indivisibility” will emerge.
How to conquer this ignorance is the subject matter of Vedanta reiterated
in the Bhagawad Geeta.

Since this appears technical and difficult, the Lord provides a simpler
alternative. He saya “Sarva dharman parityajya mam-ekam sharanam
vraja, Aham twam mokshayishyami sarva papeshu, ma shucha ”* – [Leave
everything to me. I will take you to your destination. Don’t worry.] Thus,
while we, the passengers are ignorant about our destination and the
route, we have an expert Charioteer who knows precisely where to go
and how to reach. He is also ever-ready to help. Then why not trust Him
fully? Why are we trying to decide where to go and how to go and, in
the process, making our journey an absolute chaos?

So let us relax, lie back and enjoy the journey of life depending totally
on our Best Friend, Philosopher & Guide, the All-knowing Divine
Charioteer.

* [This mantra, which is the essence of Bhagawad Geeta, has much

deeper significance
and will be discussed in depth in volume 3 of this book.]

BHAGAWAD GEETA REVISITED

(Part 1)

BIG-BANG CURTAIN-RAISER

Mahabharatha, the most popular ancient Indian Epic, is recognized

as the 5th Veda only because it contains the great message of Vedanta
as revealed in the Bhagawad Geeta. The whole build up of this story
was only to provide this essence of Hindu philosophy. Pandavas were
subjected to continuous barrage of inequities by Dhuryodhana, supported
by his father Dhritarashtra, who was not only blind physically but also
mentally by his emotional attachment to his son. His wife Gandhari too,
inexplicably chose to become blind to the realities of her surroundings.
Dhuryodhana’s adharma went on increasing in intensity, ultimately
culminating in 14 years of Vanavasa (compulsory stay in the forest) for
the Pandava Cousins. Even the great Bhishma and the righteous
Dhrona were helplessly entangled. Only Uncle Shakuni, the villain of the
story was happy. This build up led to the climax of the Mahabharatha
War.

When the story had assumed the requisite crescendo, Vyasa felt that
‘time was ripe’ to play his most powerful trump card – introduction of
Bhagawad Geeta and the message of Vedanta. As is to be expected
of the intelligent Vyasa, the creator of Mahabharatha, the entire
message is reported by Sanjaya, who personally sees and hears the
‘message’ being enacted in the battlefield of Kurukshetra and repeats it
verbatim to his employer, the blind king. This was possible because of
the temporary Divya Drishti (Divine Vision) gifted to him (by who else,
but Vyasa, himself). A fantastic arrangement! Vedantic Truths coming
straight from Narayana, the Lord Himself. Can there be any better
justification for readers not to take the message seriously?

Vyasa had adopted an ingenious method in revealing Rama-Geeta as

well. The Vedantic Message there was revealed by Rama to his brother
Laxmana who had mentally surrendered to him. There also the teachings
came from Lord Shiva who heard the teachings and who recounted them
to His wife Parvathi. But Rama’s message was crisp, subtle and
abstract, conveyed in technical language like most Upanishads, as it
was meant for the people of Threta Yuga, who were predominantly
Sathvik in nature (pure of mind). They believed in God, the scriptures
and the words of the teachers without questioning. There was no need
for explanations or justifications. However, Lord Krishna had to change
his strategy according to the requirement of the time. He came down to
Earth when Kali-yuga was about to start when the minds of men had
become corrupted through selfish human tendencies caused by the
predominance of Rajo/Thamo Gunas. Accordingly, Vyasa had to package
Bhagawad Geeta inside a popular epic and place it strategically at the
climax so that it would attract millions.

Further, Rama, in keeping with His times, was a disciplined and forthright
man [Maryada Purusha]. It was not his nature to resort to ‘drama’ to
drive home his point. But Lord Krishna, had to be colourful, naughty,
shrewd and even manipulating to suit Kali-yuga which was to start at the
end of the Great War. Hence the Lord is shown to indulge in several
gimmicks, including liberal use of marketing language, even while
advocating Vedanta. Mahabharatha story, reflecting the deteriorating
social values, was full of ‘undesirable’ relationships between man and
woman. A critic could even get away with the comment that “every child
in Mahabharatha is a product of an illicit union”. So the story was
naturally popular like the Hindi TV Serials of today! Can there be any
better place to reveal the great message of Vedanta in the form of
Bhagwad Geeta?

VYASA’S ‘MARKETING’ STRATEGY

His mission: Prior to Mahabharatha, Vedantic Knowledge (Brahma

Vidya) was in the domain of a few realized Gurus, who imparted this
only to a few select sadhakas who had developed the requisite mental
qualifications which were clearly and elaborately laid down. The
knowledge revealed was, therefore, in crisp, matter-of-fact language of
the Upanishads. As Dwapara Yuga progressed, humans were becoming
selfish and satva guna was fast being replaced by rajas and thamas.
Brahmins had started misusing their Vedic knowledge to mislead other
communities and were accumulating wealth and power. While they could
exercise undue influence over rich Vaisyas and powerful Kshatriyas and
collect immense assets, Shudras were denied even basic human rights.
They were treated as ‘untouchables’. Brahmins were busy only in
discovering new and exotic rituals (kamya karmas) to mislead the world
with an assurance of personal benefits including a guaranteed entry to
Heaven. In return, they exhorted exorbitant ‘dakhinas’ which, in some
cases included everything which the householder possessed. These
atrocities of Brahmins (who had become mere ‘priests’) needed to be
urgently suppressed. At the same time, other Vedic / Vedantic
prescriptions essential for character building and personality development
needed to be emphatically restated. Further, as other philosophical
thoughts and religious ideas were being propagated much more
vociferously resulting in Hinduism being neglected, there was an equally
urgent need to counteract this trend. More importantly, the egoistic
humans had started experiencing severe mental stress and needed
Vedantic help desperately. Thus, Vyasa concluded that the only solution
was to take ‘spirituality’ in general and ‘Vedanta’ in particular to a much
larger audience. This super-human mission required a revolutionary
strategy.

Target audience expanded: Vyasa realized that if the message of

Vedanta is restricted (as until then) only to the really deserving, then in
Kali-yuga hardly anyone would qualify! However, the depressed humans
of this Yuga needed Vedantic help more than anyone else. So the only
way out was to aggressively disseminate the message to as large an
audience as possible. He concluded that even if the message is wasted
on many, it was worth the bother. Thus, he redefined the target
audience from the ‘class’ to the ‘mass’. Is it not similar to the
successful strategy adopted by Gulshan Kumar (audio cassettes), Moser
Bear (compact discs), Reliance Telecom (cell phones), Virgin Airlines
(air-tickets) etc. who have successfully created marketing revolutions?
Popular ‘repacking’ of the message: Vyasa knew that the common man
will not be interested in the crisp and subtle Vedantic messages as
available in the Upanishads - too technical and even a bit boring. They
have to be made interesting to appeal to the masses. This is possible
only if they are explained in simple user-friendly language. So he opted
to explain the basic spiritual truths with popular illustrations, though in the
process he had to sacrifice brevity, which has hitherto been the specialty
of Indian spiritual guidance. That is why Geeta has 700 verses.
Further, ideas are repeated (a rare luxury for Vedanta) in many places to
ensure that the message is not lost on the men with average
intelligence. Thus, Vedanta was brought down from its high pedestal
and pitched lower to suit the average common householder.

Authentic source: To ensure that Vedantic truths in the Geeta were

acceptable to all without any resistance, Vyasa ingeniously arranged for
the message to come straight from Lord Krishna Himself whereas
Upanishads were revealed by the Rishis to their students. This ensured
that Geeta could claim a Divine Source like the Vedas. Further the
recipient of this message, Arjuna was shown to be suffering from acute
mental depression replicating today’s modern confused average common
man (office-goer).

Effective communication: Vyasa felt that mere wide circulation is not

enough. The message has to be made attractive to the common man so
that many will be encouraged to start on the journey – though there was
a risk of several of them giving up on the way. So he adopted the
following strategy:

The message was placed strategically at the climax of Mahabharatha

war.

The message, though revealed only to Arjuna, is seen and heard (first
audio-visual demonstration) by Sanjaya with his Divya Drishti, who
repeats it (first karaoke) to the blind Dritarashtra who represents the
manipulating politicians of today blind to Vedanta.
Though, Vyasa has used 700 simple user-friendly verses, the style is
typically modern, classified into 18 distinct Chapters, with a dramatic
opening with a bang and graphically unfolding the details ever-so-slowly.
But, unlike most modern presentations, the Geeta has managed to keep
the audience spell-bound and on their toes till the end!
Unique Selling Proposition: The ‘USP’ of the Bhagawad Geeta is the
promise of guaranteed liberation in the present life itself without the need
to give up everything and retire to the solitude of the mountains or to
the dangerous forests. This torpedos the popular idea that spirituality is
meant only for the unusually gifted human beings and those men who
spend all their time in the study of the scriptures and the propitiations of
the Gods.

Continuous Quality assurance: The master stroke is the repeated

‘performance guarantee’ spread all over the Divine Song. Lord Krishna
assures that “there is absolutely no wasted effort here and this is not
counterproductive and even a little time spent in practicing this will
deliver you from great fears” [Verse II/40] “I am revealing this knowledge
to you because you are my student and my friend” [Verse IV/03] “what
is given here is royal knowledge and a royal secret known only to a few”
(Verse IX/02) “Knowing this there is nothing more to be known” (Verse
VI/22) and virtually in every chapter He repeats “knowing this will ensure
your permanent deliverance”. These confirmations are all categorical and
strategically placed to convince the modern busy reader, who is enjoying
himself in worldly pleasures, that there are things unknown to him which
are worth knowing and that he will not be wasting his time learning
these. Does not this constant ‘quality assurance’ typically resemble the
American Cola Ad of today? The only difference is that what is stated
by the Lord are pure facts and not exaggerations and He ‘means’ every
word of what He assures!
Geeta, a perfected ‘superior’ product: Vyasa knew that mere marketing
will not result in continued popularity. No amount of propagation will
continue to attract the discerning audience unless the product itself was
inherently worthwhile, different and superior to other competing ones. This
was probably the biggest challenge to Vyasa’s ingenuity. He had to deal
with several popular philosophical thoughts like the Sankhya and Yoga
culture prevalent then. He had also to satisfactorily explain some of the
inherent differences between Vedic and Vedantic ideals. Further, even
amongst each, there were differences in approach. It was a tough job,
because, these thoughts were all having their own authentic pedigree and
enjoyed popularity. Sankhya and Yoga philosophies were particularly very
popular and were attracting huge followings while Vedanta was
progressively being neglected. His difficulty was compounded by the fact
that some of these popular ideas were almost contrary to Vedanta.

Vyasacharya, therefore, adopted a very intelligent strategy. Firstly, he

reiterated important Vedic and Vedantic axioms elaborately. While
ensuring continued emphasis on advaitam, he built-in sufficient vague-
ness to accommodate the other less important but popular branches of
Vedanta, such as Dwaitam, Vishishta Advaitam, etc. He managed to
intelligently synthesize other popular philosophies (Sankhya of Kapila and
Yoga-sastra of Pathanjali) as well into the Geeta by assimilating their
basic tenets into the mainstream and incorporating them not as separate
independent ideas but as distinct mile-stones to be necessarily crossed to
reach the final destination recommended by Geeta, viz. Brahma Vidya
(knowledge of the ultimate reality). [How Vyasacharya achieved this
stupendous task is discussed in detail under the heading “Synthesis of
various philosophies into the Bhagawad Geeta” in a separate annexure at
the end of this Chapter, as the subject-matter is technical in nature.]

Fantastic Success of the strategy: So perfect was the product that

Bhagawad Geeta was recognized as one of the Prasthana-thraya,
revealing secrets of “God Realisation”. The other two are Brahma Sutras
and Upanishads. As a source of Brahma Vidya (Knowledge of the
Self), Geeta is immensely valuable to the vast majority of humans as a
single and simple solution to all their problems. As this was also
marketed aggressively by Vyasa, is there any wonder that it has become
the most popular treatise on Vedanta? It is studied, discussed and
dissected by a large number of intellectuals almost on a daily basis all
over world even today. The beauty of Bhagawad Geeta is that its ‘shelf-
life’ has not expired even today – after 2500 years.

BRAHMA VIDYA AND YOGA SASTRA.

‘Brahman’ (Existence Principle) is Absolute Truth which is formless and

which will remain constant at all times. Therefore Brahma Vidya
(knowledge about the Truth) or the “why” of Existence can never be
explained or illustrated. No one can ‘reveal’ it. It has to be experienced
as one’s own pure inherent nature. But the scientific technique to know
it (the yoga-sastra) can be passed on by those have reached there. But,
such realized persons confirm that it is purely ‘personal’ and varies from
individual to individual as each one has to ‘feel’ his own way through.
The realized ones (rishis) therefore, out of compassion, felt that to
facilitate others the ‘mile-stones’ on the way must be described so that
those who follow feel re-assured that they are moving generally in the
right direction. Thus there are several “maps” and “sketches” chalking
out the major land-marks on the route brought out by men of realization
from different religions, cults, sects, sub-sects, etc. Therefore, it is
logical to have difference of opinions as to the ‘ideal’ route to be taken.
The beauty is all of them lead to the destination provided what is
recommended is faithfully followed.
Vyasa has given his own road-map selecting the best from Vedanta and
other philosophical ideas present then. He has explained his approach
in simple language. He has also “applied” it to Arjuna, and presented the
“case-study” to us. We have to understand this ‘Sastra’ (science) of
‘Yoga’ (merger) with Brahman and suitably modify it to suit our individual
requirement depending upon “our starting point” and our “internal
capacity” (comfort levels) and tailor a route (choosing bits and pieces
from the alternatives available). Since the “basic” parameters used by
the map-makers are not very different, the re-adjustment of the formula is
not a daunting task. Further, comments from several great men
interpreting these maps and sketches (prakarana granthas) are also
available. More importantly, there are thousands of selfless learned men
(Gurus) who are able and always willing to help us. The ‘icing on the
cake’ is that, we have the Lord’s assurance that “no effort will ever go
waste”. So let us have full faith in the Lord and follow the Yoga Sastra
to be with Brahma Vidya.
 VEDIC/VEDANTIC CONCEPTS ‘REPACKED’

As confirmed by the Lord Himself, Bhagawad Geeta is not giving out

any new knowledge but only reiterating (attractively repacking)
Vedic/Vedantic ideals. So, Vyasa has presumed the readers to know the
basic scriptural concepts. While most of them are known to majority of
readers, there are subtle variations. Therefore, the more important ones
are briefly discussed so that there is similarity of approach between the
author and the readers particularly with reference to some of the finer
points. This will facilitate full appreciation of the commentary.

Brahman, the Real is one and is ‘indivisible’: Vedas have maintained

that there is only One Reality (Existence Principle) underlying the
apparent universal plurality. Rig Veda (1.164.6) says “Reality is one -
the rishis knew it by different names”. Names and forms superimposed
on reality undergo changes continuously, but their basic substance
remains unchanged. Since creatures can deal only with external
manifestations, it is natural for them to remain ignorant of this changeless
Truth. Upanishads confirm that “Brahman, the Pure is indivisible, without
any impurity, quiet and blemishless” [Svetavatara (VI.19)]. Shankaracharya
has illustrated: “Fundamentally, there is no difference between one mud
pot and another (though different in shape or size) – all are made of
clay. Clay is the essence and only reality, as far as pots are
concerned”. Similarly, from the point of view of humans and other
creatures, the only reality (substratum) is the one and only Brahman.
This existence is the only truth which pervades the universe.

Reality is manifest as Pure Consciousness: Pure Reality is not inert

matter. It is ‘Sat-Chit-Ananda’ swaroopa. Existence–Consciousness–Bliss.
It is self-aware and shines by itself. “Sun does not shine there, nor
moon, nor stars, nor lightning and much less the fire. When He shines,
everything shines – by His light all shine” [Katopanishad II-V-15.] The
entire Brahmanda (cosmos) has risen from Brahman which is the inner
self of all beings – both animate and inanimate. “Bliss is Brahman.
The realized one who knows the Bliss of Brahman has nothing to
fear…from Bliss all have originated, they are sustained by Bliss and verily
they all have to enter Bliss”. [Taitreya Upanishad (III.6)]. The entire cosmos
has appeared in Brahman is conscious only because of Brahman and
everything will go back (pralaya) into Brahman.

Brahman is the material and efficient cause of creation: [Brahman is

not only the creator but also becomes the created]. The sastras declare:
“In the beginning this was undivided Brahman. It by itself divided itself –
self created – like a spider bringing forth its thread out of itself and then
withdrawing it into itself.” Before creation there was only Brahman – pure
Existence. Vedanta believes that ‘nothing is ever created out of nothing
– existence cannot come out of non-existence’. Creation is a mere
change from unmanifest to manifest. The universe existed in its potential
form in Brahman (like the tree in its seed) and when the time was ripe,
the universe emerged exactly as it had merged at the end of the
previous cycle. That is why Universe is called “Brahma-anda” – The
‘egg’ of Brahman – containing all the future growth and destruction. There
is, however, difference of opinion as to “how” this egg was ‘hatched’ or
the process of creation. Was there a ‘Big Bang’ as claimed by the
West? Some Indian thinkers do talk of a ‘spodanam’ (implosion) or a
‘cracking’ of the egg. Even they do not want to categorize this Bang as
“Big” because from the point of the vastness of Brahman, the whole
cosmos consisting of the millions of galaxies is absolutely insignificant –
as good as non-existent. Further, the entire Universe is existing “in”
Brahman which continues to exist even after the Universe ceases to
exist.

Creation and movement towards perfection: On creation, the first to

emerge were the Pancha-boothas or 5-Basic elements (Ether, Air, Fire,
Water and Earth) from the subtle to the gross. While the subtle aspects
of these elements formed the ‘power’ behind the sense organs and their
combination the mind, their gross (thamas) aspect, by a unique process
of “panchikaranam” (permutation/ combination) manifested as the Physical
Universe which we perceive.

Basic Ether Air Fire Water Earth

Elements
SATVIK [Subtle aspect] of all these Basic Elements
combined and formed the MIND [including intellect]
whereas the individual aspects formed the five jnana
indriyas (organs of perception).
Quality Hearing Touching Seeing Tasting Smelling
[Perception] [Ears] [Skin] [Eyes] [Tongue] [Nose]
Represented Dik- Vayu Surya Varuna Aswini
by (Deva) Devatas Kumaras
RAJASIK aspect of all these elements gave rise to the
Organs of Action and the 5 pranas.
Quality Tongue Hands Legs Genitals Anus
[Action] [Talking] [Holding] [Movement [Procreation [Evacuation
] ] ]
Five Pranas 5 Pranas connect the mind to the body and remain with
the body from birth to the death. Control over these vital
forces help in regulating the mind and the body. Initially
this prana-yama is used to artificially quiet the mind and
later (through meditation) it comes naturally to the
Sadhaka.
Represented Agni Indra Vishnu Prajapathi Yama
by (Deva) (Mrityu)
Quality THAMASIC [Grosser aspect] of all these basic elements
[Ignorance] through a special process of Panchikaranam [loosely
permutation and combination] formed the physical body of
 the creatures.

[Source: Tatwa Bhoda of Shankaracharya]

The subtle (satwa) aspect of the Pancha-boothas which has become the
mind borrows (reflects) the consciousness of Brahman, which manifests
as ‘chetana’ (awareness) inherent in every creature giving rise to faculties
like hearing, touching, seeing, tasting and smelling. The rajasic aspects of
these formed the organs of action and the five vital airs. The mental
faculties carried a built-in ‘programmed’ movement back to where they
came from – Ultimate Perfection. The programming is such that every
creature carries within itself the general blue-print of all the subsequent
stages of perfection. Thus, humans were present inside the animals, and
the divinity is always inherent inside us. Thanks to the presence of ever-
luminous Self inside, man is always aware of his own existence – he
knows that ‘he is alive’. He alone can say “I am”. But the lesser
creatures are not self-aware. Thus, in this long journey of perfection, the
faculties in us are highly developed. We are able to think, will and
choose. Using these faculties we can ‘speed up the process of
perfection’ if we are able to understand the real nature of the
‘consciousness’ inside us and work hard to reunite with our Creator to be
free and avoid re-births.

As soon as Brahman (The Big) appeared as many (thanks to Maya),

time and space were created. Further Brahman as the Perfect Intelligent
Being (principle) pervades the entire universe; everything in it is
inherently intelligent. Everything (from stone to the humans) is in a
constant process (motion) of perfecting itself and naturally moving
towards Ultimate Perfection, the Brahman because of the inherent
similarity in their nature. This movement towards perfection has been
interpreted as ‘evolution’ or ‘survival of the fittest’ etc. by science.
Vedanta prefers to call this as ‘yoga’ or union.
The Universe is a mere delusion: Vedantists boldly even declare that
the Universe was never created! It is a mere ‘fiction’ or ‘mythya’ and
does not enjoy any independent existence. It is a delusion or dream
(appearance) caused by Maya. Thus, the origin of universe is traced to
Brahman associated with Maya in its potential state. Maya is the “seed”
or causal state in which all diversities of the Universe remain unmanifest
and latent. During creation, Maya (Prakrithi) shoots forth as the
universe – this cannot happen without the blessing of Brahman. When
destruction (pralaya) is due, it goes back into the seed form awaiting
next emergence. Maya has no existence independent of Brahman like
the ‘illusory snake cannot exist without the rope’. Thus, Brahman
associated with Maya is the cause, the support and the goal of universe.
This is ‘Saguna’ Brahman (but without any form) who is Ishwara, the
Supreme Ruler who pervades and presides over the Universe. “By Me
presiding, Maya produces all things moving and unmoving” says Krishna
[IX/10]. Thus, Ishwara does not become but appears as the universe
because of His Maya. That is why it is said that “Maya covers the reality
and projects the world of plurality on it”.

Ajnana or ignorance of man: Thanks to his mental power of cognition,

man understands that he is distinct from all other objects of the universe.
In fact, he even knows that he has a mind separate from his body. But,
he has not carried the thinking process further to the logical end to
realize that the divinity is inherent in him. He continues to treat himself
on par with the external world and tries his best to benefit physically
like animals (because of the remnants of past animal behaviour inside
him). He has not resorted to serious introspection to separate himself
from this upadhi (impurities) and see his own “true pure nature”. This is
because of the strong influence of Maya and is called ajnana
(ignorance). This deludes him into identifying himself with his mind and
body – though instinctively he knows that he is not this body or the mind.
He has not enquired “How can I, the cogniser of mind, be the mind?”
This ‘dik-drsya-aviveka’ (incapacity to distinguish between the seer and
the seen) is his curse. He has to get rid of this ignorance through
knowledge of his true nature.

How to reach (realise) Brahman? That is the central idea of Vedanta

and is reiterated in the Bhagawad Geeta. It not only teaches Brahma
Vidya (knowledge of Self) but also provides the scientific techniques
(Yoga Sutra) to reach there. Now the question is: How can human
beings, who are interested only in worldly pleasures, be made to change
their priorities? How can Brahman (the God) be made more attractive
than the sensual pleasures they are enjoying? Vedas have (unlike other
religions) never put down worldly pleasures. They have always
recommended ‘Dharma, Artha, Kama and Moksha’ (Duty, Wealth,
Enjoyment and Liberation) as 4-fold objectives of human existence.
While performance of one’s duty is emphasized (along with other ethical
values), acquiring wealth or enjoying life was never frowned upon. The
justification behind this approach is simple: Let the humans enjoy
worldly pleasures and get entangled in these. Being ethical, they will
understand these to be impermanent and start looking elsewhere for
‘permanent’ happiness. Thus, there will be no compulsion from outside
to be spiritual. This approach, our ancient masters felt, will be more
successful in the long run. That is why Karma Kanda (first part of Veda)
recommended performing ones prescribed duties as the ‘natural launching
pad for spirituality. Geeta has adopted and reiterated this with suitable
modifications.

Since our mind is made of pure “satva” and our organs of perception
have also respectively evolved from the satvik aspects of the basic
elements (please refer to the chart given above), they are all inherently
pure. But these have been polluted by us due to cultivation of various
likes and dislikes which are stored away inside us as “vasanas”. Once
we understand that originally we were pure, then there can be no doubt
that we can again become pure. It is just like knowing that the Ganges
water was originally very pure and today it has become impure because
of the addition of dirt and filth. If we are able to remove these, then the
original purity and divinity can be restored. Vedanta wants to first
reassure us about this and also reiterate that if we succeed in making
our internal equipments pure once again (original nature), then we will
become one with Brahman. This ‘return journey’ is chalked out step by
step in the Geeta.

Karma Yoga as a preparation for Jnanam and Bhakthi: Moral behaviour

and cultivation of ethical values is the most important first step. This is
not possible unless one overcomes inherent vices. Mental stress is
caused by qualities such as selfishness, pride, jealousy, anger, cruelty,
hatred, lust, revenge, etc. which we have acquired meticulously. To the
extent we replace these with kindness, empathy, honesty, sincerity,
affection, forgiveness, tolerance, love, etc., we will become less stressed.
From the dirty and stinking qualities of the intestine we have to move up
to the good qualities of the mind and then to the more sublime divine
qualities of the ‘heart’ (hrt) – this is spiritual journey.

Mahabharata states “Virtue results in happiness. Virtue protects him who

protects her. Virtue is the only friend who remains with man after his
death”. Brahma Sutras also advocate them. Geeta reiterates them
strongly. These are the building blocks of personality development and
essential for spiritual journey. A person, who is stead-fast on his values
becomes popular and successful. But, paradoxically, he becomes
progressively dissatisfied with power, position, wealth etc. because he will
start realizing the inherent shortcomings of these worldly possessions.
He gets convinced that there is no real security in these temporary
things as they are not unmixed blessings. Deep inside, his heart will
slowly turn to God. These mental disciplines are part of Karma Yoga.

Geeta further recommends a certain specific mental attitude with which

the actions are to be performed to be qualified as ‘Karma Yoga’ which
will pave the way for knowledge of the Self. This involves following
steps: While performing our actions, first we have to understand and
accept the role of Ishwara – variously called luck, destiny, etc. The
realation that ‘without active co-operation from it, we are liable to fail’ is
the starting point of self-less-ness. This will help expand our mind to look
beyond our likes and dislikes which is our universe today. We will be
able to accommodate others and accept everything in this world as it is
and will not be disturbed by them. If we are able to grow further and
see the presence of the all-pervading Lord everywhere and in everything,
then we will not have difficulty in ‘surrendering’ our actions at His feet
and receive the results as His mercy or grace (prasada). This attitude
will lead us to surrender to Him fully. This surrender will lead to
realization or merger with Lord. This nishkama-karma (desireless action)
is karma yoga. The entire process of introspection and purification of our
internal equipment is ‘bhakti’. This will lead us to understand the Lord
and His nature and realize it within us.

Theory of Karma: All creations are always governed by Laws of Nature

(also known as the Law of Causation). There has to be a cause for
every effect and every effect is strictly governed by the cause. Cause
may not be apparent but inherent and the time of manifestation of the
effect is also inherent in the cause. Sun, Moon and every creation –
both animate and inanimate – is bound by these Laws. None is beyond
these. These natural laws are clear and are brutally enforced permitting
no exceptions. For example, if we sow wheat, we will get only a wheat
plant – and wheat plant produces wheat seed. Mango tree will never
produce coconuts. If plants do not get adequate moisture they will die.
Grass is eaten by the deer, which in turn will be eaten by tiger. To that
extent, all creatures, including humans are the “creatures of their destiny”.
Within these four walls, there is an element of ‘freedom’ available to all
creations. For example, a tree instinctively bends towards sun-light,
animals cultivate different behaviour traits and even the bacteria and virus
mutate to adjust to the surroundings (prakrithi or nature). They are all
exercising their “choice” to move to the next perfect stage – this is
inherent movement is because of the intelligent all-pervading
consciousness which is present everywhere.

In humans, their internal equipments are perfected to such an extent that

they have a much wider “freedom of choice” (adhikara) – but within the
Prakrithi or Nature. Depending upon the development (purity) of his
intellect, each human can decide to act in a particular manner, delay his
actions or abstain from them. This is Purushartha (self-effort). Though
human being is given this choice of action, every such action has a
reaction built into it over which he has no choice. Exactly like the bullet
released from the gun which is triggered by him – it will move in the
prescribed direction and hit the object which comes in the way. Man
cannot stop it half way. The results of his actions are bound to happen
as prescribed and he will be responsible for these reactions. This
reaction (karma-phala) is nothing but the ‘action of God (the intelligent
principle) pervading the universe’ which is calculated to ensure the long-
term beneficial movement towards perfection of all including the man who
acts. This is not known to the limited human intellect. He forms an
opinion based on his own limited interpretation. He accumulates these
experiences in the form of mental impressions or likes and dislikes
(vasanas). This law of reward/ punishment is not restricted to the
present birth but includes actions in previous births as well. Therefore
results may not happen immediately or even in the same birth. Since this
accumulation is the “net” result of actions stretching into thousands of
previous births, human mind is incapable of knowing them. Even a
super-computer of today cannot accurately arrive at the cumulative net
effect of all these variables. But the all-knowing intelligent principle
(Nature) does that and decides the ‘fate’ of every individual. Out of
these accumulated net effects (sanchita karmas), a portion is made to
mature to be enjoyed/suffered in a given birth. This individual ‘prarabda
karma’ is the seed (causal body) for the next birth – this seed is finalized
at the last moment of death of the present body. The cumulative seed of
all creations is Brahmanda (the triad of Jeeva-jagat-Ishwara) whose future
course is already perfectly programmed. Thus the Law of Karma is
much more dynamic than the Law of Causation known to science.

Theory of Rebirth of creatures: Law of Karma (stated above) is the

chain that ties man to the wheel of samsara – birth and death. The net
result of the Karma (accumulated in his account) is the cause of his
bondage and this continues so long as he remains attached to worldly
objects – so long as he is under ‘ajnana’ or ignorance. But humans can
never remember their previous births or the experiences therein because
it is all merged indelibly – like milk and water. Thus the beauty of
‘sansara’ is the inevitable cycle.

Karma Theory confirms that human Being’s birth is not an accident. It is

intelligently decided taking into account the exact state of development
reached by the consciousness till the final moment of the previous birth.
The ‘net’ final result is taken up by the all-pervading intelligent principle
and a ‘home’ is selected automatically which is ideal for the continued
progress of the soul (conscious entity) to the next perfect state. Thus
human being is at a fantastic advantage as compared to other lower
animals because of his ‘free will’. He has a beautiful choice: either
continue to be selfish and self-centered, incurring in the process, more
karma-phalas (results of his conscious independent actions) and get
entangled further or use his will-power to redirect it to Pure
Consciousness by being self-less and ensure that no more Karma-phalas
are accumulated. In the process he can move out of this cycle of births
and deaths. But as is to be expected most humans (because of
ignorance) have opted for the softer course and continue to be part of
the Sansara. Vedanta helps these men to get out of this ajnana and
come out of their perennial bondage. Geeta reiterates the same in
simple language.
Our True Nature: The solution suggested is for us to understand that
we are not psycho-physical beings. Our real nature is ‘pure
consciousness’ which is the unchanging witness (substratum) of the
changing body, sense organs, mind and external world. This Self or
Atman is the only permanent feature in us that enlightens and integrates
all the physical / mental factors into a coherent whole. Understanding
this is the primary requirement and is called Atma-anatma viveka. We
have to use our self-efforts (purushartha) to redirect our energy to
understand this Pure Nature which is present (which has always been
present) inside us from time immemorial. Knowing this obvious thing
inside is “jnanam”.

Way out is “Moksha”: First we have to be convinced that at present we

are unhappy and suffering and we should seriously look out for freedom.
If we are satisfied with the present situation and choose to remain
ignorant – then “ignorance is bliss” and the cycle will continue. But, on
the contrary, if we cultivate the presence of mind to introspect and
convince ourselves that we are not really happy and that we can be
happiest (permanently blissful) and free ourselves from this destiny, then
this internal development will give rise to internal changes in us. If these
changes are strong enough, then we will become “mumukshus” or those
who are eager for freedom. This will naturally be sensed by the “all-
pervading intelligent principle” (God) and circumstances will be created
(as part of the law of causation) for us to develop. This “grace” of God
will bring us in contact with suitable people/ things/ circumstances which
will help us develop in the desired direction. When the time is ripe, we
will be given the benefit of a Guru and if we have the mental maturity to
surrender to him, he will explain the scriptures to us and convince us of
our Pure Nature which is Bliss Absolute. Further we have to be
convinced that it is our destination. Then only we will whole-heartedly
work hard to realize it. If we are mentally matured enough to change
our Karma into Karma Yoga then, the problem be solved. Since the
problem (ego) is created by us, the solution is also within our grasp.
This formula (purushartha) is the central idea of Vedanta and is
elaborated in the Bhagawad Geeta.

In short, our true nature (swaroopa) is “Pure Consciousness” but we

have, during our existence, assisted by Maya (ajnana), filled it with
impurities (likes, dislikes, attachment, possessiveness, anger, greed, lust,
slavery to time, etc.) This makes us forget our true nature and (wrongly)
identify our Pure Self with the impure body/ mind/ intellect and build up
an Ego. This wrong-identification is the source of our problems. This
concentrated ignorance (seed) decides our next birth. If and when we
succeed in getting rid of this ignorance with the help of its anti-dote
knowledge, then what remains is nothing but Pure Self. So, spiritual
journey is for us to identify the self-cultivated impurities and imperfections
inside us and get rid of them. This will make our nature pure as it
originally was. This is movement towards perfection. When we reach
there and become one with the Self, we will be “mukta” or absolutely
free. This can be explained with the classic example of the sculptor
creating a statue of Hanuman. He first visualizes the Hanuman, which
always existed inside the stone. After that he chips away everything that
is ‘not Hanuman’. When all the impurities (ajnana) are removed what
remains is Hanuman – pure and sublime.

Mahavakyas (great statement): Thus, through the Karma Marga (self-

effort), we have to move to the destination or the ‘Knowledge’ that the
individual self (which is presently functioning as ego) which through
‘ignorance’ has convinced itself that it is a limited being (jeevatma) and
has forgotten its pure nature. It has to be reminded of the great truth
that it is in reality the Self. This thankless job is performed by the Guru
who constantly reminds that “You are God” (Thad-twam-asi). We have to
contemplate deeply on this great statement and remain with it till we
understand its real meaning.
This statement of the Guru is mentioned in the Vedas and other Sastras
as Mahavakyas (Great affirmations). There are innumerable
Mahavakyas but one from each Veda is usually quoted: “Consciousnes
is Brahman” - Rig Veda (Aitreya Upanisad), “I am Brahman” in Yajur
Veda (Brihadaranyaka Upanisad) - “Thou Art That” - Sama Veda
(Chandyoga Upanisad) and “This Atman is Brahman” - Atharva Veda
(Madukya Upanisad).

These apparently simple Vedantic statements make a revolutionary claim

that the ‘simple’ me is the same as the Great Al-mighty Brahman, the
All-pervading Consciousness or God Principle. In short, each one of us is
not the limited role which we are playing but an incarnation of God, the
Actor. How can I believe that “I am God”? This must be flabbergasting
to all. These statements need to be explained by a Guru and
contemplated upon continuously to understand that ‘my nature is
essentially Pure’. The wave has to feel the non-difference between itself
and the ocean – both being essentially water. The Shivaji has to
understand that he is in reality Ganesha. This fact has first to be
convincingly comprehended intellectually and then emotionally
apprehended. When our co-ordinated mind-intellect ‘meditates’ upon this
Truth and is able to become that, each one of us can ‘claim’ this “Pure
Consciousness as Myself”. [Aham Brahma Asmi].

Bhagawad Geeta discusses the Mahavakya in 18 Chapters. The first

six Chapters explain AHAM (Jivatma). The second group of six chapters
(chapters VII to XII) explain BRAHMAN or God Principle and the last
group (chapters XIII to XVIII) explain ASMI or identity (non-difference) of
both.

IS GEETA USEFUL TODAY?

Geeta was compiled 2500 years back. Vyasa has clearly visualised the
mental confusions (anxiety, stress and depression) which the human
beings of today will face (Chapter I). He has also provided a solution
through Lord Krishna to get over these. These includes intense
introspection and a deliberate change in our nature (personality)
involving:

As clear an understanding as possible of our own original Pure

blemishless nature deep inside each of us (Atman) which we have over-
coated with our cultivated impure vasanas (ajnana). This is causing all
problems (First Part of Chapter II).
Reclaiming our original true nature as our “goal” using a ‘businesse-like
(concentrated) approach’ guided by our intellect [Second and concluding
Part of Chapter II].
Converting our actions (Karma) into Karma Yoga, viz. performing our
prescribed duties (swadharma) with a mental attitude of a yogi (sacrificial
attitude) which will facilitate cleansing of the internal equipments and
facilitate the dawn of knowledge. [Chapter III]
Understanding Atman (Knowledge of the Self) by progressively cultivating
mental maturity to fully give up selfishness (Ego) in pursuit of that
Knowledge [Chapter IV], which involves ‘sravanam’ (systematic learning
of vedantic truths, getting all our doubts cleared through deep thinking
and continued deep contemplation (mananam).
Through continued deep contemplation (sadhanas as abhyasa)
culminating logically into meditation on a regular basis with full faith in
the Lord and totally surrendering to Him (vairagya). This is ‘nidhi-
dhyasanam’ or meditation on the words of the teacher to understand the
real meaning of the Self [Chapter VI].

To ensure that these time-tested Scientific Techniques (Vedic and

Vedantic axioms) are available to large majority common people Vyasa
“packaged” them attractively. We will have to, as sincere students of
Geeta, use these sugar-coated simple words to peep deep into us to
understand our dharma or true nature. Since the formula provided by
the Lord is tailor-made for Arjuna (a Kshatriya Prince who lived 2500
years back) we have to readjust it to suit our time.

Example of a Sculptor creating a statue of Hanuman: Let us revisit this

example in the context of Geeta. The sculptor first visualizes the
Hanuman inside the Stone and makes a rough sketch with a chalk.
Then first he uses a big, thick chisel and a heavy hammer and chips
away all those pieces of stone from the four sides. A crude Hanuman
emerges. Then the hopeful sculptor, with a smile, uses a finer chisel
and a smaller hammer and chips away at the stone (which needs more
care) till the shape of Hanuman becomes clearer – this gives joy to the
sculptor. Later he uses a much finer chisel and a very thin hammer and
shapes the Hanuman (extreme concentration is required here). This
gives the sculptor tremendous pleasure. But, still Hanuman’s eyes are
closed. “Opening” the eyes is a specialized job requiring services of a
highly qualified and skilled expert. This is a great occasion. What a
feeling of fulfillment the sculptor gets when he is ultimately able to see
the Hanuman in all His glory?

This is precisely what happens with spiritual realization. Vedanta states

that the Hanuman always existed in the stone. Hundreds of people
passed by and none could “see” Him inside. Only when a sculptor, with
a prepared mind (one in a million) looking at the stone could realize His
existence. This basic training on the knowledge of the Self is provided in
Chapter II. The use of the big chisel and a heavy hammer represents
severe initial purushartha (Karma Yoga) which helps “manage” all the
likes and dislikes (vasanas) accumulated by us and covering our True
self (like concrete) are discussed in Chapters III. Then the sculptor
using finer chisels represents the Sastric and Vedantic education and the
sadhana which we have to undergo. This continues till the knowledge of
the Self (Hanuman) is obtained (Chapter IV and V). Final opening of the
eye of Hanuman represents the opening of our Jnana Drishti or
“Sakshatkara of Self”. This nitidhyasanam is discussed in Chapter VI.
Thus, these six chapters help us “uncover” the Hanuman which was
always within us – thus confirming the Vedantic statement that “nothing
is ever created – creation is a mere change of form from “avyakta”
(invisible) to “vyakta” (visible).

TOTAL LIFE-STYLE SOLUTION: If the formula suggested by Bhagawad

Geeta is applied in toto (with suitable modification to suit the present
day) it can bring about a sea-change in the personality of each of us.
In short, there is a Total Lifestyle Solution available for anyone who is
willing to dig deep. Convinced about this, an attempt is made in this
book to look at the Verses of the Geeta from the point of view of our
present stressed life and solutions suggested by Vyasa have been (as far
as possible) re-bottled. Care has been taken to use technical words to
the minimum. Even, on occasions, liberty has been taken to use “brutal”
words so that the truth of the situation can be understood and the
desperate need for “introspection” is brought home to the reader in a
shocking manner. The conclusions are summarized at the end of the
book in a separate Annexure. Thus, the effort has been to make this
treatise as useful to the ordinary common individual without getting into
the technicalities of the vedantic subtleties expertly hidden by Vyasa. In
the process, the author could even be accused of over-simplification. It is
hoped that Vyasacharya and Lord Krishna, the ever-merciful will forgive
him considering the genuineness of his objective and the sincerity of his
efforts.

THE OBJECTIVE OF THIS BOOK.

While Vyasa could (thanks to his farsightedness) almost accurately

identify the stressed condition of the modern man, even he could not
visualize the extent of deterioration in us. These broadly cover the
following areas:
Servitude to time. Today’s extreme “time-consciousness” is the bane of
the modern man. This is the root cause of all our problems.
Extreme avarice: Our selfishness has been carried to such an extent
that we have become avaricious and want to possess unlimited wealth
and power.
Over-indulgence in Sex: This is the curse of modern civilization.
Originally intended as a sublime expression of inter-relation between
sexes has become a brutal obsession and the very purpose of life.
Resort to violence: We have used all our ingenuity to cause harm to all
other creatures who are considered our enemies. Sadism and masochism
are common features of our personality today.
Incapacity to even think deeply because of pre-occupation with gadgets
like TV, mobile, computer, etc. (Where is the possibility of introspection?)

Though there are several commentaries by great gurus, most of them are
research-oriented and technical in their approach. Very few (other than
those associated with study groups of various Ashrams) have time or
patience or even the inclination to go through these commentaries and
spend time understanding the hidden message. Luckily there are many
popular and famous Geeta teachers (both professional and non-
professional) who are doing yeomen service. But unfortunately majority
of them have not really simplified the message and explained it in easily
understandable non-technical language. This is because, seated in their
exalted realized seats, they are probably not able to come down to the
level of the ordinary common man and patiently lead him up. As a
result, in most houses, the Divine Song is just consigned to the ‘silence’
of the upper shelf. It is tragic that in some places, Geeta is chanted
only in the presence of a dead-body (or on the next day), relegating it
into a Funeral Song.

So, what is the way out? It is sincerely felt that there is scope to “talk
straight” and further simplify the message of Vedantic essence and bring
it ‘really down’ to the level of today’s fast-moving stressed householder,
taking care to chocolate-coat it to keep him interested. I know, this
attempt is exactly like that of the squirrel which carried a few pebbles
and helped build the Great Rama-Sethu in the midst of great apes
pulling huge rocks. But then, did not Lord Rama appreciate the effort of
the small creature?

ANNEXURE

SYNTHESIS OF VARIOUS PHILOSOPHIES

INTO BHAGAWAD GEETA:

Some of the popular philosophical thoughts prevalent then (500 BC)

were:

Vedic disciplines: These were slowly losing ground because of the undue
emphasis by the Brahmins on Kamya Karmas or exotic rituals invoking
Devas for personal benefits. Over a period of time, the ‘shudras’ (lowest
caste) who constituted 25% of the population were denied even basic
human rights by the upper castes and were totally alienated. They were
moving away from Hinduism to other religions.

 Vedantic Truths as stated in the Upanishads, with their focus on

subtle areas of human mind and intellect on how to reach the Self
which is beyond things known to man and pointing out the essential
non-difference between Man and God continued to be restricted to
few serious sadhakas. Common men who constituted majority were
not able to grasp its deeper significance.
 Sankhya Philosophy, justifying the ‘plurality’ of existence and
explaining the difference between PRAKRITHI (Nature or matter)
representing all creations including humans and PURUSHA, the
Creator or Real Spirit to be experienced as ‘silence’ during meditation
 was popular even amongst the intelligentsia. [Buddha later made this
the basis of his religion].
 Various Tantra Cults who believed in severe penance or tapas to
arouse the kundalini power had popularized various ‘Yogic sadhanas’
involving Yantras, Mantras and Tantras with which (it was propagated
that) humans could get superpowers and become free.
 Ashtanga Yoga, perfected by Sage Pathanjali had extracted the finer
points out of Sankhya and Tantra and the finished product which
almost resembled Vedanta was extremely popular amongst yogis and
wise men. Later, even Swamy Ramakrishna Paramahamsa and his
followers propagated this as “Raja Yoga” or “Sahaja Yoga”.
 Pancharatra Cult (later known as Saptanga or Bhagavatham) used
various Puranic Stories to propagate Bhakti to Vishnu as the only
spirituality and recommended total surrender to Him by continuously
listening to his glories, chanting his names, etc.
 Charvaka or Lokayata (practical) System which propagated the
concept of “enjoy and be merry” even if you have to get into debts
for this (something similar to today’s American philosophy) was
popular amongst the well-to-do.

Even amongst these main branches, there were differences in

approaches. There were 100+ Upanishads propagating variations, the
more important ones being Adwaita, Vishishta Advaitas, Shuddha
Dwaitas, etc. Sankhya philosophy had at least 18 different interpretations.
There were at least 6 important variations of the Tantra Cult as well.
Pathanjali’s Yoga-sutras enjoyed unbelievable popularity amongst the
masses more for the psychic powers it promised than for the spirituality
associated with it. Therefore, Vyasa had to do a lot of balancing. How
did he manage?

Step 1: Before Mahabharatha, Indian thinkers had already classified

more than 1000+ Vedas into 3 Main Branches, viz. Rig, Yajur and
Sama. (Atharwa Veda was authenticated later). Vyasa himself was part
of the exercise of selecting a dozen important Upanishads and dove-
tailing them into the Vedas – they were called Vedanta. He had also
synthesized Vedas and Vedantas which contained ideas not totally
compatible to one another. Upanishads (the early ones) described
formless reality purely in negative terms – this did not fit in with Vedic
Gods with forms and super-powers. Luckily, Upanishadic concepts had
undergone changes - later ones described the Brahman as the source of
the plural world which included the Devas. So Vyasa adopted an
intelligent formula: Vedic Personal Gods were recognized as
manifestation of Brahman but at a lower stage. Lord Krishna said in
Geeta “I am Indira among the Gods, Sankara among the Rudras, Agni
among the Vasus and Varuna among aquatic deities (X/23). I am the
three Vedas (IX/17). I am the knower and knowable in the three Vedas
(XV/15)”. Thus, it was ensured that there was no inconsistency in the co-
existence of both the Vedic Ideals and Upanishadic prescriptions. This
indirectly indicated that the spiritual practitioners could reach the ultimate
Brahman through their personal Vedic gods.

Further, the four ‘varnas’ of the Vedic Aryans (4 distinct stages in

Vedic lifestyle) were given authentic origin by making Lord Krishna
confirm that “the four varnas were created by Me” [IV/13]. But in the
same breath, he made the Lord declare categorically that the propagators
of Vedic rituals (Kamya Karmas) as an end in themselves and as the
only source to Heaven were misleading the public and He instigated the
people to get out of this ritual ‘bondage’ [II/44-45]. This was to break
the stranglehold of the Brahmins over the other communities.
Simultaneously care was taken to provide sufficient ‘looseness’ so that
different categories of Vedantic thoughts (dwaita, advaita, vishishta
advaita etc.) could find justification in the Geeta for their own favourite
theories to survive. This ensured that none of the Vedic ad Vedantic
scholars challenged the Bhagavad Geeta seriously – on the contrary they
used it to justify their own positions.
Step 2: Sankhya Philosophy of Kapila (father of Hiranya Kashyap, a
Rakshasa), was very popular because of the logical manner in which it
explained creation of the Universe and various spiritual ideals as an anti-
dote to the arrogant and dominating Vedic Brahminism. Though started
as an ‘atheistic’ religion, giving more importance to knowledge instead of
the Deities, Sankya philosophy was modified continuously by several
great rishis (including Pathanjali). The refined Sankhya Version stated
that the world consisted of two independent principles – insentient
PRAKRITI (matter) and sentient PURUSHA (spirit). Spirit though sentient,
intelligent, vital and all-knowing source of life is static and cannot express
itself independently. It needs the medium of matter to become dynamic
from the point of view of the world. At the same time Prakriti, by herself
is inert and needs Purusha’s energy to function. Thus, the Sankhyans
believed that the Purusha in each jeeva is ‘separate’ from the All-
knowing Purusha. So from the material objects of this world, we can infer
basic gross elements and from them we can infer ego, from ego the
‘Great Principle’ (Mahat). Man suffers bondage so long as he identifies
Purusa (within) with Prakriti or its gunas. This is because of ignorance.
This ignorance needs to be removed through meditation to realize the
true knowledge. Thus, Sankhya Philosophy had come to look almost like
Vedanta to the uninitiated. Thus, Vyasa saw a potential threat to the
latter. Urgent action was needed to rectify this.

He adopted the following strategy: Since Sankhya Philosophy was

popular amongst the thinkers and opinion makers, it was given
importance in Geeta. Luckily for Vyasa, there were several branches of
Sakhya, each one generally critical of the other. These internal
dissentions came in handy. Without approving the ‘duality’ of the
philosophy overtly, Vyasa intelligently assimilated their basic scientific
approach into the Geeta by declaring that the 8-fold Prakrti is the Lower
Nature and the Higher Nature was Purusha or Brahman. This approach
expanded the concept of ‘Maya’ of the Upanishads to accommodate the
Sankhya idea of ignorance. Since all beings emerge from this potential
source and also remerge on dissolution, the Sankhya doctrine of an
‘independent’ Prakriti was intelligently rejected without saying so. To
ensure that the practitioners of Sankhya were happy, Vyasa declared
(through Lord Krishna) that Sage Kapila, the founder of the Sankhya
system, to be the foremost amongst the Siddhas and as a special
manifestation of the Lord Himself (X/26). This idea was carried forward
by Vyasa in the Bhagawatam and treated Kapila as an ‘Avathara’ of
Vishnu.

The fantastic Sakhya doctrine of ‘Gunas’ which schematically explains the

origin of activity and bondage of the humans and the cycle of births
and rebirths was fully recognised in the Geeta by devoting an entire
Chapter (XIV). One subtle difference was, however, incorporated to do
away with the pre-dominance of these gunas. The Sankhyas consider the
Gunas as primary constituents of independent Prakrithi, but Geeta
regards them as ‘qualities’ inherent in Nature (Verse XIII/5)”. At the
same time, the other important Sankhya doctrines, which were similar to
Vedanta, were recognized – for example, deha and dehina (Verses II/16-
30), vyakta and avyakta (VIII/18-21), ksetra and ksetrajna (XIII3/1-6) ksara
and aksara (XV/16) and of course prakriti and the purusa (XV/19-21).
Finally, he said “Only the immature claim that Karmayoga and the
Sankhya are different”. (V/04).

Step 3: Similarly, Yoga (Meditation) was equated with ‘sanyasa’ or

renunciation. Further, he incorporated the 12 types of Kriyas [physical /
mental disciplines popularly practiced by the yogins then] and classified
them as Yajnas [IV/25-30]. He intelligently confirmed “all these are
effective methods ‘spread in front of the Brahman’ and can be pursued
provided they are learnt from a qualified expert”. Thus, he accommodated
these into the recommended ‘actions’ to purify the mind to reach the final
destination. Thus, the spiritual path suggested by Geeta, started with
Vedic disciplines, passed through yoga to reach the personal Gods and
then moved up to the ultimate (Brahman) of the Upanishads. This
strategy satisfied everyone because, though popular, these kriyas
(practices) had no formal scriptural approvals till then. Geeta also
adopted meditation technique from the Yoga system, and strongly
recommended it as an internal aid to Budhiyoga (dawn of knowledge).
Very intelligently it was stated that by practicing Yoga meditation, one
can get over the Vedic Rituals (Verse VI/44). Thus, both Ashtanga Yoga
and Thapas were assimilated and synthesized into the Bhagavad Geeta.
Now that they have received the support of the Sastras, the vociferous
followers of these practices accepted the Geeta as official confirmation of
their own systems.

Step 4: The next step was to assimilate ‘Bhakti’ of Pancaratra System

which was popular with middle classes. Much before writing Bhagawad
Geeta, Vyasa and other rishis, had developed this. When the Vedic
Aryans moved from their nomadic warring days and settled down for
farming, the amorous escapades of Indira (their Primary God) were losing
favour. So there was need for an alternative to Indira. Vyasa (along with
Vashishta) created a master strategy. Vishnu (a minor God in the
original Vedas) was elevated to the Pride of Place of Narayana by
adding Purusha Sukhtam, etc. to the Vedas and compiling ‘Stories
about the Avatharas of Vishnu’. They had then identified 5 Avatharas
to be propagated as stories to the common folk on 5 consecutive nights
as ‘Katha-Kalakshepa’ (Pass-time with stories). Thus, Panchratra (5-
Nights) System was born (200 BC). These stories became so popular
that 2 more Avatharas were added later and became known as the
Bhagawatham (Sapthanga). Vishnu was so ‘aggressively popularized’
through these stores that, by the 5th Century BC (when Geeta was
compiled) He had become a religion. (Though other Puranas were also
compiled, none was as popular as Bhagawatham). Here Vyasa, played
his master card. He propagated a theory of Vasudeva Krishna of the
Mahabharata (a chieftain from far-away Dwaraka) as the Krishna, the
son of Vasudeva of Mathura, the 8th avathara of Vishnu. To
substantiate this theory, Vyasa made this Krishna the Central Figure in
Mahabharatha story (which he was writing) and made him the author of
Bhagawad Geeta, wherein Krishna repeatedly claims that He is ‘God’.
Vyasa also stated elsewhere that Krishna and Arjuna were the rebirths
of Narayana and Nara. Further, Bhakthi Yoga was treated on par with
Jnana Yoga and Karma Yoga. [It is interesting to note that later a
similar ploy was used to bring down Buddhism by making Buddha also
an incarnation of Vishnu.] Thus, the Saguna Bhakthi (with form) and
the Nirguna Brahman were reconciled making the former the final
stepping stone to reach the latter.

Step 5: The next step was to target the Lokayata system (Charvakas).
Founded by Brhaspati, this system advocated living for the day, making
merry without bothering about anything else. They said “one can even
get into debt to buy ghee to enjoy life (ghee being a symbol of good
living then)”. As people had settled down and were becoming
prosperous, this system was being preferred – similar to the credit-card
culture of today! Since the idea was inherently contrary to the frugal
Indian psyche, Vyasa took an aggressive posture and condemned it in no
uncertain words. Lord Krishna compared the supporters of this system to
demons (Chapter XVI).

Thus, Vyasa intelligently assimilated all the then existing

religious/philosophical systems into its fold and re-asserted the importance
of Vedanta. Bhagwad Geeta is unique because it not only restates the
Vedic and Vedantic Truths but it also includes the scientific techniques of
reaching there (Yoga-sastra). What is important here is that even the
restatement is not done in a mundane dry language but in a novel and
interesting manner.
 GEETA DHYANAM

Before starting on any important assignment we should remember the

Lord and others but for whose grace the venture cannot succeed. So,
we start with Geeta, the book, followed by appreciating the intellect of
Vyasa the compiler, Lord Krishna, the Teacher, Upanishads, the source,
and then move over to the Lord first as Saguna Brahman. The grand
finale is to invoke the Nirguna Brahman, the abstract Existence Principle.

1
SALUTATIONS TO BHAGWAD GEETA, THE
GODDESS AND MOTHER.

Om Parthaya pratibodhitam Bhagavata Narayanena swayam,

Vyasena grathitam puranamunina madhye-Mahabharatam.
Advaita amrita varshinim Bhagavathim ashta-dasa-adhyayineem,
Amba twam anu-sandhadhami Bhagavad-Geete, bhava-dweshinim.

Translation: Om! O! Goddess Mother, Bhagvad Geete! I repeatedly

prostrate to you as taught personally by Lord Narayana to Arjuna,
compiled by the ancient sage Vyasa (and placed) in the middle of
Mahabharatha, containing 18 chapters, showering the nectar of advaita,
who is the destroyer of “becoming” (sansara).

Significance: Bhagawad Geeta has come straight from Lord Narayana –

the source of all creations. Unlike the Upanishads and the Brahmasutra,
the other two Prasthana Granthas, the vedantic message of Geeta is
couched in simple language. Therefore there was some risk of this not
being taken seriously by the readers. This possibility was removed as the
technique is being taught by Lord Narayana Himself.
Geeta, the Goddess: Vedantic message, so simply and beautifully stated,
if understood correctly, is capable of making our body/ mind / intellect
pure, deliver us from our mental worries and give us ever-lasting peace.
Is this not precisely what Gods and Goddesses do? Further,
approaching Geeta with the reverence due to a Goddess will ensure that
we take the message very seriously.

Geeta, the Mother: A sincere mother knows precisely what each of her
children wants. Each may have a different mental make up and
intellectual capacity. - even their physical requirements may not be same.
Each may have a different attitude and outlook to life. But mother will
know precisely what the likes/dislikes are and she will ensure that each
gets exactly what he/she desires. The beauty is that this will be
continued day after day even when the children grow up. She does it,
not so much as her duty as a mother, but because she is genuinely
interested in the welfare of her children. She loves them dispassionately.
Geeta does precisely this. Each individual has a different mental make
up and his/her understanding of spirituality is also different. Most are
average and physical, some are hard-working, a few are intellectual and
inquisitive. The message of Vedanta has been fine-tuned to suit the
requirements of each of them. It is up to the reader to find out his
requirements and absorb the message, which is suitable for him. Mother
Geeta is a vast lake whose waters will quench the thirst of every
sadhaka.

Destroyer of “becoming”: Since Geeta contains the message of Vedanta,

if properly understood and practiced, this pure knowledge will nullify the
ajnana (ignorance) in the sincere sadhaka and lead him to Heavenly
Bliss where the seeds of sanskaras hidden inside his vitals will be burnt.
There will be no more rebirths for such an individual. That is why
Geeta is “Advaita Amrita Varshini” (bestower of the nectar of advaita).
The taster will become immortal.
 2

SALUTATIONS TO VYASA, WITH VAST

INTELLECT

Namostu-te Vyasa, visala-buddhe, pulla-aravinda-ayata-patra-netra,

Yena twaya Bharata-taila-purnah prajwalitha jnanamayah pradipa.

Translation: I prostrate before Vyasa, the one whose intellect is vast,

whose eyes are clear and as wide like the leaf of a fully blossomed
lotus, who lit the lamp of knowledge [Geeta] well by filling it with the oil
of the Mahabharatha.

Significance: Our prostrations to Vyasa, but for whom we would not have
had the benefit of either Mahabharatha or the more important Bhagawad
Geeta. In India, we consider Guru as even more important than God. A
popular Hindi poet has said “Guru, Govind, dou khade, kake lage pai?
Balihari Guru apne Govind diyo bataye !” - When both Guru and Govinda
have appeared in front of me, whom should I prostrate? “Naturally, I
sacrifice myself (at your feet) O! Guru, because you have guided me to
Govinda.

Vyasa, of great intellect: He collated all the different (more than 18)
versions of the Vedas, classified them. He was also the author of the
Great Brahma Sutra (the first explanatory literature on the Vedanta)
running into 35000 verses. Even this is insignificant as compared to the
Epic Mahabharatha with 125,000 verses. Later he also wrote
Bhagawatam (26000 verses).

The one with eyes like lotus leaf - Vyasa is also referred as having
eyes like the broad leaf of a fully opened lotus. This symbolic reference
is to the great vision of the Master who could see everything – “Thrikala-
darshi” or seer of all the three tenses - past, present and future. Vyasa
was super-human and equal to Vishnu [Vyasa Rupena Vishnu]. The lotus
leaves are the broadest when the lotus attached to the leaf is fully
matured.

Lamp of Geeta is lit with the oil of Mahabharata: The essence of the
Great Epic is Geeta and the elaborate intricate story of Mahabharatha
was only an excuse to give to the common man its essence in the form
of light that is Geeta. The light represents the knowledge inherent which
is brought out by the lamp.

3
SALUTATIONS TO KRISHNA, THE WISH-
FULFILLING TREE

Prapanna-parijataya totravetra-eka-panaye
Jnana-mudraya Krishnaya, Geeta-amritha-duhe namah.

Translation: My salutations to you, O Lord Krishna, the wish-fulfilling

tree for those who have surrendered to you, who holds a whip in one
hand, who is the very symbol of knowledge [jnana-mudra] and who is
milking the nectar of Geeta.

Significance: After saluting Vyasa, the Guru and the cause of our
knowledge, we look up to the Lord Krishna, the Jagat-Guru or Universal
Teacher. Here he is shown as the Parijata (Heavenly) tree which fulfills
all desires of the deserving. seekers. Who are the deserving? One who
has unconditionally surrendered to it So, when a student [here Arjuna]
surrenders to the Lord, He has no hesitation in imparting the best
knowledge available in this world i.e. Advaitha. It is Guru dharma to
give his best without bothering to know how the student will use the
knowledge. (Example: Dhronacharya).

Whip in one hand: A teacher has to be strict with his student when the
need arises. In Chapter II, we will see how He admonishes Arjuna for
becoming mentally weak. Immediately thereafter he uses kind words.
Teachers have to be considerate and ptient with their students and guide
them at all times. But when the need arises, they should not hesitate to
punish them.

Jnana-mudra: Lord is the very embodiment of knowledge. Who else is

most worthy to teach Vedanta than the Lord? The all-knowing, super
conscious source of the Universe reveals the great secret of our origin
and purpose of our existence. Jnana-mudra is formed by joining the
index finger to the thumb and the other three fingers pointing outwards.
Thumb (basis) is the Self and index finger (pointing out) is the Ego.
When ego identifies with the Self, knowledge is revealed in the form of
“O” (poornam or complete). This can only happen when the ego is
disconnected from the sense organs.

Cow-herd who brings out Amruta: Lord Krishna, the cow-herd by

profession, is a natural expert in milking the cows. What he gives us is
the essence of the Upanishads – the milk of Vedanta. This nectar or
amrita of Geeta is most beneficial to humans like cow’s milk. This is
elaborated in the next verse.

UPANISHADS ARE LIKE COWS AND

GEETHA THEIR MILK.

Sarvo-upanishado gavo dogdha Gopala-nandanah

Partho vatsah sudhirbhokta dugdham Geeta-amritam mahat.

Translation: The Upanishads are the cows, Krishna, the joy of the
Gopalas, is the milkman, Arjuna the Calf and all those with clear mind
can be the enjoyer of the invaluable and timeless milk that is Geeta.

Significance: Upanishads are the source of Vedanta philosophy. The

Lord explains the great truth contained in these through the message of
the Geeta.

Krishna the Gopala (cowherd): Why did Krishna prefer to be born as a

cow-heard? In Dwapara Yuga, men had started settling down and
agriculture was the main profession. As part of this settled life, they had
started animal-husbandry as well. Milk was the most nutrious of all foods
and therefore, cow was a coveted possession. In fact, a man’s status
depended upon the heads of cattle he had. No other profession
commanded so much respect then. Further, cowherd has a unique
capacity to bring out the “essence” (milk) hidden inside the cows and
make it available to the common consumers. Hence here the cows are
compared to Upanishads which contain Advaita, the most useful message
and Krishna, the Gopala who expertly extracts the same.

Cow and Calf comparison: The cows will not yield full milk unless the
calf is present. This interesting quality separates cows from other milk-
yielding animals like goats, buffaloes or camels. Because of this peculiar
quality, the cowherd has to make the calf start drinking from the cow
and when the milk starts flowing, the calf is forcibly separated and the
milk is taken out. That is why, if the calf dies by chance, the milkman
retains the (stuffed) head and neck of the calf on a stick and makes the
cow smell the calf so that it will start yielding milk. Thus the milk is
yielded for the sake of the calf but the real beneficiaries are the humans.
The calf or the reason for this milk of the Vedantic message is Arjuna.
In the name of Arjuna, the milk is yielded but we the consumers enjoy it.
Though Geeta was primarily intended for removing the mental confusion
of Arjuna and make him come out of depression, it is actually meant for
all of us. We the readers, are much more confused and disturbed than
Arjuna. His mental disturbance was temporary and brought about by his
attachment to his people – but intrinsically he is a great warrior and has
a history of mental control and could meditate for years at-a-stretch to
procure the Pashupatha-astras from Lord Shiva. So, the real target
audience are we, the confused ordinary folk of Kaliyuga who can greatly
benefit from the milk of advaita from the Geeta which is on par with
Upanishads.

Sudhihi bhokta: Unfortunately all those who read the Geeta or listen to it
are not going to benefit. Only those with clear mind will gain, i.e. only
those whose minds are not clogged by reservations about the teachings.
If one has ‘shraddha’ or complete faith in the message and looks at the
contents with an open and receptive mind and is willing to work hard
on the message, only then the results are assured. Otherwise the
message will be wasted, like a high-yielding seed falling on a rock.

5
SALUTATIONS TO KRISHNA, THE
JAGATGURU.

Vasudeva-sutam devam Kamsa Chanura-mardanam

Devaki-paramanandam Krishnam vande Jagatgurum.

Translation: I salute Krishna, Vasudeva’s son, teacher to the whole

world, destroyer of Kansa and Canura and who was the greatest joy to
Devaki.

Significance: After saluting the Upanishads, logically we go to the

teacher of the Vedantic message viz. Lord Krishna. The apparent reason
for his personal visit to this wretched world was to finish off Kamsa,
Chanura and other demons who were creating havoc with His baktas. If
this was the “avathara-rahasya” or the secret for the incarnation of the
Lord, there was no need for Him to have taken birth and lived in the
world. He could have (like Narasimha or Vamana earlier) performed the
task of destroying these demons in a stroke and disappeared. Why did
He choose to spend the whole life in this world like an ordinary human
being? So there was much more significance behind the Lord living the
life of a cow-herd and then being part of the Mahabharatha War. The
reason was to convey the great message of Vedanta to the confused
and misguided humans. Anyone who has understood the deep
significance of the message will agree that the pains taken by the Lord
were worth His bother. [Avathara Rahasyam is discussed in detail in
Chapter IV].

Jagatguru: Literally, the word means the guide of the Universe. This
means anyone, by mere fact of having been born in this world, has a
right to seek His guidance. He is duty bound as the protector and
preserver of this Universe to guide him. “Knock and it shall be opened”
reiterated the Bible. Anyone who taps on the Lord can expect Him to
open. And open He will. But the fact is how many of us are tapping
Him? How many of us are remembering him and seeking His guidance?
Though he is able and ever willing to help us we do not call for His
help. Only when we are faced with great difficulties, do we turn to God
– that too for the limited objective of getting out of that particular tricky
situation. We are all like Dhuryodhana, who was offered the choice of
Lord Himself on the one side and his great army (representing worldly
riches) on the other. He foolishly chose the army – we too seek from
the Lord only worldly comforts when the Lord Himself is available. The
Lord, with hands on hips, continues to smile at our folly! [If you don’t
believe me go to Pandharpur and look at Him.]

6
 SEEKING THE GRACE OF MAHABHARATHA, THE GREAT EPIC.

Parasarya-vacha sarojam-amalam, Gita-artha-gandhotkatam,

Nana-akhyanaka-kesaram Harikatha-sambhodhana-abodhitam,
Loke sajjana-satpadai-aharahah pepiyamanam muda,
Bhuyad Bharata-pankajam Kali-mala-pradhvamsinah sreyase.

Tranalation: May the spotless lotus, [Mahabharatha], born of the waters

of the words of the son of Parasara (Vyasa) having the essence of
Geeta as its sweet fragrance, with its many stories as stamens, fully
opened by the absorbing anecdotes of Lord Hari, relished happily day
after day by the honey bees who are the right thinking people of the
world, (this lotus) which destroys the blemishes of Kali-yuga - may it
bring us prosperity.

Significance: There is a peculiar relationship between Mahabharatha and

Bhagwad Geeta. If one looks at the entire set up, we will find that the
very intricate and interesting story of Mahabharatha has been built up
with Arjuna as the Central Character and Krishna as the Sutradhara
[King-maker]. It builds up beautifully and reaches its climax in the
Mahabharatha War in Kurukshetra. Everyone (including the readers) is
waiting for the War to begin wondering whether the deserving law-abiding
Pandavas with a smaller army will win over the much larger armies of
the evil Kauravas. At that opportune moment, Bhagawat Geeta is
strategically placed in the story. After listening to the essence of
Vedanta contained in Geeta, any sensible reader will conclude that but
for Geeta, Mahabharatha would have been a mere story. At the same
time, it will be argued that the Upanishads, which contained all the
versions of Vedanta, never became popular like Bhagwad Geeta. That
was because those messages were not attractively packaged. So let us
pay our respects to Mahabharatha.
This dhyana sloka compares Mahabharatha to a beautiful, pure lotus,
which has originated in the flow of Vyasa’s words and which is fully
opened to reveal several interesting anecdotes of Krishna like its
stamens. Geeta is the heavenly fragrance, which emanates from the
flower, and the nectar (Vedanta) is to be tasted by the clear-headed
practitioners (jnana-yogis) who are the honeybees.

7
CROSSING RANA-NADHI WITH KRISHNA AS
BOATMAN

Bhishma-Drona-thatah Jayadratha-jala Gandhara-nilotpala,

Salya-grahavati, Kripena vahani, Karnena velakula,
Asvathama-Vikarna-ghoramakara Duryodhana-avarthini
Sothirna khalu Pandavai rana-nadi kaivartaka Keshavah.

Translation: With Bhishma and Drona as its banks, Jayadratha as its

water, Shakuni as the blue lily (hindering progress), Shalya as the
shark, Krpa as the current, Karna as it breakers, Asvathama and Vikarna
as its killer whales and Duryodhana as its whirlpools, the river of battle
was crossed by the Pandavas only because they had the (expert help
from) boatman Krisna.

Significance: Human life is full of pitfalls. Mahabharatha is only

representative of the daily battles we fight. There are many Shalyas and
Dhuryodanas waiting to put us down and Karnas and Vikarnas ever
ready to misguide us. There are also Jayadhradhas and Shakunis ever
willing to create obstacles in our way. If we are worried about them,
our life would be a nightmare. But we are fortunate to have God, the
expert boatman, who can maneuver the boat of life through all the
dangers. Why should we feel insecure? Let us have full faith in Him
and enjoy the journey without fearing any of the expected or unexpected
miseries. But most of us do not do this. We only go to Him when we
find that things are beyond us (like Panchali) – even then He comes.
Every one of us must have experienced that when we are overtaken by
very serious difficulties we forget ourselves and pray to Him. Then
suddenly things get cleared. Why does this happen to everyone without
even a single exception? The secret lies in the words “forgetting
ourselves”. When we forget our superimposed ego (which we feel is our
real self) then the Self inside shines and then nothing is impossible.
The problem is, after this we forget the Lord totally and go back to
square one! This is human nature. Imagine, if we are thinking of Him
all the 24 hours, then He will be with us also all through. Then can any
misery overtake us? That is why it is said “Dukhme sumiran sabhi karai,
sukhme kare na koi; Sukhme sumiran kare, dukh kahe-ko hoi?” We
remember Him only in difficulties – if we think of Him when we are
happy, why should we get difficulties at all?

Let us apply this in our day to day life. Take the vehicle which we use
daily. If we keep it serviced regularly it will not give up on the way.
But we do not do that. We take it for granted and realize its importance
only when things go wrong. Then we start fretting and fuming. That is,
we think of the vehicle only when it gives trouble – not when it is in
working condition. Same is true of God. We don’t think of Him when we
are happy. Why?
 8
Mukam karoti vachalam pangum
landhayate girim
Yat-kripa tamaham vande paramananda-
Madhavam

Translatoion: I salute Madhava whose grace, being the provider of

unending bliss, is capable of making the mute talk and the lame to scale
mountains.

Significance: After remembering Krishna (his physical form) now we

move to salute His grace with which we can achieve anything. The Lord
and his grace are limitless but all his creations are limited. For instance,
a mute shepherd who, receiving the grace of Goddess Kali, became a
great poet called Kalidasa.

Mahabharatha teaches us that when there was a choice to have either

Krishna or all the assets created by him, the foolish Dhuryodhana
preferred the impermanent “objects of this world” instead of the truly
permanent thing, the grace of the Lord. Arjuna was lucky in having this
in abundance. Yet he got depressed when faced with the task of killing
his kith and kin including his most beloved grandfather Bhishma. All of
us behave like him when faced with severe adversity. Though the God is
ever willing to shower his unending grace on us (provided we have full
faith in Him) we feel that we can manage without him and continue to
undergo suffering and depression. Only when things go out of control
and beyond our tolerance we run to Him. Why? Why not go to him
from day one and enjoy His grace and benefit from it.

The illustrations of making the mute an orator or the lame jump over the
mountain are temptations to make us run to Him. But unfortunately
even with these great attractions we fail to do that. We always believe
in ourselves and our ego does not permit us to surrender to Him.
Why? Is it not the easiest to go to Him? Better still. Why not remain
with Him all the 24 hours and enjoy His Grace? The ever-smiling, ever-
willing Partha-Sarathay is just waiting, ever-ready to drive us to our
destination safely, comfortably and peacefully. Let us have faith in Him
and depend on Him fully.

[After looking at Lord Krishna as the teacher of Geeta, and then as the
young cow-herd milking the Cow of Upanishads to favour us with the
milk of immortality and then as a grown-up Krishna manning the boat to
help us cross the dangerous ocean of ‘sansara’ and then looking at the
same Lord as the Saguna Brahman (invisibly giving out His grace) we
now graduate to understand the Pure Nirguna Brahman in all its glory so
that we can claim it as our own Self.]

9
SALUTATIONS TO “ISHWARA” THE FINAL
DESTINATION.

Yam Brahma Varuna-Indra-Rudra-Marutah sunvanti divyaih stavaih,

Vedaih sankhya-pada-crama-upanisadaigayanti yam Samagah,
Dhyanavasthita-tadgatena manasa pasyanti yam yogino,
Yasya-antam na viduhu sura-asura-gana devaya tasmai namah.

Transalation: Lord, whom, Devas (Brahma, Varuna, Indra, Rudra and

Maruta) praise with divine hymns, whom the Samavedis sing with
appropriate limbs, such as, pada and krama, closely knit [upanisadai],
whom contemplative people see with their minds resolved in Him in
meditation and whose limits are not known even to gods and demons -
unto Him, the Lord, my salutations.

Significance: Now we concentrates on the Existence Principle,

BRAHMAN. Vedas contain many hymns sung by Brahma, Varuna, Indra,
Rudra etc. in praise of Ishwara, the Originator of Universe. Samaveda,
the most melodious, is known for the symmetrical and classic method of
singing, where lots of attention is given to the science of pada, and
crama. All of them direct us to the Ultimate. The only way to know him
is to meditate upon Him awaiting his pleasure to reveal Himself.

Brahman is without any limit because He is abstract. He is beyond

everything. If we contemplate deeply we will understand that the final
objective of meditation is the realization of this “Truth” or Existence,
which is beyond things and objects known to us. So, first we have to
understand this by constantly thinking about it and then work relentlessly
to realize it. This is not easy. But the mere effort will be very satisfying
– resultant pleasure at every stage will be fulfilling. Ultimate pleasure will
be inexplicable, inconceivable, fantastic…… PARAMANANDA.
 Chapter I
ARJUNA’S DELUSION

Vishada Yoga: “Yoga” means a blessing. Vishada Yoga means, “the

blessing of confusion”. How delusion beomes a Yoga? Hindus have
so much faith (shraddha) in God that whatever happens is for the
welfare of its creations. But creatures are ignorant of His grand plans.
Thanks to Kaikeyi, Rama went to forest and Ravana was killed.
Similarly, But for Arjuna’s mental confusion and his surrender there
would have been no Bhagawad Geeta. Ways of the Lord are
mysterious. Ever so merciful and all-knowing, He will ensure that we
move in the correct direction. But we do not trust Him. We even curse
Him.

Kauravas represent the hundreds of negative tendencies haunting the

human mind today. Pandavas are the divine impulses inherent in us. So
is it surprising, Vyasa has chosen the numbers in such a manner, that
Kauravas outnumber 1:20? A constant Mahabharatha battle is on within
us. The sufferers feel the inner army is less in number as compared to
external distractions. This mental condition of a seeker is graphically
presented in the opening Chapter. An understanding of the confused
mind of Arjuna is essential to know Geeta. The formula prescribed to
Arjuna [a Kshatriya who is advised to perform his dharma i.e. to fight the
battle] has to be modified and applied to others depending upon their
own individual dharma. Like Arjuna, we will be confronted with
innumerable obstacles and they may appear to overtake us in number
and overawe us in intensity. But if we believe that our inner equipments
are capable of meeting the situation, then we can move through the
‘battle of life’ successfully and find our destination. This painful journey
of life (jeeva-yatra) can become a pleasure if we accept Krishna as our
friend, philosopher and guide and have full faith in Him and His capacity
to lead us.
Sanjaya, the most fortunate: Sanjaya was the Charioteer of
Dhrtarashtra and his constant companion. He was a virtuous. At every
stage he had fearlessly pointed out to the blind king the mistakes he
was committing in supporting and justifying his unfair son, Dhuryodhana.
He even advised the king to call off the Great War which he knew
would destroy the entire Kuru-clan. But he never failed to perform his
duty as a charioteer, which meant remaining with Dhritarashtra and be
part of all the ‘adharma’. This perfect righteous behavior was rewarded
with extra-ordinary benefit of seeing with his divine vision (granted to
him by Vyasa) the Mahabharatha War and be privy to the fantastic
message of Vedanta revealed personally by Lord Krishna. The icing on
the cake was that he could also see Lord’s Vishwaroopa – the all
pervading colossal universal form. Was this only a reward for the present
good behaviour or due to his previous births?

I/1
Dhrtarastra uvaca:
Dharmakshetre Kurukshetre samaveta yuyutsavah
Mamaka Pandavaschaiva kim-akurvata Sanjaya?

Translation: Dhrtarashtra said: “Oh! Sanjaya, what did my people and the
Pandavas do, assembled in Kuruksetra, the abode of Dharma, desiring to
fight?

Significance: This verse brings out the extreme attachment of

Dhrtarashtra to his son Dhuryodhana, which is the cause of not only his
downfall but also the destruction of the entire Kuru clan. Had
Dhrtarashtra, blinded by his extreme emotional weakness for his son, not
chosen to ignore his adharma on the Pandavas, things would have
worked out differently. The blind king not only failed to live up to his
swadharma, both as a king and also as a father, but also actively
connived in the injustice. He knew instinctively that Kauravas deserved
to be destroyed but yet he was looking out for some divine help to bail
out his children. This anxiety is writ-large in his enquiry: “What are my
people doing in the battle field?” The emphasis is on the word “my” the
root cause of the blind king’s problems. Vedanta will never miss an
opportunity to point out that the “I” ness and “my”ness are at the root of
all the misery of the humans.

Dhritarashtra, the doting father: He represents today’s parents who are

so attached to their children that they do not see their short-comings but
always go out of the way to pamper and justify their actions. Typical
example is the doting mother of the modern school-going child who
believes in protecting him at every stage including doing his home-work,
literally spoon feeding him even when he is 5 or 6 years old and taking
all his decisions. In short, he starts thinking like her and when he grows
up (if at all) he will be finding it extremely difficult to take any decision
on his own. Several of such boys find it hard when they marry and go
away. Many such marriages have broken down. What is true of the
mother is true of father as well – only to a lesser extent. What applies to
the son applies to the daughter as well – much more emphatically.
These emotional parents are doing a great disservice to the children in
not allowing them to develop their individual personalities in keeping with
their own nature built up using experiences over many past births.

Vedanta categorically states that the parents provide only the “sthula”
sharira or the external physical body. Each child brings his own
“sukshma” sharira (mind and intellect) along with all the accumulated
impressions acquired through exposure to several previous births. That is
why each child is different – even identical twins are not the same
mentally. Of course, they can be influenced by external factors to which
they get exposed and start believing in them fully. To that extent their
personalities are re-shaped. But each life is only a “small” part of the
total long journey and so there is lot of free-will available. If the mind
and intellect are exposed to “desirable” impressions, then the personality
develops in the correct direction making the present and future lives
pleasurable. Otherwise they will have to unlearn a lot of wrong things
they have leant. By imposing a different personality on their
impressionable minds, the protective parents are only making it more
difficult for their children. Let them look at the world through their own
internal equipments and shape their own personalities. Parents are only
to act as facilitators like the farmer who helps the water flow in the
desired direction by removing the obstructions and helps the crops grow.

Mamaka: (My people) Throughout Mahabharatha, Dhrtarashtra (with his

blind eyes) could see only Dhuryodhana and no one else. That is why
he is using the word “mamaka” or my people when he talks of his son
and his army and simply as Pandavas when he refers to his brother’s
children. Contrast this to how Arjuna talks about Kauravas as ‘Swajana’
or our people (later).

Dhritarashtra immortalized? There is an interesting poetic justice here.

The Great Epic of Bhagawad Geeta starts with Dritarashtra’s name and
so anyone who starts reading Geeta will have to repeat his name.
Thus, despite all his adharma in the present birth, he is immortalized.
Even in his wildest imagination he would not have felt that anyone who
chants the Geeta after 2500+ years, will be starting with his name! This
is not all. He will be fortunate to listen to Sanjaya (his charioteer)
providing a first-hand description of the Lord’s Virat Roopa pervading the
Universe. Why this great boon to a vicious sinner like Dhrtarashtra?
When so many benefits were to be given to him why create him blind
and make him suffer and look cynically at everything? Well, that is the
beauty of prarabda karma. Everyone gets what is destined for him –
which of course is decided by his karmas, past and (to a lesser extent)
present. Both good and bad results are distributed purely based on the
cumulative effect of his past and present impressions. Fate does not
spare even the Devas. Classic Sanskrit saying is that Shiva, who is
Himself Mahesha [Greatest of Gods] with his father-in-law Nagesha [King
of Mountains], son Ganesha [Ruler of Ganas], and friend Dhanesha
[Lord of Wealth, Kubera] had to resort to begging to feed Himself and
his family – is it not because of His Fate?

Are Hindus fatalists? Nature, in the scheme of things, has provided

sufficient space for us to bring out our best. There is no doubt that our
sincere and best efforts will always be rewarded. But it is recorded that
“we will get what we deserve and not what we desire”. It may be added
that we will get “everything” that we deserve, nothing less but nothing
more. So if we give our best, we will reap best. This is built into the
Karma theory beautifully set by the All-Pervading Intelligent Principle
called God. Humans with their fully developed “will” are given sufficient
and substantial scope for individual expression or choice of action. But
the results of action are not within their command. Every action has its
own prescribed reaction. Thus, the four walls are defined within which
the human freedom is allowed to function.

Each individual is allowed the ‘first move’ in the “chess of life”. He has a
choice (adhikara) to move any coin but cannot violate the rules of the
game. He can delay his move – but he will have to move. Remaining
inactive permanently is impossible. Once he has moved, the reaction to
his move depends on several factors which are only known to God (the
entire universe including the human who is playing). Then it is God’s
move. The beauty of this “game of life” is that God is not our opponent.
He is ever so merciful that he always moves to make us win the game!
But as we do not understand Him we have no faith in Him. We consider
Him as our opponent and suffer mentally. If both the players want the
same result then there should be no problem at all. The problem is that
the jeeva (who is aware of only the present life, even that not fully)
looks for immediate results but God is interested in the final outcome.
Rules of the game are always strictly enforced. Thus, at every stage we,
the players may feel we are not getting adequate freedom. This
restriction is built into the game, because we are not matured enough to
handle unfettered freedom yet. In fact, this (restricted but well-defined
area of operation) makes life very interesting and it facilitates rewarding
(or punishing) depending on “absolute” merit and not “relative”
assessment. Total objectivity prevails.

When we have full faith in this Intelligent Principle, we should not be

worried about the results of our actions – because it always wants us to
win. If this faith is cultivated, it will help us become tension-free
performers. Naturally best results will follow. The obvious truth is, if
God does not favour the sincere adequately, will He not go out of
business? So in His own interest, He will ensure that the best comes to
the best!
I/2
Sanjaya uvacha:
Drstva tu Pandavan-ikam vyudham Duryodhanah-tada
Acharyam-upasamgamya raja vachanam-abravit

Translation: Sanjaya said: “Having seen Pandavas well-organized,

Duryodhana approaching (his) teacher, the King spoke thus”:

Significance: To understand the verse, we must visualize the background

in which the Great Battle is being fought. Kauravas have accumulated a
much larger number including the best-equipped Narayana Army from
Dwaraka. Even then Dhuryodhana is nervous because he is guilty. His
intuition (conscience) tells him that his adharma have to bear fruit soon.
So it is natural for him to feel that the Pandavas are better organized
and doubt the outcome of the war.
Why is he approaching his teacher Dhrona and not Commander-in-chief
Bhishma? Is it not like a frightened child instinctively seeking mother? Or
because Bhishma (a very strong personality) disliked Dhuryodhana and
his methods; but out of his compulsion to protect Hastinapura, has sided
with him. But Dhrona being his teacher, despite disapproving his
methods, never forgot his ‘Guru dharma’. Thus, as a prince, he had
made it a habit to go to Dhrona (relatively a soft person) whenever there
was a problem though he never respected his Guru. Continuing with the
same old habit even in the battle field he approached Dhrona, his
teacher. There is yet another angle to this unusual behaviour of this
cunning fellow. Throughout Mahabharatha, he never missed an
opportunity to spite Bhishma who was more attached to Arjuna. So he
deliberately by-passed Bhishma, the C-in-C.

Drshtwa: (seeing) Duryodhana was confident (during the preparations for

the war) that Pandavas can never muster enough support. So naturally
he was taken aback to see the large well-knit Pandava army in front.
Does it indicate that Duryodana [his name means the one who is difficult
to conquer] is apprehensive of the outcome of the war?
I/3
Pasya-etan Pandu-putranam Acharya mahatim chamum
Vyudham Drupada-putrena tava sisyena dhimata

Translation: “Acharya, see these sons of Pandu and their huge army
very intelligently organized by your student, son of Dhrupada
[Dhrishtadhyuma].”

Significance: Dhuryodhana never liked Dhrona because the teacher was

close to Arjuna whom he hated. Therefore, throughout Mahabharatha, he
never missed an opportunity to taunt Dhrona knowing fully well that his
disciplined teacher will not retaliate. Same style is being continued by
him.
GURU DHARMA

A Guru should impart to his students everything he knows without

bothering how the same skills will be used. He should not teach anything
which he himself does not believe in. He should not discriminate between
rich and poor students. He should be tolerant with all his students and
answer all their doubts – he has to be more tolerant with less intelligent
students. He should not make them feel diffident or defensive.
Knowledge is not created by anyone. It always exists in Nature (inside
us) and is revealed to those who introspect. So the teacher, who has
worked hard to ‘discover’ the knowledge, should ensure that his students
‘take off’ from where he has reached. His students need not waste their
energies to re-invent the wheel – instead they be made to use their
mental energies to progress further up. [This is the essence of Guru-
Parampara which will be discussed further in Chapter IV]. The ideal
teacher is one who, by his own teachings, will become superfluous!
That is why Nature has provided that knowledge actually increases when
shared. [Vyaye krite vardhate eva nityam, vidhya dhanam sarva dhanat
pradhanam]. The person giving does not become poor – on the contrary
the knowledge gets organized in his brain and creates space for further
knowledge. Contrast this with behavior of modern teachers. Education
is a business today and fees are always collected in advance! Thereafter,
the teachers will pass on only the absolute minimum. This is to ensure
the continued need for the teacher and regular cash flows. Honourable
profession has become a mere profession!

Tava Sisyena vydham: (Arranged by your student). Dhuryodhana taunts

his guru Dhrona that how foolish it was for the Acharya to have taught
all the tricks of war to his students without realizing the possibility of the
same being used against him. He is comparing Dhrona with the Teacher
who educates a scorpion how to escape from an enemy only to be
bitten by it!

I/4 – 6
Atra shura maha-ishvasa Bhima-Arjuna-sama yudhi
Yuyudhano Viratascha Drupadascha maharathah.
Dhrstaketuh-Chekitanah Kasirajascha viryavan
Purujit Kuntibhojah-cha Saibyascha narapungavah.
Yudhamanyuh-cha Vikranta Uttamaujah-cha viryavan
Saubhadro Draupadeyascha sarva eva maharathah.

Translation: Here are great bowmen as capable in war as Bhima &

Arjuna (such as) Dhrstaketu, Chekitana and Kasiraja – all very brave...
Purujit, Kuntibhojah, Saibhya, all great men. Then Yudhamanyu, Vikranta
and Uttamauja, all of them equally brave…. Subhadras’s son
(Abhimanyu) and the children of Draupadi, all Maharathis, are also
present.

Significane: Dhuryodhana enumerates all the Senior Pandava

Commanders. Though they are right in front of Dhrona! Is it to taunt the
Acharya (which is his nature) or is it out nervousness? He is conscious
of the prowess of Bhima and Arjuna (his cousins who grew up with him).
We should also remember Bhima’s promise to kill Dhuryodhana to
avenge the public disgrace to Panchali. And to realize that there are
several others who are as capable to cause his downfall as Bhima and
Arjuna must be frightening. So he ran to his teacher Dhrona for a
possible re-assurance. There is a lesson for us. Whenever one faces a
serious problem, it helps to discuss and seek the advice of a dependable
senior. If we select our advisers correctly, half the battle is already won.
But we must respect our advisers and have full faith in them and their
capacity to guide us.
I/7
Asmakam tu visista ye tannibodha dwijottama
Nayaka mama sainyasya samjnartham tanbravimi te.

Translation: Oh great Brahmin! Please understand that our (army) is also

great. I will identify to you (individually) the commanders of my army. [In
the graphic description of the armies on both sides does show the
perfect development of the skill of war-fare in Ancient India. Everything
was perfect and meticulous]

THOROUGHNESS OF VEDIC LIFE

Every aspect of life was analysed to the minutest detail. For example,
Dharma-shastra (Science of Behaviour) had rules pertaining to human
behaviour from birth to death such as social interactions, disciplines of
householders, the teachers, the traders, the administrators, the rulers, an
others. Artha-Sastra provided for commercial details. Maximum
emphasis was of course on Moksha (spiritual freedom) covered by Vedas
and other Prakarana Granthas. Even Kama-sastra (science of love and
sex) was perfected. These disciplines were dispassionately enforced –
both legally and morally

Yudha-Sastra (Science of War) insisted on well-orchestrated Army

Divisions known as ‘aksauhini’. Each division had 21,870 chariots,
43,740 elephants, 65610 horses and 109,350 foot-solders. (The digits will
add 9 – a very powerful number in Indian numerology.) Just to illustrate
the meticulousness of ancient Indians, let us look at the classification of
archers. ‘Maharathi’ is a warrior, who remaining in his chariot, can
simultaneously fight more than 10000 enemy soldiers. This is not
possible unless he has perfected archery using powerful mantras. An
‘Athirathi’ can fight 1000 to 10000 soldiers at the same time. One who
fighta 1000 is a ‘Rathi’.

Same thoroughness is true of Mathematics too. Ancient Indians

discovered “zero” - they looked at it not as “empty” (shunyam) but as
“full” (purnam). The ‘decimal’ was known here thousands of years before
the Metric System evolved. The uniqueness of number 9 made the
Indians consider it auspicious. Any multiple of 9 when the digits are
added will be 9. That is why every important aspect of life is allowed to
be governed by 9. The 4-yugas of the Universe consist of a 9-multiple.
Kali-Yuga is to last for 4,32,000 human years, Dwapara 8,64,000,
Thretah 12,96,000 and the first Sat-Yuga (Thritha) accounted for
21,60,000 years. Similarly 108 is a very auspicious – so also 1008.
Bhagawad Geeta has 18 Chapters (9x2). Mahabharatha War lasted for
18 days.

Indians had similarly perfected virtually everything. Specialities included

the following (The list is only illustrative and not conclusive):

6 Arts which included Shiksha (Theory of Education) Kalpa (Practicals or

Applications), Vyakaranamm (Grammer), Niruktam (Abstract Sciences),
Chandas (Science of Poetry) and Jyotisham (Astrology and Astronomy)
4 Sastras (Sciences) – Dharma-sastra (Science of Life providing for every
aspect of day to day existence), Arthasastra (Science of Wealth or
Economics), Kama Sastra (Science of Sex) and Moksha Sastra
(Vedantas) which included thousands of illustrative literature.
4 Specialisations - Aurvedam (Physiology and the natural Science of
Prevention and Cure) Niti-Sastram (The Legal Science), Dhanurvedam
(Science of Archery), and Gandharvavedam (Science of the Demi-Gods)
4 Vedas (Rig, Yagur, Sama & Aharvana Vedas – Classified by Vyasa
from out of 18)
12 Important Vedantas (Out of 1008 which existed)
Mental disciplines like Mimamsa (Explanatory Notes), Nyaya (Logic or
Argumentatory), Puranas (Stories, apparently for time-pass but including
in them Great Tattwas)
Physical Sciences (Yoga-sastra or science of Yoga) were also perfected.
Ashtanga Yoga being most scientific and popular. Even Surgery was
regularly undertaken and the science was called after its discoverer,
Sushruta. Even organ transplantation was perfected.

The secret was that the law was always kept ahead of time and
enforcers totally selfless and beyond reproach. Thus, everything was
perfectly pre-programmed and brutally enforced leaving no scope for
any subjectivity or human uncertainty.

Significance: Vyasa’s selection of words conveys several things. First of

all as a proud King, Dhuryodhana does not want Dhrona to feel that his
own army is under-rated by him. Further, using the word “my” when
referring to commanders is very unbecoming of a sishya talking to his
Guru. And what is the need to identify the gentlemen arrayed right in
front of the Acharya? Does it not show total impertinence? Further,
addressing the great warrior Dhrona as ‘dwijottama’ meaning the greatest
amongst the twice-born (Bahmin) in this context is really sarcastic. He is
hinting to his great teacher that “whatever may be your expertise in
warfare, you are after all a Brahmin, who is generally given to peaceful
life and pious actions - so incapable of brutal killing which is the pre-
requisite in a war”. This must have stung Dhrona like a scorpion.
Well, that is Dhuryodhana for you! But then what about Dhrona? These
have been happening to him throughout Mahabharata and he has leant
to take them in his stride. What a personality to remain steadfast in his
“swadharma” despite all these obstacles?
Yet another beautiful interpretation possible. After identifying all the big
shots in the Pandava Army, Dhuryodhana immediately reassures himself
that his own army is no less worthwhile. He wants to name his own
commanders so that it will be soothing to listen to his own voice to
appease his disturbed mind. Is it not like a weak and frightened man
walking alone in the dark whistling to himself? He wants his whistle to
come along with him so that he will feel reassured! We can also
visualize Dhuryodhana’s guilty conscience, which having perpetrated
several acts of adharma, is now haunting him. He is exhibiting classic
symptoms of guilt. He is afraid of himself (conscience even in
Dhuryodhana is pure and sublime!) and he is covering it up by talking to
Dhrona needlessly and at length.

I/8 & 9
Bhavan Bhismasca Karnasca Krpasca samitinjaya
Asvathama Vikarnasca Saumadattir Jayadratah
Anye cha bahavah sura madarthe tyaktajivitah
Nana-sastra-praharanah sarve yuddha-visaradah.

Translation: Yourself, Bhisma, Karna, Kripa – all undefeated in wars.

Asvathama, Vikarna, Son of Somadatta and Jayadratha … and several
others valorous and proficient in warfare and experts in the use of
various arms and who have sacrificed their lives for my sake.

Significance: It is interesting to see how the smart Dhuryodhana is

blowing hot and cold. Having made all impertinent noises, he probably
feels that may be he has transgressed his limits of showing disrespect to
his Guru. So he now almost appeases Dhrona by mentioning his name
first even before that of the Commander in Chief Bhishma-Acharya. Or
may be, though he does not like Dhrona, he hates Bhishma much more!
This latter argument is justified from the exhibition of impertinence in
referring to the Great and Venerable Pitamaha Bhishma-acharya merely
as ‘Bhishma’. Then he enumerates the brave men who are willing to
sacrifice their lives for his sake. Once again he uses the word “my” and
not “us”. But his statement that these great men have assembled ready
to sacrifice their wealth and lives for his sake is, is indicative of his Ego-
centric arrogance, natural for kings and princes.

[Certain commentators have explained the use of the word “ tyaktha-

jeevita” or have sacrificed their lives (past tense instead of the present
tense) is to prophesy the outcome of the war. A slip of the tongue on
the part of Dhuryodhana telling the readers what he is destined for - a
poetic justice predicting what is in store. This does not seem correct
because most of the kings use such royal language in those days when
they refer to their kinsmen. Even Arjuna later uses similar past tense
“pranan tyaktwa dhanani cha” (having given up their lives and wealth) in
verse 33 when he refers to his own men who have assembled to fight.
Further, in those days, wars were decisive and everyone who took part
was expected to die. In fact, the family prepares itself to lose the solder
and therefore it was a custom to perform one’s own shrardha (after-death
religious ceremony) while departing for war. This sentiment is reflected by
Arjuna later when he takes for granted that all the millions of able-bodied
soldiers on both sides will perish in the war.]

I/10
Aparyaptam tad-asmakam balam Bhisma-abhiraksitam
Paryaptam tu-idam-etesam balam Bhima-abhirakshitam.

Translation: Our strength is very large and led by Bhishma. Their army
is also sufficient led by Bhima.

Significance: Kaurava army consisted of 11 divisions whereas Pandavas

had only 7. Naturally, Dhuryodhana feels that the strength of his own
army is very large [aparyapthan]. But at the same time he feels the
Pandava army, though small in number, is capable of successfully
challenging him. That is why he says that the other army is ‘paryaptham’
(sufficient). This once again confirms the apprehension in his mind.
‘Aparyaptham’ can also be interpreted as insufficient or below what is
required. But it is more appropriate to apply the first interpretation
because:

The arrogant Dhuryodhana speaks these words to Dhrona. So, naturally,

he will have to, at least, appear to be proud of his army.
As a King and in charge, he has to appear to be satisfied with the
numbers as sufficient to defeat his enemies. If he gives the impression
that his army is not sufficient then they will get demoralized – mental
motivation is the most important factor which wins wars.
Further, and importantly, Dhuryodhana himself has collected them
diligently and encouraged them to fight Pandavas - so can he appear to
be unsatisfied?
More importantly, he has always pretended not to be bothered about the
Pandava princes or their capacities. He should continue the pretense!

‘Paryaptham’ can also mean compact and disciplined and hence sufficient
for the present purpose. As opposed to that, aparyapthm, means
unlimited, unwieldy and more than what is required and so undisciplined.
This makes a world of difference between the two armies. [Vyasa is
known to play with the words as will be apparent as we proceed – so he
must have intended this meaning which is more appropriate.] The
performance of an army does not depend so much on its quantity, but
on the quality – that is the training, expertise and team-spirit. Though
less in number, the Pandava forces are trim and well organized. On the
contrary the huge Kaurava army is not well-knit. That is why
Dhuryodhana immediately shouts to the Army Commanders and tells
them to “remain in your positions and protect Bhishma”. This comment
means that the commanders were not in their stations yet, though war
was to start any time.
What is the tatwa hidden here? When the battle of Kurukshetra is
applied to average human life, each of us will feel that our difficulties are
too many and that our faculties are not sufficient to meet them. So
Geeta categorically states that our adversities at times appear to be
overwhelming (aparyapatham) and we may also feel that our faculties are
insufficient (aparyaptham). But they are enough (paryaptham) to manage
the situation. What converts the aparyaptham into paryaptham is the
‘belief’ which we should have in ourselves. If we trust the power inside
us – the God – to sail us through the dangers, then we will be able to
win all our battles. This understanding will make us confident and not
to lose our heart even when we are faced with serious difficulties. No
amount of wealth or friends or other external factors will help us when
we are in trouble – it is only the trust in God in us (Ourselves) which will
come in handy. It will be helpful if we are on the side of dharma – then
Lord (our Conscience) will never give us up.

I/11
Ayanesu ca sarvesu yathabhagam-avasthitah
Bhismameva-abhiraksantu bhavantah sarva eva hi.

Translation: “Stationed in your respective positions, in the divisions of the

army, all of you should protect particularly Bhisma”

Significance: Dhuryodhana who was all along talking to his teacher

Dhrona suddenly turns round and addresses his commanders (in a loud
voice) and exhorts them to remain in their own positions and protect the
Commander in Chief, Bhishma. He knows that Pithamaha Bhishma is the
vital unifying link. So long as the army is under his charge, they will all
be fighting together. He knows that most of the kings who supported
him in this war against Pandavas did so because of the presence of
Bhishma and Dhrona. Narutally he is apprehensive about Bhishma’s
safety. Overtaken by his fear of losing Bhishma, he suddenly shouts to
all commanders “to protect Bhisma”. In his mental confusion, it is natural
for him to forget that that Bhishma-acharya is invincible. Further, he will
die only when he himself wills as such. So it is foolish for Dhuryodhana
to order his commanders like this.

This statement also shows the casual approach of the army commanders
who are not in their positions but are gossiping in group even though the
war is about to be announced. This disturbs the King in Dhurydhana
and he shouts at them suddenly diverting from the talk he was having
with his Guru. This also shows the lack of culture of not ‘excusing’
himself from his Guru before moving away. All these show that
Dhuryodhana is totally disturbed and nervous. He is apprehensive of the
outcome of the war and anxious about the worst to happen.

[Brilliant Vyasa has built up the scene. Both armies poised to fight and
an anxious King full of adharma inspecting his army’s readiness for
battle which his intuition tells him he will lose!]

I/12
Tasya sanjanayan-harsam Kuru-vriddhah Pitamaha
Simhanadam vinadya-uchaihi sankham dadhmu pratapavan.

Translation: To generate happiness in him, the old Kuru Grandfather,

loudly let out a lion’s roar and blew his great conch.

Significance: The grunt (roar like a lion) given out by Bhishma-

Acharya, the Commander-in-Chief (C-in-C) is worthy of deep thought.
Sanjaya says that this was to motivate the Kaurava Commanders. While
he can listen to and also see what is happening in the battlefield
because of his Divya Dhrishti, he cannot understand what is going on in
the minds of the players. So Sanjaya, the gentleman that he is, feels
that Bhisma let out a loud cry like a lion ”to create happiness in
Dhuryodhana’s mind” – to motivate him and his commanders.

Bishma’s anger makes him grunt (roar) like a lion: Bhishma always
hated Dhuryodhana but due to circumstances had to support him and
suffer his insult silently. Tragically, now he has to lead the Kaurava army
and duty-bound to protect Dhuryodhana. To add insult to injury, he
ignores Bhishma, the C-in-C and goes to Dhrona to discuss war strategy.
Finally, as if it is the last straw on the proverbial camel’s back, he rubs
in the insult by loudly instructing the commanders to protect him as if the
Great Bhishma, is incapable of defending himself. Further, he does
not use the word Bhishma-Acharya but only Bhishma, not once but twice.
Can there be anything more disgusting? Naturally, this must have
offended the Great Sire a great deal. How else can he express his
displeasure and disgust than by giving out a big grunt like a lion? And
then to put an end to all further talks, he formally announces war by
blowing his great conch.

[But Sanjaya, the good man that he is, does not see in the grunt like a
lion of Bhishma any anger or frustration but merely the performance of
duty (dharma) by the Commander in Chief to encourage and enthuse
Dhuryodhana and the Kaurava army. Most commentators have also
agreed with this interpretation.]

I/13
Tatah sankhasca bheryasca panava-anaka-gomukhah
Sahasa-eva-abhyahanyanta sa sabdah-tumulo abhavat.

Translation: Then, suddenly, conches, kettledrums, tabors, trumpet and

cow-horns blasted forth and the resultant noise was earth shattering.
Significance: Let us visualize the noise created by several conches,
trumpets, tabors and cow-horns creating a crescendo to announce the
war to build up the mental tempo required to wage a war. It is never
easy to be in a war where one knows that death is imminent.
Particularly, the suspense immediately before the war can be debilitating.
So when the commencement is formally announced it is a great relief to
all who respond with their own war instruments. The tragedy is they don’t
know that this only hastens their own inevitable death!

In early days, musicians accompanied the army to help them forget their
present or think of the future which is bleak. It was also a strategy to
make lot of noise to make the opponents feel that the army had more
number of soldiers than what was true which made the enemy deploy a
larger part of its own army thus depleting its resources in other places
where it becomes vulnerable. But today rum has replaced these music
instruments and victory at any cost is the motto.

I/14 - 19
Tatah svetaih-hayaihi-yukte mahati syandane sthitau
Madhava Pandavascaiva divyau sankhau pradadhmatuh.
Panchajanyam Hrsikeso Devadattam Dhananjayah
Paundram dadhmau mahasankham Bhimakarma Vrikodarah.
Anantavijayam Raja Kuntiputro Yudhisthirah
Nakulah Sahadevascha Sughosa-Manipushpakau.
Kasyascha parama-isvasah Sikhandi cha maharathah
Dhristadhyumno Viratascha Satyakischa-aparajitah.
Drupado Draupadeyascha sarvasah prthivipate
Saubhadrascha mahabahuh sankhan-dadhmuh prthak prthak.
Sa ghoshah Dratrarashtranam hrdayani vyadharayat
Nabhascha prthvin chaiva tumulo vyadarayat
Translation: Then, Krishna and Arjuna, seated in the great chariot drawn
by white horses, blew their divine conches - Panchajanyam by
Hrishikesha, Devadattam by Dhananjaya (Arjuna). Bhima, the one with
the concave stomach (of a wolf) and capable of Great Deeds, blew (his
conch) Paundram. Raja Yudhishtira, Kunti’s son, (blew) Anantavijayam;
Nakula and Sahadeva (blew) Sughosha and Manipushpaka (respectively).
The Great bow-man from Kashi and Maharatha Sikhandi, undefeated
Dhristadhyumna, Virata and Satyaki, Drupada, the children of Draupathi,
all kings, and the son of Subhadra, the man with great arm, blew their
own separate conches. That noise which reverberated both the earth
and sky pierced the hearts of Dhrtarashtras (sons of Dhratarashtra).

Significance: Sanjay graphically describes the response of Pandava Army

to the formal announcement of war. It is interesting to see the initiative
taken by Lord Krishna (Charioteer of Arjuna) and not the C-in-C of
Pandava Army. Does it mean, Lord Krishna was more eager for the war
to start? Arjuna, of course, has been waiting all his life for this occasion
to teach a lesson to his scheming cousins who have denied him and his
brothers even basic human rights.

I/20 - 23
Atha vyavasthithan drstva Dhartarashtran, Kapidwajah
Pravrtte sastra-sampathe dhanurudyamya Pandavah.
Hrishikesham tada vakyam-idam-aha mahipate
Arjuna uvacha
“Senayor-ubhayor-madhye ratham stapaya me-Achyuta.
Yavat ethan nirikshe-aham yoddhukaman-avasthithan
Kai-maya saha yodhvyam asmin ranasamudyame.
Yotsyamanan avekseham ya yete atra samagatha
Datrarashtrasya dhur-buddheh yudhe priyachikirsava.”
Translation: O King! Then, seeing the sons of Dhrtarashtra assembled
and the shooting about to begin, Arjuna, on whose banner was
Hanuman, lifting his bow, said thus to Krishna. “Achyuta, (please) place
my chariot in the middle of the two armies – so that I can inspect those
people who stand here desirous of fighting and also find out with whom I
should fight in this instant battle. I also want to look at all those who
have assembled here ready to fight because of the misguided intellect
(thinking) of the son of Dhrtarashtra and to please him.”

Significance: This shows the mental make up of Arjuna till this moment.
There is no trace of confusion. He is behaving like a normal Kshatriya
prince eager to fight. Bhishma as C-in-C of Kauravas, having formally
announced the War, and Pandavas having responded vociferously, it is
up to him, the leading Pandava archer, to take the initiative and make
the next move. So he lifts his bow and advises his Charioteer (Lord
Krishna) to place the chariot strategically in the middle of both the
armies so that he can inspect those whom he has to fight – typical of a
brave Kshatriya leader living upto his dharma. His statement that most
kings have been conned into joining the fight by Dhuryodhana’s scheming
brain shows his perfect mental condition befitting a brave leader.

[We have to contrast this behaviour of Arjuna with what transpires after
Krishna strategically places his chariot in front of Bhishma and Dhrona.]

I/24 & 25
Sanjaya uvacha:
Evam-uktwa Hrishikesha Gutakeshena Bharatha
Senyoh-ubhyoh-madhye sthapayithva rathottamam
Bhishma Dhrona pramukhatah sarvesham ca mahikshitam
Uvacha “Partha pasyaitan samavetan Kurun” iti.

Translation: Sanjaya said: “Oh! King, thus advised, Lord Krishna, placed
the great Chariot in the middle of the two armies, right in front of
Bhishma, Dhrona and all the commanders and spoke thus ‘Arjuna, look
at (all) these Kauravas who have gathered here’.”

Significance: Krishna, places Arjuna’s chariot smack in front of Bhishma

and Dhrona and other commanders and pointing out specifically in their
direction says “Arjuna see these Kauravas who have assembled.”
Krishna knows the reverence which Arjuna has for these two gentlemen.
So including them in the collective Kaurava (his enemies) is designed to
demean them. It is intended to make Arjuna recognize his enemies.

Importance of Bhishma & Dhrona to Arjna: Arjuna was always very

close to his favourite great-grand-father Bhishma. As a small child he
was, of course, very fond of this Great Man who had shown unusual
favoritism to Arjuna in everything particularly in distributing his love. Then
after separation for over 15 years in Gurukul, when Arjuna returned, he
found his gracious grand-father waiting eagerly to continue his fondness
exactly from where he had left. Whenever (during the next 25 years as
the story developed) they met, both shed tears spontaneously and got
choked for words. But words were never needed. Both enjoyed each
other’s company so much that they never felt separated. His relationship
with Dhrona was on a different level. Having spent the formative 15
years with the Acharya, all the values he cherished have come from the
great Brahmin. Dhrona-bondage was more respectful, reverential and
almost intellectual – whereas the fondness towards Bhishma was
emotional.

Symbolically, Bhishma and Dhrona represented the two aspects of

Arjuna’s “mind”. While the former stood for emotional attachments to
family, relatives, children, etc. Dhrona was symbolic of his bonding to
knowledge, wealth, position, possessions etc. Thus between them, they
covered the entire gamut of likes and dislikes – cumulatively called
‘vasanas’. Now Lord Krishna has identified them to be his real enemies
which means Krishna wants him to kill them both. Arjuna’s intellect,
totally dominated by his emotions, suddenly loses its independent
existence. Naturally Arjuna is suddenly finds himself disturbed.

The hidden ‘tatwa’ is that all our problems are caused by our mind and
our intellect. Mind is very powerful and full of likes and dislikes which we
have cultivated through our existence through many births. These result
in attachments which are impossible to get over unless the intellect
forcibly separates itself and takes an rational independent stand. If it
does not assert itself and guides the mind to its higher nature, mind will
pull the intellect down to its lower nature. This will cause disturbance,
later will develop into depression and finally into total delusion. Thus
both the mind and the intellect are in reality Arjuna’s enemies appearing
to be his well-wishers all along. But Arjuna (the jeeva) being deluded
does not have the discrimination (viveka) to understand this brutal fact.
So Lord Krishna is helping him to realize this.

I/26 - 30
Tatra apasyat sthitan Partha, pitran-atha pitamahan
Acharyan matulan bhratrn putran pautran sakhin-thada
Swasurun suhrada chaiva senayorupayorabhi.
Tan samiksya sa Kauntheya sarvan bhandhun upasthithan
Kripaya paraya-avishtah vishidan-idam-abravit.
Arjuna uvacha
Drishtwa emam swajanam Krishna yuyutsum samupasthitham
Seedanthi mama gatrani mukham cha parisusyatei
Vepathuscha sarire me romaharascha jayate
Gandivam sramsate hastat twakchaiva paridahyate
Na cha saknomi avasthatum bhramativa cha me manah.

Translation: Then Arjuna saw, on both sides in the two armies, paternal
elders, grandfathers, teachers, uncles, brothers, sons, grandsons, fathers-
in-law and friends too. Seeing all the assembled relatives, seized with
deep compassion, Arjuna sorrowfully said these words. “Krishna, see my
people who have assembled for war here. Looking at them, my limbs
are becoming weak, my mouth goes dry, my body is trembling and it is
getting horipillified (giving me goose-pimples). My bow, Gandhiva, is
slipping from my hand and my skin is burning. I am unable to stand
and my head appears to go for a toss”.

Significance: Arjuna looks at all the men who have assembled for the
Great War. He finds all his relatives – uncles, brothers, sons, grandsons
and friends – and realizes the brutal fact that 18 lakh able bodied men
(including all relatives and friends) on both sides will have to perish.
Suddenly the reality of this war stares him in the eye - he realizes that
this war will annihilate not only all his relations but also virtually all the
able-bodied men in his kingdom. It is this massive destruction of human
resources that is affecting Arjuna, the future king.

Classic symptoms of Depression: Symptoms exhibited by Arjuna viz.

feeling weak at the arms and legs, mouth going dry, trembling body,
goose pimples, nervous sweating of the palm and the vertigo show that
he is suffering from depression. These can be found in any modern
medical literature. Obviously ancient Indian masters were aware of
these. It is also natural for the sufferer to keep repeating himself and
even talk incoherently. In extreme cases, the patients, forgetting
everything, will keep repeating the same single idea – a prelude to
insanity.
Kripaya paraya avishtam: (Overcome by extreme grief). The apparent
meaning is the sudden mental anguish which has affected Arjuna. But,
the word “paraya” (from beyond) leads to a different (naughty?)
interpretation. Arjuna is a strong man – a kshatriya who has always
exhibited eagerness to fight. Why should he, all of a sudden, talk like a
feeble fellow. Did Lord Krishna brainwash him to make him mentally
weak and surrender to the Lord to seek His advice? Knowing Krihna as
we do, it is very much possible that He has, in the pretext of taking
Arjuna to the centre of the Armies, totally eclipsed his rationality and
made him confused and depressed!
I/31 - 35
Nimittani cha pashyami viparitani Keshava
Na cha shreyo(a)nupashyami hatva svajanamahave.
Na kankshe vijayam Krushna na cha rajyam sukhani cha
Kim no rajyena Govinda kim bhogair jeevitena va?
Yesham-arthe kankshitam no rajyam bhogaha sukhani cha
Ta imae avasthita yuddhe pranam-tyaktva dhanani cha.
Acharyaha pitaraha putraha tathaiva cha pitamahaha
Matulaha shvashuraha poutraha syalaha sambandhin-tada.
Yetan na hantum ichami ghnatopi Madhusudhana
Api trailokya rajyasya hetoho kimnu mahi krute.

Translation: “Oh! Keshava, I see bad omens and I am unable to see

any good in killing one’s people in battle. I want neither victory, nor
kingdom, nor comforts. Krishna, what use is the kingdom, enjoyments,
or even this life itself when those, for whose sake these were desired,
have all assembled in battle, having given up their wealth and ready to
give up their lives, viz. my teachers, paternal uncles, sons and
grandfathers, maternal uncles, in-laws, grandsons, cousins, other relatives
and friends. I don’t want to kill them, who are about to kill me – not
even for the sake of ruling over the three worlds, much less for this
kingdom on earth”.
WHAT ARE BAD OMENS?

Man is insecure and would love to know future in advance. So, in

addition to astrology, which is supposed to predict the future events, we
have believed in prophesies, omens, etc. which foretell future. Our
mythology is full of such instances. For example, when Devaki was
married, a voice from the sky told her brother, King Kamsa, that her 8 th
child would kill him. Our belief in these supernatural is so deep that,
even today, whenever we start on any important mission we consult
astrology. [Lift off time of recent Indian Moon-mission was finalized after
consulting astrologers]. Indians give so much importance to prophesies,
omens, etc. that interpreting these is a perfected science. Early Romans,
Egyptians, Asians and Chinese too believed in these. Shakespeare has
said: “Comets arrive when emperors are to die”. Arjuna, with a weak
mind sees many such indications of destruction.

Significance: It is natural for a disturbed man to look at life negatively.

Everything looks dangerous and everyone appears to be his enemies.
That is why Arjuna, being apprehensive about his future, is seeing only
bad omens. Disturbed Arjuna enumerates all the relatives who will be
killed without realizing that he is talking to Lord Krishna who is seeing
them all! He says that even if he gets command over all the three
worlds (Earth, Heaven & Pathala) he would not prefer to destroy them.
What is Hasthinapur compared to these? Then he concludes “I don’t
want to kill them even if there is a danger of their killing us”.

Modern science has classified the symptoms of ‘neurosis’ in the 18 th

century. The sufferers exhibit amnesia, talk incogently and cannot even
sign their names. They need psychiatric help. Lord Krishna,
understanding this, prefers to listen to Arjuna. This is what modern
psychiatrists do. They spend lot of time with such patients, make them
rest in comfortable couches and ask leading questions so that patients
can unload their anxieties. This unloading (with faith in the Doctor) will
lighten the mind. When combined with medicines which induce sleep the
mind slows down, allowing the intellect to slowly take charge of the
situation.

I/36 - 37
Nihatya Dhartarashtrannaha kaa preetihi syat Janardhana
Papameva ashrayed asman hatvaitan atatayinaha.
Tasman na harha vayam hantum Dhartarashtraan
swabandhavan
Svajanam hi katham hatva sukhinaha syam Madhava.

Translation: What satisfaction can there be by killing the sons of

Dhrtarashtra – only sin can visit us by killing these aggressors (atatayins).
Therefore, we should not kill Dhritarashtras, our relatives. How can we
enjoy killing our own people?

Significance: Arjuna continues his argument of justifying his not wanting

to fight and escaping from the scene. “Krishna, we will only incur sin by
killing our own people, though they are aggressors.”

Atatatyinaha: [Terrorists]. Manusmrithi, the Dharma-sastra (Science of

Social Duties) considers the following people as aggressors: (a) an
arsonist, (b) one who poisons another (c) one who attacks with weapons
(d) robbers and house-breakers (e) encroachers and (f) one who covets
another’s wife. Manu prescribes that these wrong doers should be killed
on sight. [If this rule was applied to terrorists today, things would have
been much better]. It is the dharma of a Kshatriya Prince to do so
without any hesitation. But in his present mental make up, Arjuna does
not concur. He feels that destroying the Kauravas will only bring misery
to him even though they are aggressors. It is interesting that he
continues to refer to Kauravas as “our own relatives”. Is it used only to
justify his reluctance to fight? Or is it because they include Bhishma
and Dhrona?

I/38 – 39
Yadyapi ete na pashyanti lobhopahata-chetasah
Kula-kshayakritam dosam mitradroheca pathakam.
Katham na jneyam-asmabhih papat-asman nivartitum
Kulaksayakritam dosam prapasyadbhihi Janardhana.

Translation: Although these people, whose minds are destroyed by greed,

do not see the defect in the destruction of one’s family and the sin of
betraying one’s friends, Oh! Janardhana, how is this not obvious to us,
who know that sin is born of the destruction of the family and (we have)
exposed ourselves to this sin.

Significance: Arjuna continues his line of thinking visualizing the worst.

This is typical of disturbed mind. When a person is obsessed with a
problem he identifies with it and remains thinking about it all the time.
Naturally, the problem assumes “vishwa-roopa” and reveals the worst.

Mitradroham: (Betraying friends) Friendship was held in high esteem. A

friend would easily give up even his life for the sake of friendship.
Naturally betraying a friend was disgraceful and one who is accused of
this was a ‘pathaka’ (who has fallen down, a sinner). A kshatriya can
never imagine this.

Kula-kshayam: (Destruction of families). Hindus always believed in close-

knit joint families where sons, grandsons, brothers, nephews, nieces, and
cousins co-habited. Initially dictated by security, later it became a
“lifestyle”. Hindu culture evolved around the joint family with great-grant-
father on the one side to great-grand-son on the other. Old man who is
able to see his great-great-grand-son (fourth generation) was considered
most fortunate and showered with gold coins. Hindu Undivided Family
(HUF) was a boon for cultural development. All commercial activities
belonged to the family not the individual. Meticulous laws (Mitakshara and
Dayabaga) governed ‘family’ businesses, assets, succession, distribution,
inheritance and liquidation which were legally and morally enforced. The
basic rule was ‘the individual is subservient to the family and the society’
which is the off-shoot of the Hindu culture of ‘sacrificing’ (‘giving’ than
‘taking’). Being a knowledge-oriented society, the experience of elders
was highly valued and therefore, they were respected. Further family
took upon itself (not the Government) the responsibility of looking after
the old. Thus kula-dharma was very important and anything which will
harm this basic fabric was discouraged. No dharma can survive if the
practitioners (dharmi) are not there! If kulas are not there how can Kula-
dharma survive? .

Asmabhi katham na jneyam? (How we failed to understand this?) This

is very smart argument put forth by Arjuna. The Kauravas are known for
their adharma and so betraying friends or destroying families was natural
to them. But “how did Lord Krishna not see this obvious fact?”

I/40-44
Kulaksaye pranasyanti kuladharmah sanatanah
Dharme naste kulam-krtsnam adharmah abhibhavat-iti-yuta.
Adharma-abhibhavat Krishna pradusyanti kulastriyah
Strisu dustasu Varsneya jayate varnasamkarah.
Sankaro narakayaiva kulaghnanam kulasya cha
Patanti pitaro hyesam luptapindodakakriyah.
Dosaih-etaih kulaghnanam varnasankarakarakaih
 Utsadyante jatidharmah kuladharmascha sasvatah.
Utsanna kuladharmanam manushyanam Janardhana,
Narake aniyatam vasah bhavati iti anushushruma.

Translation: When family is destroyed, the ancient dharma (culture) of

the family also dies. When the dharma is lost, will not adharma
overwhelm the entire family? Due to increase in adharma, the women will
be given to improper ways. When the women get corrupted, social
confusion is the result. This leads the family and the destroyers of the
family to hell. Because, the ancestors denied of their post-death rituals,
indeed fall. By these wrong actions, the family, the perennial dharmas
pursued by the family and the communities are destroyed. We have
heard, O Janardhana, those who destroy kula dharma are bound to end
up permanently in Hell.

Significance: Continuing on his analysis of the worst case scenario,

Arjuna comes to the conclusion that kula dharma will be lost and
naturally this will cause destruction of the sanatana dharma itself.

Sanatana Dharma: (Good habits accumulated so far). It means Hindu

Lifestyle cultivated over thousands of years. It means all the social,
cultural and spiritual ideals developed by the civilization and includes (1)
Kula Dharma (family culture) already discussed (2) Ashrama Dharma
(lifestyles) and (3) Varna dharma (transactional disciplines).

Ashrama dharma (lifestyles). In Ancient India, lifestyle revolved around

the Vedas. Boys and girls had specific roles to play and they were
prepared for them from birth. Women were to be responsible to keep
the family united and manage the daily routine. This required
‘shrewdness’ and ‘decisiveness’. They were also responsible to nurture
the next generation of girls. Men were to defend and protect families, run
the societies, and more importantly prepare themselves for the ultimate
spiritual objective of ‘uniting with the Lord’. This ‘grand scheme’ was
planned and executed through Vedic prescriptions. While girls were
trained by her mother and married off an early age to her husband’s
family to ensure that she fitted into the place where she will have to
spend the rest of her life. Boy was sent away at 5 to Gurukul to spend
the next 15 years (Brahmacharya Ashrama) under the strict supervision
of his Guru. He learnt basic Vedic values which included understanding
duties (swadharma), being grateful to nature, kind to all creatures, frugal
with resources, help others, be honest etc. He also learnt the skills
needed for his life as householder. He was also given basic spiritual
inputs. Since the Guru treated every boy (rich and poor) alike, and being
away from family, the boy was not unduly sheltered and so he learnt to
solve the problems of life and developed his personality treating his
guru as his role-model. After finishing his education, he set up his
family as a Grihasta and spent the next 20 years practising the
profession selected for him by his teacher, in keeping with his nature
and aptitude (temperament). During these years, he habitually continued
his daily Vedic Kriyas. He followed the same rules and sent his boys to
the Gurukul and learnt to remain ‘unattached’. When his boys returned
(at 20), the householder (who is 40 now) had no problem handing over
his assets and the family responsibility and remain aloof to concentrate
on spiritual pursuit for the rest of his life (Vanaprasta). Thus, the
objective of life was spiritual pursuit for which the personality was
developed. He could easily retire at 40 and progressively ease himself
(soft-landing) into spiritual life. Serious spiritualists had the choice to
become a Sanyasy anytime. Society looked after the sanyasis while
they seriously pursued knowledge.

Varna Dharma: (Transactional disciplines). Society was divided

horizontally into 4 varnas or professions [Brahmins, Vaishyas, Kshatriyas
and Sudras]. This was done purely based on attitude and aptitudes of
the individual. Those who were knowledge-oriented were responsible for
propagation, preservation and research into the Vedic, Sastric and other
knowledge oriented subjects – they were called Brahmanas (associated
with Brahman). Those who were commercially oriented were to protect,
exchange and preserve wealth (Vaisyas). To ensure that the society
functioned peacefully, there was need for enforcement of social laws and
this responsibility was given to Kshatriyas (physically strong) who had the
special aptitude of administration. Those who were less endowed and
incapable of taking independent management decisions were advised to
help and serve the others in their tasks. They were called Shudras, the
executives.

Thanks to these horizontal (ashramas) and vertical (varnas) divisions of

the Society, Ancient India developed from all angles and there was
specialization in all spheres. Brahmins developed the world famous
Vedas and Vedantic knowledge. India had best educational facilities
[Nalanda and Takshashila had Universities with students from China and
Europe] best poets, [Vyasa, Bana Bhatta and later Kalidasa] best
Mathematicians [India contributed “0” to the world] Astronomers
[Aryabhatta first visualized man made satellites & relativity theory]
Astrologists [Varaha Mihira] Medicine-men [Charak’s Ayurveda was world-
famous] and even world-famous surgeons [Shushruta]. There were
specializations in other areas as well, Muslin from Dacca, Silk from
Kanjeepuram & Benares, Metalware from Agra, Cottons from Deccan and
many more were famous. All these developed because of functional
specializations.

Vedic Dharma: However, all major cultural issues were always governed
by Vedas, Dharma-sastras and other scriptures. They were so
elaborate, that they provided for virtually every situation in life. These
ancient scriptures were so much ahead of times that no one could think
beyond these. Naturally, everyone accepted them unquestionably.
These were also enforced dispassionately on all. Thus, on major areas
like births, upanayanams, marriages, house-warming, deaths, etc. the
rituals followed (by all families) were in conformity with Vedas, though the
day-to-day lifestyle was different for each family.

Arjuna’s apprehension of social dislocation: Arjuna knew that this

war will be the most brutal in the Sub-continent. It involved Kings on
both sides covering (the present) Afghanisthan, Pakisthan, Bangaladesh,
Nepal, Bhutan and virtually entire North India extending over 50 million
sq. kilometers. 2 million able-boded men were involved. All the Rulers,
Kings, Chieftains, Captains and leaders will die. With all these men
(young and middle aged) gone, there will be plunder, mayhem and total
chaos. Women will be helpless – physically, and financially and will be
abused. Families will disintegrate and along with them all the highly
developed skills and values. This will put an end to the Hindu Sanatana
Dharma religiously cultivated over thousands of years. Arjuna felt that
history will accuse him as the sole perpetrator of this heinous crime. Is
this not enough justification for him to be depressed?

Importance of Shrardhas: Hindu life revolved round Vedic Rituals. The

most popular ritual in every family was (and is) the performance of
Shrardhas – elaborate rituals performed on death anniversaries to
remember the elders of the family – a thanksgiving attitude. If these are
not regularly performed, the family members will not have the blessings
of the departed souls and they will be ruined. So Arjuna felt that if this
war is continued and the people are destroyed, then the elders will be
denied their most important Shardhas and they will curse the population –
nothing can be more serious.

[Vedic karmas, varna dharma and kula dharmas have all become relics
of the past, thanks to exposure to modern civilization. In today’s context,
these are not valid. Some faith exists in Shardhas – even this is fast
dying away. However, modern man is more stressed than Arjuna
because of the “speed” of daily mechanical and time-bound activities.
Today depression and neurosis are much more serious problems than in
ancient India. So the solutions given by Lord Krishna in the Geeta are
as much valid today as then.]

I/46
Aha bata mahatpapam kartum vyavasita vayam
Yad rajya sukha-lobhena hantum swajanam udyatah.

Translation: Oh! What a sin we were about to commit that of destroying

our own people out of greed for a kingdom and its pleasures.

Signifiacance: Arjuna concludes “Oh, Krishan, we were about to commit

the greatest of sins. By not going ahead with these, I have luckily
managed to bail us both out of this”. Arjuna pats his back and justifies
his proposal not to fight.

Saving Krishna from Great Sin! Arjuna argues that, as the supporter
and abettor of these activities of Arjuna which would have resulted in
virtual destruction of the entire social fabric, Lord Krishna also would
have ended up in the same Hell as Arjuna. So he is happy to conclude
“Luckily, I have realized this in time and saved you from committing a
great sin.”

I/4 7
Sanjaya uvaca:
Evam-uktwa Arjunah sankhye rathopastha upavisat
Visrjya sasaram chapam shoka-samvigna-manasa.

Translation: Having said this, Arjuna, dropped his bow and arrows and
with a mind totally overcome with sorrow, sat down on the seat of the
chariot, in the middle of the battlefield.
Significance: Throwing down the bow and arrows (for a Kshatriya) is
symbolic of his decision not to fight. This also shows his mental set up
of wanting to give up all worldly activities and retire to the forest.

Om tat sat.
Iti Srimad-Bhagavadgeetasu Upanisatsu brahmavidyayam
yogasastre Srikrishna-Arjuna-samvade “Arjuna-vishadayogo”
nama
prathamodhyayah.

Om! That is the truth!!

Thus, ends the First Chapter named “Arjuna’s Grief” of Srimat Bhagawad
Geeta, the Upanishad giving out the Knowledge of Brahman and the
Science of Yoga which is a part of the Conversation between Shree
Krishna and Arjuna.
 Chapter II
KNOWLEDGE OF THE ‘SELF’

Structure of the book: In this chapter, known as ‘Sankhya Yoga’, Vyasa

has given the structure of the Bhagawad Geeta and how the other
chapters are going to emerge. Normally, in most other Sanskrit texts,
such information is given at the beginning. But, Vyasa has, to give a
dramatic effect, introduced the battle scene and the confused Arjuna as
the background in the last Chapter. Now he provides a bird’s eye view
of the entire Geeta as it is going to unfold. The scheme of the Chapter
is briefly as under:

First 10 verses continue to dwell on Arjuna’s mental confusion

(continuation of Chapter I) leading to Arjuna’s total surrender to Lord
Krishna and accepting Him as his teacher and sincerely seeking Lord’s
guidance.
From verses 11 to 46, Krishna briefly explains the nature of Atma or
Self, the spiritual destination of all humans. Clarity about our final
destination confirms spiritual awareness. When a person knows the
‘permanent’ thing which can give him lasting happiness as compared to
the relative world which gives temporary solace, he has arrived spiritually.
Verses 47 to 54, deal with Karma yoga recommended for beginners to
purify the mind as a prelude to make it fit for knowledge. This is part of
the ‘pravrthi’ marga (route of action) which constituted Karma-kanda or
the first half of the Vedas. (These are elaborated in Chapters III, IV and
V).
Verses 55 to 60 describe the mental attitude of a realized person to
tempt us to take up serious spiritual practice. This involves giving up
attachment to the worldly objects which alone can attach us to the Self.
Only such a prepared mind can mediate. (Meditation or upasana kanda
is discussed in detail in Chapter VI).
Stanzas 61 to 70 briefly describe Bhakthi Yoga for understanding the
Lord as Saguna Brahman being a means to Nirguna (Chapters VII to
XII).
Stanzas 71 and 72 indicate the Path of TotalRenunciation [Sanyasa] for
the Final Merger or understanding our own pure nature. (Chapters XIII to
XVIII).

Beauty of Bhagwad Geeta is that it sketches out all the known paths to
reach God or Perfection [Jnana, Bhakthi and Karma] and provides the
summarized knowledge of the Vedic and Upanishadic teachings. Geeta
also clears the confusion amongst thinkers about the various paths –
whether they are complementary, supplementary or contradictory. Thus,
Chapter II lays the foundation on which the super-structure of Geeta is
planned and built.

II/1
Sanjaya said:
Tam tatha kripayavishtam-asrupurna-akula-ekshanam
Visidantam-idam vakyam uvacha Madhusudanah.

Translation: Sanjaya continued to report “(Looking at Arjuna) whose eyes

were overflowing with tears and showed distress, the Lord Krishna
(Madhusudana) overwhelmed by compassion, spoke these words”.

Significance: Lord Krishna allows Arjuna to keep talking – patiently

listening to all he had to say. Today’s Psychoanalysts and
Psychotherapists also allow the patient to relax (usually in a couch) and
after through leading questions, make them unload the anxieties in their
mind. The doctor will interfere only when absolutely necessary. After
this, if the doctor feels that the patient is hiding something significant,
then he uses hypnotism, narco analytical tests, etc. These help him to
go deeper into the sub-conscious mind. Similar therapy is being applied
by Dr. Krishna on his patient! When, after exhausting whatever he had to
say, Arjuna fell silent, Krishna started talking. Krishna’s diagnosis was
clear - Arjuna in suffering from acute mental depression. Line of
treatment: there is need for a strong first dose of medicine – followed by
softer measured doses.

Conditionalities for spiritual guidance: Ancient Indian Masters did not

“hawk” spiritual knowledge, nor did they charge for this even though it
was most precious. They waited patiently for the sadhaka to come to
them and “seek” the specific knowledge. For this, he had to have
sufficient mental maturity to understand his confusion and his own
helplessness. Further, he should seek an appropriate teacher and
surrender to him fully being convinced that the teacher alone can save
him. Everyone who approaches a teacher is not given Brahma-vidya. [In
the Prashnoupanishad, 6 great men approached Ashtavakra for
knowledge. Guru felt that they were not mentally ripe and so were
advised to remain in his ashram for a year and serve the ashramites.
After this, when he was satisfied, he imparted Brahma-Vidya. Similarly,
here Lord Krishna is waiting for the appropriate mental receptivity in
Arjuna.

[Readers are advised, to spend some time visualizing the pitiable

condition of Arjuna. Unless we understand his depressed mental
condition, which makes him incapable of rational thinking we cannot
understand the message of Lord Krishna. That is why Vyasa has
expended 47 verses in the last Chapter and a few more in this to
describe the build-up leading to Arjuna’s mental condition before starting
Vedanta. Further, it is also worth visualizing the seductive contours of the
all-knowing (tri-kala-darshi) Lord Krishna who is patiently listening to the
‘knowledge’ given out by Arjuna as to what will happen after the war
involving millions of young warriers. Does He not resemble Panduranga
Vittal of Pandarpur, standing patiently with his hands on hips and a
mischievous all-knowing smile on his lips awaiting the opportune time to
guide his devotees?]

II/2 & 3

Sri Bhagawan said:

Kuta-twam kashmalam-idam vishame samupasthitham,
Anaryajushtam aswargyam akirthikaram Arjuna?
Klaibhyam ma sma gamah Partha, na-etat-twayi-upapadhyate.
Kshudram hrdaya-daurbalyam tyakthwa uthishta Paranthapa.

Translation: How have you allowed yourself to be overtaken by this lousy

despair Arjuna? This is unbecoming of you as an Aryan, it is unheavenly
(unpleasant) and is only capable of bringing bad fame (to you). Don’t be
impotent, Partha! This (behavior) is totally unsuitable to you. Get out of
this debilitating mental weakness and get up!

Significance: Very strong words indeed! Why the Lord, ever so merciful,
uses such words, that too to his best friend?

Swadharma of a true friend: Vyasa clarifies the dharma (duty) of a true

friend. A real friend is one who does everything which is in the best
interest of his friend without bothering whether he is temporarily upsetting
him or not. Usually even close friends hesitate to point out the defects
of their friends – they may be worried about losing the friendship or out
of mere indifference. Both these are not correct when true friendship is
involved. A true friend has to point out the defects. Of course, extreme
care must be taken to make it pleasant but emphatic. Vedic prescription
is “Satyam vada, madhuram vada”. Tell the truth – but make it pleasant.
Then, more importantly, he should take charge of the situation and
function on his behalf until the confused one is reinstated. Thiis is real
test of friendship because the helping friend will have to be totally
selfless.

Need for Strong Medicine: Krishna, knew that unless he admonished his
favourite friend with such strong words and shook him out of his
depressive debilitating mental state, the Vedantic message (which is to
follow) will be wasted. That is why when someone becomes hysterical;
the ideal first aid is to slap him to bring him down to terra firma.

Anaryajushtam: (unbecoming of an Arya). Arya does not refer to race - it

means a cultured and upright person who scrupulously follows dharma.
Manu Smrithi defines Aryan “as one born to parents with self-control and
austerity”. Usually people belonging to the upper castes are called
‘Aryans’. Men are always exposed to problems and a strong person
usually takes charge. ‘When the situation gets tough, the tough gets
going’. It is famously said that ‘for a jnani, there are only situations – no
problems or crises’. The objective of Vedanta is to make every human
being an Aryan. Such a person is expected to remain balanced in
crises and not over-react to situations. So the escapist attitude exhibited
by Arjuna is unbecoming of an Aryan. Calling a great kshatriya prince
an un-Aryan must have affected Arjuna’s ego.

Aswargyam: (Unheavenly). Arjuna has been talking of death and hell

repeatedly. So Lord puts it bluntly to him that “Your behavior will not
lead you to heaven either”. What the Lord really means is “You will go
to Hell, if you behave like this”. Further, every human being, whether he
is Hindu, Christian or a Muslim (or any other) wants to go to Heaven –
the final destination for all. But none of us knows the correct route!
Therefore, to say that you actions will take you away from Heaven will
make one anxious.

Akirti-karam: (Capable of leading to dishonor). ‘Honour’ is a very touchy

subject for Kshatriyas in general and Arjuna in particular. A true
Kshatriya (in olden days in India) would even willingly sacrifice his life for
the sake of his honour. Even today a typical Rajasthani will proudly
announce “Pran jayi par vachan na jayi” (My life can be lost but not my
promise). So when Lord admonished Arjuna, that his behaviour is
‘dishonourable’, it should have hit him there where it hurts most!

Klaibhyam: (Impotence) – Man from the ancient days was very proud of
his capacity to impregnate women and keep her satisfied. In fact, man
has always been more proud of his potency than his knowledge! He
has prided the outward manifestations of being a man, or what is
popularly understood as “Manliess”. In the East, they always believed in
having a big mustache, lots of hair on chest, etc. In the West, manliness
was seen in strong muscular biceps, capacity to drink heavily and most
importantly his libido or sexual capacity (not necessarily in that order).
Neither in the East, nor in the West, had the majority ever bothered to
judge a man by his mental, intellectual or spiritual development.
Mustache (East) and private parts (West) continue to be more important
than the finer knowledge!

So the Lord, wanting to shock Arjuna out of his depression, called him
“impotent”. Questioning one’s capacity to reproduce is probably the
strongest taunt and most of us (being closer to animals) cannot tolerate
it. This strong medicine is administered to Arjuna as a first dose to
shock him out of the depression. For Arjuna, this word has a special
meaning. In the Mahabharatha story, Pandavas had to spend one year in
the forest in hiding. Arjuna had to dress up as a ‘uneque’ [neither man
nor women] teaching Kashi Raja’s daughter how to dance. He must still
be remembering that mental agony. So this word would have shocked
him.

Hrdaya Daurbalyam: (Mental weakness). A person becomes feeble-

minded, if he depends on the phenomenon (external factors which are
impermanent) and courageous when he identifies himself with Atma, the
permanent. This atma-bhoda is the secret of mental strength. This is
popularly called self-confidence. Weakness is condemned by scriptures
“Na-ayam-atma-balaheenena-labhda”. (This Atma can never be realized
by the feeble-hearted.) Swamy Ramakrishna said “He who is soft and
weak-minded like the puffed rice soaked in milk, is good for nothing.”
So Lord Krishna advises Arjuna to get out of the mental weakness and
fight his battle of life.

WHAT IS “MANLIESS”?

Manliness does not have hair on its chest, it does not depend upon the
bottles of whiskey which one can consume nor has it anything to do with
the number of women one has slept with. It also does not depend upon
the aggression or violence which one is capable of. Manliness is the
inherent capacity to lead. It is the capacity to take charge in a crisis. It
means the ‘broad shoulder’ on which the near and dear ones know they
can lean and feel secure in times of danger. It includes kindness,
empathy and generocity. Most importantly, it is the capacity to “give”. He
is a real man who is willing to help, take charge, solve and after the
crisis has passed, has the magnanimity to go back to the background. It
has absolutely nothing to do with physical stature or the capacity to
satisfy the opposite sex.

Lord and His timing: Some critics feel, that Krishna remained silent for too
long. He should have interfered much earlier and put an end to the
Arjuna blabber. But throughout Mahabharatha, we know how Krishna
has behaved. His sense of timing has always been impeccable. So no
mortal should question His behavior. In Kaliyuga, there is always a need
for drama, proper packaging, sugar-coating, exaggeration, playing politics
and even resorting to a bit of dishonesty, to drive home the message.
Vyasa (in compiling Mahabharatha) has employed these marketing
techniques. This strategy has made the Epic popular and interesting. So
in the Geeta too, he has included many ‘gimmicks’ to drive home his
point.

Lord’s timing is always appropriate. When in a serious difficulty, we keep

praying to God day after day and find Him not answering, we get
disappointed. Then when we are about to give up - miraculously things
get rectified. Why can’t the Lord, ever so merciful, not arrive earlier and
put an end to our anxiety? If the Lord does that, will we not take Him
for granted and ignore Him? Ask Draupathy! She was close to Him. Yet
Lord did not come to her rescue so long as she felt she could handle
the situation. Only when it was absolutely beyond her control and she
gave up, did He appear. We remember this even today (after 2500
years) only because of the dramatic effect. Again, in rescuing Gajendra
(elephant-king) from the Crocodile, He waited 100 years for the proud
elephant to be exhausted and his friends to desert him. He waited till his
ego was completely eliminated. Was not His timing perfect?

II/4
Arjuna uvacha
Katham Bhishmam-aham sankhye Dhronam ca Madhusudhana,
Ishubhi prati-yotsyami puja-arha, Arisudhana.

Translation: Arjuna said ”Madhusudhana! How can I counter attack with

arrows Bhishma and Dhrona who deserve to be worshipped by me?”
Significance: Krishna’s strong medicine had the desired effect. Now the
truth comes out of the sub-conscious mind of Arjuna. All his misery is
because of Bhishma and Dhrona who are in front of him and whom he
cannot attack or kill. To counterattack the venerable Bhishma, even at
the behest of his best friend, Lord Krishna, is inconcievable. Then there
is Dhrona-acharya, the Great Teacher who taught him everything that is
to be learnt in Archery – including the exclusive knowledge of Brahmah-
astra. How can he, the best student of Dhrona and the receipient of the
secrets of all great weapons use them against him?

II/5
Gurun-hatwa hi mahanubhavan
Sreya bhoktum bhaiksyam-api-iha loke
Hatva arthakamamstu guroon-ihaiva
Bhunjeeya bhogan rudhrapradignan.

Translation: “Indeed it would be better to eat food from beggary in this

world than to kill these great teachers. If I kill them for wealth and
enjoyment, the same will be tainted with their blood.”

Significance: Arjuna continues to lament. “If I kill my elders for kingdom

and wealth, this bloody act will haunt me for the rest of my life. Every
time I sit on the throne, I will remember the blood of my preceptors I
have spilled. My life will be a nightmare particularly when I recollect the
benefits which I have received from these venerable elders - these
great men have selflessly given me all they had and made me what I
am. I will never be forgiven for this ungrateful bloody act.”

Begging is despisabe: In India it was traditionally believed that when

some one seeks alms, all the Shrees (Lakshmis) desert him out of
shame. Bereft of these, human existence is a curse. But today this
idea is not valid because begging has been perfected and is probably
the most profitable profession of many Indians. Arjuna’s preference to
begging may also mean that he wants to escape his responsibilities by
moving over to the forests to become a Sanyasi.

II/6
Na ca-edat-vidmaha kataranno-gariyah
Yadwa jayaema yadi vaa no jayaeyuhu
Yan-eva hatva na jijivishama
Te-avasthitah pramukhae Dhartrarashtrah.

Translation: “…and do not know which is better - we should conquer

them or they should (be allowed to) conquer us. After slaying the sons
of Dhrtarashtra, who are in front of us, we will indeed not want to live.”

Significance: Confusion worst confounded! He is totally confused and

does not know what to do. In such circumstances, it is advisable not to
take any serious decision but to seek help from a dependable friend.
Unfortunately, most of the sufferers do not do this. Either their ego does
not permit them to accept that they have a problem and to seek help or
today most of us do not have a genuine friend who can be approached.
That precence of mind to seek out our friend comes only because of the
Grace of Lord.

II/7 & 8
Karpanyadoshopahata svabhava,
Pruchami tvam dharma sammoodhaceta
Yad-icheyah syat nischitam bruhi tanme,
Shishyaste aham shaadhi mam tvam prapannam.
Na hi prapashyami mama-apanudyad
Yad-shokam uchoshanam indriyanam
Avapya bhooma-asapatnam riddham
 Rajyam suranamapi ca-adipatyam.

Translation: “Overcome by mental debility (miserliness) I am totally

confused about my dharma. So (Krishna) please instruct me clearly. I
am your student who has taken refuge unto you. Please guide me. I
do not see anything that will remove the sorrow that dries up my senses,
even if I were to obtain an unrivalled and prosperous kingdom on earth
and command over the kingdom of the gods. So I seek from you what is
best for me.”

Significance: Arjuna realizes that his mental incapacity (miserliness) is not

going to help him. It suddenly dawns on him that he is with his best
friend who has always stood by him and he should depend upon him for
advice. So he surrenders to the Lord and seeks his guidance. Why this
sudden change of mind? Obviously, because of Lord’s grace.

How to approach a guide? When overtaken by misery, we should not

take important decisions. We should go to a friend (on whom we have
full faith) and seek his advice. He should also know that we are
depending upon his advice totally. This knowledge will put pressure on
him. He will feel morally responsible and think on the subject as if the
problem is affecting is his. Since he can look at the problem
dispassionately, not being directly affected, he will come out with a
solution. The affected person can rest his mind. The person solving the
problem is happy because he is given importance. Further, he is also
morally made responsible for the decision. This converts a problem into a
win-win situation.

The hidden ‘tatwa’: One who has realized that he is suffering from
‘samsara’ and that he is helpless is suited for spirituality. Sankaracharya
in Vivekachuda-mani describes the mental condition of a sadhaka who
approaches his Guru thus: “I am being roasted in the blazing forest fire
of change from outside and the hot breeze of mental confusion from
inside and I am terrified. I seek refuge in thee. I don’t know of any
other harbour”.

Surrender to the Guru: Teacher and his knowledge should be respected.

This respect brings out the best in the teacher and the student will
benefit. The respect should not be apparent but sincerely genuine.
There is no need for physical demonstration of respect to the teacher
such as falling at his feet, etc. These overt actions are not necessary
but they do help. Knowledge (like water) always flows down. The
moment the student feels that he knows better than the teacher, then his
mind will be closed and no knowledge will flow. One should approach
the teacher with the mind’s computer empty so that it can absorb
maximum knowledge.

II/9 & 10
Sanjaya said:
Evam-uktva Hrisikesam Gudakesah Parantapah
Na yotsa, iti Govindam-uktva tusnim babhuva ha.
Tam-uvacha Hrishikesha, prahasnniva Bharata
Senayor-ubhayor-madhye visheedantam-idam vacaha.

Translation: Sanjay said – “Saying ‘I will not fight’ alas! Arjuna became
silent. Then in the midst of both the armies, Hrishikesa [Krishna] spoke
(these words), as if smiling, to Arjuna who was thus extremely sad.

Significance: Having surrendered to the Lord and Master, Arjuna must

have felt very light. He said, “I have decided not to fight” and fell silent.

Anguish of Sanjaya: “Ha” the last word of the verse (9) shows the
anguish felt by Sanjaya. He felt sincere pity for Arjuna. This shows his
soft character. Dritarashtra was lucky to have such a “Man Friday” as
his charioteer.
Why did Lord Krishna smile? Lord Krishna, the teacher, who
admonished him with very strong words, even calling him ‘impotent’ only
a few minutes back, now finds that his favourite student needs to be
treated gently. So he puts on a beautiful enchanting smile to make
Arjuna comfortable. But then, the Lord does not smile just like that.
Following situations are possible:

Lord is smiling because He knows that the time has come for Arjuna, his
favourite student, to receive the Vedantic knowledge of the SELF. That
is, Lord Krishna, the teacher, is going to fulfill his Swa-dharma of giving
the best knowledge to his sishya, who has surrendered to Him. So He
smiled.

Or, this is the precise moment Lord was waiting for to impart the
message of Advaita through Mahabharata to the suffering and confused
humanity at large. He finds that His objective is about to be full-filled. So
He smiled.

The very reason for the great Epic Mahabharatha was to include in it
Geeta and the message of Vedanta. Without Geeta, Mahabharatha
would have been a mere story of kings. So there is a feeling of
fulfillment in Lord Krishna that the very objective of Mahabharatha was
about to be achieved. So He smiled.

Let us revisit the scene. Bhishma has formally announced the war. Then
Arjuna requested Krishna to take the chariot to the center of both the
armies. This movement of the ‘most important person’ in Pandava Army
would have caused apprehension both to the Pandavas and Kauravas.
Standing there, Lord Krishna is to teach advaita to Arjuna [650+ slokas]
for 3 hours. Will the enemies wait patiently? Will not Dhuryodhana and
others start deploying their weapons? So Krishna, using His psychic
powers, must have ‘stopped time’ for everyone except Arjuna and
Sanjaya with divine vision. So Lord Krishna smiled.

Probably Krishna had another reason to smile. Behavior of Arjuna after

his chariot was placed by Krishna strategically in front of Bhishma and
Dhrona was totally different from the brave Arjuna, who, only a few
minutes back took up his bow, ready to fight. There is reason for him
to be upset to realize that he will have to kill great men like Bhishma
and Dhrona. But can Arjuna, the great Archer who has seen so many
wars and killed so many suddenly get depressed? Again Arjuna is no
ordinary man. He had performed severe penance (recently) to get the
Pashupatha-astra from Lord Shiva. How can such a strong-willed person
lose his mental equanimity by the mere thought of killing his near and
dear? It is obvious that the Lord had brainwashed Arjuna. And then
when He found that Arjuna was lamenting and self-pitying unendingly, He
again manipulated him to surrender and seek His help. Having
achieved all these Krishna was satisfied. So He smiled.

6. All the above look ordinary, when we venture deeper! Let us go back
to the basics. What was the objective of Krishna-avathara? Was it only
to kill Kamsa, Chanura and others? In reality, the avathara-udheshya
(objective) was to spread Vedanta to a large majority of people. Why?
Kaliyuga was starting and humans were to multiply into billions and there
was going to be sufferings all round. There was an urgent need to
improve their mental quality and make them spiritual. Vishnu, as protector
of the species, was duty bound [His Swadharma] to do this.That
avathara-udheshya was being fulfilled. So He smiled.

II/11
Sri Bhagawan uvacha
Ashochyaan anvashochah-tvam prajna-vadamcha bhashase
Gatasun agatasun-cha na-anushochanti panditah.
Translation: Shri Bhagwan said: You grieve for things, which should not be
grieved for. Yet you speak words of wisdom. The wise do not grieve for
those who are living or for those who are no longer living.

Significance: Teaching begins. Contrary to the harsh words He used

earlier, Krishna now uses soothing words. Every teacher has to learn
from the Lord.

Who is a good teacher? A teacher should know when to be soft

(patient) and when to be strict. A teacher who is always soft will be
taken for granted and will not command as much respect as the one
who is strict when the need arises. Close your eyes, and go back to
your school days now and check out. Did you not respect that teacher
who was strict? But yes, a teacher who is unduly strict will be unpopular.
So the teacher has necessarily to blow hot and cold as the situation
demands. A sincere teacher knows this instinctively. Among all the
professions in this world, a teacher’s job is the most challenging but
thankless. Thankless, because though teacher is responsible for
personality development of the student, he will not get credit for this. All
of us remember the defects in our teachers and never the fantastic
inputs provided by them!

Mind’s tendency to exaggerate: Lord Krishna lays the foundation for

Vedanta. It is our nature to identify with our what is happening. When
we see something nice we are very happy, when something bad
happens, we are extremely sad. Thus we have divided the world into two
parts – good and bad. Let us start with a simple example. When we are
traveling, we enjoy the beauty of the sceneries, the lovely highway, the
development on both sides and feel wonderful. Suddenly we find a stray
animal’s body splashed all over the road. We get upset. Same
happens in life. When a child is born we are happy – when a relative
dies, we are unhappy. Why these common incidents affect us? Our
mind has a tendency to exaggerate. Have you tried to roll your tongue
over the cavity in your teeth? You will feel the hole very big – but when
you look in the mirror of the dentist, you will realize it is much smaller.
This inherent tendency to exaggerate is not restricted to the female
tongues but males as well! When the eyes see a dark object,
immediately it visualizes a ghost – the worst possible! This is because;
the mind which is behind all these sense organs has a tendency to over-
react. This is not restricted to bad things only. We rejoice too much
when we are happy. This tendency is due to lack of spiritual
development.

Na Anusochanti Panditah: (Wise do not fret.) The wise take the sense
stimulations with a pinch of salt. They do not allow themselves to be
dictated to by the mind. Therefore, they will not bother too much about
things (and people) which are existing or gone. They try to look at them
dispassionately. Lord Krishna says that we will have to deliberately
cultivate a studious ‘indifference’ towards all worldly experiences. But we
should not run away from these – but take them in our stride. This
habit, when developed will help us to become dispassionate observers
during contemplation. Continuous practice of this will lead to ‘Vairagyam’
– an essential ingredient of spirituality. So, Lord Krishna says that
‘comings and goings’ are natural. They apply to everything worldly -
wealth, power, youth, friends, happiness, misery, etc. – all are
impermanent. Looking at these with dispassion (like the lotus leaf on
water) is wisdom.

II/12
Na tu-eva-aham jaatu na-asam na twam na ime janadhipah
Na chaiva na bhavisyamah sarve vayam-atah param.
Translation: There was never a time when I did not exist, neither you,
nor these kings. Nor will any of us cease to exist in the future.

Significance: Lord lays the foundation to distinguish the body / mind /

intellect from Atma (self). The Atma, the ‘real’ thing inside all of us exists
at all times, past, present and future. The real ‘me’ will never cease to
exist. That is, the Atma is permanent. This existence principle which is
manifest as ‘consciousness’ is ever permanent and is never lost or taken
away by death nor is it created by birth. The body is a temporary
vehicle used by this consciousness to continue the journey of life (jeeva-
yatra).

Further, ‘the Atma in Arjuna, the others present and also inside the Lord,
the Saguna Ishwara (Overlord of the Universe) is one and the same’.
That is, there is no difference whatsoever between my Atma or your
Atma or atmas of everyone around us. Vyasa is reiterating a great
Advaita truth that “the atma in us is synonymous with that inside the All-
knowing God – they are inseparable – advaita”. Only the roles are
different - both Jiva-atma and Parama-atma are one and the same. That
is consciousness in God is the same as in His creations. Alll the
creations such as trees, animals and also the inanimate are all tuned to
the same consciousness. Bhagawatham confirms this (1/I/2). When
Vedavyasa found his 16 year old son (Shuka) running away naked to
become a Sanyasi, he addressed him “My son” and the trees responded
showing that the child had tuned to the Universal Consciousness.

This will help the discriminative mind to enqure, where is the person
(jiva) located? Answer is: Jiva is the conscious in-dweller of this body
and same as Atma. In other words, he is not the body, nor the mind
which are subject to changes. But something changeless deep inside
which experiences all these changes. That is the truth, the Self, the
Atma. So Lord states “the wise do not grieve over death or birth
(comings and goings) which happen to the outer physical body (sthula
sharira) and not to Atma.”

Self is Permanent: Our Sastras prescribe certain pre-qualifications to seek

spirituality. The first is “viveka” (understanding what is permanent and
what is not). Atma is the indestructible basic substratum and everything
else is impermanent. Atma alone enjoys ‘independent existence’ and
everything else is ‘dependent’ upon it or they are all only ‘relatively
existent’. Everything other than Atma only ‘appears’ to exist (mythya).
Classic illustrations are: mirage on sand, snake on rope or ghost on the
post.

Hints to beginners: To start the spiritual journey, we must have as clear

an idea about our destination (the Atma) as possible. So Vyasa will be
describing Atma from differerent angles. We may not get the ‘full’ idea
initially (probably we will never get till we reach there). But we should
start with some idea (however vague it may be) but what we should
have full ‘FAITH’ in our capacity to reach there. This faith is Shraddah.
With this shradda, sincere sadhakas will find that they will continue to
have more and more clarity as they move up the ladder. The clarity will
be commensurate with the Shraddah, sincerity and the hard work.

In spiritual journey there will be lots of starting trouble. The aircraft

requires maximum thrust to take off - but once it is air-borne, the journey
is smooth. Same happens with our mind. Initially, it will resist spirituality
– because it knows instinctively that spiritual journey is the eventual
destruction of the mind. We (meaning our intellect) have to take charge
of the situation and guide the mind. Sometimes we may have to cajole
it, sometimes admonish it, and even occasionally cheat it. We should be
patient with our student (the mind) but never lose sight of the objective.
At every stage, new knowledge will come to us. We will be guided
(without our volition) to exactly where we have to go. The knowledge
may reveal itself in a news-item, a lecture, a book, a cassette or a CD.
The means are immaterial. How does this happen? It is the the faith.
That is what the Lord meant when He commanded through Jesus “Knock
and it shall be opened”. ‘Absolute faith in the absolute’ is the essence of
spirituality.

Spirituality is a serious subject: We are willing to spend almost 30 years

to specialize as a ‘doctor’ or an ‘engineer’ which will help us earn lot of
money and status. These are not permanent. Though a spiritual person
can get permanent happiness, we are not willing to spend enough time.
Today we take up spirituality when we are too old and no good for
anything else! We use God only as a stop-gap arrangement – naturally
He also reciprocates! Like any other serious subject, spirituality involves a
systematic study of the sastras for a length of time under a competent
teacher. One should start with basic books like Tatwabodha/ Atmabodha,
etc. Thereafter one should graduate to Vivekachoodamani. We should
take up Upanishads and the Bhagawad Geeta much later. Sravanam
(reading, listening, etc.) has to be followed by ‘mananam’ or continuous
discriminatory thinking on the ideas given out by the teacher. Only
through thinking can we “own” up the knowledge. Mananam becomes
effective only when we contemplate deeply on the ideas contained in the
words. This is ‘dhyanam’ or ‘nithidhyasanam’ (popularly meditation)
which involves progressive reduction in the ideas in the mind until we
are able to remain with one single idea – that of the Self.

[Note: With reference to Universe, we use “Atma” as the conscious

principle but in absolute term we use Brahman. Essentially they are
non-different. Therefore, sometimes they are used synonymously]

“ATMA” [ACCORDING TO VEDANTA]

ATMA IS BEYOND (1) 3 BODIES [Sthula, Sukshma, Karana Sariras]
(2) 5 SHEATHS [Anna-Prana-Jnana-
Vijnana-Anandamaya Koshas]
(3) 3 AVASTAS [Waking, Dream,
Sushupti (deep sleep) states]
(5) 3 GUNAS [Thamas, Rajas and
Sathwik]

THREE BODIES [Based on levels of consciousness]

Sthula Sarira (physical body) Consists of flesh, blood, bones, mucus,
water, etc. It is conceived, born, grows, matures, decays and dies. It is
the outer-most hardest part created out of the Panch-boothas or basic
elements (Ether, Air, fire, Water and Earth) which have undergone a
process of pancikaranam – permutation/ combination.

Sukshma Sarira created out of Pancha-bootha without Panchikarana.

5 Organs of perception [ears, skin, eyes, tongue and nose]
5 organs of action [speech, hands, legs, the anus and the genitals]
5 Pranas [Prana (breathing), Apana (evacuation), Vyana (circulation),
Udana (reverse processes), Samana (digestion of food). ]
1 Mind +1 Intellect

Karana Sarira. Cause of the above two bodies and also all actions and
perceptions. This is the storehouse of all our Past Karmas in the “seed”
form from which future bodies (births) are formed. This is also
technically called ignorance (avidya), the cause of future births.

FIVE SHEATHS [Based on physiology & psychology]

These covers “clothe” atma and stand between us and the “true
knowledge “ of Atma.
Annamaya kosa (Food Sheeth – Same as physical body)
Pranamaya Kosha (Keeps the body alive and mind/intellect functioning.)
Manonmaya Kosha (Mind) Outer part of Sukshma Sarira.
Vijnanamaya Kosha (Intellect) Inner part of Sukshma Sarira.
Anandamaya Kosha (Closest to Self. And represents ignorance or karana
sarira)

Three AVASTHAS [Based on conscsiounsess]

Waking State (2) Dreaming State and (3) Deep Sleep State.
[In waking state the body/mind complex is fully conscious, in the Dreming
state the mind is available partly and in deep sleep state both the mind
and the body are absent. Basic bodily functions caused by pranas are
available in all states.]

Three GUNAS [Qualities or constituents of Nature or Prakrithi]

Nature has transformed itself into the 5 basic elements and using the
Gunas has created the body/mind complex of the creations both animate
and inanimate.
-THAMASIC (Dark) guna of the Pancha-boothas combine together to
form the body.
-SATVIK aspects of each of them formed each of the organs of
perception. (For example: from ether the power of hearing, from air the
sense of touch, from fire seeing, from water taste, and from earth the
sense of smell). SATVA of all the elements jointly formed the mind.
-RAJAS of each of the above basic elements is used to form each
Organ of Action and each of the Five Pranas.
[Source: Tatwabodha of Shankaracharya]

II/13
Dehina-asmin yatha dehe koumaram, youvanam, jara
Tatha dehantarapraptihi dheerah tatra na muhyati.
Translation: Dweller in this body remains unaffected by birth, youth, old
age etc. that affect this body, so also the end of life – (therefore) brave
donot grieve.

Significance: Vyasa is explainging the Vedantic theory of “Neti, Neti”

(Not this, not this). Start with a supposition and prove it to be wrong
and then go to the next. (In Latin it is called Reduxo-ad-absurdum –
reduce it to absurdity). We have to apply this to negate the
body/mind/intellect/ego and arrive at the most vital thing inside us – the
Self.

[The fundamental questions: Spiritual journey starts when we ask basic

questions like, Who am I? How is this world created? Who is the
creator? Etc. These arise only when the individual using his mental
capacity to “know”, starts introspecting (vichara). When this vichara-seed
is planted, then sastras help it grow by watering it. Continuous
discriminatory thinking by distinguishing the “not self” from the “self” is
the only means of self realization. ‘Not-self’ includes the 3 bodies (sthula,
sukshma and karana) and the pancha kosas (anna, prana, jnana, vijnana
and ananda) and when these are negated, what remains is Pure Self.]

Body (Sthula Sharira) is not the Atma: Lord is distinguishing ‘deha’ from
‘dehina’ i.e. the body from the in-dweller. “Just like a person who has
contracted to stay in our house, is not disturbed by the repairs to the
house, the in-dweller of our body is not bothered by the apparent
changes in the body like childhood, youth or old age. So also it is not
affected when the body dies, because it will look out for another suitable
house to continue spiritual purusuit. Given this situation, the intelligent
people do not worry about these apparent manifestations which are
impermanent”. We have to extend this to diseases as well.

Throughout the previous chapter, Arjuna was worried about the deaths
that will be caused by this war showing his identification with body. He
visualized the worst possible situation and felt not only Kula dharma
even Sanatana Dharma will be affected by death of his relatives in the
War. This is human nature. Vedanta argues that we have postulated
an imaginary snake over the rope and are visualizing its poison to
destroy us and are running away from it. So Lord Krishna explains to
Arjuna that death is something which is bound to happen to everyone
just like birth, youth or old age. Do we bother when we grow up from
childhood to youth? Or when we move from youth to old age? So why
should we bother when the body moves to the next phase.
Sankaracharya explains: “The sthoola-sharira (physical body) undergoes
many changes: It is conceived, it is born, it grows, it matures, it decays
and it dies. It is impermanent. But something inside is permanent – the
one which ‘witnesses’ all these changes”. That which remains
unchanging in the midst of the changing relative universe is Atma.

Shankaracharya in Aproksha Anubhuti gives more arguments. “Atma is

one without parts, whereas the body consists of many parts (17), Atma is
the ruler of the body and inernal while the body is the ruled and external
(18), Atma is all consciousness and holy, the body is all flesh and
impure (19), Atma is the illuminator and purity itself, the body is of the
nature of darkness (20), Atma is eternal, it is existence itself, the body is
transient and it is non-existence in essence (21) – inspite of all these
how strange is it that a person ignorantly rests contented with the idea
that he is the body, while he knows it as something belonging to him
(and therefore apart from him) even as a person who sees a pot (knows
it as apart from him) (23)”.

For thousands of births we have considered our bodies to be us. So it

will take lot of “unlearning” for us to know “I am not this body”. We
have to remain with this idea that “I am different from my body”. Our
problems of ‘insecurity’, ‘individuality’ and ‘relativity’ can be traced to
body-consciousness. Pot will have to realize that its name and shape
are only temporary and that essentially it is mud. The wave has to
understand that it is only a temporary form in water. Without this basic
knowledge we will continue to feel limited and helpless being when in
reality we are bliss absolute.

RE-BIRTH

Hindus believe in the continuous reincarnation of the soul in its journey

towards perfection. After death of the present body, the karana sarira
(causal body consisting of the compressed cumulative experiences in a
seed form) gets into a new body. The objective is to continuously
improve itself until the mind is pure enough to understand the self. This
‘storing’ and arriving at the cumulative effect involves a super-
intelligence. This seed using pure intelligence of consciousness decides
its next level of comfort and takes on a body which is congenial to
continue the journey of development. Thus the jeeva-yatra involves
many deha-yatra. Objective of sansara is to help the jeeva to perfect
itself to reach the ultimate destination of Brahman – going back to
where it came from. [This explains the difference in mental faculties in
children not found in parents. A Shankaracharya is born in a middle-
class Brahmin family.]

Most religions accept this theory. Buddha talked of previous births in

his “Dhammapada”. Jesus Christ said “John the Baptist was Elijah”.
Christian Fathers had confirmed that “every one receives a body for
himself according to his deserts in former lives.” The Islam states “I
died out of the stone and became a plant; I died out of the plant and
became an animal; I died out of the animal and became a man. Why
then should I fear to die? When did I grow less by dying? I shall die
out of man and shall become an angel”. German philosophers like
Goethe, Fichte, Schelling, Lesing and later, Hume, Spencer and Max
Mueller have accepted this.
So the depths of human consciousness are a mystery. Several people
recollect experiences in previous births. Some have narrated their
experiences where they were clinically declared dead. So we have to
accept that there is something inside us, which does not change –
something that lives even after death. Our attempts during meditation
should be to tune to this spirit – Atma. Yoga is to connect to this
permanent principle..

II/14
Matra-sparshah-tu Kounteya sheetoshna-sukha-dukhadah
Agama-apayinoh anityah - tam titikshasva Bharata.

Translation: The contacts with the sense organs to the outside world,
Arjuna, which give rise to cold and heat, pleasure and pain, etc. which
come and go – these are not constant. Endure them.

Significance: After categorically stating that “Body is not Atma”, Vyasa

now takes us to the next step in spiritual journey - the movement from
Sthula Sarira to Sukshma Sarira - from the body to the mind.

Understanding mind: The mind includes both mind and intellect.

According to Vedanta, mind was created out of the “sathvik” guna of the
panch-bhootas or five basic elements. That means, its nature is pure
and subtle. That is why, it is able to borrow the consciousness of the
Self and become alive. Further it is able to pass on this consciousness
to the sense organs and make them function. So inherently the mind is
pure and blemishless. However, we have added likes and dislikes and
made it dull and polluted. So it is not able to reflect the purity of atma.
Mind is nothing but thoughts (vasanas) which form the “film” which is
faithfully projected as the world of plurality in which we are lost. We
have to come out of this for which we will have to purify the thoughts
and the make the mind subler or pure. For this we have to use the
intellect to guide our minds. This is purushartha. This involves
systematic learning of the scriptures (as explained by our Guru) and
contemplating on the truths until we intellectually understand the nature of
our Atma. Later we will have to “realize” this truth through meditation.
This process will be facilitated if we are able to understand that we
(Atma) are different from the mind. Technically we have to understand
that Atma is beyond the sushma sarira (consisting of the mind and the
intellect). This is possible only through continued introspection (vichara).

What is Titiksha? (Tolerance or forbearance). Life keeps changing – so

also the happiness and unhappiness, good and bad and birth and death
- they keep happening. We identify with these and feel we are
responsible for what happens around us and blame others /ourselves for
things, which go wrong and take credit for what is desirable. This
causes happiness or unhappiness, both temporary. If we accept that both
these are happening not only because of us but because of the
existence of some power which is beyond us and that we have
absolutely, we should feel better. Lord Krishna says “Both these are only
skin-deep (they affect only our externals) and have no effect on the
purity inside us. They have to be looked at with tolerance and endured”.
In English we say in resignation ‘what cannot be cured has to be
endured’. This negative approach is not intended here. Much more
positive attitude of being a ‘witness’ (indifference) is to be cultivated.
We have to develop the capacity to “look” at ourselves and our
surroundings.This deliberately cultivated intellectual indifference is ‘titiksha’
and is prescribed as medicine to purify our intellect without which
spiritual progress is impossible. There should be same uniformity in our
response to these temporary things. This attitude will quiet the mind.

Impermanent or Anitya: The same thing may affect us differently at

different times. The same object which gives pleasure at one moment
may give pain at another. When the first child is born, the parents are
happy. But after getting (say) three children, they do not want any more
and if the woman conceives, she makes everyone unhappy. Similarly a
child born in a childless family is most pleasurable, but same event in a
poor family with a dozen children will be a pain. So it is not the incident,
per se, which is happy or unhappy but it is our mental attitude to them.
So it is our mind or the impurities in it which are the cause of
happiness or unhappiness. Cultivation of a suitable mental maturity of
looking at both these with equal dispassion is ‘titiksha’ or forbearance.

Titiksha is an intellectual understanding: Lord Krishna did not say we

have to avoid contacting them or run away from them. That is
escapism. We cannot remove ourselves from the influence of these
happenings so long as we are part of this world. Accept them as they
are, for what they are and endure them. This is a precondition for
serious spiritual journey. Titiksha is ‘Kshama’(intllectual equanimity) is
easily understandable but difficult to cultivate. We have to make it as
part of our nature. Only when titiksha becomes our nature or a habit with
us, can we graduate to mind control or ‘Samatwam’.

Sparsha-matra: ‘Matra’ is usually interpreted as ‘only’ – but in this context

it has much deeper meaning. It means ‘measurable’ from the root “ma”
meaning measure. So what the Lord really wants to convey is that all
the happenings in this world are measurable either in terms of time
(past, present or future) or space (here, there, everywhere) and whatever
is measurable is naturally limited (measured at the physical level).
Further, they can be good (desirable) or bad (undesirable) – measured at
the mental level. Lastly they can be ideal or waste - measured at the
intellectual level. But at the deeper level, these do not have any access.
Contemplated thus, we will realize that the Lord is hinting at the need to
look deeper for the permanent. [Borrowed from a speech by Dr. Raja
Ramanna, Indian Nuclear Scientist on “Mind & Matter, Nature & Mind”.]
Agama-apayinah-anitya: (Comings and goings are impermanent). This is an
important truth of Vedanta which can be interpreted at various levels
depending upon the spiritual development of the individual. At the
beginner’s level it means what ever is born will have to die. Births and
deaths are normal. If contemplated deeper, we will understand that nothing
in this world is created or lost. Matter is never desroyed (Science will
agree). Birth is only a ‘change of form’ – what was in ‘seed’ form has
manifested. Death similarly is going back to the avyakta or seed form.
These should not bother us at all. At the highest level, the entire universe is
a ‘myth’ or a mere appearance superimposed on Brahman.

II/15
Yam hi na vyathayantye-ete purusham Purusha-rishabha
Sama-dukhasukham dheeram sa-amrutvaya kalpate.

Translation: The person who is not affected by these and who is able to
look similarly to pleasure and pain, is to be considered ‘brave’ and only
such a person is destined for immortality.

Significance: Titiksha, when practiced continuously and becomes our

nature it becomes “Samadhanam” the next Vedantic pre-requisite.

Yam na vyadayante: (He who laments not). It is not mere tolerance of

suffering – it is much more positive approach to adversities. Most of us
keep complaining about things which we do not like. Lamentng and self-
pity are the biggest curses of a weak mind. We have to learn not to be
disturbed by whatever happens to us or to our near and dear ones. This is
easy to preach but very difficult to practice. But it has to be practiced. A
simple formula suggested by our sastras is to accept whatever comes as a
“gift from the Lord” (prasada). This requires extreme mental maturity which
helps convert titiksha into samadhanam.

Dhiram: (Brave) Lord Krishna certifies a person who has Samadhanam as

‘dheera’ or brave. Brave person is not the one with highly developed
biceps or with 6-part abdomen. He is brave who takes charge in
emergencies. They say “when things get tough, the tough get going”. That
toughness of mind is bravery and not physical aggression. Only when the
mental equanimity is maintained during times of emergency can one think
cogently and take correct decisions. By certifying such a person as dheera
(brave) the Lord wants to convey to us “My dear friend, this may appear
easy, but it is very rare and only a few can get this far”. We may be able to
understand this intellectually, but when the actual situation comes we all
react first and only later realize our mistake. For example, if a person
stamps on our foot, we immediately curse him (overtly or covertly). Do we
ever smile and tell ourselves, he did not mean it. Let us go a bit further and
look at Jesus Christ’s behaviour when he was punished brutally by the
Romans. He said “Lord these people do not know what they are doing.
Please forgive them”. That is bravery. That is samadhanam.
Amritatwam (Mukti): Popularly Mukti is ‘going to Heaven’ or remaining
alive indefinitely (chiranjeevi) etc. Vedantically it has nothing to do with the
body or life beyond. Our body will die, No amount of spirituality will make
any difference. Even if they exist, Heaven / Hell are not permanent – we go
there only to enjoy the fruits of good/ bad actions and once these are
exhausted we will have to return to this world to continue the journey.
Mukti is essentially a ‘mental’ state. Experiencing total freedom from
emotions, likes/dislikes and fear is Mutki and there is no reason why one
cannot experience it in this life itself. Our scriptures say it is possible here
in this world. Because it is our nature and we have only to discover it
within ourselves. This can happen only through ‘knowledge’ of the True
Nature of the Self (that is ever free) which comes to us first in a state of
meditation given purity of our internal equipments (mind/intellect). When
this happens, our Ego is dropped and we become free.
II/16
Na-asato vidhyate bhava, na-abhavo vidhyate sataha
Ubhayorapi drushto-antaha tu-anayoho tattvadarshibhihi.

Translation: The unreal has no existence; there is no non-existence for the

Real. The truth about both these was seen to the Knowers of the Truth.

Significacne: The only thing that is true is the pure nature (consciousness)
which is bubbling deep inside us. Everything else is the superimposition
by us and is untrue. Understanding this is ‘viveka’ and is the most
important pre-requisite for spiritual development.

Sat & Asat distinguished. ‘Sat’ exists by itself. It is not caused by anything.
It is absolute, the beginning, the basis, the Truth. ‘Asat’ cannot exist
independently - it needs some other causative factor on which its existence
is conditional. It is relative and dependent. The ‘real’ is one, whose
existence does not undergo transformation (change in form). It remains
the same in all the periods of time (past, present and future), space (here,
there and everywhere) and causation (not caused by anything) - whereas
the unreal keeps changing. It is limited by time, space, and has a cause.
Vedanta advises us to apply the above rules and negate the body/mind
complex of ours which are untrue. Body keeps chainging. Millions of cells
die and new ones are born daily and the body moves from birth to
childhood, to youth to old age and it dies. Initially it grows in size and
strength and then it loses some of the size and most of its strength! What
is changing can never be permanent (Truth). Let us ‘look’ at the mind now.
We say “I have changed my mind”. So we know mind changes. Mind is
thoughts. Scientifically 60,000+ different thoughts occur in a day. So the
mind also changes, but lesser than the body. [From millions we have come
down to thousands]. How do we know our mind is changing? Childish
likes and dislikes are replaced by youthful aberrations – our approach to
things and people change. So mind is not Sat.
Has the intellect changed? We know that we are not childish any more. We
also know that our ‘weaknesses’ of youth have been curtailed. We say “we
are intellectually more matured when we are old”. All these are
‘improvements’ in the intellect. So our intellect has also changed and “I”
am aware of this change. So intellect is not Sat. This leaves behind the “I”,
the witness to all these changes.

What is this “I”? Has it changed? If we look deep, we will realize that “I”
am the same. The same “I” is aware of the body/mind/ intellect - it is the
witness. This unchanging “I” is the basis of all the other activities. How is
this “I” able to be aware of the outside world including our intellect/ mind/
body? We will realize that this “I” has this unique power of ‘knowing’. This
awareness (Vedanta states) which makes the intellect intelligent is
‘consciousnesses’. This makes us alive and distinguishes us from ‘dead’
or ‘inanimate’. Where is this coming from? Our scriptures state that
consciousness / enlightenment (chaitanya) is provided by Brahman who
owns this. Brahamn is able to do it, because it is the store-house of all
consciousness – pure knowing principle. [Our sastras prefer to say that
Brahamn does not lend but the consciousness is “borrowed” by our
imind].

Vedantic examples of ‘sat’ and ‘asat’: Popular example is the relationship

between ‘pot’ and ‘clay’. When we say, “this is a pot” does the word ‘pot’
have an independent existence or is it dependent for its existence upon
something else? Without clay, the pot cannot exist. Clay is the cause
(karana) of the pot to exist. So word ‘pot’ has no existence outside the
word clay – so pot is not sat or permanent. Sanakaracharya carries the
argument further. Since all the pots are made of clay, when we acquire the
knowledge of one pot (its ‘satyam’ or the truth behind or the real cause)
then we can conclude that the non-dual clay is the cause of all pots. So
knowing the truth about one pot, we can know about the universal principle
governing all pots.

Vedanta has more examples: The rope appears as a snake in semi-

darkness. The snake was not real but it appeared to exist because of the
semi-darkness of ignorance. When ignorance is removed with knowledge
of the rope, we see that the snake is only an illusion and that there is only
rope. This ignorance is the cumulative effect of two factors – ajnana of the
existence of rope and two the superimposed wrong knowledge of snake.
These are called ‘avarana’ shakthi and ‘vikshepa’ shakthi (veiling and
projecting power). Both these belong to Maya which makes us (pure atma)
to project an unreal world and identify with that. Similarly, in the dream we
see several characters and we believe them to be true so long as we are
dreaming. Once we wake up we do not bother about these unreal things
because we know we were dreaming. Let us use a modern example. When
we see a movie, we forget ourselves and cry/laugh with the characters.
That is because, we have wrongly identified with them. When the movie is
over, we realize the truth.
Vedanta argues that all these apparent (superimposed) changes are
possible because of the changeless “sub-stratum” just like the
changeless screen on which both tragic and comic movies are projected.
The screen has to be pure and colourless to faithfully reflect the colours of
the movie.Similarly, something in us remains pure and unchanged through
all changes (physical, mental and intellectual). We experience these
because Self illumines our internal equipments (mind / intellect). Further,
unless these objects are also similarly illumined, we cannot recognize
them. With this illumination our sense organs perceive them, our mind
understand them, our intellect takes a decision and our organs of action
carry them out. When this illumination stops we say “the body is dead”.
How are we aware of these? Deep inside us there is something that helps
to perceive all these external changes. That ‘something’ however remains
unchanged. That unchanged awareness which holds together all the
experiences like a thread holding together the flowers in a garland is pure
consciousness. That inner ‘being’ which remains unchanged even when
our body dies, is the all pervading Self (Brahman) is available to us as Pure
Consciousness (Atman). It inhabits all creatures and is beyond human
perception and is ever-present. This is SAT and everything else is ASAT
or changing.

Special tuning of our internal equipments: Since our sense organs are of
limited capacity, we can perceive all those things, which have similar
qualities. Capacity of our eyes to see colours is limited to those within the
specified range (ultra-violet and infrared). Similarly, our ears can hear only
certain range of sound waves. Communication amongst birds and animals
is inaudible to us. Radio waves are to be ‘received’ by special receivers
and converted into wavelengths which we can hear. So also the
information which is ‘zipped’ and transmitted through the web has to be
unzipped for us to understand. Since ‘Sat’ (Atman) is most subtle, it is
beyond the range of all our sense organs, mind or intellect. We have to
develop a special ‘vision’ or “jnana drishti” to understand consciousness.
The continuous single-pointed concentration on Atma will (ever so slowly)
open this mental “third” eye.

Na abhavo vidhyate Sata: There is no ‘non-existence’ for Sat (Existence

Principle). We have seen that everything can be understood only “with
reference” to the basic sub-stratum. The movies exist because of the
screen. Similarly, everything exists because of the support provided by the
consciousness of Brahman. Naturally Brahman always exists inside us as
Atman “Nitya-upalabdhi-swaroopa” [Ever presence is its nature].

Asato-bhava-na-vidhyate: Logically, therefore, there is no existence for

‘asat’. ‘Not-self’ cannot exist independent of the Truth – it is dependent on
the Existence Principle for existence! Can a movie exist without the
screen? Can a pot exist without mud? This can be extended to all material
objects. They do not actually exist because they have no conscisousness
of their own. The consciousness manifest in them is borrowerd from Self.
For example, the mind, by itself is incapable of ‘being aware’ but it borrows
‘awareness’ from the self-luminous Sat and passes it on to the sense
organs which become sentient. Thus, everything other than the Self is
impermanent and subject to time. Their existence is only temporary and
therefore a mere ‘passing show’ on the permanent background screen of
Self. So “there is no existence for asat”.

Brahma Satyam, jagat mithya: This is a famous statement by

Shankaracharya. Satyam represents the infinite imperishable reality, and
‘mithya’ means “relatively unreal”. Mythya does not mean ‘absolutely
unreal’ like the “son of a sterile woman or the horns of a rabbit”. This is
illustrated with dream-example. In a dream we perceive objects and they
are real so long as the dream lasts. But when we wake up, we know that we
were dreaming. Similarly, this universe which we perceive with our senses
enjoys only relative (dependent) existence. “That spiritual entity, eternal
and all-pervading, unborn and undying, the one changeless factor, is the
Pure Consciousness (Atma). That is only real and everything else has only
‘apparent’ reality (it appears to exist). The “sankalpa” (thought) of Ishwara
has appeared as the universe and He has identified himself with this
thought and forgotting his true nature, has become the limited jeeva. In this
dream world we are the dream characters. For us, the universe is real so
long as the dream continues – that is till the dawn of Truth. When Ishwara
who has misunderstood Himself to be the Jeeva wakes up to the Truth –
the jeeva-yatra ends and there is no more samsara. Thus looked from the
absolute (Ishwara’s point of view) the world is a mythya (mere appearance)
or a dream – but from the relative point of view of the jeeva, it is very much
real.

II/17 & 18
Avinashi tu tad-viddhi yena sarvam-idam tatam.
Vinasham avyayasya asya na kashchit kartum-arhathi.
Antavantah ime deha, nityasya-uktah sharirina
Anasinah aprameyasya tasmad-yudhyasva Bharata.

Translation: Know that, by which this entire world is pervaded, is indeed

indes-tructible - no one can destroy its imperishability. The bodies in which
it (Self) is lodged are perishable but the embodied Self is eternal,
indestructible, and incomprehensible. Therefore, (do not grieve about the
external bodies) Arjuna, (you will do well to) fight.

Significance: In the next few verses, Lord Krishna looks at the difference
between ‘sat’ and ‘asat’ from various angles because understanding the
real and distinguishing it from the unreal is the very essence of Vedanta.
So any amount of time spent is worthwhile.

Sarvam idam tatam: The consciousness pervades all forms and bodies -
animate, inanimate and super-humans (Devas including Brahmaji) who are
all limited by time. It al awys exists. This ever present consciousness is the
very cause of all we experience.

Some may ask how the consciousness exists in inanimate objects like
metals or stones? They are atomic particles. Since all matter (including
atom) is energy in motion, it is obvious that consciousness pervades even
inanimate objects. Popularly, even stone changes its shape and size when
exposed to atmosphere over a period of time. So to that extent it is alive.
The next question: Is there a difference in the ‘quality’ of consciousness in
us, in the animals, in the trees and in immovable substances?
Consciousness only helps the matter to live according to its own ‘dharma’
or properties which is superimposed on consciousness. The films are
different, but the light which is used to project them on the screen is same.
Metals will exihibit their properties, trees will reveal theirs and animals their
own, similarly humans and devas too behave according to their dharma.
But the consciousness ‘in’ all is same.

Avinashi and avyaya: Consciousness is permanent and indestructible. It is

the permanent background (basic substratum) of all the creatures. It is
beyond time and naturally indestructible. While everything else is subject
to time, Atma is not. This distinguishing feature ensures permanent
pleasure for those who know it. The message here is that “Consciousness
is not a part, property of product of the body nor limited by it”. This
clarifies the relationship between body (matter) and the consciousness
(subtlest form of energy). So long as consciousness remains, body is alive
and when consciousness leaves, it disintegrates into its basic elemens.
But consciousness is not a part of the body - like a hand, leg, eyes, etc. or
bones, flesh, etc. It is not even the vital airs (prana) which popularly makes
the body live. Nor is consciousness the property of the body (conception,
birth, growth, deterioration and death). Consciousness is also not a
product of the body – like mucus, blood, sweat, excreta, etc. But
consciousness is available to the body through the mind and the sense
organs use this to know the universe.

Antavanta deha, sharirina nitya: (Consciousness is permanent but body is

time-bound). Bodies are subject to time and they die when they are
useless for worldly transactions. Everything which has a date of birth has
a date of death – even Ishwara. But the consciousness continues to exist
permanently. It is anadi (beginningless) and ananta (endless). This means,
there is no possibility of this ever getting destroyed. It is the ULTIMATE
TRUTH. Physical forms, mental thoughts and intellectual ideals are all
perishable with reference to the in-dwelling Self, which is eternal and
indestructible.

Tasmat yudhaswa: (Therefore, you should fight). So the Lord advises

Arjuna to fight because that is his swadharma – in the process he may kill
some bodies and he himself may die (his body may be lost). The bodies
are impermanent and have to be destroyed whereas the soul which is
embodied in them is permanent and indestructible. What Arjuna will
destroy will be the physical bodies which are the cause of adharma and are
worthy of being destroyed. But the real Self inside each is indestructible
and beyond right and wrong, beyond dharma and adharma. When applied
to each of us, it would mean that we should not worry about ups and
downs in life (which affect only the outer covering ‘deha’) but we should do
our duty – fight the battle of life. We should not at the same time lose sight
of our final objective – going back to where we came from, merge with our
Atma.

Aprameya: (Beyond proof): Atma is difficult to understand by us with our

limited intellect. Man knows through ‘pramana’ (proof) which can be either
“pratyaksha” (experienced through sense organs) or “anumana” by
comparison (example: Smoke indicates is fire) or “shabda” (words).
Everything can be explained with words excepting Atma which is beyond
sound. But Atma is beyond all these, it is aprameya – not subject to
proof. Then how to understand Atma? Our rishis apprehended it directly.
Since we cannot disprove what they have stated, we have to believe? That
is why our sastras are equal to ‘pramanas’. But we need a Guru who is
tuned to these sastras with his own personal experience and we have to
tune to him with shradda (surrender with full faith).

HINTS TO UNDERSTAND CONSCIOUSNESS

The first step towards understanding Atma is to understand

“consciousness”. All theoretical knowledge is not going to help us.
Upanishads have explained it using various applications. They suggest
contemplation on space (ether) or ‘akasha-dhyanam’. Space is the
“closest” to Atma which we should try to comprehend. Space is beyond
the elements – it is also beyond our sense organs. We cannot touch it,
taste it, smell it or hear it. It does not catch fire, get wet, etc. It can pervade
every object. Can you visualize any object without space? It does take the
shape of the thing which we are visualizing but it is does not “become” that
thing. Take any pot – space takes the shape of that object. But space is
not limited by that object. When that object is destroyed, space is not
destroyed. We have to keep thinking on these lines. Even inanimate objects
are pervaded by space. But we must remember that space is not
consciousness. Space is material and inert. It is not conscious or aware of
itself nor can it provide awareness to anything. Consciousness is beyond
space and also time.

Bhagwan Ramana advises us the following direct route. He says that the
outside world is none other than the body (sense organs). [If we had no
eyes, the world of foms would not exist for us. Similarly if we are deaf, the
world of hearing would be absent and so on.] The sense organs are in
reality the mind. Mind is nothing but thoughts. Thoughts are because of
“I” awareness and this “I” ness is nothing but primordial consciousness
which is Brahman. Thus through continuous introspection on “Who am I”
we can reach the Pure Consciousness.

Nowadays most Gurus use the example of electricity passing through

various equipments to explain consciousness. We cannot perceive
electricity but it exists and manifests in the form of the nature of the
electric equipment through which it passes. In a fan it is motion, in a heater
it is heat and in a bulb it is light. Electricity does not change. It takes the
“nature” of the object through which it passes. But we have a better
example – Radioactivity. On 3-11-2008, newspapers reported about the
‘radioactivity’ detected in elevator buttons manufactured in France from
scrap metals exported from India. Radioactivity is the subtlest known form
of energy to be detected by extremely sensitive instruments. If this activity
can survive all the transport, processing and also time, it must be
pervasive. But all the above examples are only illustrations and hence
defective. Because, Self or Atma or consciousness is subtler than these. It
is much more pervasive. These things exist because of the consciousness
borrowed and radiated by them from Atman.

Yet another line of thinking is possible. The consciousness is borrwed by

the Sun and is used by it to enliven the whole universe. This (tainted by
sun’s properties) manifests in the form of magnetism, gravity, etc. This
creates attraction and attachments again depending upon the nature of the
medium which borrows and reflects. So let us trace back the outward
manifestation of attachment etc. to energy, magnetism, gravity, super-nova
and further to the origin of the universe which is Pure Consciousness and
then to Pure Existence.

That is why Shankaracharya says “Vasthu siddhi vicarena, na karma

kotibhi”. That is, only through continuous discriminatory and not through
any external activity. This line of thinking (introspection) should be to
negate everything that is “not self” to reach the pure Self which is our true
nature. This intellectual understanding has to be used to convince the
mind and remain stead-fast on this “non-difference” till the same becomes
our own nature (like our name) so that we can realize this at all times
without any effort. This is “freedom”.

II/19 & 20
Ya yenam vethi hantaram yaha-ha-yenam manyate hatam
Ubhou tou na vijanitah na-ayam hanti na hanyate.
Na jayate mriyate va kadachit-na-ayam bhutva-bhavita va na bhuyah
Ajo nityah sasvata ayam purano na hanyate hanyamane sharire.

Translation: Those who think this (Self) to be a killer and the one who
thinks of it as the killed - both do not know that this does not kill, nor can it
be killed. This is never born; nor does it ever die. It is not that, having been
(born) it ceases to exist. This (self) is unborn, eternal, undergoes no
change whatsoever and is ever new (or ancient). Even when the body is
destroyed, it is not destroyed.

Significance: Vyasa is illustrating the nature of the Atma. [This idea is from
the Katopanishad.] Why should Krishna quote Upanishad? Throughout
Geeta, Lord claims to be Narayana or Ishwara and not as His physical
incarnation Krishna. So there can be a question as to why He should quote
Upanishad. During vedantic days, ‘Sruti’ or knowledge contained in the
Vedas and Upanishads were passed on through hearing from generation to
generation and was accepted as proof and that appealed easily to the
common man. So Krishna wants Arjuna to take this unquestioningly and
hence he supports his statement with quotes from the Upanishads.
Krishna (in Chapter IV) will confirm that Brahma Vidya is not something
new and revolutionary but the same was taught by Upanishads from the
beginning.

Na hanti, na hanyate: (It does not kill nor can it be killed). When a person
(body) is killed, his atma is not killed. Similarly, it is not the atma in the
killer who is killing! Self (in each of us) which is ever pure, does not
perform any action nor does it allow itself to be an object of action because
it is a ‘disinterested facilitator’. To ‘subject oneself to action’ means to
undergo some change – it cannot remain the same. Water, for example,
when heated, does not remain water. Self is not an object of any action nor
is ‘interested’ in anything so it cannot be the subject as well. Thus Atma is
neither karta nor karma. Therefore, even if the man kills, his atma is not a
killer – if he is killed his atma does not die.

[This should not, however, be used as justification for “murdering” people.

What is suggested to Arjuna is to fight the battle and defeat his enemy who
is perpetrating adharma – that is his dharma. In the process, if he has to
kill the Kaurava army, so be it. He has to carry out his dharma
understanding that all actions belong to outside world and the Self is ever
inactive.]

Na jayate, na mriyate kadachit: Atma is not born, nor does it die. There is
no such change as birth or death for atma – it is present always and non-
changing. Further, birth is a transformation from one form to another –
from the potential to the actual. Like the tree existing in the seed – the tree
is never created. There is no such change possible in Atma because it is
the basis on which all changes take place. All changes belong to the
Prakrithi or Nature and these happen “in” the presence of Brahman which
always existed. That is why we always refer to Brahman as the
“Extentant”.

Na bhuta, na bhavita: (It has no past or future). It exists at all times – it was
there, it is there and it will be there even after the entire universe is
returned to its “seed” form. It is ever present. So Atma is beyond time and
so past and future cannot be applied when referring to Atma.

Sasvatha, purana: [Permanent and ever-fresh]. Atma is permanent and

ever existent. Hence it is called ‘nitya-upalabdhi-swaroopa’ - ever
availability is the true nature. Purana is usually interpreted as ‘old’ but it
means ‘ever-fresh’. The one which is beyond time and can never be
overtaken by time – which will never become old!

Na hanyate hanyamane sharire: Though residing in a body which is

subject to destruction, the Atma is indestructible.

[The objective of all thes adjectives is to drive home to the readers the
Atma which is beyond all qualtieis, all descriptions and beyond all
adjectives. Words can only do that much – try to describe the Atma which
is beyond words. We have no choice but to depend upon the words of our
sastras and our teacher to ‘visualise’ the Atma and then realize it within us
ourselves. ]

II/21
Veda-avinashinam nityam ya ena-ajam-avyayam
Katham sa purushah Partha, kam ghatayati hanti kam?

Translation: Know that (atma) to be indestructible, eternal, unborn and

inexhaustible - how can that (Atma) O Partha, kill anyone or be killed?

Significance: Since Atma is indestructible, eternal and pure - how can

anyone kill such a thing? Such a thing will never be interested in anything
this-worldly – least of all interested in killing someone or anyone be able to
destroy it. The intention here is to convey the disinterested nature of the
Atma in worldly things and also the fact that it is beyond the reach of all
physical or normal mental faculties.

Sakshi swaroopa: Pure Atma or Consciousness, the all-knowing principle

is both a facilitator and a witness to all the transactions happening in the
world. Without it nothing can happen but at the same time it is not
interested in anything. A lamp can illuminage a temple and also a
criminal’s house with equal brightness. Similarly consciousness borrowed
by the mind causes all actions. The mixture of mind and consciousness is
the actor - since consciousness is pure, it is the impurity in the mind
which is the cause of actions. So if we can purity the mind to such an
extent that it disappears, what remains will be pure consciousness, the
witness.
II/22
Vasamsi jirnani yatha vihaya navani grunnati narah-aparani
Tatha sharirani vihaya jirnani-anyani samyati navani dehi.
Translation: Just like a person gives up worn-out clothes and puts on
others which are new, so too, the resident of the body gives up old
(debilitated) bodies and enters others which are new.

Significance: This is oft-quoted verse to signify the immortality of the Self.

After ‘explaining’ Atma using the usual Vedantic terms, now Krishna uses
day-to-day comparisons. Just like humans get rid of the worn out clothes
and get into fresh set of clothes, Atma discards the old body (deha-yatra
ends) and gets into new body to continue the journey of life (jeeva-yatra).
In short, life and death are mere incidents – they are to be taken in our
stride. These do not make any difference to the Self which is eternal. Why
does a permanent, indestructible Atma need an impermanent body at all?
The Atma being beyond worldly things, it needs a physical body to deal
with or transact with this wold. The transactions are to get rid of
(enjoy/suffer) the prarabdas attached to the jeeva and get it washed of its
impurities. Only then can it become free.

Vairagya: Vairagyam is the quality of giving up worldly attachments. We

are attached to our body which is symbolic of our family /relations,
possessions, positions, etc. This attachment is the cause of all types of
fear including the fear of death. We will do anything to postpone death. And
death of near and dear ones affects us very much. We have to cultivate the
mental maturity to look at all worldy things including our bodies as
impermanent. So Lord Krishna states that for the Atma, the body is only a
dress which when becomes degenerated (no good for its objective of
spiritual development) will be given up to take up a new body to continue
the journey.Journey is important and not the vehicle. But the vehicle has to
be maintained. Otherwise, the journey will be difficult. In the
Mahabhararatha story, the Lord personally attends to the horses of
Arjuna’s chariot. This shows the importance of ‘preparedness in battle’.
Unless the horses are always kept battle-fit and ready, the Chariot will
become useless.

Body (sthula sarira) is the vehicle and has to be changed periodically when
it becomes useless. Mind (sukshma sarira) remaining the same, each
change of body involves waste of time because the mind takes time to get
used to the new body and the surroundings. So fitter the vehicle, longer is
its usefulness and lesser the number of changes in reaching the
destination. Vedanta also reiterates the possibility of reaching the
destination in this life itself given the required self-effort (purushartha). So
body should be kept fit always.

ROLES PLAYED BY THE SELF:

Vedantists look at life as mere role-play. My births are the ‘roles’ which the
real “I” the (jjeva-atma) the actor plays. The roles do not affect the actor.
True, while he is acting, the successful actor, identifies with the role and
for the time being even ‘becomes’ that role. But at all times, the real actor
does not forget that he is not the role. For example, will an actor playing a
beggar for 10 days remain hungry? He will, of course, visualize the hunger
to make the role appear real. In his ‘heart-of-heart’ he knows that he is not
the beggar. We have to remember this in our lives as well. Each life is a
role played by the Self – birth, problems, death, etc. belong to the role and
not the Atma, the actor. Even in one life we play several roles – the son,
father, grand-father, brother, uncle, nephew, etc. Roles change on a daily
basis – hushand in the house, a manager in the office, a member in the
club, etc. The problem starts when the actor forgets his true nature and
fully identifies with the role. The Shivaji Ganeshan forgets that he is Pure
unlimited Ganesha and believing that he is Shivaji, the limited being, lives
that life. This forgetfulness is because of the ‘success’ of the role and its
popularity. He enjoys and relishes his role so much that he has identified
with the role – this has been happening for many many births. The sastras
and his guru has to constantly remind him that he is Ganesha and he will
have to realize it.

In short, every deha-yatra (birth to death of the body) is a self-created flash-

back, within the grand mega-movie of God (His sankalpa) the cosmos or
the disciplined universe. All are mere appearances. Atma, the actor, the
sakshi (who is also the Paramatma the Brahman, the Creator) remains
unaffected by all these roles. But he is always blessing and providing the
power or the motive-force (consciousness) without which nothing (the
roles, the stage, the audience, etc.) is possible. That is why Vedanta calls
the entire set up as God’s pass-time (leela) without any real purpose at all.
[These are fantastic but deep concepts which need lots of deep thinking.]

Criticism of these arguments. What is the justification for infant

mortalities and other untimely deaths? This question is unwarranted and
shows lack of clarity in understanding the basis of selection of new body
(role) by the soul. Theory of Karma states that the body selection depends
on the cumulative samskaras of all previous births and the decision as to
the “next state of perfection” is based on the suitability of the medium for
continuance of the journey of perfection exactly from where it was let off in
the previous role. In the Mahabharatha, Ganga kills her first seven new
born children. They justify it with some curse. Something like that must be
valid even today. We should not forget that the entire creation is pervaded
by ‘intelligent all-pervading principle’ which is beyond our limited intellect.
Our incapacity does not make them incorrect. Sankaracharya, born in an
ordinary Brahmin’s house, became a sanyasi at the age of 7. Ramana
Maharshi born in an average family became a saint at 13. Ramana lived for
90+ years, but Sankaracharya died at the age of 32. There are accidents,
catestrophies both natural and man-made which end lives. Why? These are
beyond us. God’s ways are not subject to human mathematics. Million
variables from previous births go into the decision of a new body and
millions of such bodies are created. These are beyond human calculations.
But we have to appreciate the ‘cosmos’ which is functioning perfectly
without any disturbance. There is no chaos at all. Let us just appreciate
the fantastic intelligence behind all these and be happy that the same
intelligence is our true nature as well.

Since it is a “mere game” played by the Lord, why not we the actors too
‘play the game of life’ without malice and bother. Enjoy whatever God has
provided – but seek His permission (which is always available) and also
thank Him ) which he does not expect. Life will become tension-free.

II/23 - 25
Na-enam chindanti astrani na-enam dahati pavaka
Na cha enam kledayanty apo na soshayati marutah.
Acchedyo-ayam adahyo-ayam akledyo asoshya-eva ca
Nityah sarvagatah sthanuh achala ayam sanatanah.
Avyakto-ayam achintyo ayam avikaryo ayam uchyate
Tasmad evam viditva-enam na-anusochitum arhasi.

Translation: No weapon can cut it (the soul), nor can fire burn it, nor water
moisten it, nor can wind dry it. It is unbreakable, unburnable, unwettable
and undriable. The soul is said to be invisible, inconceivable and
immutable. Knowing this thus, you should not grieve for the body.

Significance: The patient teacher Lord Krishna continues to explain Atma

(Soul) with more examples to drive home to the body-conscious Arjuna the
foolishness of not performing his Swadharma (prescribed functions).
Arjuna the jeeva has to understand that the Atma being subtlest of all, it is
not affected by any material (external) happenings.

Avyakta: (Unmanifest). Consciousness is beyond the reach of our sense

organs because, even though our organs of perception are made out of the
satvik (subtle) aspect of the basic elements, Atma is even beyod these. The
sense organs cannot perceive it – eyes cannot see, skin cannot sense it,
tongue cannot taste it nor can ear hear it. According to Yoga-sastra, when
we continuously meditate on the pranava-mantra “AUM” focussing on the
“end” of the third (last) syllable “m” we will be able, after long practice, to
go beyond the sound (representing the subtlest elelment, viz. ether) to
realize Brahman.

Achintyah: (unthinkable) We can think of only those things, which we have

experienced either directly or indirectly. Those beyond our faculties are
unthinkable. Mind being a continuous ‘flow of thoughts’ Yoga-sastra
advises to concentrate on these and reduce their number to one single
thought of “Aham-Brahma-Asmi”. This is similar to reducing the number of
‘frames’ projected on a movie screen and slowing them to one single
frame. Thereafter we have to go beyond (transcend) even that. This
actually means we will have to transcend mind and this “Chitta-vritti-
nirodha” (going beyond the mind) is yoga. Vedanta approaches it
differently. We have to improve our faculties and make them fit for the
knowledge through sravanam (study of sastras), mananam (contemplation)
and nithidhyasanam (meditation). We have to use the intellect which is
closest to Self – even this has to become ‘su-sukshma’ or extremely subtle
through introspection and through continuous meditation on the meaning
of the Self. When we go deep inside our “heart” using the sastric
knowledge and the explanations of the teacher (through the medium of his
words) we will be able to “know” this avyakta, achintya Atma provided we
have absolute shraddha. But even this intellect will take us only close to
Atma.

HOW TO DEAL WITH DEATH?

Everyone who has a date of birth has a date of death as well.

‘Whatever is created has to be destroyed’ – this is Law of Nature. Yet
all of us are afraid of dying. “Even a jnani is not spared this fright” says
Yogasastra. Hindu Scriptures talk of death as a mere way-side station in
the long journey of life. Everyone who dies has to be born again to
continue the journey. Geeta argues that death is only for the body and
that the Atma (soul) never dies. Death should be taken in our stride
because even after death “jeeva” continues in a new body. It is like
casting away an old dress to get into a new one. Inspite of knowing
these, we continue to fear death.

Let us look at this inevitable phenomenon dispassionately. When a child

is born it cries. So it is reasonable to assume that it has been
subjected to pain. We also know that the mother undergoes unbearable
pain while giving birth. But have you seen anyone crying while dying? It
just happens naturally and everyone passes off peacefully. This can be
proved by looking at the facial expression of a dead man. Does he not
look peaceful? Even one who had suffered for months before death
looks serene after death. Is nature hinting that dying is not unpleasnt?
Nochur Ramanathan, the popular Vedanta teacher, often talks about a
pious gentleman who was in his death-bed. Doctors had given up. A
close friend of his went inside the ICCU and whispered “How are you?”.
Surprisingly he recited Shankaracharya’s Dasa-sloki (I am nothing bu the
peaceful Shiva and nothing else). After a few days, surprisingly he
recovered and became normal. But he did not remember the incident.
Though he had read Shankaracharya he could not repeat the ten verses
by-heart. About the his ‘death’ experience, he stated that he enjoyed an
“unusual peace and well-being”. In fact, he is said to have regretted
returning to normal life. In many similar near-death instances reported all
round the world, people have uniformly confirmed that they had
unusually peaceful experiences. Nochur concludes that beyond our
intellect there is an all-knowing ever-conscious intelligent principle which
is always present inside.

Every-night, in deep sleep, we are ‘dead’ to the world. When we wake

up next morning, we say “I feel refreshed,” “I feel happy”, etc. We all
look forward to going to sleep. If we wake up in the middle we are only
too happy to go back to sleep! We all prefer this “temporary death” to
the waking state. If temporary death is so refreshing, permanent death
should be more beneficial. Then why are we afraid to die? Is this daily
natural phenomenon of ‘deep sleep’ a further hint from Nature to humans
not to be afraid of death? All the realized yogis confirm that “Samadhi”
is replication of ‘deep sleep’ in meditation. This, they say, helps the yogi
to transcend time and feel ‘time-less’. Swamy Vivekananda, a few years
before his physical death, was found sitting still doing nothing which was
contrary to his nature. When questioned he replied “I am trying to
experience death in life”. He was enjoying the situation. Ramana
Maharshi too got his realization by simulating “death” and finding out who
is the real “I” inside the physical body called Ramana.

We may see any number of deaths, but all of us feel “death will not
come to me”. This behaviour is natural, because we instinctively feel
death-less. This, our scripture argues, is because of the awareness
inside our ‘heart’ of our immortal nature. Vedanta always considered
death as the best teacher of humans. Yama (Time) was the first to be
created and is the closest to Brahman, the First. That is why time is
calculated in “seconds”. Further, Yama is given more importance than
Brahma, the Creator of Universe, who is himself subject to time. Even
Lord Krishna, the Avathara Purusha, had to die because he was born. In
Katopanishad he enlightens Naciketa on Brahman-vidya. Hence Nochur
defines death as the ‘Divine Eater And Teacher of Humanity’.

To conclude death is not an unpleasant experience at all. It is a natural

and a beautiful process to be welcomed when it happens. We have a
lot to learn from death which is inevitable and there is absolutely no
need to be frightened about it. If we develop this healthy positive
approach to death, then will not our life be more pleasurable? Meditating
on death can bring us the knowledge of Brahman as well.

Avikarya: (Beyond change). Things with form change. Clay can be

modelled into a pot. Mind is also material - one idea dies and another
replaces it. Whatever changes is impermant and therefore ‘finite’ (limited).
But Atma is ever-same – it has remained same from the beginning – in fact
it has no beginning. Looked from another angle, all modifications happen
through actions – actions create. Creation is only a change in form. Atma
is beyond all actions. It is permanent.

Panditah na anusochanti: (Wise do not grieve) Once we know that Atma

inside is imperishable and continues to exist even when the body is gone,
then there is no reason for us to keep worrying about the apparent changes
in the body. A person who knows this (wise) does not worry about these –
so Arjuna “you too should not brood over these impermanent things.”

[It is interesting to see how Lord Krishna is encouraging Arjuna by treating

him as wise. All of us want to be classified as knowledgeable and are
willing to look at the instructions with interest when the guru says “You are
a wise person and there is no reason why you should not agree with what I
have said”. This typical Americanism (hypocrisy?) was known to Vyasa
2500 years back!]
II/26 & 27
Atha ca enam nitya jatam nityam va manyase mritam
Tathapi tvam mahabaho naivam socitum arhasi.
Jathasya hi dhruva mrityu, dhruvam janma mritasya ca
Tasmat, apariharye arthe na twam sochitum-arhasi.

Translation: Even if you think (like most ordinary people) that it (this body)
is born and dies regularly then also there is no reason for you to lament
(because that is beyond your control). Death is certain for the born and
birth is certain for the dead. Therefore, over what is inevitable, you should
not grieve.

Significance: Lord comes out with one more justification to show the
impermanence of body. He looks at it from the common man’s angle.

Practical argument: Death is inevitable. Most Indians believe in ‘rebirth’

theory and so there was no dispute that whoever dies has to return in a
new garb. So Krishna argues using that ‘whoever is alive has to die and
dead will be born’. So why grieve? Further, material world follows the
natural law of cause and effect. Causes are unmanifest whereas the effects
are apparent. Thus, change is the only permanent thing. And this change
keeps happening.

II/28
Avyaktadhini bhootani vyaktha-madhyani Bharatha
Avyaktanidhanani eva tatra ka paridevana?

Translation: Being unmanifest in the beginning and unmanifest again in the

end, the body seems to be manifest in the middle. Arjuna, why grieve over
this?

Significance: Carrying forward the argument of cause and effect, the Lord
continues “what is manifest today was unmanifest before it was created
and will again become unmanifest when it is destroyed. In between it is
temporarily manifest. It is like the wheel which has to come down. So,
Arjuna, why should you grieve over these inevitable things (like death?)”

Nothing is created out of nothing: None knows where all the living beings
(including elements) come from and what will happen to them after
destruction. All emerge from unknown and return to unknown. In between
they ‘appear’ to exist. Life is a ‘traveling arrow’ - it emerges from dark
(avyaktha) passes through a temporary lighted area (vyaktha) and merges
into darkness (avyaktha) after death. This ‘in-between short flicker’ is life.
When life is such a fleeting thing, why bother? Birth, childhood, marriage,
old age, and retirement have meaning only relatively – looked absolutely,
they are meaningless. A person understands these better when he looks
back upon his past life. Everything looks as if they have all happened so
fast. Still, people continue to worry for these. This ‘limited perception’
(avidya) is caused by the vailing power of Maya.
Vedanta says (confirmed by science as well) that nothing can be created
out of nothing. Creation is a manifestation of the “seed” (carana sarira)
and destruction (Pralaya) is again going back to the same unmanifest state.
Like a mango tree inherent in a mango seed, humans existed inside the
animals and came out because of favourable circumstances. Similarly
divinity is inherent in us. If favourable conditions are created, it will
blossom out. We have to facilitate this through self-effort or ‘purushartha’.
Vedanta illustrates: Daily during deep sleep, the body is unavailable and
the mind and intellect go into “karana” sarira (causal or seed form) only to
re-emerge the next morning. While in deep sleep we are unaware but wake
up refressed. What happens? We are actually transcending time – we don’t
know how 6 or 7 hours pass. This going beyond time makes us feel
refreshed. But during waking hours we travel with time by becoming a
slave to it. This time-consciousness causes stress. Moksha is to release
ourselves form the clutches of time – through meditation. Simulating ‘deep
sleep’ while awake, is meditation.
II/29
Ashcharyavat-pashyati kaschid-enam,
Ashcharyavat-vadati tathaiva cha-anya
Ashcharyavat-cha-enam anyaha shrunoti
Shrutva-api-enam veda na chaiva kaschit.

Translation: Some look at This (Atma) in wonder; some speak of This as a

wonder; others hear This as a wonder; yet having heard no one
understands This at all.

Significance: This should be a welcome relief to Arjuna [and to us who

found that the message was becoming ‘heavy’]. Like a typical teacher Lord
says “Hardly anybody understands Atma. So, Arjuna, don’t worry, if you
haven’t understood it fully (despite my attempt to illustrate it so
elaborately)”. Mere reading or hearing about Atma is not going to help. We
have to understand it only through continuous deep contemplation and
meditation.

Then why waste time listening or reading about Atma? Reading etc. will
give us a vague idea now – but that will encourage thinking and
meditation. Without this vague idea (about our destination) no progress is
possible. The beauty of this knowledge is that it comes to us on a regular
(even daily) basis. When we are involved in continuous contemplation
something new keeps unfolding daily. It is because, this knowledge is not
to come from outside. It is within us. Our efforts are only to discover
something which is already inside us – our own true nature. Sincere effort
with faith “improves” our knowledge and culminates in the feeling of
“everything is in me – I am in everything”. If this is implanted into the
intellect, initially this may seem an impossibility. Later as the sadhana
continues, it looks like a possibility and much later it becomes a reality.
This happens naturally. But, it gets delayed if one looks forward to it -
because ‘looking forward to’ shows lack of faith. But, sincere sadhakas can
rest assured that at every stage the knowledge reveals itself like a flower
opening ever so slowly. There will be a continuous feeling of bewilderment
and wonder. It can be quite fulfilling. So everything about Atma is a
wonder as it is a wonderful thing.

Why is it difficult to understand Atma? Understanding external things is

easy – because we have cultivated our intellect to look ‘out’ for things. But
only a few have the aptitude to look inside to understand ourselves.
Further, we know things from their attributes. We understand mango from
its name, shape and from its “dharma” (properties). Same cannot be
applied to Atma which is without attributes. Again we have always used
our organs of perception to understand things but to understand atma all
our sense organs are useless - it is beyond all these. Atma needs a special
capacity of the intellect (intuition?) to perceive (jnana drishti) – which will
have to be developed through constant and continuous contemplation.
II/30
Dehi nityam avadhyah ayam dehe sarvasya Bharata
Tasmat sarva bhutani na tvam sochitum arhasi.

Translation: This body-dweller, who can never be slain also resides in all
the creatures - therefore you should not grieve (of killing your kin).

Significance: Lord concludes that the indestructible soul is same in all

creatures. It similarly pervades all and is indestructible in all. A Deva, a
man, an animal, a plant and even a stone – all have same consciousness in
them. Nohing special about the Atma that in Arjuna, Bhishma, Dhrona or
other soldiers – all are same; so also in a Brahmin or a Chandala, a
murderer or a spiritual person. So, why should Arjuna grieve over the
death of his relatives? Vyasa describes the ‘same unity present in the
apparent diversity’ visible in the universe. Everything is fundamentally
Brahman, the imperishable. If we undertand this then we will never have
any ill-will towards anyone nor will be waste our emotions getting attached
to or hating anyone.

II/31 - 36
Swa-dharmamapi chavekshya na vikambitum arhasi
Dharmyad-dhi yuddhat shreya anyat Ksatriyasya na vidyate.
Yadrchaya ca-upapannam svarga-dvaram apavrtam
Sukhina Kshatriyah Partha labhante yuddham idrisam.
Atha-cet-tvam imam dharmyam sangramam na karisyasi
Tatah sva-dharmam kirtim ca hitva papam avapsyasi.
Akirtim ca-api bhutani kathayisyanti te avyayam
Sambhavitasya cha-akirtir maranat atirichyate.
Bhayat ranat uparatam mamsyante tvam maha-rathah
Yesam cha tvam bahu-mato bhutva yasyasi laghavam.
Avachya-vadaam cha bahun vadisyanti tava-ahitaha
Nindantastava samarthyam tato dukhataram nu kim?
Translation: Arjuna, even looked at from the point of view of your own
dharma, you cannot afford to become weak. For a Kshatriya, there is no
better ‘dharma’ than fighting a righteous war. Happy are Kshatriyas, who
unexpectedly get such opportunities to fight (which are) like the opening of
the Doors of Heaven. If you fail to fight this righteous battle you will incur
sin for neglecting your duties and lose your reputation. People will only
keep talking about your ill-fame and It is said that losing one’s reputation
(for a Kshatriya) is worse than death. Your enemies will describe you in
many unkind words and scorn your ability. The great commanders who
hold you in great esteem will always suspect that you left the field out of
fear and you will fall in their esteem. What could be more painful?

Significance: Lord Krishna is now appealing to Arjuna’s (Prince) self-

respect which, a Kshatriya is taught from childhood, as the most important
thing in life. Swadharma, or living according to ones duties, is important for
every one – but for a Kshatriya Prince it is more important than life.

Kshatriyasya sreyaha dharma-yudha: Preservation of dharma and

protection of the country and its people from adharma is the primary duty
of a king and so he has to fight and even die for it. Need to wage a
righteous war is a great opportunity for a Kshatriya to prove himself. It was
always believed that a Kshatriya who dies in the battlefield [obtains Veera-
gati] is directly transported to Heaven. Similarly killing enemies in battle is
never a crime but a privilege justified by Kshatriya dharma prescribed by
the scriptures. Equally, not-punishing the wrong doer is also a crime.
Mahabharata, Udyoga Parva [72-18] says “The sin of killing one who does
not deserve to be killed is as great a sin as not killing one who deserves to
be killed”.
Swarga-dwaram Apavratam: [Open doors to Heaven]. Vyasa considers this
opportunity of Dharma Yudha as an open door to Heaven for a Kshatriya.
Not only killing those indulging in adharma is justified but when these
wrong-doers are in front of you in a formal battle, it is a golden opportunity
to get rid of them and prove Kshatriya Dharma. Running away from this is
saying “No” to an open invitation to Heaven.

Papam avapyasi: (You will incur sin) Lord Krishna goes ahead and warns
Arjuna that if he fails to fulfill his duties then he will incur ‘papa’ a ‘mistake
of the mind in which it acts contrary to its essential nature’. Sinful acts
guarantee entry to Hell. In olden days, the mere mention of this word was
enough to dissuade men from unethical acts. Spiritually speaking, any act
of sensuousness which the mind craves for in the external world, for joy or
satisfaction, creates agitations resulting in new sanskaras. It is sin because
it causes ‘bondage’ and continued births and deaths. It is sin because it is
‘a movement away from perfection’. Though the concept of “sin” has got
diluted over-time, even today, most Indians will think twice before
indulging in activities which are considered sinful. Unfortunately, the
concept has lost its edge. But like a coal fire, though dormant, it is potent
enough to pierce the Indian conscience. We have only to fan it to revive it.

Bahumato bhutwa yasyasi laghavam: (You will come down from greatness
to ignobility). We all know Arjuna’s fame because of his conquests. So if he
departs from the battle-field without waging war, his Commanders, who
have made him their role model, will feel that he has run away out of fear
and they will treat him with disdain. Once a famous person loses his
reputation, people will only remember his infamous acts forgetting all his
achievements. This situation is intolerable for a proud Kshatriya. So Lord
said “your enemies will scorn your ability. It is worse than death.”

Thus, Lord Krishna, like a good and sympathetic teacher is trying all
methods to convince Arjuna about the need for him to start fighting
because that is his natural duty and through that alone can he justify his
existence.

II/37
Hato va prapyasi swargam jitwa va bhoksyase mahim
Tasmad uttishta Kaunteya, yudhaya krita-nischayah.

Translation: (Look at the alternatives). If you are killed in battle, you will
attain Heaven and if you win, you will enjoy the Earth (kingdom). So arise
and fight.

Significance: Lord now helps Arjuna to rationally look at the alternatives so

that he will not have any difficulty in taking the correct decision.

Probem-solving technique: Let us look at the wider picture to know the

Lord’s approach. He started with high philosophy of describing the Atma,
then justified Himself by quoting the sastras (Upanishads), then he used
practical approach prevalent in those days to prove his point. Thereafter,
He ppealed to Arjuna’s ego and argued that if he does not fight, his
reputation will be lost. He also gave a veiled threat that ‘non-performance
of his duties will ensure his seat in Hell’. Lastly, He spreads in front of
Arjuna the alternatives. Thus, Lord makes a lovely presentation of “how
to intelligently persuade another using the classic ‘sama, dana, beda and
danda’ (explanation, incentivisation, different-iation and finally threat of
punishment) popular in acient India - useful to a leader even today.

II/38
Sukha dukhe same kritva labha-alabhau jaya-ajayau
Tato yuddhaya yujyasva naivam papam avapsyasi.

Translation: So, fight by being equanimous to happiness or distress, loss

or gain, victory or defeat – so doing you shall not incur sin.
Significance: Having completed the discussion on the ‘nature’ of the Self,
Lord Krishna gives the first glimpse of Karma yoga. That is, after defining
the destination, the Lord now starts to describe the route to reach there.
As a Kshatriya, for Arjuna, it will be in keeping with his nature (with
predominance of rajo-guna) to prefer Karma Yoga. So Lord explains ‘how
one should perform ones duty’ so that purification of the internal
equipments can start.

First step to qualify as a Karma Yogi: It is to act ‘being unmindful of the

results’. When applied to Arjuna, it is to fight the battle without worrying
about victory or defeat. The Lord classifies the results into 3 pairs of
opposites, sukha-dukha, labha-alabha and jaya-ajaya. Sukha & dukha (pain
and pleasure) are experienced by the intellect based on similar previous
experiences. Labha & alabha (gain and loss) are understood by the mind
based on personal likes and dislikes, and jaya & ajaya, (victory and defeat
) are at the physical level. So these pairs of opposites are with reference to
body, mind and intellect. Since primary requirements for undertaking
spiritual journey are the purity of body, mind and intellect, we have to
ensure the opposites, which affect them, are managed with equanimity
(samatwam).

What is recommended is not a passive indifference or resigning to fate but

an ‘active’ dis-connection. Swamy Chinmayananda gives an interesting
illustration to explain this. When we have to take a bath in the sea, can we
wait till all the waves stop? That will never happen, because, it is the
nature [dharma] of the sea to have waves. We must learn how to manage
the waves. We have to duck below big waves and jump over smaller ones.
This is active indifference. The word ‘indifference’ is used because we can
never challenge the ocean or fight its waves. If we compare the sea to life
(samsara) then the illustration becomes very potent and worth
contemplating upon.

“Sama” an important pre-qualification for spiritual journey: Lord had

introduced us to this important pre-requisite for spirituality earlier. Now He
is reiterating this. Animal usually reacts to situations instinctively. When
hungry it will hunt. When sexually aroused, it will look out for mates. When
it feels the need, it will relieve itself. It has no capacity to look at the
situation and decide intelligently. So there is no need for samatwam for
them. But humans are always agitated because of the availability of choice.
They have several alternatives in front of them. Most of us are
‘spontaneous’ and do not weight the alternatives and then act. Moment any
action (from the outside) is perceived, we immediately react using our
organs of action. ( Example: when someone tramples on my foot, I shout at
him angrily. This is instant reaction.) Others (the minority) who think are
always worried as to which of course of action to take. Both of them regret
what they have done. This anxiety is the root cause of our mental
disturbance. But if I cultivate mental control, we will ‘stand back’ and think
for a moment and then react depending upon the need. This ‘gap’ which I
artificially create with which I can prevent the mind from instructing the
organs of action to react spontaneiously is ‘sama’ or control of the mind.
This is possible only if we use our intellect and dictate to the mind not to
react impulsively. It is very important that we understand this all important
gap? This gap is the distance between the organs of perception (jnana-
indriyas) and the organs of acion (karma-indriyas). The spontaneous
reaction is because the actions are purely guided by the mind which is
influenced by its ‘nature’ which is nothing but habits cultivated over a
period of time. When we create a gap, the intellect steps in between the
mind and action and ‘looks’ at the situation to pass a ‘value judgement’ and
then react only if absolutely necessary. (This is not possible for the
animals because they have no will power). Longer the gap, quieter the
mind. Quieter the mind, the happier it will be. Because, when the mind is
quiet, the intellect comes in contact with conscience. What is conscience?
It is the Self which is ‘imprisoned’ in our intellect and has become the Ego.
This exposure to the Self (even indirectly) makes us start the process of
introspection.

Mind-control is the first stage of spiritual development. Only when this is

practiced can we observe the difference between right and wrong, good
and bad, etc. When we are able to be an ‘observer’ to the good and bad that
happens, our mind and intellect will get the requisite maturity. We are
actually closing down the outer world and taking a decision using our
intellect which is under the influence of the conscience. Well developed
sama means, the intellect has full control over the mind and can redirect it
in the desired direction. This is exactly opposite of what we have been
doing all along – viz. blindly following the dictates of the mind and reacting
spontaneously to good and bad.

To put it differently, when actions are performed without the influence of

the mind, we remain ‘in the present’. When the outer effects are closed out,
our mind becomes quieted. Naturally the influence of ‘Atma’ on our
actions comes to play and we perform better. This is ‘inspired’
performance. Such actions are usually successful because the performer
enjoys the actions (mind is absent). Examples: Saurav Ganguly (cricketer)
said when questioned about his debut 100 “When I was able to completely
ignore the situation around me, something inside me inspired me. I don’t
think I can do it again”. Same applied to Da‘Vinchi when he produced the
masterpiece Mona Lisa which he said he can never reproduce. Even Lord
Krishna, when requested by Arjuna to repeat the message of Geeta later,
admitted his inability to do so saying “earlier the message was inspired”.
Inspiration is not an accidental or mysterious happening. Our ancient
masters [rishis] lived their entire lives in ‘inspiration’ with perfect unison
with Self within – because their mind was controlled. Whenever we
succeed in doing that, we get established “in our original true nature”.
Quality of sama or quietude to look similarly at ‘dwandwas’ (pairs of
opposites) will be possible only if we allow our intellect to dominate.
Na papam avapyasi: Once again the Lord talks about papam or sin here –
but in a different context. Actions performed in furtherance of one’s duty
cannot harm. For example a soldier killing his enemy in war will not incur
sin – because there is no ‘animus’ against the soldier. Similarly a butcher
killing a goat as part of his business will not be accused of himsa. When
this is extended to Arjuna, his apprehension of killing ‘own people’ as part
of Dharma Yudha are misplaced. Lord, therefore, confirms that doing this
will not be sinful for a kshatriya.

II/39
Esha te abhihita sankhyae budhiyoge tvimam shrnu
Budhaya yukto yaya Partha karmabandham prahasyasi.

Translation: So far, I taught you the wisdom concerning sankhya. Now

listen to the wisdom remaining united with intellect – (because) when you
remain with intellect (jnanam) Partha, you can get over the bondage from
action (samsara).

Significance: Lord said: “After imparting knowledge of ‘sankhya’ i.e. the

nature of Brahman (Reality) which will help you end all sorrows arising
from fear, attachment and the like, now I will tell you the technique of
cultivating the mental attitude of a Karma Yogi”. Sankhya means a
‘definite subject’ – that is Atma which is unchanging. So the Lord confirms
to Arjuna “I have given you sufficient information (for the time being) to
understand your destination which is your true nature. Now listen to me as
to how to reach there (the path).”

Buddi-Yoga: (Being guided by the intellect). Only by exclusively depending

on your inellect, can you get knowledge of the Self because this is already
inside you and you are only to ‘know’ it with an intellect for which the mind
has to co-operate by being undisturbed. After quieting the mind
(samatwam) one has to work on the intellect and sharpen it to make it fit for
the knowledge of the self. Budhi-yoga (being united with the intellect) is
‘jnana-yoga’. As discussed earlier, avoiding spontaneous reaction is the
first step. When we allow ourselves time to look at the situation and
leisurely take our decision, we will invariably do better. In fact, such a
person who is ‘measured’ in his reaction commands more respect than one
who reacts spontaneously. Strengthening of the intellect and making it
take charge of the situation is the next step in personality development.
Such a person gets more time and so he can be more right – or at least less
wrong. This is what Sai Baba of Shirdi calls “Saboori” (intellectual
patience). According to him, this along with Shraddha is the ‘formula’ for
mukthi.

Karma-Bandham prahasyasi: (You can destroy the bondage of action).

Law of Karma is an important aspect of Hindu Philosophy. It is not a Law of
Destiny which makes people ‘fatalistic’. Karmic Law is much more positive
and scientific. Understanding the law helps to clean the dirt in
mind/intellect. This dirt is the ‘cumulative’ effect of experiences impressed
till date in the mind (i.e. during all our previous births till the present
moment). This needs explanation. Each act, willfully performed, leaves an
impression upon the mind of the doer depending on his motive. These
effects (rewards or punishments) are impressed in the intellect.
Cumulative effect of these (the vasanas) are continuously compressed into
a seed (carana sarira) which decides the life in subsequent births. What we
sincerely and convincingly desire (sankalpa) creates a deep impression
inside us and brings out tremendous power (will-power) to achieve these.
These desires need not always be eithical or moral. Thus our actions
dictate the results. This is the bondage and the cause of this bondage is
the mind which usually dominates the intellect and gets actions perfomed
as per the likes or dislikes. If it escapes this bondage then it can be moved
towards the desirable goal of perfection. The choice is with our intellect.

How to achieve this? Geeta reiterates the simple and rational solution
given out by our Vedanta: “Past is dead and the effect of past karmas
cannot be nullified. Individuals will have to enjoy/suffer the results. So
being worried about them is a waste. Going ahead we can improve the
situation in two stages: (1) Don’t spoil the picture further and (2) improve
the situation to the extent possible. That is why Lord Krishna has
suggested that we should be guided by our intellect and should not allow
our whimsical mind to take charge. This will ensure that the mind is
purified and we come out of the bondage of Karma.
II/40
Na-iha-abhikrama-nasah asti pratyavayo na vidyate
Svalpamapyasya dharmasya trayate mahato bhayat.

Translation: There is no wasted effort here; nor does it produce opposite

results. Even very little (effort) on this (karma-yoga) protects one from
great fear.

Significance: Spoken like an effective marketing person! Krishna has

clearly understood the mental make up of a student. When the teacher is
suggesting a new method the student usually reacts thus: “Oh my God.
Here goes our teacher increasing our work load”. This creates a negative
mind, which will not be fully receptive. To prevent this, Krishna states at
the beginning itself “Don’t worry, Arjuna, what I am going to suggest will
not be wasteful at all nor will it be counter productive to what you have
been doing so far. On the contrary, even a small effort on this path (which
I am going to suggest) will protect you from great fear which would
otherwise be with you.” This will definitely put Arjuna at ease and make
him relax and receptive to the message of Karma Yoga.

Na-iha abhikramanasa asti: (No efforts are wasted here). Even before
describing the mental attitude required to make the Karma into a Karma
yoga, the Lord wants to assure Arjuna (and the readers) that the efforts will
not go waste. This approach is ideally suited to the modern ‘impatient’
humans – they don’t believe in anything which is not going to be beneficial
immediately. Most feel that all efforts towards spirituality are a waste. So
people lean towards spirituality only when they are very old and have
become good for nothing or when they are exposed to so much suffering
that their minds are no good for anything! It is worth reiterating that
genuine spiritual pursuit will be invigorating.

Spiritual efforts are like a ‘recurring deposit’ in a bank but with lots of
flexibility built into it. Everything done (small or big) knowingly or
unknowingly is credited to our account. Even half-hearted efforts are not
wasted. There is a perfect accounting system which intelligently
accumulates all the efforts – however insignificant they may be. This is
because the Intelligent Principle (God) is to help us perfect ourselves to
reach the destination. Even those who are atheists are to be helped. That is
why popularly God is considered most merciful who will forgive all the
wrongs committed by jeeva. This also explains why the scriptures insist
on our mere bodily presence in Sat-sanghs so that the spiritual message
can enter us even ‘unknowingly’ and get credited to our account. God’s
grace is fantastic and available at all times.

Pratyavaya: (Counter-productive). In the performance of Vedic karmas, it

has been impressed from time immemorial that unless the Karmas are
performed ‘exactly as prescribed’ they will boomerang. This has been
abused by the Brahmin Priests who later recommended several exotic
rituals (Kamya Karmas). This had created a general fear in the minds of
common people that rituals, if not performed perfectly, will produce
adverse effects. So Lord confirms that nothing done by a seeker will ever
prove counter-productive. He is removing any possible apprehension that
“suppose I am not able to do as exactly as the Lord has stated, there can
be adverse results”. He assures us in advance that in karma-yoga such
problems do not exist. Whatever good values are cultivated remain with us
for-ever.

Swalpam-api trayate mahato bhayat: (even a semblance of this will help

remove great fear). Once we start living as a karma-yogi, we are starting on
a different path altogether and Krishna confirms that there is no stopping
once the process starts. This new direction will remove ‘samsara bhaya’
(fear of the world) because it is the path of moksha and even death is not
an obstacle in this journey – it continues. In short, ‘reversal of the direction
of our journey from external to internal’ is Karma-yoga. The Lord exhorts
us not to have any doubts in our mind of what he is going to prescribe in
the coming paragraphs. Like a modern day marketing brochure, which
assures the benefits of using a given product, Lord assures that “even a
small effort in the direction of Karma Yoga will protect us from great fear”.

Mahato bhaya: (Great fear). It is the fear of samsara or the cyle of death and
rebirth, which keeps repeating because of karma-phalas. If we practice
Karma Yoga, our intellect/mind will become pure and become receptive to
the knowledge of the nature of the Self. With knowledge of the self, our
karma-phalas will be reduced and finally we will get over samsara. This is
Mukti and can be achieved in this life itself.
II/41
Vyavasayatmika buddhirekeha Kurunandana
Bahusakha hi-anantascha buddhayoh avyavasainam.

Translation: [This is so] because, there is single-minded, clear-cut

intellectual application to the activity. Whereas, when the intellect is not
determined, the objectives have several branches and innumerable
diversions.

Significance: The Lord is recommending total concentrated approach to

reach the destination – otherwise the efforts will be wasted.

Vyavahara-atmika buddhi: (Business-like approach). Concentrated single-

poined effort to reach the destination chosen is the only sure way to
success. It is typical of the businessman to be constantly thinking about
his commercial activity and nothing else. He is available 24 hours to his
business – because that has become his nature. He is obsessed with his
trade and gets inspired by his single minded desire to complete his project.
Karma yogi should have the same approach to his destination. Of course in
the case of businessman the inspiration comes from making more money
and in the case of a Karma Yogi, the inspiration is the desire to be
permanently free. However, unlike a real businessman, the average human
beings suffer from fluctuations and distractions in the spiritual purusit.
They entertain different objectives. Several things are attempted without
any clear purpose. Doubts and distractions supersede the intellect. They
keep changing their objectives. In short, nothing gets achieved and efforts
are wasted. That is because there is no ‘commitment’ like a true
businessman. We can take lessons from successful businessmen (like Bill
Gates and Dhirubhai Ambani) who were clear about their objectives,
worked hard with single mindedness and succeeded. The weapon of
‘ekagratha’ (single pointed effort) is so powerful that it can get us even
Moksha. Using such a potent weapon if someone wants to gaom some
earthy objective (establish world’s largest refinery) it is not difficult.
The mind is so powerful that if the intellect takes charge of the mind and
puts before it an objective and makes it work hard, it will be achieved.
Hitler, an ordinary drunkard, could almost become the World Emperor.
Robin Sharma says in his book “The Monk who sold the Ferrari” –
everything is created twice - first inside the mind and then in the outside
world. If the mind is able to perceive something and is convinced about it,
then it will be created with ease.

Avyavasayinam budhihi: (Mind of a non-focused person). A person who is

not clear about his destination is one whose intellect is not strong enough
to dictate to the mind what to do. Majority of us belong here. They keep
changing their objective. When they see something immediately they want
to have it and start working for it. Then they are distracted by something
else and change their priorities. Such people will keep traveling without
reaching anywhere. The same rule applies to spiritual pursuits as well.
Unless we are clear about our objective and keep working towards that,
nothing can be achieved. Let us look at a typical sadhaka. Somedays he
will attend the lectures from a particular ashram. After sometime he will
give up. Then somebody wil say a particular book is very good – he will
start reading that book. Then give up that too. Thereafter he will attend a
‘pranayama-camp’ and continue to practice that for a few days only to give
up later. So the problem is that we are not focused.

There is a great ‘tatwa’ (truth) intelligently hidden here. The universe is

spherical in nature and everyone can reach the centre from any point. We
must first be convinced about this destination and keep digging at the
same place long enough. If we dig from different places then we can never
reach the centre. So, it is the conviction about our destination and the
belief in our capacity to reach there. The road or path is not important at all.
All roads will lead to God – He is everywhere – he is inside us and we are
not to seek Him anywhere else. We have only to know him and feel him
inside the cave of our hearts. This needs conviction and belief.

SPIRITUALITY & ETHICAL LIFE.

There is a general belief that if one cultivates moral and eithical habits
(example, being honest, being good to others, not causing harm to others,
not doubtle-crossing, not having a feeling of revenge, tolerating and
excusing others, etc. etc.) then we are spiritual. But living ethically does
not by itself make one a Karma Yogi. Vedanta never profits one from
enjoying life ethically. One can aspire for money, power, sex, etc. through
legitimate means. It is ethical for a Kshatriya to wage wars, kill the enemy
and get hold of his kingdom. It is also ethical for him to enjoy these.
Similarly, it is very ethical for a trader (vaisya) to aspire for profits and
enjoy them. So also a Brahmin and other service-providers, can ethically
expect to be compensated for their efforts.

Everyone who is ethically right is not a Karma Yogis. Not yet. Because they
have not cultivated the mental maturity of ‘self-less’ action. But living life
eithically and morally is the necessary first step in spiritual development.
These prepare the mind for the high yielding spiritual seed to germinate.
Because, eithical person will soon realize that personal possession, power,
sex, etc. are not an end in themselves. They give only temporary
happiness. Since, his destination is ‘permanent’ freedom, he will soon get
dejected with them and move on the path to spirituality. Such a person who
has convinced himself about spiritual destination is an ideal candidate for
Karma Yoga.
II/42 – 44
Yam Imam pushpitam vacham pravadantah-avipascitaha
Veda-vadarataha Partha na-anyat-asti-iti vadinah.
Kamatmanah swargapara janma-karma-phala-pradam
Kriya-visheshabahulam bhogaishwaryagathim prathi.
Bhoga-aishvarya prasaktanam taya-apahrita chetasam
Vyavasaya-atmika budhihi samadhou na vidhiyate.

Translation: Those who advise Vedic karmas purely for the desired results
and argue that there is nothing other than these and who (strongly
recommend) desire for pleasure and power with heaven as the ultimate
goal, use flowery language and talk of various special rituals that are
capable of giving better births - they are actually unwise. Those who,
misguided by these (flowery) teachings, continue to cling to (physical) joy
and possessiveness will find that even if they have a business-like
approach, their minds cannot be fit for concentration (and cannot achieve)
a state of samadhi.

Significance: Simultaneoulsy the Lord is anxious to put down the

‘ritualistic’ life which had taken hold of the common people. In the days of
Mahbharatha [2500 years back], Brahmins recommending various exotic
Vedic rituals had complete domination over common people. They
managed to brain-wash the other two upper castes (Kshatriyas and
Vysyas) and dominated the society. The three upper castes exploited the
Shudras. He intelligently uses Geeta to break the stranglehold of these
fundamentalists.

Are Vedic Karmas (rituals) a waste? Vyasa was the compiler and codifier of
the Vedas. He had meticulously classified the Vedas into two distinct parts
to coincide with the normal life-span (1) the ritualistic (Veda-purva)
covering the first 40 years and (2) the statements about Atma (Veda-anta)
popularly known as the Upanishads to deal with the rest. Veda-purva
included Karma Kanda (Brahmanas) and the Upasana Kanda (spiritual
dedication) both to be followed by householders serially. Rrituals included
nitya karmas (daily routines of sandhya vandanas for all and agnihotra for
the married) and naimithika karmas (prescribed for occasions like birth,
marriage, house-warming, death,etc.) These were to be practiced from very
early age till death to discipline the mind and to help cultivate ‘yajna
bhava’ or an attitude of sacrifice. The original intention was to prepare the
mind for soft land into spirituality (voluntary separation from family and
movement towards serious spiritual pursuit), which was the real objective
of life for all irrespective of profession. But the Brahmin Community
(Priests) using their scriptural knowledge had assumed undue importance
as the facilitators of these rituals and dominated others through fear-
psychosis. To ensure their continued dominance, they developed exotic
sacrificial rites like Putrakamoshti (to get children), Mrityunjaya (to
conquer death) Jyotisoma Homa (to go to Heaven), Rajasuya and
Ashwamedha (specially for Kshatriyas to perpetuate their kingdom) and
many more. They propagated the benefits of these rituals in ‘flowery’
words and virtually captivated the common men with a guarantee of
impossible benefits including a direct entry to Heaven. At the same time,
the non-performers were cursed to the Hell. Thus, over a period of time,
the Brahmins managed a vicious grip over the community in genral and
the rich in particular. In the process, the priests had accumulated wealth
and power and became the influencial opinion makers of society – this
position they abused to aggrandize their own importance further. Vaisyas
and the Kshatriyas too connived with the Brahmins and relegated the
fourth (the Sudras) to virtual servitude denying them even basic human
rights. Vedanta was relegated to the background.

Vyasa and other wise-men of the day felt an urgent need to correct this
aberration and wanted people to come out of this unenviable situation.
That is why he created the medium of Geeta to bring home to the common
people the need to understand the real purpose of the Vedic Karmas (which
is to soft-land into Vedanta) and rise above the Gunas (power of Maya to
dominate the sense organs and create an illusion of the material universe).
He wanted people to understand the subtle message of Upanishads and
start serious search for Truth.
This approach of Vyasa is not to be construed as a rebellion against Vedas.
What he tried to say is that Vedic rituals are important as a means to tone
the mind and make it pure. They were not an end in themselves. People
should understand why these Vedic rituals were recommended without
losing sight of the destination – viz. understanding Atma and working hard
to realize it. To shock the common people out of their delusion and to drive
home the seriousness of his message, he has used very harsh words to
demean the Brahminical emphasis on kamya karmas. Hence, throughout
the Geeta he has reiterated the basic Vedic tenets, though there is more
emphasis on Vedanta.

Bhoga-aishwarya-budhi samadhou na vidhiyate: Vyasacharya through Lord

Krishna warns that those whose intellect is interested only in enjoying the
worldly pleasures, by performing all sorts of rituals, will be wasting their
lives, because even if they have developed the rare capacity to be single-
minded, this talent is wasted because of mis-direction. Such a mind, which
is running after worldly pleasures, cannot concentrate on the Brahman.

Is this useful today? Many feel that by performing their nitya (daily) karmas
(like the sandhya vandanas, agni-hotras, nama-japa, poojas, chantings,
temple visits, etc.) mechanically and performing ‘naimittika (prescribed)
karmas like Shardhas, etc. and by attending satsangs, they become
spiritual. They sincerely feel that there is nothing more to do because,
their grand-paranets did that, their parents followed and now they are
doing the same chores faithfully. They are convinced that continuing thus
they will go to Heaven. They have to be told that the real objective of life is
to move away from worldly activities, progressively understand the Atma.
In Vivekachoodamani, Sankaracharya says “Let them repeat scriptures, let
elaborate rituals be performed and let personal gods be propitiated. But,
unless one understands the real objective behind these, (viz. knowledge of
the Self) there shall be no liberation even in millions of years”.

THE 3 GUNAS IN VEDANTA

Nature or Prakrithi, consists of 3 gunas – Satwa, Rajas and Thamas.

They are like the three ‘bands’ of the rope and are mutually exclusive.
These three remained in “equilibrium” prior to creation of the Universe.
When their equanimity was disturbed by the blessings of Brahman (the
existence principle), there was an implotion (spodanam) and the
Universe was created. Every aspect of creation, naturally, has in it, in
addition to the existence principle, these three gunas in varying
proportion. It is the nature of each of these ‘dynamic’ gunas to try and
dominate the other two – and this constant activity sustains the world.
Thamas (darkness) stands for inactivity or ignorance. Rajas denotes
dynamism and activity whereas Satva represents “unactivity” or active
indifference towards the other two.

Since the entire universe is filled with consciousness, the gunas are
also enlightened by it. Stones have maximum Thamas in them (they
have no feeling or cognition) and very little Rajas (some growth) and
hardly any Satva. In animals the Rajo-guna is more prominent (more
activity) with Thamas taking the next place. They have hardly any Satva
guna - that is why they have not developed finer qualities. In humans,
satwa guna has started developing – they have an intellect with a will
power which is in contact with a conscience which is the manifestation
of inherent divinity. Spiritual development depends upon the
progressive cultivation of Satva guna. This has two stages: first to get
rid of tamas (ignorance) through knowledge and rajas (activity) by
progressive reduction in external activity – both involve introspection.
Thereafter continued concentration and meditation one can cultivate
maximum satva guna. After this we have to get rid of the Satva as well
to complete the spiritual progress of merger with Atma. Hence Sastras
declare “Atma is beyond the three gunas”.

Unless we understand the gunas and manage to go beyond their

influence (transcend them) we cannot know our Self. Gunas give rise to
all the ‘upadhis’ or modifications like time, space and causation which
are the root cause of our experience as as limited beings. The gunas
cause ignorance in two ways: one the avarana (cover of ignorance) and
the other is vikshepana (distortions). These when combined with the
impurity (mala) caused by our vasanas) added by our own actions. That
is why Lord Krishna is advising us to transcend these gunas which
means transcending the mind itself.
II/45
Trai-gunya-vishayaa Vedah nistraigunyo bhava-Arjuna
Nirdvandvo nitya-sattvastho niryogakshema aatmavaan.

Translation: The Vedas (Karma-kanda) deal with the three gunas

(attributes) but you will have to rise above these, Arjuna. Free yourself
also from the pairs of opposites and ever remain in Satwa (goodness)
freeing yourself from acts of acquisition and preservation – then you will
get established in Self.

Significance: Lord Krishna gives a mortal blow to the undue importance

of Vedic Rituals. “These are established in Gunas i.e. acts performed in
ignorance (involuntarily as a routine) or purely for fulfillment of desires.
One has to transcend these and go beyond the ‘pairs of opposites’. That
will make him free of ‘acquisition and preservation’ the basic cause of
bondage. Only when freed thus can man become aware of the Self.

Nistraigunyo Bhava: (Transcend the three gunas). All our actions in the
outside world are subject to Nature and instigated by one of the three
gunas, which is predominant at that time. Every material object including
the mind are products of Prakrithi and are always under the influence of its
Gunas (aspects) with one of the three being dominant. So going beyond
Gunas means, transcending the mind of vasanas (likes and dislikes).
When we progressively reduce thamas (passion, lust, etc.) and rajas
(mental and physical activity to acquire and preserve) their space is taken
by satva guna (which brings morality initially, divinity later and finally
knowledge). Sathwik (subtle) mind absorbs more of Pure Consciousness.
Totally satwik mind reflects total Purity and in this white heat of knowledge,
the mind itself disappears exposing our original nature.

Dwandwas: ‘Pairs-of-opposites’ are the daily experiences in our life such

as joy and sorrow, health and disease, success and failure, heat and cold,
etc. Each one can be experienced only with reference to and as contrasted
with, the other. If there was no cold we would never understand heat; if
there was no happiness, we would never know unhappiness. According to
sastras these pairs of opposites support the whole relative universe. They
are experienced by us through our sense organs. They affect us in our
peripherals but cannot make a difference to the purity inside us. So the
Lord says “Arjuna, take them in your stride and learn to live with them.
Don’t be overawed by unhappiness and never get excited when happy.
Both are limited by time and temporary. They are like the two wheels of the
chariot of life – they keep happening as a routine. Try to remain indifferent
to both like a dispassionate observer (sakshi)”. A person who learns to
take these in his stride gets the mental equanimity and is fit for spirituality.
If one can understand and transcend the Gunas, naturally he goes beyond
the pairs of opposites. This does not mean dwandwas are not experienced
by him. No one (so long as he is conscious of this world) can escape the
Gunas. He must not be disturbed but must manage them.

Nitya-sattva-sthah: (Ever remaining established in purity). Sattva, the

subtlest of the three gunas becomes impure when in contact with
attachments. Once we learn to remain disconnected from both good and
bad, automatically we remain firm in Sattva. How to do that? To start with,
we must slow down and avoid all unnecessary external activities. Then
continuously observe the mind using the the knowledge of the sastras
using the words of our teacher. We will find that this “observation” of our
mind (thoughts) reveals the imperfections in us which can be corrected.
Thus we become sathvik and must remain established in it forever. This
will help us progressively experience the purity of the Self.

Yoga-kshema: (Acquisition and preservation) The two basic human

obsesseion are acquision of wealth, power, position, sex, etc. and the
constant anxiety to preserve them. We beget children and spend our time
bringing them up. We spend first half of our life to accumulate possessions
and spend the rest in protecting and preserving them from everyone
(including our children) only to die away leaving behind everything! Even
spiritual Gurus are no exception. They initially worry about collecting
sishyas and then worry about having ashrams all over the world and later
remain busy administering these. Does anybody care about what we have
left behind – everything is lost in time. The good things we have done
(good ideas, works of art, charities, etc) may last a bit longer. Is this the
objective of our existence? Lord Krishna clarifies: “Don’t bother about
them – they are all impermanent”.

Atmavan: (self-aware). Once we are able to get over the gunas and
dwandwas and are beyond the basic problem of yoga and kshema,
naturally we come to know our own pure nature. ‘Atmavan’ is a person who
has come to know his Self (Atma-tatwam) and enjoys its nearness as peace
of mind, tensionlessness, fearlessness, etc. To reach there we have first to
be ‘self-confident’ - brave enough to think independently and understand
our Pure Nature. According to Lord Krishna, remaining self-confident is
being spiritual.

II/46
Yavanartha udapanae sarvatah sampludakae
Tavansarveshu vedeshu brahmanasya vijanataha.

Translation: For the Brahmana (jnani) who knows the self, all the Vedas are
of so much use as a small reservoir is when there is a flood everywhere.

Significance: Now the final blow to the Veda-purva prescriptions! “A

person who has understood what I have said here and becomes atmavan
(self-aware) naturally becomes aware of Brahman. For him what is stated in
the Vedas (the Veda Purva) are only so much use as water in a pond amidst
floods”.

[Vyasa, on the one hand is arguing against the rituals of the Vedas and at
the same time imparting the knowledge of the Self by propagating Vedanta.
Vedic concepts have been continuously emphasized but what is
discouraged is the undue importance to vedic ritualistic practices for
material benefits which have a virtual strangle hold on the common men
who have been led to believe that mere performance of these rituals is the
guaranteed way to Heaven.]

II/47
Karmani-eva adhikaraste ma phaleshu kadachana
Ma karma-phala-haetuhu-bhu ma te sangostu akarmani.

Tranalation: You have a right only to act, never to the results thereof. Do
not consider yourself to be the author of the results of action. Neither
should you remain with inaction.

Significance: This verse has been interpreted differently by commentators.

Shankara Acharya, in his Bhashyam, (in keeping with his time – 700 AD)
defines karma here restrictively as ‘vaidika kamya karmas’ . The Acharya
feels that this verse is in continuation of the earlier ones and is the
culmination of the arguments of Lord Krishna against vaidika karmas.
Hence he interprets the statement thus: “You have control only over the
performance of these karmas and cannot claim any of the results
(promised to you) as a matter of right or adhikara as guaranteed by the
priests” Thus he feels that the Lord is exposing the benefits guaranteed
by the Vedic Brahmins to allure common people to perform kamya karmas.
But he does not say that one should remain without these karmas. We have
to perform them as if they are offered at the feet of the Lord and be
satisfied with whatever results come our way.”

Popular interpretation: Later commentators, to suit modern tendencies,

have expanded the above interpretation to include all actions as “karma”.
They say “you should perform your duties or swadharma in a
dispassionate manner. You have no right (adhikara) to expect any specific
results, because, you have no control over them. If you develop your
personaliy this way, then you wil cease to be the cause of your Karma-
phalas and you can get over bondage.” This is not incorrect, when applied
purely with reference to Arjuna, the Kshatriya who is, in the present
context, to be goaded into performing his swadharma. If Arjuna is not
anxious about the results, then be can become a better performer and win
the battle. But applied universally, this can be a ‘fatalistic’. So it is
advisable to approach the verse from a different angle particularly when
the Lord’s advice is intended for universal application.
A different interpretation: Word “adhikara” denotes control, or a choice.
Thus, every one of us has a choice (arising out of our free will) whether to
perform any given action or not. We may do it casually or we may not do it
at all or chose to do it perfectly. We can even stop half way. This choice
distinguishes us from animals who act instinctively. So, humans should
use this adhikara (intellectual control) and attempt only those actions
which are dictated by our conscience. This means, we even have a choice
to indulge in criminal, immoral or illegal activities as well. But our training
in eithical and moral behaviour will prevent us from these. Thus, once we
act (exercising our choice) in a particular manner, thereafter we have no
control over the outcome because every action has a specific reaction –
this reaction belongs to the Lord who represents the entire universe. The
ball is in His court!

Let us see how the Lord will react? He may say “it is up to Me to give the
results. You should not be anxious because then it shows you have no
faith in Me. This may be because you feel I am incapable? Or I don’t know
what you deserve? On the contrary, if you are honest and sincere, how can
I deny you what is due to you? If, for some reason, I do not bestow
benefits due, will not people lose faith in me? So don’t worry about my
duty. I will do my ‘dharma’ properly, adequately and at the appropriate
time.” If we accept the above, then we can concentrate on the work without
any fear or tension. Naturally the work will be done properly. Good results
should follow. This interpretation justifies the “bhudhi-yukta karma”
recommended by the Lord earlier which involvs intellect and thinking all
the pros and cons before starting. This means we must indulge in
activities which are absolutely necessary. This also means that we should
remain quiet as much and as long as possible – that is real spirituality.
[This will be justified by the Lord in Chapter VI where talks of “ekaki” and
“rahasi stitha” – remaining alone and without publicity as much as
possible.]

Karma and Karma-yoga: In this verse, Vyasa gives out the contours of
Karma Yoga which differentiates this great work from the other Vedantic
books. For the first time, spirituality has been simplified and brought down
from its high pedestal to the ground level. What is Karma? When we act we
face obstacles. First we are worried by self-imposed ‘anxieties and doubts’
such as the need for action, our capacity to act, doubts about success,
benefits, etc. We will also be worried about our family, children, work,
reputation, wealth, security, etc. Mind always exaggerates these. We know
we are helpless yet we worry about them and allow these to affect our
performance. For example, haven’t we come across cases of young
students who, after working hard for the exams are unable to perform
because they have become nervous worrying about results. There are
others who ‘take things easy’ and answer the papers in an impassioned
manner and get good marks. This means, the outcome depends more on
the mental outlook during performance. Therefore, while work is important,
what is more important is the attitude with which work is done that brings
in results. That ‘unconnected’ mental attitude converts ‘karma’ into ‘karma
yoga’? This can be looked at from two parts:

a) Correct Action: We have a choice whether to start on a mission or not.

Most of our problems are that we start impetuously – influenced more by
emotions without using our intellect. So the Lord suggested that we have
look at the pros and cons and then start. It is not the number of activities
which we do but those few which we do properly and completely that
decide our peace of mind. Thus, ‘right action’ presupposes a pure mind i.e.
when ‘satva’ guna is predominant. Since presence of satva is inversely
proportional to the absence of other two (rajas and thamas) we have to
ensure that our mind (while acting) is not guided by these. Thamas stands
for darkness and ignorance. Darkness is indicated by illegal and immoral
actions motivated by lust, revenge, spite, or other destructive qualities
which are coming from our guts (intestines). Lack of full information is
ignorance. The next step is to minimize rajo guna – this is casued by
worry, doubt, etc. which cause agitations in the mind. These are to be
removed with the help of the moral and ethical behaviour cultivated by us.
Maximum disturbance (rajo-guna) is present, when I think only of myself.
When this is expanded to include my family, my relatives, my friends, etc.
the intensity of rajas gets reduced. Thus, when I am trying to serve others,
rajas is replaced with satva. Satva dominates when maximum number of
people are to benefit from my actions. For example, when we work for
universal benefits, without selfish intentions such as name, fame, etc.

b) Correct attitude. Most actions are performed for acquiring wealth, power,
sexual benefits, to satisfy real/false prestige, out of anger/revenge etc., or
out of compulsion. Some actions are carried out due to fear. First of all we
have to disjoin ourselves from these attachments. Most of these
attachments will go away when we restrict to the right action. So even
without our volition, we will start with the Right Attitude. To use Vedantic
language, “right attitude” is when we are not anxious about the results.
This means, our mind should be separated from our intellect. Intellect
should be able to ‘look’ at the mind and instruct it not to be bothered about
the results because we have no control over them. This will remove the
anxieties. When the anxieties are gone we will perform better. Once we are
rid of expectations for the results and fears for future calamities, etc. we
go beyond raga and dwesha – or likes and dislikes. This helps us to take
charge of our mind with our intellect. This will help us move away from
enjoyership or being a ‘bhokta’ of the results. This is only the beginning.
Later the Lord will advice and gude us to get rid of “doership” as well.

Right attitude means being in the present: As we cultivate this attitude, it

will make us feel ‘light’ because of transparency in our approach, honesty
of purpose and the indifference to the results. When we do our karma
without the influence of our mind guided by our intellect we are “in the
present” because both past (likes and dislikes) and future (anxieties of the
results) which are the creatures of the mind, are absent. This will facilitate
the intellect to take charge of the situation as suggested by the Lord and
lead to concentration (ekagratha) and result in single-pointedness
(vyavahara-atmica budhi).

[The immediate reaction of every reader will be “this is an impossible

situation”. Yes, it appears so now. But have ‘saboori’ and faith in the Lord.
He will not let you go like that. He knows your problem and was waiting for
you to look at Him enquiringly. He will come out with a ‘fantastic formula’
in Chapter III and will make the whole thing look so simple. Each one of you
will exclaim “Oh! Why didn’t I think of this myself? His formula will help
you surmount even the more difficult next stage – viz. to getting rid of
doership (Ego) and cultivation of several mental disciplines which are
taken up in Chapters IV and V.]

Ma sanka-tu akarmani: (Inaction is to be shunned). Intelligent readers must

have felt “why should we bother with all these complications? Let us just
keep quiet and do nothing at all! Vyasa is smarter and has provided for
this ‘fatalistic’ approach as well. He makes the Lord declare that “you
should not opt for inaction because inaction will only kill you prematurely!
Action is our dharma (nature) and inaction means death. Can any living
creature remain without doing anything? That is impossible. So we have to
act and act correctly”.

II/48
Yogasthah kuru karmaani sangam tyaktvaa Dhnanjaya
Siddhayasiddhayoho samo bhootvaa samatvam yoga uchyate.

Translation: Remain steadfast in yoga and do your duty, Dhanjaya. Yoga, it

is said, is (nothing but) remaining unaffected by success and failure alike.

Significance: Elaborating on the previous sloka, Lord advises Arjuna to

continue to perform his duties like a yogi abandoning all desires (which
cause attachment) – that is remaining un-affected by success or failure.
This will ensure that karma-phalas do not affect him

Sanga-tyaga and yogasthah: ‘Sanga-tyaga’ means detaching from our

attachmens including the anticipated benefits which are normal
motivations for actions. When this is done, there is a natural “internal”
movement towards Self. Thus, when we are able to detach from the world
we can naturally get attached to the Self. This is Yogasthah. The beauty is,
the extent of attachment to Self is exactly commensurate with detachment
from the outside. The more one moves away from the world and its
distractions, the closer one comes to the Self. This is “vairagyam” the next
important pre-requisite for spiritual development. This is the natural state
of the mind which is fully established in “samatwam” (equanimity).

Samatwam yoga uchyathe: (Mental equanimity is yoga) When the above

conditions are satisfied our Karma becomes Karma yoga as our mind is
steady. To remain steady, we have to understand mind. That is why
spirituality starts with and continues with “introspection” and more time
you spend with your mind easier it will be to know your mind. Each one’s
mind is peculiar and different because it is the cumulative effect of his own
experiences over several previous births. We have to be very tolerant with
our mind – it is like a child but extremely powerful. If we can befriend our
mind our life will be wonderful and peaceful. If we ill-treat it, our mind will
be our worst enemy. Vedanta says that our mind was originally pure and
we have spoiled it by overlapping it (superimposing) with disturbances in
the form of likes and dislikes (vasanas). So we have only to identify these
impurities (through introspection) and get rid of them one by one. When
this happens, progressively our mind becomes lighter. A light mind will
help us in using all our faculties in the ‘performance’ of actions. When
actions are performed without any disturbance or diversion, we will enjoy
doing it – this is “inspired” performance. For this we have to separate the
intellect from our mind and make the intellect take charge. When the mental
disturbances are negated, the doer becomes ‘peaceful’. This undisturbed
mental attitude is Samatwam. So Lord confirms, “samatwam is yoga”.
(Kama Yoga). Peaceful and quiet mind alone is best suited for knowledge.
All the Vedic karmas are intended to cultivate this mental equanimity in a
graded manner.
II/49
Doorena hyavaram karma buddhiyogaat-Dhananjaya
Buddhou sharanamanvichha kripanaha phalahetavaha.

Translation: Arjuna! (Therefore) understand that all (selfish) activities

(including Vedic ‘kamya’ karmas) are far different from the Yoga-of-wisdom
and (therefore) seek refuge in wisdom (intellect). For, those who seek
enjoyment in the fruits of their actions are wretched.

Significance: Work done intelligently and acquiring knowledge (of the Self)
by redirecting our attention to Self using our Budhi [Buddhi yoga] as stated
earlier, is much superior to all karmas which are performed for selfish
motives and directed towards the external world. So Lord is emphasizing
on the importance of intellect or budhi which has to be used initially for
controlling the mind, then to learn about the Self, and later to contemplate
deeply on the nature of the Self. Thus at all stages it is always the intellect
which is our real and dependable friend.

Buddhou sharanam anvichha: (Surrender to the intellect). “Vastu-sidhi-

vicharena, no kinchit karma-kotibhihi” – Sankaracharya says that Self
realization is possible only through continuous discriminatory reasoning
and not by performance of any karma (ritualistic or other desire-prompted
actions). Naturlaly, the intellect is the most useful in self-realisation.

“Bhuddhi” in Sanskrit has two meanings, intellect and knowledge. Both

are applicable here depending upon our mental progress. Lord is advising
us (the beginners) to surrender and depend exclusively on our intellect to
guide us. This means not to react at the ‘spur of the moment’ and cultivate
the ‘saboori’ or ‘intelligent patience’ and look at all the alternatives
dispassionately. We should take full advantage of time. This is contrary to
what is happening today. We are slaves of the speed monster – doing
things faster and faster. This is the curse of development. We have
forgotten how to enjoy time? Time is our slave not our master. What is the
need for doing so many things at the same time and enjoying none? We
we don’t enjoy even our food. The advanced students will have to use our
inellect and ‘go beyond it’ and reach ‘pure knowledge (of the Self)’. This
involves continuous discriminatory thinking and deep contemplation on
the subject. It is similar to the ‘pole vaulter’ using the pole to jump over the
rope. The pole is useful only till he nears the top and then he ‘flings’
himself by giving a final push with the pole. Thereafter he ‘heartlessly’
drops the pole. The same attitude we should develop to our intellect. We
have to use to it to reach the top and after that we should surrender to the
‘knoweldge’. Thus, intellect is the means and knowledge is the end.

Phala-hetavaha kripanaha: (Those who crave for benefits are narrow-

mnded). We have to become self-less in our actions which increases satva
guna. Vyasa is also discouraging the normal habit of sadhakas who keep
looking out for manifestation of spirituality such as psychic experiences,
listening to voices, experiencing perfumes, etc while meditating. All these
are only due to “brama” or hallucinations. But then, these are insignificant
when we consider our final objective which is Self realization. So the Lord
is advising us not to look forward to any of these “silly benefits” like a
miser (kripanah) but seek “the Big”.
.
Kripana (Miser). Today it means a miser who hoards his wealth and does
not spend it even for basic comforts. Is a miser all that bad? Subhashita
states “Kripanena-samo data na bhootho na bhavi-shyathi; asprishanneva
vithani yah parebhyo prayachathi!” (There is no better donor than a miser –
he (after death) donates unto others all his wealth without even touching it!
But in those days everything was not judged only in relation to wealth.
‘Kripana’ was a person who left the world without knowing the most
valuable thing he possessed viz, Self. In Brhadaranyaka Upanishad, Sage
Yajnavalkya, told his wife and student, Gargi “He who departs this world
without knowing ‘akshara’ (pernanent thing), Gargi, is a miser.” Here Lord
Krishna is referring to such a ‘narrow’ person who wastes his life in worldly
benefits (phala-hetavaha) missing out on the golden opportunity of
knowing the ever-permanent Brahman. Human life is very rare and should
not be wasted in mundane worldly acquisitions.

II/50
Buddhiyukto jahaatiha ubhe sukruta-dushkrute
Tasmaat-yogaaya yujyasva yogah karmasu koushalam.
Translation: One who is united with his intellect rids himself of both good
and bad actions even in this life. Therefore, strive for (karma) yoga – smart
work is Yoga.

Significance: Once again Lord confirms the need to be ‘always guided by

the intellect and nothing else’. He calls this attitude as ‘dexterity in action’
or to put it popularly, ‘smart action’.

Karmasu kausalam: “Kausalam” means not only having an intelligent

approach to work but a ‘shrewd approach’ as well. This is what is taught in
‘strategic management’. MBA students are advised to direct all efforts with
single-objective of ‘maximizing of profits’. Successful CEO is the one who
is purely guided by his intellect and does everything dispassionately
without losing sight of his objective, the bottom line. Same business-like
approach with dexterity is advised here in dealing with our mental
weaknesses as well. We have to be brutal in discarding the popular ‘good’
and ‘bad’ which are useful only in this world. Since our objective is the
Self, which is beyond both good and bad, we have to be precise in what we
are doing. So the Lord elaborates on the need to go beyond the pairs of
opposites (pain & pleasure etc.) and maintain equanimity. “This dexterity in
work is Yoga” says the Lord.

Suhrta-dushkrtau-iha-jahati:(He destroys both the desirable and

undesirable “here” in this world itself). An assurance that guided by our
intellect, we will have the requisite mental maturity for total freedom right
here. What is desirable and what is undesirable is a relative state with no
absolute existence at all. It keeps changing continuously – from individual
to individual and even for the same person at different times. So we have to
take these in our stride with the same dispassion.

II/51
Karmajam buddhiyukta hi phalam tyaktva manisinah
Janmabhandavinirmukhtah padam gachanty anamayam.

Translation: Only the wise, having abandoned fruits of actions (with the
attitude of a karma-yogi) relieved of the bondage of birth and death
accomplish the end that is free from all afflictions.

Significance: Lord is detailing the requisites of Karma Yoga to get rid of

‘doership’ (kartrtwam) – a formula to lose the Ego. When men act totally
guided by intellect, maintaining evenness of mind, abandoning anxieties
for the fruits of their actions, they will move on the path to get rid of the
“ego” and the desires caused by it. Only when the ego is totally lost,
humans become karma-phala vimukhta (free from the bondage caused by
the results of their karmas) and will be relieved of any need to return to this
earth for suffering or enjoying them. But losing one’s ego is virtually
impossible for most ordinary human beings – it requires extreme strength
of personaility.
Karmajam phalam twatktwa: (Giving up fruits of action). This is possible
only for a matured mind. When he succeeds he becomes free from the
‘bondage of birth’ (Janma-banda-vimukhtaha) because the ‘seed’ of all the
future births or the Sanchita karma (accumulated vasanas) is destroyed
when one knows the Self. Such a person reaches the exalted state of
‘anamayam’. [Lord is now only telling us above the destination, He will
explain later how this is possible for all].

[Lord is, like a Management Professor, is defning the art of ‘goal-setting’.

Goal (“vision”) has to be clearly understood by all concerfned (not only the
CEO but everyone who matter) then the entire organization can work
towards this single objective. A clear goal removes uncertainties and helps
concentration and concerted action. That goal in spirituality is Mokha
(Anamayam )]

Anamayam: (Free of impurities). Most religions consider the ultimate

destination as something to be “obtained” such as a post-mortem Heaven.
But according to Vedanta it is within us and to be discovered in this life
itself. We are promised a Heaven on Earth here and now. That is why, the
word ‘Iha’ is repeated. Again, Moksha is not any physical, psychical or
sensual pleasure at all. It is ‘total freedom’. This freedom is not the result
of ‘getting’ something but ‘giving up’ the sense of limitation, giving up
insecurity, giving up need for attachment, giving up narrow-mindedness,
giving up selfishness, etc. In short, it is giving up our ignorance (delusion)
which is Ego. When we become mentally mature and are able to give up
everything we will get “Nirvana” or become naked. Feeling free and
beautifully expansive is moksha. We will feel like Lord Vithoba with a smile
on his face and hands on hips over-lording the world and its funny
complexities. This is not an exhibition of superiority complex. It is
remaining totally balanced; it is to “manage” life as it comes. Mokha is
looking at everyone with the same broad-mind and seeing the all-pervading
consciousness or God everywhere.

Moksha is even beyond words. Words are limited and mokhsa is beyond
limitation. It is Pure Existent Being where “I”, “Mine” cannot survive. So
nothing exists there. It is not a place to be reached but is deep within us to
be understood and owned. It is Absolute Peace (Parama Shanti).

II/52 & 53
Yada te moha-kalilam buddhir vyatitarisyati
Tada gantasi nirvedam srotavyasya srutasya cha.
Shruthi viprathipanna te yada stasyathi nischala
Samadha-achala buddhi-thada yogam avapyasi.

Translation: When your intellect is able to cross over the mire of delusions,
then you will go beyond what has been heard and what is yet to be heard.
And when your intellect, though perplexed by what you have heard shall
stand immovable and steady in the Self, then you shall attain self-
realisation.

Significance: Lord concludes the description of the road (Karma Yoga) to

reach the destination by saying that you have to get over all the delusion
caused by your mind with the help of your intellect. This includes all the
enjoyments which you desire (Kamya Karma) at present and of those new
enjoyments which you may come across in future. Since one of the
objectives of Geeta was to dissuade men from blindly following Vedic
rituals, Lord exhorts “if you get out of the clutches of the mess (likes and
dislikes) created by your mind and look at things dispassionately using
inellect, then you will go beyond Shruthi (Veda) i.e. what you have heard
and also those which you are yet to hear.”

The term “what is yet to be heard” can mean all the new sensual pleasures
that the human ingenuity may discover in future. This shows the
farsightedness of Vyasa. He probably new the ingenuity of the human
mind to create comforts for the body and so talked of an open-ended
scheme where humans will entangle themselves. TV (with 500+ channels)
blurting out exaggerated versions of everything, computer and now cell
phones providing everything without even moving from the seat, man has
forgotten the fantastic world ‘inside’ him. Hence Lord says, we have to
ignore the ‘external’ journey and look inernally and remain undisturbed.
“What is yet to be heard” can also represent all the teachings which we will
come across in the rest of our lives. Lord is warning us that Brahman is
beyond words. Words (like rituals) do help us but only to an extent of
intelligently understanding the Self. But using the words we have to go
beyond the words to know the Brahman as our own nature. (The
illustration of the Pole Vaulter is worth recapitulating).

Mohakalilam: (Delusions caused by Moha or attachment of Maya).

According to Vedanta, the whole cosmos (which includes the Presiding
Ishwara and jeeva, the creatures) is under ‘Maya Shakthi’ which has twin
capacity – one to hide the truth [avarana shakthi] and the other to project
something else [vikshepa shakti]. Using these, the real nature of Brahman
is covered and on it the Unreal (Mythya) cosmos is projected. Similar to the
pure beam of light coming out as an attractive colourful spectrum when
passed through a prism. (3 sides of prism are the mind, intellect and ego).
The projected colours are the universe in which we are lost forgetting our
pure original bright nature. Thus, we are attached to the projected worldly
objects thinking them to be true. It is the illusion inside a movie theatre
which makes us forget the outside world or like the dream world created by
us in which we are lost till we wake up.

This ‘moha’ can be removed only through knowledge of the truth. When we
understand our true nature and remain steadfast on this knowledge we
have attained “yoga” or “union” with Self. To attain yoga, we have to
remain undisturbed, serene and equipoised even when sense organs are
letting in a flood of stimuli – these include those experienced and not yet
experienced (imaginables). Our values get clarified and we come out of
delusion. When this happens, we become nirveda (blind) to what is sruta
(heard abou the world) and also shrotavyam (not yet heard). This aspect
need not be restricted to Vedas or Vedic karmas – It can extent to the entire
gamut of worldly engagements. This is called intellectual purity, which is a
condition precedent for Samadhi.

Thus what was prescribed 2500 years back is valid even today probably
with much more force. The recent international financial melt-down and the
loss of assets all over the world (because of avarice) only prove Geeta
right. But then, nothing is permanent. Both ups and downs are natural –
too much up will have to result in an equivalent down-side. That is Law of
Nature. This natural fact should not be allowed to depress us – nor should
you overjoy when things go right as we did couple of years back. Keeping
out of stress of the results of our actions can make a person fit for ‘doing
what is on hand perfectly’. Stress-less person is a “Stitha-prajna” the
ultimate destination for all spiritual practitioners.

II/54
Arjuna said:
Stitha-prajnasya ka bhasha samadhitasya Keshava
Stitha-dhi kim prabhashetha, kimaseeth vrajet kim?

Translation: Arjuna enquired: “Keshava, what is the description of the

person of ‘steady wisdom’ who has merged in the consciousness? How
does he speak? How does he sit and how does he walk?”

Significance: This question means that Arjuna has managed to follow the
trend of arguments of Lord Krishna – that means he is slowly coming out
of his weak, depressed mind. That is, the initial dose of medicine
administered by Doctor Krishna has started working. The doubt reveals
one more aspect. Arjuna has not fully understood the arguments of
Krishna. But he is accepting the ‘Man of steady mind’ [recommended by
the Lord] as the spiritual destination for all humans and naturally curious
about it. Like a young boy, he is inquisitive to know the end of the story
which makes him ask enthusiastically “What is the nature of this ‘stitha
prajna’ who is merged into consciousness (Samadhitasta)? How does he
look like, how does he talk, how does he walk, etc? This inquisitiveness is
natural. When we are reading an interesting (who-has-done-it) mystery
novel, do we not refer to the last few pages to know the murderer? This
curious childish behavior also exhibits the anxieties of Arjuna for the
results. Further, Arjuna is enthusiastic because be feels that Lord Krishna
is going to given him quick-fix solution by which he can avoid killing his
realtives.

There is yet another interesting angle here. This question is part of the
“smart” marketing strategy of Vyasa to popularize the Bhagawad Geeta.
This question opens up a great opportunity for the author to present a
beautiful colourful brocher of the spiritual destination and the means to
reach there which will attract more readers – some of whom may even take
spirituality seriously.

II/55
Shree Bhagwan Uvacha
Prajahati yada kaman sarvan Partha, manogathan,
Atmani-eva atmana tushta Stitha Prajna tad uchyathe.

Translation: When a man lets go of all the desires of his mind and remains
ever satisfied with himself, then he is said to be one of steady wisdom.

Significance: Providing the full definition at the first instance is a typical

culture of Ancient Indian Masters. Every classic Sanskrit Book will (in the
very beginning itself) provide the objectives to be achieved or the purpose
in creating the work. This will help the reader to pass a value judgement
after reading as to “whether the objective has been adequately served or
not?” This is similar to first showing the top step leading to the Garbha-
griha (sanctum santorium) of a temple and then describing the last few
steps which lead us there. This optimism is always present in all our
ancient literature – Vedanta is no exception.

The above user-friendly transparent approach is followed by Vyasa.

Availability of this definition in the beginning will help the sadhaka (1) to
clearly understand how his destination looks like so that he can convince
himself that his choice was perfect, (2) to assess his own progress (using
these well-defined mile-stones) in the spiritual arena, (3) to look out for
these qualities in his spiritual teacher, and (4) to distinguish the genuine
teacher from the pretenders.

Stitha Prajna (Definition): (One established in wisdom). “Prajna” means

awareness or consciousness and here it mans knowledge of the Self and
that knowledge is: “Aham-Brahma-Asmi” (I am Brahman). This is the
Mahavakyam of the Vedic Sastras, the greatest truth, the ultimate
destination. A person who understands this “intellectually” is a prajna.
But then, this involves several preparatory steps. First of all, it presumes
that the intellect has prepared itself to receive this knowledge or it has the
“yogyatha” (purity). Only serious seekers can hope to reach there and
Vedanta prescribes the following basic pre-conditions to become a serious
seeker. They are (a) Control over the mind (Sama) (b) Controlling the sense
organs (dama) (c) Eqanimity of mind (uparamata) (d) to be tolerant
towards all ups and downs of life (titiksha or kshama) (d) single-
mindedness of purpose (samdhanam) and (e) absolute faith in ourselves,
Guru’s words explaining the scriptures (shraddah). These qualities when
combined with Viveka (basic knowledge of Self) and Vairagyam (capacity to
disconnect totally from worldy attachments) can take us to the destination
provided we have the intense urge (mumukshatwam) to reach there. With
these basic qualifications, the sadhaka has to work hard to know the
Vedantic concepts through ‘shravanam’ (systematic learning under an
appropriate teacher for a long time), contemplate discriminatively on the
concepts continuously (‘mananam’) till all the doubts ae clarified and then
remain with these concepts emotionally (nitidhyasanam) to realize the
meaning of the Mahavakyas. To succeed in the above, the sadhaka will
have to cultivate various moral and eithical qualities classified as “Yama”
and “Niyama” (Don’ts and Do’s). These are to purity the intellect and mind
to make them get rid of desires and attachments (impurities caused by
ignorance about Self. These will be discussed by Lord Krishna in his own
free-flowing style using simple non-technical words throughout Geeta.

When a “prajna” is emotionally convinced that the spiritual destination is

right for him and works hard through continuous “nithidhyasanam” or tries
to “live” the experience in his daily life, he gets “established” in that
knowledge. This mental firmness or the emotional conviction will help him
to remain continuously in that knowledge of the Self. Whoever reaches
this state of a co-ordinated mental and intellectual clarity as to his real
destination is a Stitha Prajna.

Yada prajahati sarvan manogatan kaman: (When one is able to get rid of all
desires which arise in his mind). The million dollar question is, is it
possible? Is it desirable? How can one get rid of all the desires? Will this
not make him a vegetable or a stone? If this is the destination of
spirituality, then all of us will be put off! The beauty of Vedanta is its
capacity to not only justify this but also make us enthusiastically follow
this objective.

Humans can never be totally devoid of desires. So Hindu scriptures divide

desires into two: those that create bondage and the others which do not.
The first set is shaped with our egos. Throughout our lives, we are all
victims of our ego and egocentric desires, which make our mind to be in
charge of every situation. For example, normal wish-list of a young man
includes “I must live for 100+ years, have lots of wealth, bigger house,
latest technical gadgets (including biggest and fastest cars), many girl-
friends, much power, absolutely no failure, no enemy, no disease, no bad
luck, etc.” These thought processes of likes and dislikes of mind influence
and dominate our intellect. We spend our entire life with these (ragas and
dweshas) which give us temporary happiness. These bondages are the
seeds of future births. On the contrary, there are certain desires, which are
desirable. [For example, I want to know the purpose of my existence, I want
to understand God, I want to serve the people, I want to serve the nation,
etc. and more importantly, I want to know about My Self (Brahman)] These
desires are ‘non-binding’ and worthwhile. Further, ideally, if our desire (fire
in our bellies) is directed towards the Lord and we become ‘mumukshu’
(obsessed with realisation of the Lord) they help to remove bondage as we
will not accumulate more impurities.
Desirelessness: Vedanta classifies desires as “vrittis” and “kamas”
(thoughts and attachments). Thoughts arise in the mind because it is
conscious. But when we (ego) gets interested in the thoughts there is a
problem. This “attachment” provides motive force for the thought and
makes it “desirable” or “undesirable”. Vedanta terms this as Kama
(attachment). So what is to be shunned is not the “writtis” (which are
natural) but the attachment or identification with these which makes them
powerful to carry away our sense organs and the mind along.

Atmani-eva atmana tushta: (Enjoying in himself). A Sthita-prajna does not

depend on anything from the outer world. He remains always happy and
satisfied. Such a person would be so full of natural energy and giving out
so much of positive vibrations that not only he is happy but everyone else
who comes in contact with him (directly or even indirectly) will be happy.
Thus what is hinted is a ‘positive indifference’ and not a ‘negative inaction’.
[Those who have been fortunate to be with Great Humans like Ramakrishna
Paramahamsa, Ramana Maharshi, Swamy Vivekananda, Swamy Samartha
and similar others will vouch for this. My own personal experience of
being in the presence of the Paramacharya of Sringeri was thrilling and
exalting. The energy which we get by merely being in front of such great
men is fantastic – it cannot be explained – has to be experienced].

II/56
Dukheshu anudwignamana sukheshu vigathaspruha
Vita-raga-bhaya-krodha stidha-dhi-munihi-uchyathe.

Translation: The one who is not influenced by difficulties and who (at the
same time) does not yearn for pleasures and is free from longing, fear and
anger is said to be a wise person whose knowledge is fixed.

Significance: Lord Krishna explains the mental condition of the one who is
on his way to become a “Stitha Prajna”. While verse 55 described the final
destination, this verse talks about the stage before that or penultimate
step.

Dukheshu anudwignamana sukheshu vigathaspruha: (Not anxious when

unhappy and unaffected when happy). This is possible only when he is not
influenced by raga (attachment), bhaya (fear) and krodha (anger). Raga
causes fear and anger. It is natural to experience fear or anxiety that we
may lose the objects to which we are attached to and anger when we are
denied these. When ragas are removed then we will not have any fear.

Fear is a killer. We suffer from all types of fear - fear of being sidelined,
fear of not making it, fear of someone taking away our belongings, fear of
growing old and the biggest of them all is the fear of death. We also have
day-to-day, hour-to-hour and minute-to-minute fears. Every moment we are
afraid of not getting what we are looking out for or losing something we
have procured (yoga-kshema). This fear is caused by attachment which
causes insecurity. When attachment is not there, there will be no fear - so
there will be no anger, jealousy, mental disturbance, etc.

Remaining unaffected by raga/dwesha will help quiet the mind, steady the
intellect and drop the ego. For a person, who has cultivated this
personality trait and remains in this for long, this becomes his nature. He
remains contented at all times. Like everyone he also gets pains - but he
has learnt to take them in his stride, to remain calm, as he has cultivated a
positive indifference to these. Similarly, he does not look out for worldly
happiness as he has learnt not to crave for anything. This does not mean
he will run away from worldly things. He will use whatever is offered to him
as if they are not ‘his own’ but received as a favour from the Lord. For
example, he will look at his own house as a gift from the Lord. When
someone offers him a delicacy to eat he will enjoy it like anybody else.
When he gets a disease or a disability, he will definitely undergo treatment
and get cured. But he will not allow the disability to affect his equipoise.
This indifference comes out of mental maturity of remaining aloof from
attachments.

Stitha-dhi: (firm intellect) ‘Dhi’ is the unusual power inside humans which
distinguishes them from animals. This is unique to the intellect which is
not there in the mind. This power actually belongs to the Self
(consciousness) which is borrowerd by the intellect. By using and
developing this power of the intellect, we are to control the mind.This is
possible, because the mind itself has become sentient with consciousness
borrowed from the intellect. Because of this a strong intellect can
command the mind to take charge of the sense organs (which are also
using the same power of consciousness borrowed from the mind) and
prevent them from ‘running after’ the sense objects. The sense objects too
are capable of satisfying the senses because of the borrowed
consciousness. But being much less subtle than sense organs, their
capacity to reflect (borrow) consciousness is limited. Thus, stitha dhi is a
person whose inellect is aware of the distinction between the Self and not-
self and has taken charge of the mind and the sense organs and has
redirected the former to concentrate on the Self. [In short, a person who
has cultivated sama, dama, uparama, samadhana and shraddha and who is
also privy to viveka]. A stitha dhi becomes stitha-prajna when the mind is
made to co-operate and toe the line of the intellect and puruse the
knowledge of the Self. He is a ‘meditating person’ (muni).

Vyasa has used the word ‘Stitha-dhi’ as a prelude to ‘Stita-Prajna’.

According to the Tantra Cult (part of Adharva Veda) Dhi is the shakti or
power inside humans which represents the ‘pent up energy’ or popularly
the Kundalini Shakthi (coiled power) stored in the Mooladhara chakra at
the foot of the backbone. This dhi-shakti, is activated by concentration and
made to move up the chakras. When it reaches ‘Sahasrara’ at the top of
the head, realization is complete. This movement is commensurate with the
purification of the internal equipments and the dawn of the knowledge. The
famous Gayatri Mantra, first revealed by Sage Visshwamitra, when
continuously chanted with concentration, can “awaken” this Dhi-shakti.
The Tantrics were more interested in using this power for enjoying earthly
benefits or sidhis. They were not interested in the final destination or self-
realisation.

II/57
Yah sarvatra anabhisneha tad-tad-prapya shubhashubam
Nabhinandati na dvesti tasya prajna pratishtitha.

Translation: For the one who is unattached under all situations, who does
not become unduly happy or unhappy, his intellect is well-established.

Significance: Vyasa now goes one step lower and explains to Arjuna how a
person becomes a Muni or a Stitha-dhi? This needs cultivation of an
indifference to look dispassionately at ‘good’ (desirable) or ‘bad’
(undesirable) results.

Anabhisneha: (Without extreme attachment). Sneha or attachment is a

‘sticky’ thing. Under its influence, a person behaves like a ‘glue’ - he gets
attached to happiness or unhappiness! This is caused by emotion – a
domain of our mind. When our intellect is dictated to by our mind we are
miserable. When this situation is allowed to continue, the mind revels in its
domination of the intellect and progressively aggravates the situation by
exaggerating everything. If this is allowed to continue, it leads to dejection,
self-pity, depression, neurosis and in extreme cases even suicide. The
intellect has to take charge and reduce these excessive reactions and
progressively tone them down so that we become indifferent. A wise
person is one who reacts equally to the offer of heaven or the fear of hell.
Thus, he who remains “sama” both in happiness and in misery is a man of
steady wisdom.

How to achieve this? We have to deliberately cultivate “samatwam”

through continuous introspection. Slowly the intellect should be given the
charge and be guided by it. He should remain with this long enough to
make it his nature. This can be done by “not reacting spontaneously to
situations” and reacting only after dispassionately weighing all the pros
and cons. This waiting or creation of a gap between perception and
reaction is possible only when the intellect is trained to take charge. This
deliberate cultivation of ‘observing the mind’ can later be used to facilitate
deep contemplation and meditation.

II/58
Yada samharathe chayam kurmo-angani-eva sarvasa
Indriyani-indriya-arthebhya tasya prajna pratishtitha.
Translation: When, like a turtle that withdraws its limbs, this person is able
to completely withdraw the sense organs from the objects, his knowledge
is steady.

Significance: [When Lord Krishna was seriously describing the qualities of

a “stitha prajna” he finds that Arjuna is not fully attentive. Obviously,
Arjuna has (like we readers) started feeling that the three stages described
above are almost impossible of achievement for a comman man.
Particularly when Lord Krishna talked of being “desireless” Arjuna must
have felt that it is impossible for a human being to be without desires. So
he finds that the description of the destination is only of academic interest
to him and so he has become less attentive.]

Therefore, Lord changes the subject and now starts enumerating the steps
which can lead an ordinary human to the final destination. He is
enumerating the means (sadhanni) of reaching the final destination. This is
to put Arjuna and ourselves at ease. Lord reassures “Arjuna, the
destination described above is not impossible of achievement. Anyone
who is able to strictly follow these steps will be able to reach there. The
first step for the aspirant on his way to becoming stitha prajna – is by
deliberately keeping the sense organs away from the sense objects.
Initially it is difficult and needs to be cultivated.”

Samharate kurmah-angani-eva: (Withdrawing the sense organs from the

sense objects like a tortoise). Deliberate keeping away from temptations is
a necessity for a beginner. He should steer clear of temptations rather than
testing himself by being inside and trying to keep away. As soon as it
comes in contact with any danger, the tortoise pulls in all the four legs, its
tail and its head. The head represents the mind, the four legs are the sense
organs. We have to find out through serious introspection our
attachments (likes and dislikes) systematically and continuosly suggest to
ourselves (auto-suggestion) to keep away from these weaknesses. For
example, if we are addicted to drinking or smoking, then progressively
bring this down. Similarly we have to ‘identify’ our attachments to children,
wife, wealth, power, etc. and also our anger, jealosy, revenge, sadism, etc
through introspection. This has to be done in a caliberated planned
manner. Swamy Shivananda has a superb suggestion. He advices us to
maintain a meticulous “spiritual diary” in which we have to record not only
the time-table but the daily progress. With the help of this we can know
how serious we are with spiritual development. Initially this self-
purification may be tough but later, through determination and continuous
practice, it becomes our nature and very desirable and even invigorating.

[At this stage, Lord Krishna is only defining the destination and describing
the steps to reach there. Later (Chapters III onwards) he will hold our hand
and lead us there step by step. We should act on his advice with shraddha
– then we will definitely reach there.]
II/59
Visaya vinivartante niraharasya dehinah
Rasavarjam rasopi-asya param drishtwa nivartate.

Translation: For one who does not feed the senses, the senses fall away,
leaving the longing behind. Having seen Atma even the longing dies away.

Significance: When we deliberately continue keeping away from things

which we consider are weaknesses, after a period of time this becomes our
nature. The mind will initially resist, but later will get used to these. Unless
the mind co-operates this is not possible. Mind will co-operate only when it
is convinced about the new situation. It has to be given a new toy to make
it get rid of the old toy! But, even here, there is an inherent danger of these
suppressed desires sprouting at a later date. This is referred to as ‘rasa’ or
essence or seed – so long as seed retains its inherent growth potential,
there is a danger of its growing out. So we should not take spirituality
lightly.

Visaya vinivartante: (Attachments return) Every reasonably determined

person can withdraw the sense organs from the senses temporarily – this
is ‘Nirahara’ or non-feeding. But the inherent attachment or taste for them
lingers in the mind for a long time. So there is a danger of the attachment
re-emerging. Particularly, when the urges are ‘suppressed’ (mind not co-
operating) many find it very difficult – most feel frustrated and in some
there may even be an explosion. In extreme cases, people can go mad.
This is the most difficult stage of spirituality.

Toughest is sexual obsession. The modern man is so much involved with

sex and lust that it is most difficult for him to suppress this craving -
particularly when there are so many opportunities. He has to be very
tolerant with himself and move from these in a caliberated manner. There
is no desperate urgency at all in spirituality. The mind has to be nursed to
make it understand the need for moderation. The intellect has to be
accommodating and magnanimous. This is a long process – does not
happen overnight. When attempted continuously with faith in the Lord,
slowly things fall in line.

Param dristva nivartate: (Totally destroyed at the sight of ‘that’) The

problem with spirituality is that, not only the apparent mental aberrations of
the present birth is to be removed, but even the inherent attachment
impressed during previous births (of which our intellect may not be aware)
are to be annihilated. The entire seed has to be roasted to make it lose its
sprouting capacity. When a person keeps himself away from sensual
pursuits, it is natural for the objects to keep returning. This is because, the
inherent perforations (rasa) remain hidden. Only when the root cause
(sprouting power) in the seed is destroyed, can he claim to belong to the
exalted position of a Stitha prajna. So what should one do? Continuously
do sadhana and remain steadfast devoid of sensual pleasures with full
trust in the sastras and what the Lord Krishna says “Even the ‘rasa’ or
perforated impressions of previous births will die away when knowledge
dawns”.

Pranayama can be useful: Sage Pathanjali as part of his Asanga-yoga, has

suggested continuous practice of ‘pranayama’ (breathing exercises) as a
method of controlling the sense organs. This was practiced by the Tantra
Cult as a prelude to meditation. Even today, pranayama is propagated by
several Indian Gurus both for physical and mental health. Ramana
Maharshi, however, warns that this yields only temporary results.

II/60
Yatade hyapi kounteya purushasya vipaschita
Indriyani pramathini haranti prasabham manah.

Translation: Because, Arjuna, the turbulent senses forcefully take the mind
away of even the wise man though he makes the effort.

Significance: Lord elaborates on the sense-denial so that we can be pre-

warned on the obstacles we may face. These obstacles are natural and
normal and are to be tackled. This is to inform us that spirituality is not
going to be easy.

Pramathini Indriyani prasabham haranti manah: (Powerful indriyas can

overtake the mind). A drink addict is a classic example here. He knows
that his addiction is bad and is making every effort to get out of this. Yet,
when the evening comes, he cannot control his temptation to reach for the
bottle. That is the strength of the sense objects which comes from our
identification with the sense organs. As stated earlier the power of
consciousness is borrowed by the sense organs from the mind. This
borrowed power can be used either positively or negatively. By identifying
with the sense objects, they make them powerful. Then they can shake us
up. Their capacity to control the intellect is so strong that even a wise man
is not beyond their grip. Same is true of addiction to sex, wealth, power,
sadism, etc. These can rob even a strong person of his viveka any time.
Lord’s advice is - even if you lose the battles sometimes, do not fret – this
can happen even to the brave and the wise. You have only to continue the
effort. Classic example is that of Sage Vishwamitra, the Rajarishi. He could
not get away from the beautiful heavenly damsel Menaka. In fact, he was
so much infatuated with her that he would not let her go till she deserted
him. If this can happen to the great Vishwamitra, then what about lesser
mortals like us? So, what should one do? Krishna gives the answer
immediately.

II/61
Tani sarvani samyamya yukta asita matparah
Vase hi yasya-indriyani tasya prajna pratishtita.
Translation: So the discriminating person keeps his sense organs under
control and remains committed to Me. Because, only that person who has
total control over his senses is firmly established in his intellect.

Significance: Now the Lord gives a simple but effective solution. “The
one with discrimination is advised to keep all his senses under his control
and remain ever fixed in Him”.

Yukta asita matparah: (Remain focused in Me). You can draw the necessary
will-power from the Lord to remain beyond sense attachments. Why do
sensual attachments return to haunt a serious practitioner? It is, because
the mind is strongly attached to the particular craving and is not able to get
over it. This shows a very strong mind and a person blessed with such a
mind should give it something ‘more interesting to play with’ to divert its
attention. That something is the pursuit of the Self. How can this pursuit
be more interesting than worldly pleasures? This is the real problem.
Unless the sadhaka is serious in his pursuit, he will get bored after some
time. That is why, so many of them give up half way. But the one who is
sincere and serious in his preparations (shravanam and mananam) will find
the subject so interesting that new ideas come to him on a regular basis
and help keep the interest. The regular revelations are precisely
commensurate with the efforts put in. [“No efforts go waste” – Lord
Krishna has guaranteed].

II/62 & 63
Dyayato visayan pumsah sangas tesupajayate
Sangat sanjayate kamah kamat krodha ‘bhijayate.
Krodhad bhavati sammohah sammohat smriti-vibhramaha
Smriti bhramsad buddhi-naso buddhi-nasat pransyati.

Translation: While thinking of sensual objects, a person develops

attachment for them and from such attachment lust develops, from lust
anger. From anger complete delusion arises and from delusion loss of
memory. When memory is lost, intelligence is lost and when intelligence is
lost one is virtually destroyed.

Significance: Vyasa is giving a scientific explanation for the weakness of

the mind in allowing the sense organs to run after sense objects. The
placement of the verses at this stage is very interesting. After talking
about the importance and difficulties of conrolling sense organs, now the
Vyasa is explaining to us why it happens. This understanding will help us
identify the exact place where we are having a problem and then solve it.

The problem: “Ya mati sa gati” – as we think so we become. Like a tree

emerging from a seed, the root cause of all evil is our thinking. When we
constantly think of the same sensual object, the consistency of thought
creates in us an attachment for the object. When the river starts flowing in
a particular direction, it creates a path for itself and later whenever there is
water the same route is taken. This happens as a matter of ‘course’. So
when more and more thoughts flow towards an object of attachment on a
regular basis, they combine to form a strong current of desire to possess
and enjoy the object. When we enjoy it once and like it, we want it again
and again. (This interest shown by the ego is called ‘identification’ and this
lends power to thoughts). When we are not able get what we desire there
is anger. This anger creates mental disturbances leading to delusion and
a deluded person loses his capacity of discrimination. Thus, when his
intellect is lost, he becomes an animal. This destroys the person. This
explains why people become complete victims of their habits. Some of
them are so badly afflicted and addicted (to tobacco, liquor, drugs, etc.)
that they have to be hospitalized for long period to get over these – even
then the ‘withdrawal symptoms’ make their lives miserable.They are only
paying for their indulgences. Same applies to sex, gambling, TV mania,
compulsive shopping, mobile addiction, etc. These vasanas are so strong
that most addicts find it impossible to give up, their minds having taken
over their weak intellects.

The answer: ‘Chronic the disease, stronger should be the anti-dote’. The
intellect has to take charge and deny the mind its aberrations – initially this
will be very difficult. But nothing is impossible given sincere efforts. So
the root cause diagnosed by the Lord - ‘remaining in constant touch’
(identification with interest) which is to be attacked for achieving progress.
This can be done through introspection and continuous effort with full faith
in the Lord who is always able, willing and available to help.

How to use this mental capacity positively? Since mind has a capacity to
run after that subject in which it is interested, can we not redirect this
capacity towards God or Self? If we are able to intellectually understand
the beauty of the Self, then we will find the subject so interesting that we
wil be able to convince our mind also. And, as stated by the Lord in the
previous stanza, if we can keep the mind “interested” in this subject then
(in keeping with its habit) it will remain attached to the Self with the same
vehemence as it was towards the external objects. So can we not “redraft
the stanza as under: “Brahmam trayate Punsa, Sanga tesu upajayate,
Sangat jayate Kama.” Meaning, “Remain steadfast in Brahmam, then you
will get united and develop an affection for It.” If we are able to do that,
then we can understand the significance of what the Lord said in the
previou stanza – “Yukta asita Matparam” – remain united with Me, the
Supreme.

II/64 & 65
Raga-dvesa-vimuktaistu visayan indriyaischaran
Atma-vasyai videyatma prasadam adhigachati.
Prasade sarva dukhanam hani asya upajayathe
Prasanna chetasa hi-asu budhi paryavathishtathi.
Translation: But a person who frees (himself) from all attachments and
aversions and controls his senses through self-regulation (mentioned
earlier) can obtain complete peace [favour of the Lord.] In that peace, he
becomes happy and all pains are destroyed and his intellect becomes well
established.

Significance: A person who has managed perfect self-control and goes

through life undisturbed by the sense objects (which distract him) with
neither attachment nor aversion remains equanimous – he enjoys Peace.
[All these qualifications belong to a Stitha Prajna and will be elaborately
dealt with by Vyasa in the remaining Chapters as well. They are provided
here merely as a prelude to prove how interesting the final spiritual
destination can be.]

Running away from sense objects is easy but remaining amongst them and
yet remain unaffected by them is tough. The latter requires much greater
control over one’s senses. For this, the sadhaka has to depend upon his
intellect and develop the capacity to ‘look’ at his mind and the sense
organs. This disconnection of the intellect from the mind and capacity to
pass a value judgement over its activities and redirect it where necessary
is an important step towards spiritual development. When this ‘capacity to
dominate the mind’ is developed by the intellect and if the latter is also
convinced about the ‘desirability’ of spirituality over worldy matters, then
such a person is very fortunate. He will be able to remain a “sakshi” with
his intellect playing a dominant role and controlling the mind and the sense
organs and continue to remain in the world as a householder.

Prasadam adhigachati: (Mental purification). That mind alone can be

considered fully purified which does not feel any sensual disturbances.
One who lives in self control and lives amongst the sense objects without
being disturbed by them is fit to receive the prasada (blessings) from the
Lord.

Prasade sarva dukhanam hani: (In that purification all miseries are
destroyed). The cause of all miseries is the ‘ajnana’ or ignorance of the
Self. All our problems can be traced to our attitude of facing our problems.
If we fight and resist them we will get disturbed. If we understand that they
cannot be avoided and receive them as “prasada” (gift from Lord) we will
not be disturbed. This matured attitude is recommended by Vedanta.

Prasanna chetasa: (The tranquil minded one). As ignorance is

progressively removed and replaced by knowedge, mind becomes quiet
and tranquil – disjoined as it is from the worldly likes and dislikes. Such a
mind develops ‘samatwam’ which facilitates yoga or union with the
knowledge of Atman. Happiness is not coming from external sources. It is
inside each one of us at all times. A disturbed mind prevents us from
experiencing this. When the mind becomes tranquil (quiet), naturally this
happiness emerges like the sun shining when the cloud moves away. Let
us take a simple example: An addict for liquor will be constantly thinking
about that. When he is able to procure some, he becomes happy. Why? It
is because his mental agitation (caused by the craving) is satisfied and his
mind becomes quiet for the time being. When this happens, the happiness
(which is his true nature) blossoms from inside him. But we do not think
like this, instead we think that the ‘happpiness’ is coming from the drink
and continue to drink daily. So what Vedanta suggests is to redirect our
attention and see the root cause of our happiness. We will understand that
this happiness always originates from within us when our mind is tranquil.
That is why Vedanta prescribes mental tranquility or “samatwam” as
important pre-requisite for dawn of knowledge which is our nature.

II/66 & 67
Na asthi budhihi ayukthasya na ca ayukthasya bhavana
Na ca abhavatha shanthi, ashanthasya kutah sukham?
Indriyanam hi charatam yan mana anuvidiyathe
Tadasya harathi prajnam vayurnavam-iva-ambasi.

Translation: To the unsteady, there can never have an intellect capable of

concentration and without concentration there cannot be any peace. How
can one who is not peaceful be happy? For, if the mind is constantly
agitated by the senses, such a person will lose his intellectual capacity just
like the boat is carried away by the wind on the waters.

Significance: Lord now describes the opposite picture. In the absence of

proper intellect, he cannot concentrate - naturally no meditation is
possible. How can a person who is not steady-minded ever hope to get
peace? Because, when the intellect is not controlling the mind, it will be
carried away by the senses just like an untied boat is carried away on the
waters by the breeze.

Ashantasya kuta sukham? (Where is happiness for a disturbed intellect?)

Majority of the people are not clear about their destination – in fact, many
don’t even think or plan their lives. They just drift allowing themselves to
be victims of their habits and desires. Most others who have some
objective, keep changing it and so waste quite a lot of their energies. They
cannot cultivate the much required mental tranquility. Unless there is
tranquility, there cannot be concentration or mediation. [The destination
need not always be spiritual or even moral or eithical. Even worldly
objectives can make the mind and inellect co-ordinated to achieve the
objective. But then this destination will not give permanent happiness.]

Tasya prajnam harathi: (His intellect is lost)’. One without clarity of

destination will be stressed, lost and unhappy. His uncontrolled mind will
be battered by anxieties about assets, power, position, sex, children,
relations, friends.. what have you? These are unlimited and insatiable. The
entire lifetime of majority of us is spent in these. Their intellects are similar
to the untied boats, which will always be at the mercy of the breeze of
vasanas.

[This idea of exercising control over the desires emanating in the mind,
based on which the actions are performed, is repeated several times even
in the Upanishads for emphasis. Unless a person is guided by his intellect
and does not allow his mind to be the slave of the sense organs, no
progress in the spiritual path is possible. He is is no good for long journey
of spirituality. ]

II/68
Tasmat asya mahabaho nigrihitani sarvasah
Indriyani indriyarthebhya tasya prajna pratishtitha.

Translation: Therefore, his knowledge is steady whose senses are

completely restrained from sense objects at all times.

Significance: “Therefore, my dear Arjuna, one who is able to control his

sense organs and remains unaffected by sense objects at all times is a
Stithaprajna”. Like a good teacher explaining the answer, the Lord
concludes the qualifications of a Stitha prajna who alone can aspire to be
united with the God or remain in Yoga. That is the final destination of
spiritual progress.

Nigrihitani sarvasah: (Remaining unaffected always). This is “vairagya” or

disconnection. We are all able to remain disjoined while we are meditating
or performing pooja or doing something else in which we are interested.
Thus remaining unaffected occasionally is not difficult, but remaining so
“at all times” is almost impossible. We have to strive hard to remain like
that through constant introspections and finding out sharp edges in our
personalities and keep polishing them so that we become pure and worthy
of receiving knowledge about the Self. This requires constant vigilance and
remaining ever an alert witness. Classic example is that of Shabari who
was waiting the arrival of Lord Ram in her hut. She was ever-ready and
always on the look-out for Him even though people used to make fun of
her. This ever-readiness is symbolic and needs deep contemplation. Even
after reaching that spot, we cannot reduce our vigilance. ‘We have to keep
pedalling’ to remain in the same place or we will fall down! Lord has
already warend us that “the vasanas are so strong that they can reemerge
anytime”. This is tapas or penance. This has to be constantly done so that
AT ALL TIMES we remain the ‘boss’ of our indriyas and the attractions.

II/69
Ya nisha sarvabhootanam tasya jagrathi samyami
Yasya jagrathi bhoothani sa nisha pasyatho muneh.

Translation: When it is night for all others, the self-controlled man remains
awake; and when all beings are awake, for the sage, it is night.
Significance: Thus the world as perceived by the ‘stitha prajna’ is almost
opposite to what is being experienced by the ordinary common folk.

[This apparent use of contradictory words is the ‘style’ of Vyasa to draw

complete attention of readers. This is something similar to what the
modern advertisers of product also resort to – they include some deliberate
‘irreglarity’ to draw and retain readers’ attention. For example, a letter
printed up-side down.]

“They are awake when world sleeps and sleep when world is awake” – This
metaphorical sentence means that the worldly things which interest the
ordinary folk and keep them awake (attached), do not interest the wise
man. He is asleep (blind) to them. On the contrary he is interested only in
the Truth and how to prepare his mind and intellect to reach/remain in that
exalted state. These ‘other-worldly’ things are boring to the common man
who closes his mind to them i.e. he is asleep. The ignorant person does
not perceive world as it is; he always looks at the world through his own
coloured glasses (mind/intellect full of vasanas). He does not realize the
truth and remains ignorant. Whereas the wise man is more interested in
the permanent thing, which is, Atma and he remains fixed in that only. Both
look at the world with totally different perspective. Similarly, the ordinary
men do not understand the behavior of the realized people and are not
interested in things, which interest them.They consider them foolish or
even mad.

Ignorance vs. knowledge: They are like night and day. Lord Krishna
defined a stitha-prajna as one who is ‘revelling in himself’. A mad man is
also apparently very happy with himself! So what is the difference? Mad
man is not aware that he is happy – whereas the realized one knows that he
is contented and happy and has placed himself there deliberately through
severe efforts. So what distinguishes these two is ignorance and
knowledge. Let us take one more example. When we are having deep
sleep, we are happy but we are not aware of this state. We wake up and
say “I slept well. I feel refreshed. But I don’t know why or what happened?”
During deep sleep, our mind was absent but the consciousness was
present. A realized person is one who is able to bring about this state
while he is awake. So he may appear to be day-dreaming and mentally lost
to ordinary folk. Examples: Ramakrishna Paramahamsa, Bhagwan Ramana,
etc. Ignorance is the root cause of everyting but the ignorant person is
ignorant that he is ignorant. At least if he becomes aware of his ignorance,
he may take steps to know what he does not know.

Deep sleep (sushupti): Vedanta uses the ‘deep sleep’ example on a regular
basis. This is because, nature is so eager and interested in our
understaning our true nature (Brahman) and it is taking us to the ‘doors of
Brahman’ on a daily basis and giving us a ‘taste’ of the pleasure which we
can get permanently if we work hard. But we miss out. Anyone who is
really interested in knowing Brhaman should spend as much time as
possible in contemplating the deep sleep. Let us start with this. Is the
Nature only interested in ‘re-charging’ our batteries every night so that we
become fit for the ‘mad rush’ of the next day? How is it that we are not
‘aware’ of the time in deep sleep? What about dreams? How do they
happen or why do they happen? When does dream stop and deep sleep
takes over? How are we aware of ‘deep sleep’ the next morning? In short,
what is the relationship between mind and Atma (consciousness)? These
are indicated lines of enquiry. Answers will emerge as we progress.

II/70
Apuryamanam achala-pratistam,
Samudram-apa pravishanti yadvat
Tadvat kama yam pravishanti sarve
Sa shantim-apnothi, na kaamakaami.

Translation: Just like a filled-up ocean is not disturbed by the entry of

various rivers so also the mind of a (stitha prajna) remains unaffected by
the entry of various desires – unlike the mind of a person who is deluded
by desires.

Significance: An ocean, filled to the brim remains unaffected even when

great rivers empty huge amounts of waters into it. It accepts them quietly.
We have to develop such a mental capacity to realize Brahman. The mind
of a realized person is always like a filled-up ocean – it remains full and
hence it is not affected by the attempted entry of various desires and
attractions placed in front of him. He remains steadfast. Vyasa contrasts
such a realized person with an ordinary person full of desires (kamakami)
to drive home (market) the great benefit of becoming a stitha-prajna, the
spiritual destination.

Kamakami: (A slave of desires). For example, a young man will get exited
when he sees a beautiful girl just like a child getting disturbed by the sight
of a tofee. The problem is even more when the objects of pleasure are not
available - he will keep thinking about them and will get disturbed. We are
all like that – only difference is in degrees. Lord Krishna warns us from the
travails of being slaves of our desires. On the contrary, the person who is
established in consciousness (God) remains ever full and fulfilled – a
“shanta samudram” a quiet ocean. Nothing disturbs him.
II/71
Vihaya Kaman yah sarvan pumam charathi nihsprihah
Nirmamama nir-ahamkara sa shanthim-adhigachathi.

Translation:One who gives up all desires for sense gratification and who
remains free from desires, who has given up all sense of ‘ownership’ and
without ‘doership’ and without ‘ego’ he alone attains real peace.
Significance: Lord carries the discussion to the logical end and graphically
explains the mind of a ‘stitha-prajna’ – the destination. A realized person
need not retire to the forest and become a sanyasi, but can continue to
remain in this world. Genuine peace of mind comes from living in this
world unaffected by desires for worldly things. This helps him drop his ego
and will not claim doership (he will know that Nature functions and
continues even in his absence). When the ego is dropped humans feel free
and reach a fantastic exalted place in life. This is ‘ecstasy’ when we
become one with the Lord. Our mortal consciousness is absent and we are
guided by a supreme and different consciousness. The pleasure can be
fantastic not experienced in this world – it is heavenly.

A question is often raised as to whether ‘being desireless’ doe not make

the life of a yogi insipid? Can he ever live at all that way? The answer is
simple and straightforward. “Desireless” does not definitely include
‘mumukshatwam’ – the yearning to reach and be with the Lord. Our sastras
prescribe this as one of the basic pre-condition of spirituality. So there are
certain desires which “do not bind” us to this world - these include yeaning
for God, avoid rebirth, eagerness to ‘serve’ the Guru and learn form him
everyting including ‘Brahma-vidya’, to pray and work for welfare of the
human society [sarve sukhino bhavantoo], the eagerness to help those in
distress, the intention to use our capacities (wealth, knowledge, etc.) to
serve those in need, etc. These are desirable desires. Why? Here our ego is
absent and so these desires will not bind.

What is desirable is to live without expecting or looking out for worldly

comforts for the self. Does this mean we should not even use the existing
facilities and comforts? Nothing in Vedanta or Geeta prohibits enjoying
available facilities even by a jnani. God has created them for us to enjoy.
But, if these facilities are not forthcoming, he should not get disturbed.
Thus, the attitude should be to accept what comes to him as a ‘prasada’
(favour) from the Lord.

Nirmama, nirahankara: (Without “I” ness and “mine” ness). These two bind
us to this world. Can you imagine any one sentence without these? All of
us feel so important that the equation is “World - I = Zero.” We feel we are
the centre of the universe and everything has meaning only with reference
to I or mine. This is explained by Vedanta as “aham” writti (I thought) and
the world is “Idam” writti. Between the two everything is exhausted. A
jnani has been able to get out of these two and so will be feeling ever free.
But this is not going to be easy. In fact, this is the culmination of Karma
Yoga. Dropping of the ego is synomimous with the dawn of the knowledge
of the Self.

[Lord Krishna will give us in Chapter III, a fantastic formula which, if

followed faithfully, will help us drop our Ego and become “akartha” or non-
doer. Let us await that formula.]
II/72
Esha ‘brahmi’ sthithi Partha na-enam prapya vimuhyati
Sthitva-asyam anta-kalepi brahma-nirvanam rechati.

Translation: This is “Brahmi” state Partha - one who reaches here does not
get deluded anymore. If one is able to reach here even at the last moment
(on his death bed) he will enter the kingdom of God.

Significance: Lord provides a grand finale for the Chapter describing the
Atma and the mental condition of the one who has reached there. He
names our destination as ‘Brahmi’ state – the state of ultimate perfection
and assures all of us that it is possible to reach there in this birth itself.

Brahmi-stithi: (Perfect state’ of knowing Brahman). Here time stands still

because we are beyond time i.e. beyond birth and death. We are also
beyond space. Lord Krishna says “If mortals can understand this even on
the last day of their existence, they will be blessed”. This statement
referring to the ‘last day’ is very interesting and important. First of all it
conveys to the ordinary folk that it is never too late in life to be spiritual.
Further, it is possible to reach the Brahmi state in this birth itself, thus
confirming Vedantic assurance of Mukti in this life.

Popularly this is understood differently. Most Hindus believe that Karma

‘phalas’ (effects of our actions) bind human intellect and decide next stage.
Since maximum weightage is given to the latest experience than all the
earlier impressions, it is believed that even at the last moment (when the
mind is most receptive) if we are able to get spiritual development, it is
worthwhile. Thus, a Hindu custom has developed, according to which, as
part of last rites (Vaidika karmas) God’s name is repeatedly pronounced in
the ears of the dead body before it is consigned to the flames. This has
two-fold significance. Scripturally it is believed that the hearing capacity is
not lost until 6 hours of death and if the mantras are pronounced in the
ears during that period, then the conscience may still receive the message
and being in the most receptive state, may prove beneficial in the next
birth. Because of this belief, in Bhagawatam, when King Parikshit knew
that he had only 7 days left in this world, he preferred to listen to the
glories of the Lord. .

[No amount of describing or defining the “brahmi” state is going to help.

This state has to be experienced for which a special receptive power of the
intellect is to be cultivated through concerted self-effort.]

Om. Tat sat. Iti Srimad-Bhagavadgitasu Upanisatsu brahmavidyayam

yogasastre Srikrishna-Arjuna-savade “Sankhya yogo” nama
dwithiyo adhyayah.
Om! That’s Truth. Thus (ends) the Second Chapter named “Knowledge of
the Self” of Srimat Bhagawatgeeta, the Upanishad teaching Knowledge of
the Brahman, and the Science of Yoga which was part of the
Conversation between Krishna and Arjuna.
 Chapter III
KARMA YOGA

What is Karma Yoga? All other ancient expositions on spirituality had

generally dealt with two distinct routes – for those who are intellectually
oriented they had suggested the Jnana Marga (path of knowledge) and
for those who are generally emotional they had recommended Bhakthi
Marga (path of devotion). To get knowledge, there was need to acquire
pre-qualifications which included serious study of the scriptures and
preparing the mind through austerities (tapas) and meditation (dhyanam).
Bhakti was meant for the less educated. Over a period of time Bhakti
was considered something lower and went out of fashion. At the same
time hardly anyone was able to rise up to the strict qualifications for the
Jnana route. Thus, Vedanta remained neglected. Bhagawad Geeta
redefined Bhakti and ventured to bridge the gap between Jnana yoga
and the ordinary man. It states that it is possible to reach the highest
bastions of spirituality even while remaining a householder - he has only
to fine-tune the attitude with which he functioned in this world. This
attitudinal change converts karma into “Karma Yoga” which, Lord Krishna
assured, will lead to Jnana. Bhakti started with Karma Yoga and ended
with Jnana Yoga. Naturally, it was a hit with the great majority of the
people, particularly the middle class.

To understand this, we must first look at the big picture. Humans

perform their actions purely guided by likes and dislikes (vasanas)
embedded in their intellect during several previous births. These actions
being selfish, in their turn create good or bad results. For enjoying
these results, humans will have to be born again and again. These
births create further vasanas. Thus, the cause of samsara (continuous
birth and death) is ‘Karma bandanam’ or bondage caused by human
action. The solution to this continuous entanglement is straightforward:
(1) we should not add any further prarabdas by our present actions.
Thereafter, (2) we should burn the seed of vasanas or all accumulated
karmas-phalas.

Now, how to ensure that our karmas do not produce new bondages?
Karmas bind because of our ego – when we think that we are “doers”
(karta). Naturally we have to be the enjoyers and therefore results of
these actions (whether good or bad) will add to our store-house of
karma-phalas. So, if we can get out of our ego, then the load of
accumulated karmas can be reduced progressively. How to drop the
ego? If we can somehow feel that we are “not” the doers, even while
physically and mentally actively engaged in action, then we can become
free. This purification of internal equipments (antakkarana-shuddhi) was
the objective of life in the Vedic days, and humans were prepared almost
from childhood through Karma and Upasana Kandas (Veda-purva) for
this. But even in the Mahabharatha days humans had accumulated
substantial impurities and the Vedic rituals had become mere formalities.
This movement away from spiritual path was symbolized by the 100
Karuravas (selfish and devilish humans) to every 5 Pandavas (divinity).
Therefore, Vyasa realized that there is urgent need to put a stop to this
“external movement” and encourage a “U” turn in human behavior
through Karma Yoga – which was only a refinement in the basic formula
in the Vedas (Veda-purva and Veda-anta). This refinement was not easy
as there was a need to completely reorient human priorities and
behavior patterns. During the past 1000 years Indians have moved
much further away from the ideal course – the diversion is taking place
at lightning speed in the last 50 years. Therefore, today the Vedic
concepts may appear inconsistent and even foolish because for every
100 people there are 99 Kauravas. But the beauty is there is one
Pandava still alive and so it is not hopeless yet! Further, Vyasa had
anticipated this deterioration (not the speed with which it has happened)
and had built in sufficient flexibilities into the formula to provide for
today’s human attitude as well. But it is more difficult to understand him
today. So there will be more need to break-up the formula to its
rudiments and explain and illustrate it with modern examples. That is
attempted here.

We have all along been doing everything with an attitude of ‘taking’.

Before we attempted anything, the usual questions we ask are “How is
this beneficial to me? Or how can I add to my wealth, power, etc? Or
how my family or my people can benefit? Karma Yoga says, we have
to start thinking differently. “How can I give to others? How can I be of
service to society at large? When our actions are performed with this
‘spirit of sacrifice’ our mind/ intellect becomes “broad” (accommodative).
Technically, we are creating “more space” inside us and the store of
our rajo / thamo gunas get spread thinner. Naturally, it becomes easier
now to remove them – provided we are convinced it is needed and start
working towards that. When and to the extent these are erased, their
place is taken by satva. This is a natural process which is still functional
in us. So the solution is: to move from ‘selfish’ to ‘self-less’ and this
development is congenial for removing the bondage of karma. To many,
this change may look drastic and even impossible today. So we have to
explain how this can be achieved.

Popular misconception about spirituality: Since spirituality presupposes

‘giving’ or ‘parting with’ and progressive disconnection from worldly life
(vairagya) it is always believed that to be spiritual one has to get out of
the family and remain in seclusion in a forest or a mountain and keep
meditating. For the first time, Geeta has attempted to break through this
myth. Vyasa explains that ‘spirituality is essentially a mental state’ and
this can be cultivated even while being a householder. This will appeal
even to our modern psyche. But the truth is since we have traveled
further away from ideal spiritual behaviour, we will have to work harder
today than the Geeta days. So let us be ready for a longer grind and
tougher mental disciplines. But it should be emphasized that the Vyasa
formula is possible even today if we are willing to listen to what Lord
Krishna has to say with an open mind.
III/1 & 2
Arjuna uvacha
Jyayasi chet karmanah-te-mata buddhi Janardhana
Tatkim karmani ghore mam niyojayasi Keshava?
Vyamishrenaeva vakyena buddhim mohayasiva-me?
Tad-ekam vada nishchitya yena shreyo-aham-apnuyam.

Translation: If, in your opinion, intellect (knowledge) is superior to action,

then, Janardhana, why are you leading me to engage in this terrible
action (war)? With your perplexing speech you appear to confuse me.
Therefore (please) tell me the one path by which, I may, decidedly
attain the Highest.

Significance: Unlike other religions, Hinduism permits and even

encourages questions. Sastras believed that an enquiring mind reveals
eagerness to learn. Further, questions bring out the best in the teacher
and bring about clarity to students. Most of our Upanishads are in the
form of clarifications by the teachers to questions from students who
surrendered to them.

Earlier Arjuna was trying to justify his attempt to escape the war and
avoid killing his kith and kin. Since the Lord has argued that Karma is
inferior to Knowledge [Verse II.49] then is it not better for him take up
‘sansyasa’ and concentrate on acquiring ‘knowledge’ instead of wasting
his time fighting the war? The question (though apparently intelligent)
brings out the misunderstanding in Arjuna (and also readers). He has
confused ‘budhi’ or intellect with knowledge or ‘jnana’. What Lord
Krishna suggested in II-49 was to advice him to depend upon his
intellect and use it to guide his confused mind to become quiet and
become ‘fit’ for ‘knowledge’ of the Self. Thus jnana and buddhi are not
mutually exclusive. The Lord knows the anxiety of Arjuna to avoid his
duty as a Kshatriya Prince and escape the war. He feels it is easier to
be a ‘bhikshu’ and live in a solitary place seeking knowledge and thus
escape the immediate problem of killing his people. We always try to
justify our temperament to escape our duties and avoid difficult situations.
This procrastinate attitude will not solve problems. So, like a good
teacher, Lord patiently explains the nuances of ‘Karma Yoga’.

Karma yoga vs. Jnana yoga: It is popularly believed that jnana yoga
means learning scriptures, attending spiritual lectures (sasanghs),
continuously doing dhyana (meditation), and escaping to mountains/forest
at the earliest opportunity, etc. This is not correct. “Jnana” or knowledge
of the Self (pure consciousness) cannot be had exclusively from the
scriptures or spiritual discourses. At best, one may get a vague
intellectual idea. But to “really know” the Self, one has to cultivate an
unusual mental maturity. It involves total planned personality development.
This depends upon the home-work done (including previous births),
intensity of studies (swadhyaya), sincerity of approach (shraddha) and
seriousness of efforts (abhyasa). Simultaneously, we have to cultivate
requisite mental qualifies like sama (control of the mind), dama (control
of the senses), uparama (equanimity), titiksha (tolerance) and
samadhanam (single minded concentration). These can be developed
only when there is serious and intense urge to gain this knowledge
(mumukshatwam). But then, we can never progress if we do not have
absolute faith in the scriptures and the words of our teacher (shraddha).
These together constitute ‘purushartha’ (self-efforts). We have to ‘apply’
these disciplines by progressively ‘disjoining’ from worldly affairs
(vairagya) to prove to ourselves that ‘we are serious’. These pre-
qualifications were prescribed in the Vedic days and is valid even today.
Naturally, this is bound to dissuade most intelligent people not even to
attempt being spiritual. Therefore, Vyasa introduced a simple formula
called Karma Yoga (which is nothing but sugar-coating the above tough
rules and call give them in equated periodic instalments to suit our
temperament.)

All these qualities are to be (and can be) cultivated through Karma Yoga
(correct action with correct mental attitude). Thus purifies (prepares)
mind (the internal equipment) and makes it fit for knowledge. With such
a prepared mind, when one meditates on scriptural knowledge (as
explained by the teacher) the intellect ‘comprehends’ the Self. This is
‘viveka’ (Vyasa has not used this word). This has to be personally
experienced (atma-anubhuti) or immediately ‘apprehended’ by
continuous meditation. Thus, Karma Yoga and Jnana-Yoga are not two
distinct paths as popularly believed but one leading to the other. This
formula of converting Karma into Karma yoga is brought out in his own
inimitable lucid style by Vyasa through Lord Krishna in this Chapter.

It will be clear from the above, that spirituality is a serious subject. It is

not a time-pass – but life-time engagement. Unless the student is willing
to spend lots of quality time for study of the scriptures (sravanam) and
continued introspection (mananam), no progress is possible. This has to
be followed by continued meditation (nitidhyasanam). There there is no
quick-fix solution.

III/3
Bhagwan uvacha:
Loke asmin dwidha nishta pura prokta maya-Anagha,
Jnana-yogena sankhyanam karma-yogena yoginam.

Translation: In this world, there are two nishta (lifestyles) as I have

declared earlier - the Path of Knowledge for the Sankhyas (intellectual
type) and Path of Action for the yogins (action oriented).
Significance: “Prima facie, Arjuna, let me make this clear. There are two
distinct types of lifestyles in this world to suit different personalities. For
those who are intellectually inclined (the minority) there is the path of
Knowledge and for the others, the Path of Action is recommended.”
The Path of Action and the Path of Knowledge are not mutually
exclusive. Jnana yogis have to perform their karmas and the karma
yogis have to acquire knowledge - both these are complimentary. Only
difference is the ‘starting point’ of spiritual journey. The intellectually
inclined person who is fully involved in (obsessed with) the pursuit of
knowledge, may gain an intellectual idea of the “nature of the Self” rather
quickly and can start the journey (meditation) without spending much time
in preparing the mind. Whereas the majority of people who are action
oriented (called yogis by Krishna) will have to come through karma yoga
to purify (prepare) their mind/intellect (to acquire the pre-qualifications)
and then join the same path of Jnana Yogis.

However, the intellectual type, though start and move fast initially, are
generally ‘full of ego’ and will take longer to shed the “I”ness fully and
surrender completely with full faith (shradha) – this will delay their journey
midway. Whereas the Karma yogis (who are generally emotional) may
initially move slowly as they take more time to understand Atma; after
which, they will find it easier to go faster as they can shed their ego
quickly. Thus, both reach the common “main” road (meditation)
constituting the final leg of the spiritual journey almost at the same time.
Here again ‘speed’ depends on several variables including intensity of
urge, seriousness of effort and depth of shraddha. But both these roads
will go only that far and the final stretch of the journey has to pass
through genuine Bhakthi where both Karma Yogis and Jnana Yogis will
have to work hard at meditation to fully surrender their ego with absolute
faith in the Absolute.

Maya purva prokta: (As I have said earlier). Lord is not referring to what
he said in Chapter I, but what is said through the scriptures. Vedas are
known as ‘Sruti’ (directly revealed by Lord and heard by meditating
Rishis) and include the human values (karmas and upasanas) as
originally prescribed. So Vyasa confirms that the message imparted by
Geeta is only a restatement of the Vedic and Vedantic truth. (Same old
time-tested wine in a brand new attractive pack).

Choice of ‘nishta’ not ‘marga’: In Vedic India, there was a choice of

‘nishta’ or lifestyles. After completing education (Brahmacharya) boys
were given a choice either to set up a family (Grihasta) or formally
choose ‘sanyasa’ to concentrate fully on the pursuit of jnana. We all
know the difficulties of being a householder today (it was as bad then!).
Men were too busy to think of spirituality till they were middle aged
(much later today) and they had to perform nitya (daily) and naimithika
(prescribed) ritualistic rites till death. The objective of these disciplines
was to soft land into spirituality because it was (then) the only logical
purpose of life. Those who had opted for sanyas had to pursue
knowledge full time. To facilitate this, they were exempted from the
prescribed Vedic disciplines (karmas). But they had to live a frugal life
with no possessions and were prohibited from enjoying sensual
pleasures. They were also to follow certain other ‘karmas’ like regular
study of scriptures, attending satsangs, chanting mantras, performing
poojas, etc. To compensate for this sacrifice, the society (the
householders) was duty-bound to ‘provide’ for the basic requirements of
the sanyasis (food and clothing). It was also prescribed that a person
having formally become a sanyasi cannot return to be a householder.
This was to discourage pre-mature entry. Thus, there was a choice of
lifestyles or (nishta) – being a grihasta or a sanyasi.

But as far as spiritual ‘routes’ (margas) were concerned both the

householders and the sanyasis had to perform their prescribed duties to
develop the requisite mental maturity (anta-karana-shuddhi) to be worthy
of knowledge of the Self (Jnana yogyatha sidhi). Both had to prepare
their minds for the knowledge. Even this will be only an “intellectual”
understanding – after which both have to remain with that knowledge for
long (in meditation) to realize Bahman. Thus, Vyasa is trying to remove
the popular misconception between Jnana Marga (which is usually
confused with external appearance of a Sanyasa) and the other ways of
being spiritual.

WHAT ARE VASANAS?

This will repeated throughout Vedanta. Vasanas are the cumulative net
result of all our experiences till date from the first day of creation
perfectly computed by the all-knowing intelligent principle. These vary
from individual to individual and create separate identification (Vyaktitwa).
These experiences are stored in the “Chitta” (filing cabinet of the
intellect) and both the mind and the intellect have access to this. They
are continuously updated based on fresh experiences to which the jeeva
is exposed. Vedanta says that jeevas are all inherently pure but each
one “adds” his own special “flavour” and acts and reacts to the worldly
stimuli. Addition of this special flavour gives rise to the “ego” which
becomes the actor (karta) and also the enjoyer (bhokta). Thus the
divinity inside each of us along with the special individual flavour
(vasana) or scent gives rise to the limited being (jeevatma) which suffers
from all problems. The jeeva identifying with these vasanas forgets its
divinity and becomes a limited being. Karma Yoga is to get rid of this
vasanas which is manifest as our ego which dominates our mind. In
short we should stop behaving like animals and then we will naturally
realize our divinity.

III/4
Na karmana-anarambat naishkarmayam purusha ashnute
Na cha sanyasanad-eva sidhihi samadhigachathi.
Translation: Not by non-performance of actions a man reaches
actionlessness; nor does he reach ‘samadhi’ by mere renunciation.

Significance: The popular perception of a Sanyasi is of an old man with

a long beard sitting cross-legged in a forest or a far-away cave always
engaged in meditation. Similarly, there is also a popular belief that since
Karma leads to bondage, why not remain inactive throughout? Vyasa
torpedoes both these. He clarifies that none can remain idle. Inactivity is
unnatural – it is a natural killer. Everyone has to fulfill his
responsibilities. What is advised is to perform our actions with an
appropriate mental attitude which make the karmas yield no ‘karma-
phalas’ – that is no more addition to our accumulated (sanchita) karma.
This is called ‘actionlessness’ and this makes a person a karma yogi.

Naishkarmyam: (actionlessness). This is essence of Karma Yoga and is

the most important word in the Bhagawad Geetha. (English word
“actionlessness” does not bring out its true meaning.) At the outset, let
us distinguish between inaction and actionlessness. By remaining
inactive (lazy and doing nothing) a person does not become a Karma
yogi. Then what is ‘naishkarmyam’?

Let us start with the basics. How do we act? With our five organs of
action (hands, legs, tongue, genitals and anus known as karma-indriyas)
based on the orders from the mind which depends on the instructions
received from our intellect. How does this sequence takes place? First,
the mind receives the inputs through the five organs of perception (eyes,
ears, nose, tongue and touch). [According to Vedanta, the basic stuff of
mind and the jnana-indriyas are formed out of the sathvik (purest)
aspects of the basic elements]. These inputs are collated by the mind
guided by the accumulated likes and dislikes peculiar to each of us. This
modified (coloured) information is then passed on to the intellect.
Intellect takes a decision (usually based on past experiences) and
instructs the organs of action through the mind Thus, our actions and
reactions are naturally influenced by our individualised ‘likes and dislikes’.
What are these? These are the net result of mental/intellectual
experiences which have ‘impressed’ us. We have accumulated these
over thousands of years of our existence through several previous births
including the present birth. These likes and dislikes (vasanas – our
special perfume) constitute our personality (dharma) which is perfected by
us over generations of our existence. This process is called our “ego”.
(That is why Vedanta defines ego as the reflection of pure consciousness
on our intellect which has its own whims and fancies.)

Thus our sastras have concluded that the root cause of all our actions
(both desirable and undesirable) are the likes and dislikes (vasanas)
which act as the ‘moulds’ or ‘stencils’ using which we keep repeating our
actions. Hence Vyasa suggests that these vasanas are to be re-moulded
to suit spiritual development and make the mind/intellect fit for
knowledge of the Self. This is Karma Yoga which converts selfish action
into self-less actions (naishkarmyam). Why Vyasa uses this word?
Simple logic is that since every action is caused by ego, action is
synonymous with ego and therefore, actions without involving ego is
‘actionlessness’. This can be done only when the intellect does not ‘toe’
the line of mind but behaves independently through introspection and
then redirects the mind from vasanas to the self. Thus, when intellect is
made independent of the mind we can train it to lose its accumulated
vasanas. That is why Lord Krishna advised us the need to surrender to
“buddhi” (intellect) in the last chapter. When intellect takes charge,
actions will be the result of “disconnected” approach. When the intellect
is further trained to understand spirituality there is personality
development in the desired direction. Thus, since Karma Yoga is actions
devoid of the influence of vasanas (desires) there is no expectation of
result as the ‘doership’ is absent. This is ‘actionlessness’.
At the same time escaping to the forest and remaining inactive does not
lead to ‘actionlessness’. This isolation does not make a person a
sanyasi. Ture, the escape facilitates spirituality – but only when he,
using this situational advantages, concentrates on knowledge, does he
become a sanyasi. Remaining in a solitary place, if he keeps thinking of
physical pleasures, it is not congenial for meditation. Only when our mind
is purified (of vasana impressions) through right action, the self (which is
ever present inside) shines forth in all its magnificence. This is available
both to the grihasta and sanyasi. This purification of the mind is
cleansing the existing impressions (vasanas) gained through past actions.
When a mind is, thus, made lighter, it moves towards the Self. Thus,
path of Correct Action or actionlessness (karma yoga) is the process by
which mind can be made pure enough to be worthy of knowledge.
Spirituality is not acquiring anything new from above or experiencing
psychic visions. Meditation only brings out what already exists in us by
getting rid of the impurities. The classic example of the sculptor “creating”
a statue of Hanuman in a stone is worth recounting. He visualizes
Hanuman and chips away the impurities (non-Hanuman). Our mind is a
combination of pure consciousness indelibly mixed with vasanas. As we
manage to get rid of vasanas, it becomes more sathwik (subtle) or pure
and reflects more of consciousness (knowledge). [This topic will be
further elaborated by Vyasa in IV/18.]

III/5
Na hi kaschit-kshanam-api jathuhu tishtathi akarmakrit
Karyate hyavasha karma sarva prakritijai-gunaihi.

Translation: No creature can remain, even for a moment, without action

– helplessly bound by the qualities born of Prakrithi (Nature).

Significance: Vyasa is attacking ‘inactivity’. All creatures (humans

included) are helplessly under the influence of the gunas of Nature and
have to keep doing something or other. Nature pervades everything and
one of its three gunas is always influencing the creatures. Actions are
always guided by some desire – this is caused by one guna which is
predominant, viz. dark thamas (ignorance, laziness, dark qualities, etc),
active rajas (normal selfish activity) or pure satwa (unattached or
selfless). Even when we are not doing anything, we are actually “doing”
nothing! Our physical activity may be absent, but mind is active. This is
because we are helpless before the powerful Nature which influences our
mind and makes thoughts arise. Even in sleep, we are conscious to the
dream or dreamless sleep. So, as long as body, mind or intellect is
alive, there will be activity – bad, good or indifferent. Even when the
outer physical body is dead, the subtle body (mind/intellect) is not dead –
it gets into the causal body and moves into another physical body.

III/6
Karmendriyani samyamya ya asthe manasa smaran
Indriya-artha vimudhatma mithyachara sa uchyathe.

Translation: He who (outwardly) controlling organs of action, remains

thinking in his mind only of sense-objects, is a hypocrite, with an
intellect, which is deluded.

Significance: Krishna warns Arjuna (and us) that merely restraining

physical body from indulging in external pleasures but at the same time
remaining constantly thinking of these is madness. Such a person is a
hypocrite because he is cheating himself and the world. The remark is
aimed at two sets of people: First those householders who think
‘meditation’ is simply sitting in a place quietly closing ones eyes without
completing the study of scriptures from an appropriate guru. The second
set of people who are also attacked are those who renounce
responsibilities and run away to the forest without the mind readied for
spiritual rigors. Both these people may various sadhanas hoping to
realize overnight. However, their unprepared minds will remain with
prohibited pleasures. This happens, because the physical withdrawal is
not accompanied by intellectual preparation. Most of them get frustrated.
Lord Krishna is not charitable with them – He brands them “hypocrites”.

Common problem faced by Sadhakas of today is moving away from sex.

As we are more exposed to sex in all its variations (including unnatural
engagements) keeping away is the biggest challenge today. A person,
having made up his mind to be spiritual, and having read somewhere
that he has to avoid lust, sex, etc. deliberately abstains from them.
Unfortunately, since his mind is not ripe for this self-control, it keeps
thinking of nothing but sex. Mind has a tendency to repeat itself and
when a single thought is repeated, a deep impression is created and all
thoughts move only in that direction like water going through gorges
already created by earlier flows. Such a person will be so frustrated that
he will have, sooner than later, to abandon the path of spirituality.

III/7
Yah tu indriyani manasa niyamya arabhathe Arjuna,
Karmendriyai karma-yogam asaktha sa vishishyathe.

Translation: On the contrary, such a person who, controlling his mind,

engages his organs-of-action in karma ‘yoga’ without attachment, he verily
excels.

Significance: Like a good teacher, Lord Krishna always presents both

sides of the picture. After using strong words to put down those who try
to move fast without first being mentally ready, he explains the other side
so that the genuine sadhakas are not discouraged.

Manasa indriyani niyamya: (Controlling the organs of action). While

attempting karmas, a sadhaka should put an end to spontaneous actions
and replace them with well-thought out ones. In cases of doubt learn to
keep quiet. This will help cultivate moderation. For example, talk less,
listen more and do not be too eager to express your opinion. How this
will help? All our spontaneous actions are purely based on likes and
dislikes dictated by mind. But, if our reactions are well-thought out,
then intellect will be in control – this is ‘bhudhi yukta’ recommended by
Lord Krishna.

Saboori & Shraddha: This formula of Sai Baba of Shirdi is very potent
and can have different meaning depending upon our mental development.
For the beginners “Saboori” is the “gap” which we have to create
deliberately between the intellect and the mind to avoid spontaneous
action / reaction, which in most cases is regretted later. It helps us
decide first whether any action is needed at all – in most cases without
any action or reaction from us, the situation is managed. But when we
thoughtfully decide to act, saboori tells that we should restrict ourselves
to minimum action (including minimum talk). This can be applied to
control of the sense organs and the mind (sama and dama) and also in
preventing the controlled mind from going back to its old ways
(uparama). As we move up the spiritual path, the same saboori helps
us to approach the teacher with an open mind and absorb all the
knowledge he imparts. When we start meditating, saboori helps in
concentration and prevents us from expecting quick-fix results, thus
allowing nature to play its part at its pace. Finally, saboori when fully
matured becomes “shraddha” which helps us surrender totally to the
Guru, scriptures and the Lord and “lose” our ego to the all-pervading
consciousness.

Asaktha: (Remaining unattached). It is to look at the world

dispassionately and to cultivate “rational” behaviour as contrasted to
emotional instant reaction. Most usually regret spontaneous emotional
reactions. When a person reacts rationally, there are more chances of
correct action and “only such a person can excel in his efforts”. There
will be listening and waiting for the opportune moment to react – that too
only if absolutely necessary and minimum extent necessary. He will be a
“man of few words”. This will prepare the mind for ‘nishkama’ karma.

[Friendly warning: When we reduce our mental activities, there is bound

to be a ‘build-up’ of energy inside us. This energy is essential for our
spiritual journey. However, if our journey is not serious, then there will
be surplus pent up energy, which can lead to frustration. To ensure that
this does not happen, we will have to provide enough ‘interesting’ outlets
to our mind and intellect. Intensive desirable activities such as, reading
serious scriptures, listening to spiritual lectures, deep thinking on what we
have heard, etc. are to be undertaken. Further, regular ‘kriyas’ like
pranayama, meditation, etc. will redirect the energy in the right direction.
When conserved energy is used to find answers to fundamental
questions like “Who am I? What is this Universe? Who is the Creator?
Etc.” there will be spiritual progress. This is right action.]

III/8
Niyatam kuru karma thwam karma jyayo hi akarmani
Sharirayatrapi cha the na prasidhayet akarmana.

Translation: You should (therefore) perform your prescribed duties (right

action), for action is (always) superior to inaction. Even the maintenance
of (bare) bodily functions are not possible for anyone by remaining in
inaction.

Significance: Lord Krishna is advising Arjuna to perform his prescribed

duties under all circumstances particularly under testing times.

Niyatam Karma: (Right action) This is often interpreted to mean only

Vedic karmas. In the context of the Geeta [2500 years back] this was
not incorrect. In those days, Vedic advices helped to cultivated ‘yajna’
bhava (an attitude of giving) and purity the intellect. But today when men
are always busy making money, prescribed duties will include our
responsibilities as a part of an organization, member of the family, unit
of society and as a citizen of our country. We should not resort to
immoral or illegal activities but cultivate a positive approach of
accommodation and sacrifice. For this we have to ensure that our
actions benefit not only we and our near and dear ones but reach as
large a populaion as possible. Our scriptures advise “universal good”
(Sarve sukhino bhavantu).

But “Right Action” has much more spiritual ramification. It means ‘re-
direction’ of mental energies in the correct direction or introspection. We
have all along been extra-vert and always looking at the outside world
and lost in its colours. But there is fantastic much more interesting
world deep inside us which is nothing but ‘bliss absolute’. This was
described by the Lord in Chapter II – all effort at understanding that
purity is ‘right action’. This subject is the ‘subtlest’ and more serious
than every other subject so far specialized by us. Therefore it needs
extra-ordinary effort from us. We have to first be convinced that this is
our destination. This should be followed by systematic study of the
sastras for a length of time under an appropriate guru. His guidance has
to be contemplated upon. This is right action. When this right action is
accompanied with ‘right attitude’ of the mind, it becomes Karma Yoga.

III/9
Yajnartat karmani anyatra loko-ayam karma-bandhana
Tadartham karma kounteya mukta-sangha samachara.

Translation: Every action performed is capable of binding you except

those performed ‘as a sacrifice’ – therefore, Arjuna, perform in that mental
frame free from attachments.

Significance: This is central to Karma Yoga viz., ‘Mental attitude’ of

performance of one’s duties decides the results. Every action, which is
performed with a selfish attitude to “receive” something from the system,
will add further load to our backlog of karma-phalas. . All selfish
activities motivated by vasanas will create thick impressions in our mind
and further thicken the wall separating us from our Pure Self. Unless
this wall is broken and all obstacles removed, the Self can never shine
forth. Whereas, actions of a “giver” will not bind. If everyone starts
functioning in this world in a spirit of ‘giving’, instead of the present
manner of only ‘taking’ the world would be a wonderful place.

Basic misconception about Karma-yoga: Popularly everyone argues thus

“I have honestly and sincerely carried out my duties as a member of the
family [as son (towards my parents), a husband (towards my wife), a
father (towards my children) etc. in the family] or as a member of my
organization or my society and a citizen of my country, I am a Karma
Yogi. This is only the beginning because in all the above the operative
word is “my” so a person is still a “karmi” and not a “yogi”. To qualify
as a yogi, we have to expand our horizon wider and accommodate the
whole universe in our perspective and move away from the concrete to
the subtle. This involves cultivation of moral and ethical qualities and
learning the scriptures.

Yajna-Bhava: “Yajna” means ‘ritual of sacrifice’. During Vedic days, the

community came together in a spirit of dedication and performed
sacrifices (offering valuable items like ghee, etc. in a specially created
fire) to propitiate various deities representing forces of Nature for
receiving their blessings for social good. Varuna was worshiped so that
he will provide plenty of rain to help the predominantly agricultural India.
Similarly, Sun God was appeased for all-round health of the community.
Since these devas (givers) are providing everything without expecting
anything in return, it is our duty to repay their kindness through sacrifices
of valuables. ‘Agni’ or fire God was expected to carry these offerings to
the concerned God. This was done with a mantra “Varunaya idam, na
mama” (it is meant for Varuna and it is not mine). This was repeated
everyday several times from childhood. The idea is to get used to the
attitude of “giving” (yajna-bhava).

Further, there was no private possession or private property in Ancient

India. Every asset belonged to the family, to the community and to the
country. The joint family (popularly Hindu Undivided Family or HUF)
owned the assets and was passed on from father to son. Every
individual contributed to add to the family’s assets and took away the
minimum he needed. Father could slowly disconnect himself at the age
of 40 handing over the family assets and family responsibilities to his
son (when he returns from Gurukul). During the next 20 years he
distanced himself slowly and soft-landed into spirituality. So everyone in
the family and in the community developed an attitude of giving which
helped broaden the mind. This means the mind was becoming more
sathvik (going closer to the Self.

Yajna-bhava can be looked from another angle as well. Haven’t we felt

better when we helped those affected by Gujarat Earthquake, the
Tsunami or the more recent Haiti catastrophe? Din’t we feel better when
talk soothingly to our neighbor who had a bereavement in the family?
This was because we went closer to the divinity inside us. But, should
we wait for calamities to bring out this divinity in us? Why not make it
our nature? Efforts made to understand this divinity and living upto it is
Karma Yoga – moving from away selfish to selfless. In short, giving,
giving-in and then giving-up is yajna-bhava.

Vedanta explains thus: we look at the outside world through our own
“eyes” which are coloured by our individuality. That is pure self +
upadhis (vasanas) which constitutes our personality. Otheres also
similarly look at the universe. So each interprets the universe in his own
peculiar way – but the problem starts when each one feels “I am always
right and others are wrong”. This narrow-minded (selfish) approach
causes disturbances. Deliberately cultivated “yajna-bhava” makes us broad
minded and accommodate others and their views.

Anyatra karma bandana: “All other actions will result in bondage.” All
our actions are performed with “aham” (I) or “Mama” (my) naturally they
are selfish and narrow. This will make us tentative, secretive and
suspicious. We will not even trust our own children for fear that they
will take away our property. Children also similarly become selfish and
self-centered. They don’t care for parents. Competition and grabbing
maximum from the system becomes the rule. Naturally life will be
stressful – this is bondage. Vedantically, aham-bhava makes me the
‘karta’ and naturally leads to “mama”bhava which means “I am the
enjoyer” (‘bhokta’) as well – so our actions will bind us further to this
world.

III/10 & 11
Saha-yajna praja srstva purovacha Prajapathi
Anena prasavidwam esha vo asthi ishta kamadhuk.
Devan bhavayatena te Deva bhavayanthu vah
Parasparam bhavayantha shreya param-avapyatha.

Translation: The Creator (Prajapathi) in the beginning, created he world

along with ‘sacrifices’ and said “by this you shall multiply (prosper) – let
this serve as your milch cow and grant all your desires (Kamadhenu).
You will serve the Devas and they will, in turn give you what you desire.
Thus, in thus nourishing one another, you shall attain the Highest
Prosperity.

Significance: Lord explains ‘yajna’ bhava. He says “this attitude is so

important that this was created simultaneously with the universe”.

Saha-yajna praja srstva: Lord says “Prajapathi (creator) while creating

His subjects also created the ‘attitude of giving’ (Yajna Bhava) so that
all creatures can prosper helping one another and sharing the bounties
of Nature”. When the universe was created, it was intended that
everyone will follow the ‘law of sacrifice’. The rule was to ‘give’.
Everyone was expected to give to others the best he has. That is why
the sun, the moon, the earth, the elements, the tide, etc. always ensured
that the creations benefit from their self-less services. The powerful
seasons are humble enough to be predictable so that creatures can
plan their uses. Even plants and animals had this attitude. The grass
sacrifices itself for the antelope to thrive – the deer died to become food
for other wild animals. The trees not only give shade, flowers and fruits
but also convert carbon-di-oxide into oxygen to benefit others. Everyone
gave their best to the system and received minimum they needed.

‘Deva’ represented the “productive potential” inherent in everyone which

comes out when congenial circumstances exist. For example, unless
the fruits are eaten by the birds and the seeds spread, new trees will
not grow. Further, if trees do not receive full support (such as
appropriate soil, enough moisture, etc) they cannot survive. In return for
this service, the trees give out their best fruits. Similarly, the worker was
to give out his best to the employer, who in turn would give maximum to
the workers. In Ancient India there was no concept of “salary” - it was
always gift from the proprietor in return for the selfless service rendered
by the workers. The debtors considered themselves to be trustees of the
wealth of the creditors. So, if he died before repaying, his progeny
would happily fulfill his obligation. Parents gave their best to the children
and in return, children looked after them when they were old. Same
attitude is to be followed by craftsman and his customers, businessman
and his clients, teacher and his students and governed and the
Government. Rulers considered themselves as trustees of the wealth of
the country. King Janaka personally toiled in his small plot of land to
maintain himself and his family. The treasury was used only for people’s
good. Abraham Lincoln created a virtual revolution by saying “let us find
out what we can offer to America than what America has to offer us” –
he won the election easily and became the President of USA.

Ishta-kama-dhrk: (Wish-giving cow) This system was considered so ideal

that the Lord called it Kama-dhenu (the mythical cow which produced
all material objects wished). Comparing “yajna” to this Divine Cow is
symbolic. If everyone followed the ideal system planned for them by the
Creator, life would have been wonderful. Initially humans did follow this
faithfully and that is why the period of ‘Sat Yuga’ saw only happiness
everywhere.

Parasparam bhavayanta: (Serving each other). Each one was co-

operating and assisting the other. This mutuality ensured discipline and
no possibility of arrogating undue importance to anyone. This statement
illustrates how today’s ‘globalization’ can be successfully operated. Each
country should produce those goods and services where it has a ‘relative
cost advantage’ and keep the rest of the world supplied. This can be
extended to the corporate scenario and “core competence” as well. If
every company produces what it is best at (swadharma) and supplies
others, the world would be a fantastic place to live. In the context of
the recent world-wide financial melt-down, countries have suddenly
realized that helping each other is the only solution. Why do we need a
financial tsunami to compel us to do this, why not make this a habit and
part of our personality?

Param shreya avapyaha: (Best will emerge). When we give sincerely we

always give our best, creating a beautiful feeling inside which is closer to
Godliness. This concept of “parting with the best” was carried to the
logical extent in the typical Hindu concept of “Athidi devo-bhava” (Treat
your Guest as God). Word ‘athidi’ means ‘dateless’ - that is, a guest
can just walk into a Hindu household anytime. Indians welcome guests
at all times (even today). They will go to the extent of feeding the
guests even if they have to incur debts for this. This attitude creates
mental satisfaction or ‘shreya’. So the Lord states “when everyone
shares everything with everyone else (whole-heartedly) there can be
tremendous happiness and peace”. [Even today, in many South Indian
Brahmin homes, no night-meal will commence without looking outside the
house for any hungry bye-stander.]

III/12
Ishtan bhogan hi vo deva dasyante yajnabhavitha
Taih dattan apradayebhyah yahbhunkte stena eva sah.

Translation: The devas, nourished by the sacrifice, will give you the
desired objects. But he who enjoys objects provided by the devas
without offering (in return) to them, is (definitely) a thief.

Significance: Vyasa develops the idea further. “When the Devas (givers)
get their share of profits (not as dues but as gifts) their productive
potential is fully compensated”. Then, there will be no hesitation to grant
whatever was sought of them. They will pass out the best they possess.

Ishtan bhogan yajnabhavita deva dasyante: (Devas who are beneficiaries

of the sacrifice will grant all wishes). This is the experience of most
seekers. “There is nothing in this world which honest seeking cannot
procure” confirms a true Bhakta. When a worker gives out his best will
the employer deny him what is due to him? Will not the son look after
his old father who has given up all his assets for the son’s higher
education? Will not the government look after those who have paid their
taxes faithfully? If this was followed by all there would have been no
wars, no boundary problems, no atrocities and no global warming.

Stena eva sah: (He is a thief). But when people start misusing this
beautiful arrangement by taking more without giving enough – the
balance is disturbed. This problem of ‘taking, accumulating, protecting’
and denying what is due to others had already become a serious
problem by the end of Dwapara Yuga [when Krishna took birth]. That
is why this selfish mentality is admonished by Vyasa in no uncertain
terms. He states “those who enjoy the benefits without contributing to
their creation are THIEVES”. This admonition is to dissuade those who
try to upset this beautiful natural arrangement of yajna-bhava. This shows
he foresaw that man’s selfishness will become more chronic and will be
the root cause of all his problems and blind him spirituality.

[Even Vyasa could never have visualized what is happening today.

Everyone is competing to take away from the system as much as
possible and giving minimum – that too only when compelled. ‘Acquire
wealth, power, position, etc. by hook or by crook’ is the motto. Humans
have no value in front of the moron, Mr. Cash. Even Gods are not
spared. Today, it is common to enter into a “commercial” arrangement
with God “I will give you this and you give that – but first you have to
keep up your side of the bargain!” Business families make Lord Balaji a
1% partner in their risky ventures. Most fulfill their obligation – but there
are some who conveniently forget the God after the venture has
succeeded. Our education system is also tuned to this and children from
tender age are brought up on this staple food. Result: stress and
distress.]

III/13
Yajna-sistasinah santah muchyante sarva-kilbisaihi
Bhunjate te twagham papa ye pachanti atmakaranat.

Translation: The righteous, who partake of the remnants of sacrifice are

“great men” and are freed from all sins. But those sinful ones, who
cook food for their own sake, eat only sin.

Significance: Lord Krishna carries the beautiful concept further. He states

“Be satisfied with what you receive”. This means, we should never
compare what we have given with what we have received. This is a
commercial approach. “It is not the gift but the mind behind the gift that
is important”. So we should be satisfied with what is left after giving to
Devas (the givers).

Yajna-shishta: (What remains after sacrifice). If interpreted in the

restricted Vedic sense, it means eating the balance of what is left after
performance of the rituals. That is, the performer should have the
mental maturity to be satisfied with what remains after offerings to the
Lord for whom sacrifices are performed, the Brahmins who conduct the
rituals, others who assist in the process and all others present. This
maturity purifies the mind and the intellect and prepares it for spiritual
journey.

Interpreted in the broader sense, yajna-shishta means what we receive

from the beneficiaries of our service. If we are the workers and work
sincerely as a prayer to the Lord (seeing Him in our employer) and not
for the benefit of the employer, then beneficiaries of our service will
reciprocate gracefully and give us much more than what is due, as gifts.
Even if they are less, they will be accepted gracefully as if they are
coming from the Lord. Naturlaly, the employer will also see divinity in his
worker and reciprocate.

This idea later developed into ‘eating the left-overs after the Devas have
eaten’. This is symbolic of the respect we give to the Gods who grant
us everything. As a logical consequence of this, since the offerings were
to the Gods, what was left was called the “prasada” and the performers
of the rituals were trained to be satisfied with what is left after giving to
others. The significance here is to train our mind to “give” to others and
only enjoy what (if at all there is any) left in the pot. This “shishta” or
left-over is considered on par with nectar or amrit. That is why, Lord
Krishna has categorically stated that “partakers of yajna-shista are
Great - they will be cleansed of all impurities”. It is always believed that
those who eat what is left after the sacrifice, reach Brahman.
IMPORTANCE OF YAJNA-SISTA TODAY

Even today this attitude is present in many Indian families (particularly

South Indian Brahmin households). The wife will eat only after the
earning male members, the children and all others (including the guests,
if any) are fed. Often she may go without food and will retire without
any complaint. Does it not require tremendous mental maturity? That is
Indian Culture!

Eating what remains (“shishta”) was so important, that later, there arose
a custom, according to which the wife started her meal in the same plate
in which her husband finished his, starting her own meal by eating
whatever was left there. The justification for this was to treat her
husband, the provider of security and shelter to her, as her Lord and
Master (Deva). Married women willingly ate these leftovers considering
them as “prasada”. Indians always felt that only when the wife remains
subservient to her husband can the family life be peaceful. To create this
feeling in her, this custom was followed symbolically. This is not to be
construed as “slavery” of the wife at all. Women were always treated as
equal to men in Ancient India – in fact the concept of Shiva & Shakti
being equally powerful and important was prevalent everywhere.
However, later women were ill-treated and abused by the physically
stronger man as happened in every other culture.

However, very recently there was a research report from the US which
confirmed that women are losing their reproductive capacity because of
the aggressive “manly” activities undertaken by the women of the last few
generations. They are producing less potent eggs and as a result of this
the population in the Western world is declining fast. Even in India, the
‘empowered’ women who work along with men are finding it difficult to
reproduce.

Agham bhunjate te ye pachanti atma-karanat: (He who cooks for

himself is a sinner). One who “cooks” (utilizes) what is received from
Devas (who helped to produce the food) without compensating them, is a
sinner. This is to ensure that those who misuse the system are
punished. Is this not valid today? From a corporate view-point, yatjna-
sista is the “Net Profit”. This means ‘maximization of profits’ is a curse.
Cannot all problems of today’s commercial world be traced to this
obsession to ‘maximize’ bottom line? We want more assets, more power
and more sex by hook or by crook. If we are able to change this
taking, acquiring, accumulating, protecting, etc. with giving,
accommodating, facilitating, helping, serving, etc. life would have been
stress-free. Let us not forget the vibrations, which we create with such
an attitude. If majority share this attitude, the total vibrations can produce
fantastic results. [Repeat ‘Geeta, Geeta, Geeta, you will hear Thyagi,
Thyagi, Thyagi]

III/14 -16
Annat bhavanti bhutani parjanyat-anna-sambhavah
Yajnat bhavati parjanya yajna karma samudbhavah
Karma Brahmodbhavam viddhi Brahmakshara-samudbhavam
Tasmat sarvagatam Brahma nityam yajne pratisthitam.
Evam pravartitham chakram na-anuvartayatiha ya
Adhayurindriyaramo mogham Partha sa jivathi.

Transaltion: Creatures are nourished by food and rains create food. Rain
is caused by sacrifice and sacrifices are born out of actions. All actions
originate from Brahmaji (the Creator) and He originated from the Original
Truth or the Imperishable. Therefore, all-pervading Brahman (God
Principle) has its base in sacrifice. He who does not faithfully follow this
wheel thus set revolving (by Nature) is of a sinful life; rejoicing in the
senses, he lives in vain.

Significance: Lord Krishna provides a scientific justification for the need

for ‘sacrificial’ attitudes mentioned in previous verses. “The semen in
the male and the egg in female are created out of the assimilation of the
food they have eaten. Thus, food is the basis and food is produced
because of rains. Rains are the direct result of sacrifices and sacrifices
are actions which can be traced to Brahmaji, the Creator (both Vedically
and otherwise). Brahmaji originated from the ever Pure Brahman.
Therefore, anyone who is not exhibiting the ‘sacrificial attitude’ will be
guilty of breaking this universal cycle and thus disturbing the cosmic
rhythm. He will definitely suffer because he is committing a great sin.

‘Rains are caused by sacrifices’. Can this be true? When I am selfish

and only believe in receiving, I absorb all the vibrations emanating from
the outside world. These are anti-clockwise and move from a bigger
circle to smaller and smaller until they end in the center or vertex which
is “I”. But when I am in a ‘sacrificing’ mode, the vibrations move
outward in a clockwise [pradakshina] concentric manner. They expand
out. The energy created by these ‘waves’ of vibrations is in proportion
to the intensity of mental attitude. The subtler (sublime) the feeling,
stronger the vibrations. When majority of humans indulge in such
sacrificial actions, the cumulative vibrations are very intense and can
create favourable climatic conditions causing precipitation (rain).

Some Vedic believers interpret this restrictively to say that if we

pronounce certain mantras correctly, the vibrations can cause rain even
during off-season. This statement is not far-fetched. That is why even in
this modern age, in India when the rains are delayed, there are several
rituals performed and mantras pronounced with unbelievable results.
Further, several families will confirm from their personal experiences that
when they perform Poojas in temples, which were forgotten and
remained unopened for generations, it rains irrespective of the season.
The sudden vibrations have the capacity to attract clouds, which bring
rain. Some others justify this by arguing that the smoke coming out of
the sacrificial fires heat up the atmosphere temporarily and this attracts
clouds which rain. Whatever may be the justifications the rains are part
of the cycle.

Brahmakshara-samudbhavam : (Brahmaji the Creator is born out of

Akshara, the infinite). Vedanta distinguishes between the formless
(nirguna) Brahman the Existence Principle from the Saguna Brahman (the
Ishwara) who is part of the triad viz. the Creator (Ishwara), the Created
(jeeva) and the Creation (Jagat). Ishwara, using the “creative power”
(Prakrithi) inherent in him creates (brings out from unmanifest to
manifest), preserves (administers) and reabsorbs the universe as a
routine sport (enjoyment). Though He is providing the motive force (which
he has borrowed from Akshara) he is a disinterested witness like the
flood lights in a cricket match. Ishwara does not “become” the world
(parinama) but in his presence (with his blessings) Nature (Prakrithi)
appears as the Universe. Hence the universe is nothing but her gunas.
Popularly Ishwara and Prakrithi are called Shiva and Shakti (Ardha-Nari-
Ishwara ) which is present in every aspect of the Universe. The Akshara
(formless) is popular as Sadashiva. Similarly, the Vaishnavaites equate
Brahman (the formless) to Mahavishnu and the Ishwara to Vishnu and
his creative power is Lakshmi.

UNIVERSAL WHEEL

In Indian nythology, the ‘wheel’ represents the universe. Sun Temple at

Konark in Orissa has a huge wheel of creations, which is a popular
tourist attraction. The principle behind this is “everything is cyclical in
nature”. What goes up has to come down and what is down will go up.
Even businessmen believe in cycles of ups and downs. All of us are part
of this wheel and we all have a definite duty to ensure that the wheel is
kept in motion. Inanimates (minerals and vegetables), plants and lower
animals instinctively follow this. But humans have to do it deliberately. If
we function in-keeping with the system and contribute more to the
system than what we take away, then the wheel keeps revolving
smoothly. But if we take away more than what we give then the
movement is disturbed - the natural harmony will be affected. But, Nature
is very patient and there are built-in safeguards to correct minor
aberrations. When heat is extreme, there is rain to cool. So long as the
humans cumulatively give at least equal to what they receive, Nature will
not harm us. So long as there are more number of people who believe
in sacrificing and giving, the life will go on. However, if the disturbances
are too much and are likely to threaten the natural movement towards
perfection, then there will be external intervention like Tsunami etc. In
extreme extra-ordinary situations, even Lord will not hesitate to personally
interfere and set right things and re-establish dharma. The dinosaurs
were destroyed to correct a system which was moving away from mental
development This resulted in the creation of homo-sapiens which
ensured mental development which alone can lead to spirituality.

The present human way of life has disturbed the Natural balance so
much that God’s intervention is overdue. He is probably warning us
through repeated tornados, famines, frequent earth quakes and chronic
diseases which are affecting humans more seriously now than ever
before? Cancer and aids are killing more people now than ever before.
Infectious diseases have moved from bird-flue to mad-cow disease to
swine-fever. How long will it be before it spread to the monkeys, the
apes and then to the humans?
III/17 & 18
Yah tu atma-ratih eva syat atma-trptascha manavah
Atmani-eva cha santushta asya karyam na vidyathe.
Naiva tasya krtenartha na-krteneha kaschana
Na cha asya sarva-bhutesu kaschid arthah vyapasrayah.

Translation: But that person who rejoices only in the Self, who is
contented with the Self and who is satisfied with the Self alone, for Him
there is nothing (more) to be done. For him, there is no interest
whatever in what is being done in this world or what is not done; nor
does he depend upon any one for anything.

Significance: Vyasa immediately lists exceptions to the above rule. A

“realized” person is not obliged to follow and be part of the Universal
Wheel. They are the ones who remain ‘fulfilled’ and are ‘complete’ in
themselves without any need for any help from anyone – they don’t take
at all. They remain satisfied at all times. For them no giving is
prescribed.

Why this exception? This is a unique ‘marketing’ style of Vyasa in the

Geeta. After mentioning the strict Universal Rules, he says that a
‘realised person’ (in the context here it is a Karma Yogi) is exempted
from this. Had this verse not been here, common reader would have felt
that why one should work hard and be spiritual when it is going to be so
tough? So the Lord states that a realized person is exempted from all
the obligatory duties of this world. This statement is to confirm that
spirituality is not a waste of time but beneficial.

III/19
Tasmat asakthah satatam karyam karma samachara
Asaktho hi acharan karma param apnothi purushah.
Translation: Therefore, always perform your actions without attachment -
for only through un-attached action can a man attain the Supreme.

Significance: Lord concludes: “Therefore Arjuna, always perform your

dharma unattached like an observer or a ‘sakshi’. This disconnection will
help you to connect with me”.

Asaktha satatam karyam samachara: Krishna, the teacher advises Arjuna

(and through him all of us) the need for “always” (satatam) remaining
unattached. Why this emphasis on disconnection? We all believe that
unless we are passionately involved we cannot achieve bigger goals. The
popular American usage is “he alone succeeds who has a fire in his
belly” and can bring into play all energies in a concentrated manner. This
popular belief is bombarded here. Such an obsessed one will definitely
succeed - but the other person who is functioning with a ‘disconnected
mind’ will also succeed equally. While the former loses all his energies
and is famished mentally, the latter will find that even after completion
of the task his energy levels are in-tact. As soon as this job is
completed he is ready for the next. Vedanta gives the following
explanation for this: When, after starting any action if we disconnect
mentally and remain an observer (not anxious about success/failure), the
work will be done with a light mind without any tension or stress. This
“being in the present” attitude conserves our energies. Popularly this is
called an ‘inspired’ performance. So we will succeed without being tired.

[Pure Consciousness (God Principle) is always interested in “sucking” us

towards it – this is the natural movement towards perfection. Animals
(without a will) succumb to this instinctively and evolve into humans. But
humans with a will of heir own (which is given to them to speed up the
internal journey) are misusing it to remain bonded to the world – in the
process pulling away from the natural development towards perfection.
This is cause of their stress. If they disconnect (stop identifying with the
world) and allow themselves to be “sucked” into the Lord, the problem
will be solved. This statement is not spiritual or religious but very
scientific. Is not the God Principle manifesting as gravity, magnetism,
etc. which is ‘sucking’ all? ]

III/20 & 21
Karmanyva hi samsidhim-asthitha Janakadaya
Loka-samgraha-mevapi sampasyan kartumarhasi.
Yat-yat-acharathi srestha-tat-tat-eva-itharo janah
Sa yat pramanam kuruthe loka-tat-anuvarthathe.

Translation: Janaka and others attained perfection by action – so even for

protecting the masses you should perform your swadharma (because you
are the King). Whatever a great man does, others imitate; whatever he
sets up as example, world follows.

Significance: Lord justifies his argument by citing famous individuals.

Arjuna, being a Kshatriya Prince, the Lord uses a Kshatriya King Janaka
as example.

Janaka-adaya: (Janaka and others). Janaka was a great Rajarishi (Royal

Sage) an Ideal Karma Yogi. Though ruling over Mithila (present
Uttarakhand and Nepal) Janaka considered himself the trustee of his
people. He personally cultivated a small patch of land and lived off it,
never using treasury for his personal benefits. One day, when he was
ploughing, he found the child Sita hidden in the mud. She represented
Lakshmi (Divine Gift) for the Karma Yogi. So Krishna is advising Arjuna,
the Kshatriya Prince (who will be King after the battle) to follow Janaka.

Yat-yat acharathi Shreshta, etc. Successful people are the role models
and others follow them without questioning. “Imitation is the best form of
appreciation” – people appreciate their heroes by blindly following their
lifestyles. Whatever new hair-style Aamir Khan (Bollywood Hero) sports
will be imitated by his fans even if it does not suit their faces! This is
human nature. So elders have to be careful in what they do.
Irrespective of what they preach, children actually learn from observing
what they practice.

III/22
Na me Partha asthi karthavyam thrishu lokeshu kimchana
Na-anavaptham-avaptavyam vartha eva cha karmani.

Translation: In the three worlds, Arjuna, there is nothing I have to do.

Nor is there anything I desire which I cannot get. Yet, I keep doing my
action (duties).

Significance: Lord Krishna now justifies his argument quoting His own
example. It is very natural for the arguer to quote his own example (after
using outside illustrations) to justify the point he is making. Lord says
“Look at me Arjuna. I keep functioning even though I am not obliged to
do anything in the three worlds and there is nothing I have not achieved
which I need to prove”. This statement is also significant to show to the
world that even the Lord of Lords is not merely enjoying. The Master of
the universe has always to be vigilant to ensure that all the creations
conform to the Laws of Nature prescribed by Him at all times. Even a
slightest shortcoming on His part will create deluge and destruction.

Yet another meaning is available when we look at Mahabharatha Story.

The Lord, acting as the charioteer, is always found tending the horses
when not otherwise busy. This is to demonstrate to the world that even
He, the Almighty, does not stray from his duties of a charioteer, a role
he has assumed. Further, unless the horses are maintained in top
condition, the battle cannot be fought effectively. The war machine
should be kept well oiled and ready even in times of peace. This relative
advantage can be decisive. So Lord exhorts Arjuna to continue to
perform his duties without bothering about the results of his actions. If
the Lord Himself keeps to his mundane duties, why should we humans
shy away from our daily chores? We have also to learn from Him that
when we assume a responsibility we should not fall short. Further, He
seems to say “nothing in this world is unimportant”. There are many of
us who feel that the work we are doing is below our mental capacity or
status – so we will not do it whole-heartedly. For them the lesson taught
by the Lord is that if He was willing to act as an ordinary charioteer,
why we should shirk our duties”?

III/23 & 24
Yadi hi aham na varteyan jatu karmani-atantritha
Mama vartma anuvartanthe manushyah Partha sarvasha.
Utsideyuh-ime-lokah na kuryam karma chet aham
Samkarasya cha kartha syam upahanyam imah prajah.

Translation: For, if I ever remained unengaged in action and

undisciplined, men would always follow my example. The worlds would
perish if I did not perform action; I would be the cause of the resultant
confusion, which would destroy all.

Significance: Krishna, the Creator, justifying His constant activity as

Lord and Master of the Universe, says “if I ever remain inactive (take a
holiday!) whole universe will stop”. The natural laws are perfectly laid
down and impartially administered. If this were not so, how can
creatures depend upon them? For example, exact calculations of
sunrise, sunset, tides, planets, seasons etc. are possible and available.
All creatures (including humans) are guided and their actions are
conditioned by these. Can you visualize the chaos when these Natural
Laws are absent? Can’t we remember what happened when for a few
seconds a small portion of the Earth near Indonesia decided not to be
part of the rest of the Earth! The resultant Tsunami annihilated a million
creatures. The destruction cost the Earth billions of dollars. Forces of
Nature function precisely without expecting anything in return. They are
Karma Yogis. None of them advertise their achievements. The ungrateful
humans misuse them. But there is a limit to Nature’s bounty and
gracefulness. Serious violations of natural laws will be effectively and
brutally dealt with. In short, the cosmos is not a chaos only because of
the disciplining influence of the all-knowing intelligent principle (God).

Mama vartma anuvartanthe: (All follow me) Even when God is so perfect
and enforces His laws perfectly, humans are so imperfect and selfish. If
God were to be ‘corrupt’ then can the world ever have any purity in it.
God is the role-model for everyone and all of us want to be like Him
(both instinctively and otherwise). We are compelled by Nature to be
like God, nay to become God – better still to know that we are God.
(This fantastic statement is worth meditating upon.)

III/25
Sakthah karmani-avidvamso yatha kurvanti Bharatha
Kuryat vidvans tatha-asakta chikirsuh loka-samgraham.

Translation: Just like “ignorant” men involved in action, the wise men
should also function but without attachment and keeping public welfare in
view.

Significance: “Wise men should act with same enthusiasm as ordinary

people except that there is a difference in approach. While the common
man, being lost in his action is constantly anxious of the results (success
and failure, loss and profit etc.) the wise man functions with dispassion –
not affected by the results. Ignorant man is motivated by profits and
gain to himself (losses and failures to others) the wise has higher ideals
– viz. the desire for complete liberation through working for the welfare of
others. This difference in attitude (indifference to worldly things) converts
“karma” into a “karma-yoga”. Attachment becomes pain when it is ego-
centric. When we function with the larger interests of the universe in
mind, naturally this attachment is diluted and becomes a useful tool for
moving up the spiritual ladder. When more people benefit from our
actions, we move from rajas to satva and this converts ordinary action
into beneficial action. When ego is trained and made to feel that it is not
the doer, then the problem is solved because the results of actions also
do not attach.

Saktha vs. Asaktha: (Attached and unattached). Lord does not advise
inaction or lack of enthusiasm at all. That would be self-defeating and
suicidal. On the contrary, what is recommended is action with eagerness
– only condition is that this should be done in a detached manner
keeping the larger interests of humanity. While the unwise approach
with self-interest that is I, my family, etc. (aham-bhava and mama-
bhava) the wise function selflessly for universal good.

What is this attachment which is blamed for all our problems? It is

essentially a mental state. We look at ourselves as the centre of the
universe. Everything has meaning only with reference to us. Anything
happens in this world, immediately we ‘relate’ it to us and interpret it
purely from our point of view and arrive at a value judgment. For
example, when we hear that a rich man was raided by the Income Tax
authorities, immediately we mentally list our unaccounted assets and
suffer as if we are being raided. Let us contrast this with a very
interesting incident in the Ramayana. After the War, Rama retursn to
Ayodhya and starts ruling the country. In the open audience, when some
serious administrative matter is being discussed, Lakshmana suddenly
bursts out laughing. Valmiki describes the scene and records the reaction
of each important man present. Vashishta and other great men recall all
the shortcomings in their own lives and feel that Lakshmana is laughing
at those. Even Rama, the Maryada Purush was not an exception – he
thought Laxmana was laughing at his accepting Sita who had spent time
with Ravana in Lanka. Ultimately it turned out that Laxmana laughed
because of something totally unconnected. This incident brings out
human nature. If we introspect on this, it will be clear to us that
essentially this is a normal narrow-minded human approach. We identify
with what happens as if there is no one else who matter. Are we so
important? What is our locus standi? Do we make such a difference to
the world? This introspection will ‘broaden’ our approach and include in
our perspective our family, our relatives, our neighbors (not difficult so
far), our society, our county and progressively the entire universe and the
cosmos. The wider the perspective, the insignificant we will appear and
we will realize the futility of our anxieties. This broad-minded approach,
will (technically) make the ignorance (which is inside us and which
makes us look narrowly at everything) to be spread thin to include
much wider canvas. This makes our mind subtle. Subtler the mind purer
it becomes. This purification is the starting point of detachment which
will help us get rid of our ego-centric behaviour first and later the ego
itself.

How can the mind remain unattached and yet function? Mind, being
nothing but thoughts, needs support at all times. Usually this support is
taken from wealth, family, relatives, power, position, etc. It cannot
remain without support even for a moment – it will feel insecure.
Vedanta, therefore, prescribes that the mind should be attached to
something more interesting and permanent. Can there be anything more
permanent than Brahman? But then, this is possible only when the
intellect knows and is convinced about greatness of the Self. Otherwise
it will not be interested and will not be able to divert the mind from
natural external tendencies. If the intellect becomes even vaguely aware
of the Self, it will find that the Self is so much more interesting than
most other normal day-to-day mundane things. When it is fully convinced,
it will get obsessed with the Self and will easily take charge of the fickle
mind. Thus, detachment and study of scriptures is the twin-objectives for
Self-realisation. Swamy Chinmayananda calls this “detach to get attached”
or “disconnected connection”. Swamy Vivekananda says: “The mind is
like a child. It needs some ‘toys’ to play with. When you want to divert
the child’s attention from a particular toy, you give it some other toy
which is more attractive”.
III/26
Na buddhi-bedam janayed-ajnanam karma-sanginam
Josayet-sarva-karmani vidvan-yuktah samacharan.

Translation: The wise should not create confusions in the ignorant

attached to action – they should be kept encouraged by him with
participation in all actions.

Significance: It is natural for the sadhakas, who are fortunate enough to

have started on spirituality, to talk of their progress in an exaggerated
manner and indirectly degrade the others. They feel and act like all-
knowing ‘realized’ Gurus and even start teaching others. This is frowned
upon by the Lord because this will cause mental confusions in the
ordinary people who are still engaged in the world. These feelings will
cause negative vibrations. “The wise should be sympathetic to the others
and should encourage them” says the Lord. They should guide them
softly and gradually without upsetting their existing rhythm. Those who
follow spirituality seriously should start teaching only when they are able
to ‘practice’ spirituality in their own lives. That is why students are
initiated by the teacher and only with his permission (when he feels that
someone is ready to start teaching) can one start teaching. Half-baked
teacher is a waste.

III/27
Prakrteh kriyamanani gunaihi karmani sarvasah
Ahankara-vimudhatma karta-aham-iti manyathe.

Translation: All actions in this world are performed (because of the

influence) of the Qualities-in-Nature (Gunas). The men, their wisdom
deluded by “I” ness think they are the doers.
Significance: Lord Krishna explains why people (jeeva), who are
attached to the worldly actions, choose to remain ignorant.

What causes jeeva-hood? As we have stated earlier, the pure

consciousness is borrowed by the intellect which is tainted with vasanas
(scent peculiar to each of us). When pure consciousness passes
through this impure vasanas, it projects a “world of plurality” like a movie
faithfully reflecting the colours of the film. Everyone enjoys his own
creations and forgetting himself remains glued to the movie of life. We
have to wake up from this self-forgetfulness. For this we have to
understand that the universe is nothing but the inter-play of the gunas
(qualities of Nature) and is perfectly balanced. Our body is subject to
nature (time), our mind and its moods are governed by nature. In short,
every aspect of our existence is governed by Nature (both external and
internal). Instead of trying to find out ways and means of getting out of
this strangle-hold of the gunas, majority of the people, deluded by their
desires, feel that they are the actors (“I”ness). So long as this “I” ness
persists, we will continue to be entangled. This arrogation of ‘kart-twa’
(actorship) is the cause of our problem.

Vedanta compares this to our dreams, where we create characters and

identifying with these we suffer/enjoy. When chased by a dream tiger
we run and even sweat. This “reality” is not absolute but only “relative”.
As soon as we wake up, we realize that we were dreaming and forget
our dreams, the characters and the effects. Similarly, the outside world
is created by the vasanas or desires existing inside us. We are
influenced by them and perform all our functions as dictated by them.
This attachment creates ragas and dweshas which make us miserable.
But we enjoy this dream-life and do not want to wake up. This false
identification with the desires created in the mind makes the “ego” revel
in the feeling that “I AM THE DOER”. Naturally, we also look out and
even demand the results of these actions. So, we are the cause of the
problem, we have created the problem - so the solution is also within us.
We have to wake up. What will happen when we wake up?

III/28
Tatwa-wittu mahabaho guna-karma-vibhagayoh
Guna guneshu vartante ithi matwa na sajjathe.

Tranalation: Arjuna, the knower of truth understands the distinction

between body-mind-sense-complex and their relation to action and will
realize that the sense organs and mind remain engaged in their
respective fields of activities (as programmed by Nature) – he does not
get disturbed (or attached by these external factors).

Significance: As a contrast to the ignorant dreamer, the one who has

woken up and knows truth, understands the nature and cause of his
delusion. He knows that he has been dreaming. When applied to the
outside world, he is not the doer at all. He has the discrimination to
understand that ‘in all actions, it is the mind that projects out to form the
action’. He knows that ‘I’ the atma, is not the cause’. Thus, our problems
is the identification with the body/mind and its ramifications. We are
used to this mistake (ignorance) during so many of our past lives that it
has become our nature. We keep thinking of the past experiences and
also remain anxious about future results. In the process, we totally
miss out the present. Further, no two individuals have same likes and
dislikes so there is conflict. Everyone is pulling away with desperate
hurry – so all are stressed.

Tatwa-with: (Knower of Brahman): When we get over this ignorance, we

start understanding the Brahman within us which is ever present, ever
pure and ever available as consciousness and which is same in all. The
problems are caused by the names and forms (caused by vasanas). In
a person with this “viveka” (Tatwa-with) the intellect will take over and he
becomes Buddhi-yukta. This purified intellect will progressively succeed in
getting rid of the ignorance and start realizing his true nature. But this
needs continuous deep contemplation (vichara) on all the ideas and
ideals stated by the Lord.

Guna-guneshu-varthanta: The external world is full of distractions.

Difference between a jnani and an ignorant person is the approach to
these. Both have the ‘ahamkara’ or ego but the jnani, distancing from the
body-mind complex, remains unattached. He will understand that both
the sense organs and sense objects are products of the same Prakrithi
(tendencies) and naturally, both attract each other – whereas the Atma is
pure, beyond modifications and is not subject to Nature. Understanding
this, the wise should be mere disconnected observes. Chinmayananda
illustrates: We hold a pen in our hand to write – but we are not the
pen. The pen is only an instrument. Similarly, we have an ‘instrument’
(body/mind complex) to deal with the world. We have to use it and not
identify with it. Vedanta calls this as ‘karya-karana-sangata’ the subject-
object illusion, which ajnanis suffer from.

Difference between ignorant and wise: The distinction only that of a

dreamer and waker. A quiet and intense introspection will make us
understand this and we can wake up from our dream. With this purified
intellect, we are ready to start serious meditation. This may sound very
simple – but it is simple! Spirituality is the simple understanding of
something which is always within us and which we have been (foolishly)
missing all along. In fact, Nature has been reminding us about this
every night through deep sleep. But we have taken this for granted and
never contemplated on this.

III/29
Prakrteh Guna-sammudhah sajjante gunakarmasu
Tan akrishnavat mandan krishnavat na vichalayet.
Transalation: Those who are unaware of the modifications of Nature,
remain deluded and continue to perform their actions influenced by these.
The wise should not disturb these ignorant ones.

Significance: Lord reiterates the ideas of verse 26. He shows his anxiety
about ordinary people being disturbed by the continued ‘trumpet-blowing’
by those who have started spiritual journey. This is natural for those who
are ‘demonstrating their spiritual’ engagements. Is it not a fashion to
discuss authoritatively on Atma after attending a few satsangs?

Guna-karmasu sajjante: (Lost in the actions guided by gunas). Like

animals marking their own territories with their “scent”, humans have
allowed themselves to feel limited by their behaviors as dictated by
“natural” tendencies (gunas) inhabiting them. This superimposition causes
the delusion.

Akrishnavat Mandan: (Ignorant and deluded). Here Lord is referring to

very ordinary people who constitute major chunk of population. They are
ignorant of their true divinity and instinctive. Most react spontaneously.
They are happy in their present existence - living a routine life with
their wives and children. It is foolish telling them that Atma alone is true
and everything else is false and that he should do everything in an
attitude of “sacrifice” etc. Lord Krishna warns us that such ordinary
ignorant folk should not be disturbed by the knowledgeable. Let them
remain blissful in their ignorance.
III/30
Mayi sarvani karmani sanyasya adhyatmachetasa
Nirasi nirmamo bhutva yudhyasva vigata-jvarah.

Translation: (Therefore) renouncing all actions unto Me, with the mind
centered on the Self, freed from desires and devoid of “I” ness and
“mine” ness and being freed of mental stress, go on fighting (your battle
of life).
Significance: After preparing the background, the Lord Krishna plays his
most potent trump card – the real formula of Karma Yoga – the formula
with which we will be able to drop our ego and feel really free. This is
the final step of Karma Yoga which will, when perfected, make the
sadhaka qualified for moksha.

Karma Yoga Sutra: Earlier the Lord advised us to function purely guided
by intellect. Then he advised us to cultivate the mental attitude of
‘sacrifice’. Then he suggested to remain disconnected from our
ragas/dweshas (vasanas). He also told us not to worry about the results
of our actions. These are not easy for all. For the person who has not
progressed much (the majority) on the spiritual path, these might cause
difficulties. But most sadhakas may not dare question the Lord’s wisdom.
But in their heart of hearts, they must have had reservations. Their
apprehension would be “How can one give up everything?” The Lord
(having understood the doubts) solves this problem by giving a simple
solution which can be followed by all.

“RENOUNCE ALL YOUR ACTIONS UNTO ME” says the Lord

categorically. This is the simplest way of encouraging people to lose
their ego. All of us (who are emotional) will say “I am a faithful
‘servant’ of the Lord and will do everything He commands” (“Isvarasya
bhrtyavat karomi”). This attitude, initially accepted as a blind servitude,
will slowly purify the mind and intellect of the doer and later he will
understand the higher principles involved and explained below.

What about the unemotional one with a questioning mind? How can they
be convinced to dedicate all actions to the Lord? This line of argument
will help. Karmas are two (1) Nitya-naimithika karmas (like sandhya
vandanas, shrardhas, etc.) which are prescribed in Vedas for self-
purification. These can easily be dedicated to the Lord. In fact, all the
Vedic mantras are dedications to the deities. (In today’s context here we
can include all poojas, japas, temple-visits, etc.) (2) What about the
“kamya” karmas or special rituals. Naturally this will have to be dedicated
to the Lord – otherwise results will not follow! Since no-one performs the
exotic vedic rituals today, we will include here, all the business or
personal engagements for salary/profits, assets like house purchased with
huge investments, etc. How to dedicate this to the Lord? Here we are
advised to look at these as ‘belonging to the Lord’ and we are the
trustees holding charge temporarily. What is the difficulty in offering His
things to Him. Then we can use them as His prasada. This gesture is to
accept that we have received these because of His mercy. Why this
round-about approach?

A million things could have gone wrong. They have not because of His
grace So let us be grateful to Him. Further, this attitude of ‘trusteeship’
not only helps us drop the ‘aham-bhava’ or ego (which is the goal of
Karma Yoga) it also makes us be frugal and careful in the use of
resources which do not belong to us. Thus, this sacrificial attitude
converts ordinary karma into karma yoga. That is why, when we get our
first salary, we put the cheque at the feet of the Lord and then encash
it. Similarly, when we move into a new house, we first put a photo of
Lord, symbolically confirming “You are the owner so you will enter first”.

There is a ‘hidden agenda’ as well. The real intention is the training of

the intellect to see God in everyone and everything around us. When I
am doing something, if I am convinced that the recipient of the benefits
of my service is the Lord, then I will have no difficulty in doing that.
Further, when I know that whatever I am doing is purely for the Lord,
then ‘my work becomes his worship’ and the best in me will come out
as I will be fully involved. (This is a very powerful statement and needs
to be deeply contemplated upon).

Nir-asi: [Desireless] Here desire refers to the ‘desired results’ for which
we undertake all ventures and not the ‘sankalpa’ or the ‘desire’ which is
the source of all actions. To understand this, we have to look at the
bigger picture. When I am doing all my actions for the sake of the Lord,
I will not be worried about the benefits. I will say “I am knocking and I
know it shall be opened. In any case, it is my duty to knock, opening
or not opening is not my responsibility. But then, since I have full faith
in My Lord, why should He not open? So logically, I will be freed from
the anxieties of looking out for results.” This mental condition is called
‘desirelessness’. Normally it is argued that a person without desire is no
better than a vegetable. It is true to some extent – because all actions
originate in desires and without desire there can be no activity at all.
Even trees and animals have basic desires to survive. Humans, with
their better-developed mind and intellect should, therefore, be entertaining
substantial desires. How can they reach a state of desirelessness?
When we are doing actions for the Lord and sacrifice all actions unto the
Lord, we will not find anything else in this world worthy of wasting our
efforts on. That is because the desire, which we have, is for the Lord -
when we are longing for the Best, how can we be interested in anything
less sublime? So, as far as this world and its distractions are
concerned, we are desireless. When the Lord fills up our inside with his
“brightness” can there be scope for any other desire?

Nirmama, Nir-ahankara: (without ‘Mine’ ness and ‘I’ ness). This is the
logical next step. Since I am visualizing the Lord everywhere, I am doing
everything for the Lord. All my actions are like a prayer, which is meant
for the Lord. Naturally, I am doing it not for ‘myself’ but for the sake
of Lord whom I see everywhere. This (vairagya) comes only after long
practice. Once I am able to ‘look’ at this word ‘mine’ and start analyzing
dispassionately, then I will understand the futility of possessiveness which
has been my forte all along. This introspection will help me get rid of
‘mamatwam’ or ‘mine’-ness. When I succeed here, I have crossed an
important milestone in the long journey of spiritual development. Once
this is done, logically ‘ahankara’ or ‘I’ ness will also disappear - because
both “I” and “Mine” are only 2 sides of the same coin. When I have lost
both the above ideas, then I will never feel that I am the doer. Slowly
my EGO will cease to exist. This logically means that the tensions and
apprehensions which accompany all our actions which are mainly due to
attachment to benefits or fear of failure or dislike of the beneficiaries of
our actions – Raga-Bhaya-Dwesha – all will cease to exist. In the
absence of these, I will not have any tension at all. I will be ‘vigatha-
jwara’ (without stress).

Thus, the attitude of ‘giving’ which we have cultivated and which we

have progressively practiced in our transactions, is converted into a
‘permanent feature’ of our personality by making us ‘offer’ everything unto
the Lord who is inhabiting everyone around us including our worst
enemies. ‘Giving’ has been intelligently converted into ‘giving up’. This is
an important step towards ‘freedom’. Readers will appreciate the
beautiful build-up with which Vyasa-acharya is making us get rid of our
load one by one. The biggest load (ego) is now being removed.
Naturally we should feel light and ready to fly!

Yudhasva : (Fight the battle) With reference to Arjuna and the context,
it can mean the immediate necessity for him to fulfill ‘Kshatriya Dharma’
of fighting his enemies. Further, Arjuna is repeatedly advised the
demerits of running away from the battle. However, viewed from the
wider point of view, it means the continuance of the day-to-day
confrontation with the situations with the mental attitude suggested above.

III/31
Ye me matam-idam nityam anutishanti manavah
Shradhavanta-anasuyanta muchyate tepi karmabhih.

Translation: Those men who continuously practice this opinion (advice) of

mine with ‘shradha’ and without inhibitions (caviling) they too are freed
from actions.
Significance: Lord Krishna appears to say “Merely accepting my
statement (technique) because I am the Lord and performing half-
heartedly without faith will not serve the purpose”. He stipulates the
following strict mental conditions which make our Karmas to qualify as
Karma Yoga.

You have to observe these instructions at all times (nityam).

You have to act with total conviction, (shradavantah) and
You will have to accept this unquestioningly (anasuyantah).

Me Matam: (My opinion). Strictly interpreted it connotes religion. Every

religion originates as an ‘opinion of the preceptor’ which, when accepted
by lots of people and practiced by many more, becomes a ‘Cult’. For
example, Gautama Buddha’s teachings were his views and they were
observed by his followers strictly for over a period of time and later
became Buddhism.

Shraddha-vantah: (Faithful) “Shraddha” is the very basis of Hindu

spirituality. Though generally translated as ‘faith’ in English, it is much
more potent. It is not blind faith of the person who accepts a subject
because the source is trustworthy. There is the possibility of a lingering
doubt on a later date because the subject is not his direct experience.
But, Shraddha is the faith which is the legitimate result of sincere and
severe self-effort (conviction). Here both mind and intellect go together.
This co-ordination is Shraddha. Even if there is a slight element of doubt,
then it is not shraddha. Once Shraddha is firmly established, we will
follow all the prescriptions perfectly. When applied to the knowledge of
Atma, Shraddha assumes much more importance because the subject is
subtle and cannot ordinarily be apprehended by normal intellect. So
Scriptures have to be used as proof. This shraddha towards the Self
creates a strange type of reverence and a bit of fear as well. This
combination is beneficial and ideally suited for spiritual progress. [Before
Panini who codified and perfected Sanskrit Grammer, Shraddha was
Shrad + dha (Sat + Dharayathi) meaning ‘that which is a Holder of the
Truth’.]

Anasuyantah: (without caviling). When does one start questioning any

theory? When it is not entirely acceptable to one’s intellect. Intellect
being the store-house of cumulative knowledge held in a retrievable
fashion, unless the new knowledge appeals to it no progress is possible.
When it is matched there is an enthusiasm. This “enthusiasm” (a result
of involvement of the mind as well) is absolutely essential for spiritual
progress. Even slightest mis-apprehension or doubt will be
counterproductive. Doubt may come from the intellect or from the mind.
What is needed is full trust in the technique and the explanations
provided by the Guru through his words.

Nityam anuthishtanti: (observed strictly and at all times). Not only mental
and intellectual conviction of the ‘formula’ but has to be put in practice at
all times. We have to practice what we preach – that shows conviction.
Practice also not occasionally for demonstration but at all times. This
makes it an ‘Abhyasa’. The best definition of abhyasa is given by
Pathanjali. He says in his Yoga-sastra “Abhyasa is a combination of
that which is believed in, practiced daily and for a long time, without
break and with enthusiasm”.

This “attitude” will not become ‘karma-bandanam’. In the performance of

all our actions (good, bad, routine or indifferent) we have always felt that
“I am doing it”. This is the inherent nature of all creatures, cultivated
over different births. While animals carry out all actions instinctively,
humans perform the same identifying (themselves) with body, mind or
intellect depending upon the progress achieved by them. Thus all of us
feel that the actions are ours – some are proud and boast of their
achievements; some regret what they have done and the majority of us
function mechanically. When the formula recommended above by Lord
Krishna is implemented faithfully, this doer-ship will disappear. Our
attitude will be “God in me is doing it for the sake of the God
everywhere”. Thus it is the God who does everything and is also the
recipient of everything that comes out. I am not the doer, or the enjoyer.
This attitude disconnects or gets rid of my “chitta” (store-house of past
impressions), popularly referred to as “ego”. How can there be any
bondage of karma (Karma bandanam)?

III/32
Ye tu etad abhyasuyanthe na-anuthishanti me matam
Sarva-jnana-vimudha tan vidhi nashta-chetasah.

Translation: On the contrary, those who question this opinion of mine

and do not follow it faithfully are bereft of all knowledge and understand
(them) to have lost their consciousness.

Significance: Krishna, the teacher is very emphatic here. “Those who

start doubting this opinion of Mine and do not practice this, are totally
bereft of knowledge. They are as good as dead”. When a person
doubts something, his intellect will not accept it. Naturally he will have
no faith in the formula. Then, even if he follows this merely because the
Lord has pronounced it, his mind and intellect will not cooperate with him
and he will not benefit at all. The Lord condemns such people as
without consciousness – they are dead like stones.

Sarva-jnana vimudhaha: (keeping away from all knowledge). Lord is

critical of those who are not willing even to follow this ready-to-practice
simple formula made available by Him in a platter. If we are going to
doubt this then no one can save us. He can only lead the horse to
water – and as a very special case give it a kick, but if the horse
refuses to drink then even God cannot help it! Such humans do not
deserve to be called humans – they are destined and cursed to remain
ever in ignorance.
III/33
Sadrsam cheshtathe swasyah prakrite-jnanavan-api
Prakritim yanti bhootani nigraha kim karishyathi?

Translation: Everyone, even the wise, behaves according to own nature;

nature has a (strangle) hold on creatures – what can restraint do?

Significance: Here the Lord provides a very interesting explanation as to

why lots of people behave like the ‘horse refusing to drink’ (cited earlier).
They are totally under the delusion of their own nature – which is so full
of vasanas that they are unable to look beyond. Such people are so
much involved in the worldly activities and enjoy it so much that they
never even realize that they are ignorant. In their cases, no amount of
controls exercised by their intellect will be of help. How does this fit in
with the advice of the Lord to use the intellect and get out of bondage
or dedicating our work to the Lord in Verse 30?

Everyone behaves according to his or her nature. A mango tree can

never yield a coconut. Sandalwood will always smell heavenly whether it
is growing or cut. The tiger will never stop killing or eating meat even if
it reads the Vedas. They are all bound by nature. But when it comes
to the humans, there is a slight difference. Humans too are bound by
nature, but they have a ‘will-power’ to change their nature. If they
deliberately cultivate ethical and moral qualities and learn the scriptures
and manage to change their personality they will be happy. But, without
going in for long-term character building, if they only try to control their
sense organs (under some temporary compulsion), they will be working
against nature and that effort will be a waste. That is why the Lord
says, even the wise man will find it difficult to go against his nature
unless he works hard to ‘nudge’ it towards spirituality as well.

There is one more explanation to this verse. Arjuna may think that the
formula given by the Lord [merely control our sense organs and
surrender all our actions to the Lord] is so simple, why the Lord is
making so much fuss about it. So Lord Krishna warns us that it is not
easy because Nature is tough to handle. Even the wise men find it
difficult to follow the apparently simple solution given by Him.

Prakritim yanti bhootani: [Nature dominates all creatures]. Lord says

“Don’t think the formula which I have given is easy to follow. It may
look apparently simple but it is very difficult to observe strictly and
continuously. All creatures are controlled and their behavior is dictated to,
by their inherent nature which is the result accumulated experiences over
several previous births. They have a stranglehold on them. This applies
even to wise men who are on the path of spirituality” Spiritual journey
involves a deliberate inward movement which is contrary to our
superimposed conditioned behavior which has been our nature
continuously for so many births. No amount of restraint can guarantee
the non-emergence of our nature. “This can happen at any time” warns
the Lord. Even Rishis and Great Men were, at times, unable to go
against their inherent nature. Take the case of Durvasa Maharshi. His
nature was to get impatient with every imperfection and reacting
instantaneously to this, he used to dole out liberal curses. Similarly, are
we not familiar with what happened to the Great Vishwamitra? Hidden
lust emerged when triggered by the heavenly damsel, Menaka. He had
to live with her for a few years to exhaust his unsatiated urges. This
must have put him back by several years in his progress towards
ultimate perfection. So the Lord is warning us that the Nature is
extremely powerful and even learned men are helpless before it. This
warning is to ensure that the sadhakas remain ever vigilant to any
weakness in them.

Nigraha kim karishyasi: (what can restraint do?) Sadakas may think they
have conquered their inherent worldly attachments but like a fire which
has burnt its fuel but continues to retain heat inside waiting to explode,
there will be potent remnants of vasanas inside. Intellectual restraints
cannot destroy them fully. Only long-term personality development and
continued vigilance is the solution which is to be practiced as abhyasa.”

III/34
Indriyasya-indriyasya arthe raga-dweshou vyavasthithou
Tayorna vasam-agachet thou-hi-asya paripanthinou.

Translation: Attachment and aversion for the objects of the senses belong
to the sense organs – no one should come under the influence of these
two – they are (day-light) robbers.

Significance: It is natural for the sense organs to be attracted by their

respective objects. Both are inert. For example, when a good perfume is
there, the nose will smell it. Bikini-clad beauties will distract eyes. Big
noise will disturb ears. These impressions on our sense organs by
themselves will not bring out any happiness or sorrow. The problem is
when the mind becomes a ‘partner-in-crime’ and co-operates with them.
When the girl-in-shorts arouses the sexual passion inside the mind and
intellect also joins in the venture and co-operates to arrive at naughty
conclusions, the problem starts. So if our intellect takes the bikini in its
stride and does not encourage the mind to discover further, the problem
is surmounted. “Seductive bosom, navel, etc. of the young girl are only
flesh and fat and subject to time. Don’t be deluded by them”
[Bajagovindam (3)].

Thou paripanthinou: (These two are road-side robbers). Kama (desire)

and krodha (anger) are our enemies. Who causes these? Our indriyas?
Is our mind our enemy? Or is it our intellect? Or is the ego the real
enemy? In the answer to this lies the “secret of karma yoga”. The real
enemy is not “I” the “ego” per se which is only a fake, non-existent thing
but its wrong identification with the mind and the resultant actions. If the
mind was pure (satvik) there is no problem because it will reflect the
pure consciousness. So it is not the mind but our “vasaas” (individual
likes and dislikes) which distort the picture - they are the real enemies.
If they are managed, then the mind will become pure and can use its
power positively. So using the intellect if we “look” at the mind, remain
aloof from its qualities and redirect its powerful attention inwards
towards the real (atma), the problem can be solved. What is interesting
is that the Lord does not advise us to escape from these distractions
and run away to the forest or mountains. On the contrary, His advice is
to remain in this world and continue to carry out our prescribed duties
but without identifying with attachments and aversions.

III/35
Sreyan swadharma vigunah para-dharmat swanusthitat
Swadharme nidhanam shreyah para-dharma bhayavaha.

Translation: Though less beneficial, it is preferable to remain in ones

own dharma than the well-performed dharma of another - even death in
one own duties is better - other’s dharma is fearful.

Significance: It is always advisable to remain wedded to duties suitable

to one’s own nature. Trying to do (even perfectly) something else which
is ‘contrary’ to ones own nature will prove counterproductive. The doer
will not enjoy the action.

Swadharme nidhanam shreyah: The statement can be interpreted in two

ways. One, the classic Vedic interpretation would mean “Varna Dharma”
or the functional specialization of the community into Brahmin, Kshatriya,
Vaisya and Shudra prevalent then. According to this, a person who is
(like Arjuna) born a prince, trained from child-hood in princely duties and
who is mentally and physically endowed to rule the country, should stick
to his duties as a Kshatriya. This will make him comfortable and enjoy
what he is doing because that is his nature. However, if he runs away
trying to become a sanyasi giving up kingdom and everything else, which
is more suited to a Brahmin, he may solve his immediate problem but
will be uncomfortable in the long run. He should not opt for this even if
it appeals to him now (confused mind). Similarly, a Brahmin boy trained
from child-hood to study and spread knowledge, should not become a
trader (Vaisya) or an archer (Kshatriya) because that will not suit him.
He will not enjoy what he is doing which is unnatural. To justify this,
Karna the Shudra, who tried to be a Kshatriya was mercilessly sacrificed
in the Mahabharatha story. [Dhrona, a Brahmin, specialized in archery
only to take revenge on his friend who ill-treated him also ended up on
he wrong side of dharma.]

Strict compartmental specialization of varna-dharma is dead long back.

Today parents are putting undue pressure on children to get trained for
professions where there is more money and not necessarily suited to the
child’s nature. Right thing is to find out the aptitude of the child and
allow him to specialize in that area. He will enjoy and be happy. A boy
with inherent artistic tendencies, born in the family of a business tycoon,
if compelled to take over the business, may not be happy – he may
even be successful. But if he chooses to becomes an artist and enjoys
his creative outbursts, then he will be happy even if he loses materially
– some may say he is committing suicide. To such individuals, the Lord
advises “it is better to die doing ones own duties (according to ones own
nature) and enjoying there than doing something which is contrary to
one’s nature.” Have we not come across busy doctors enjoying
themselves writing poetry when not ‘operating’ – or lawyers bringing out
excellent artistic creations and enjoying the process, though very busy
making money, arguing cases. These gentlemen are miss-fits but
dictated by material gains have preferred to remain uncomfortably in
areas, which are unnatural to them. Lord’s advice is “please try to do
things which are natural to you and enjoy your life even if there are no
material gains.” If this was followed, we would be enjoying our lives
right from childhood till we die doing things which we like rather than
trying to like what we are compelled to do and die away a unfulfilled,
regretful rich men.
This argument also helps us understand that birth is a mere accident
and children need not inherit any of the traits of either of the parents.
According to our sastras, we are all born with our own special
mind/intellect. Genetic traits are restricted only to the physical body.

[Some critics feel that this verse was not there in the original Geeta but
was later introduced by the propagators of Varna Ashramas who felt the
need to stop people from deserting their own castes and doing the job
meant for other castes for material benefits. But the fact was that the
Varna Discipline, when made obligatory based on birth, degenerated
into the Caste System and became an unnatural imposition on Human
nature. A person, merely because of the accident of birth, was made to
conform to certain disciplines in which he was not comfortable. So this
artificiality had to give way to the natural tendency and that is why the
Varna system degenerated into the “ignoble” Caste System and died a
natural death. But it is to be said to the credit of the system, in its
original form it helped specialization of functions, and all-round social
development.]

III/36
Arjuna uvaca:
Atha kena prayukto-ayam papm charati purusha
Anichhanapi Varshneya baladiva niyojitah?

Translation: Arjuna enquired “Krishna, though not desiring to do, inspired

by what does a person commit sin, as though compelled by some
(unknown) force?”

Significance: Arjuna, like us, after listening to the Lord, is bound to feel
that we do agree with whatever the Lord has prescribed and for the time
being make a resolution to do exactly that. But, after some time, we
return to our old behaviour. So he enquires of the Lord as to why “a
person prefers to stray not only from his Dharma but also indulges in
undesirable activities, though on occasions his own conscience cries out
to him that he is wrong. He seems to be compelled by some unknown,
internal all powerful force which makes him do that. Let us look at an
addict who drinks every evening. During the day he resolves not to
drink. Yet, when night arrives, he starts against his (weak) intellect
protesting. This problem is universal. When asked why he does unholy
actions unbecoming of a Kshatriya Prince, Dhuryodhana replied “I
know I am not functioning according to dharma and I also know that
adharma, which I am committing will not save me, yet I function
‘according to the dictates of a certain God seated in my heart”. Is this
not true with most of us? So, let us listen to what Lord Krishna has to
say to this interesting question.
III/37
Sri Bhagwan uvaca:
Kama esha krodha esha rajo-guna sambhootha
Mahasano mahapapma viddhyenam-iha vairinam.

Translation: The great Lord said “It is desire. It is anger. Both born out
of rajo-guna, totally insatiable, very sinful – know them as the enemies of
this world’.

Significance: Desire and anger are the two enemies within us. They
are sinful and destructive. They instigate us to act even against our
wishes.

Kama esha, krodha esha: (It is desire, it is anger) “Kama” is usually

interpreted as ‘desire’. Desire has wide connotation and includes all
possessions (wealth, power and sex). All these are insatiable
(mahashana). Once we start enjoying power/wealthy, we want more of
the same. We are also obsessed with sex. Far from being a
complement, it has become the very purpose of life. Since this extreme
obsession is contrary to our nature and not congenial for spiritual
development, Nature is resisting with all types of contagious diseases.
[On last count there were 60 million+ HIV+ patients]. Further, because
of the over-indulgence in sex men are losing their capacity to reproduce.
“Where ‘kama’ is, there Rama can never be; where Rama is, there kama
cannot exist.” Said St Tulsidas. Jesus Christ confirmed “Ye cannot serve
God and mammon at the same time”. Nature has started protesting. Let
us be warned. And, of course, there is krodha (anger), the silent killer.
We are angry because we always want things to go our way – whenever
this is not possible we lose temper. We are impatient to accept other
humans – all of us are far too selfish. Anger is the natural result of this
impatience. Even very small children act violently. Teenager goes amuck
with AK-47 and mows down his co-students. A tiny-tot murders another
merely because of a trivial dispute. Modern life has become a horror
story. These unnatural character traits are due to misdirected energy in
us. Rajas (activity) has to be directed towards improving our true nature –
instead we are moving away from our nature (swabhava).

Lord Krishna calls both desire and anger as “ mahashano mahapapma” –

voracious great sinners. Their hunger is insatiable and they will lead us
nowhere but to misery. “So Arjuna, know them to be your enemies in
this world. You have to be constantly aware of these great distracters
and destroyers”.

III/38
Dhumena-avriyate vahnih-yatha darso malena ca
Yatha-ulbena-avrithah garba-thada thena-edam-avrutha.

Translation: Just like fire is enveloped by smoke, mirror by dirt and

seed is covered by the womb, this (Self) is covered by them (the two
weaknesses).
Significance: Lord explains how kama and krodha hold us in their vicious
grip. Smoke covering fire, dust covering the mirror and the womb
enveloping the seed refer to the degrees of intensity of the disease in
us. Fire, though covered with smoke, can be seen intermittently. Dust
covering the mirror, is complete, but can be cleaned fully through
thorough dusting. But the seed in the womb will not come out unless it
matures fully. Four interpretations are possible.

(1) Representing Gunas of Nature: By blowing away the smoke we can

look at the fire. This represents the early stage of human deterioration.
In the Threta Yuga, human mind was pure. But later, as men became
selfish, the satwa guna (good qualities) was progressively covered like
smoke covering fire. Still fire could be reached without much effort.
Dusty mirror, however, is symbolic of a deeper problem. The mirror is
not visible even intermittently – impurities are covering it fully. But the
dust is of recent origin, it is not very difficult to clean. We can remove it
given concerted effort. This was the condition of the human mind by the
end of Dwapara Yuga when Lord Krishna gave this message. Rajo-guna
being predominant requires more self-effort to reach the Truth. In the
third illustration of the seed inside womb, Vyasa has visualized the
total deterioration in human behavior in Kali Yuga. So in addition to self-
effort, the influence of time has to be attacked. Despite all our efforts,
the seed cannot be made to sprout prematurely. It has to wait for the
appropriate moment which is dependent on Nature (grace of God).

(2) Stages of spiritual progress: There is another way of looking at the

illustrations. Vyasa is hinting about the spiritual progress achieved by
the sadhakas at different stages of evolution. Those Karma Yogis who
are at the top (who have, using rajo-guna have worked hard to move up
and understand the Satwa inside them) would experience glimpses of
the Truth through the smoke-cover of their ignorance. They have only to
get rid of the last patches of bondage (smoke). However those who
have not yet reached that stage will find that their Satwik nature is
covered with dust and need more rajasic activity (abhyasa). However,
the last example is illustrative of the bulk of those who are at the lowest
stage. Their Atma is hidden deep inside the womb like a seed inside a
hard outer covering. They have to wait a long time like the fetus inside
the womb. Their date of deliverance is time-bound! But they will be
delivered!!

(3) Intensity of addictions: We are all full of desires and when our
intellect supports them and continue whole-heartedly to remain fixed in
them, we get into behavior patterns, which compel us to resort to
these attractions. When this wrong behavior is continued we become
habituated and later we get addicted. Addictions are almost impossible
to get out of. For example, let us take Drugs! Initially it is occasional
indulgence for enjoyment. This (like smoke covering fire) can be
corrected easily. But, later, when we use them regularly we get used to
them. Even in this second stage, with deliberated action of retrieval and
cleaning with resolve, we can come back to normal life. However, the
third stage of addiction is dangerous and almost impossible to move out.
Our knowledge is stuck inside the hard shell without any immediate hope
of emergence into the open. They will have to wait patiently and long.
How long? God only knows.

(4) Intensity of attachments: We can look at these illustrations from yet

another angle. When we are young (20 – 25), we are totally under the
‘veiling power’ of our deep rooted vasanas which include severe physical
attachments, extreme likes and dislikes etc. These cover our
discriminative power like the seed in womb. We have to wait patiently
to “mentally mature”. When we are 40+ and our physical desires are
(more or less) satisfied, we are ripe to move into the next stage of our
life. When we start searching for the meanings of our existence and start
asking fundamental questions, the hard covering of our desires is
reduced to something similar to the dust on a mirror which can be
removed by pursuit of knowledge supported by serious vichara
(purushartha). When we move on this track further, we cultivate subtle
mental qualities become aware of the ignorance in us. When we
continue to work hard we will have some fleeting glimpses of the Truth
like the flames visible through the smoke.

These are mere milestones - but there are hundreds of intermediate

stages. We should, through honest introspection arrive at conclusions as
to where we are and how we can progress from there. Best alternative,
however, is not to bother with these technicalities. Just surrender to the
all-pervading consciousness faithfully following the formula suggested
earlier by the Lord.

III/39
Avritham jnanam-etena janino nitya-vairina
Kamaroopena Kauntheya dushpurena-analena ca.

Translation: Knowledge of the wise man is enveloped by these

permanent enemies in the form of desires, which are impossible to
satisfy like fire.

Significance: These (kama and krodha) give rise to attachments and are
the permanent enemies of the wise. This is technically called “ajnana”.
They envelop the intellect from the knowledge (of the Self). The more
one remains in ignorance, the stronger the covering becomes. The
desire inside us is like a fire and will remain bright only so long as fuel
supply is continued. Fire has unlimited life and can be extinguished only
through two methods. One is to brutally put it off with water or
alternatively cut off the supply of fresh fuel. In the latter case, it will
burn itself out. Choice of alternative depends on us.
.
Nitya vairina: (Permanent enemies). These enemies (cumulatively called
ajnana or avidya) are born with us and continue with us throughout our
existence. We have nurtured them in such a way that our original pure
nature is forgotten. These cultivated ones have become our nature.
They are ever present with us like our shadow. Even our body deserts
us periodically but these continue. They were with us before we were
born, are with us during this life and will be with us in the next and
subsequent lives. This ever-existence of the attachments is the
ignorance which has covered the permanent (self-luminous) Self. We the
ego, forgetting its purity, has identified (become one) with these vasanas
that we feel we are limited and helpless. Vedanta calls this self-
forgetfulness as the power of ‘Maya’ (We experience this even in a
movie theatre) and is manifest as the three gunas (discussed earlier).
We have to disjoin from these by our own efforts because we are
responsible for this mess. Even if we do not encourage them and even
if we are able to get over them temporarily, they re-assert. They may
remain dormant for some time. But when we become slack, they take
over. That is why it is compared to a fire which has inherent capacity to
start again at any time when fueled.

What is the way out? Through continuous and prolonged introspection,

we have to identify the weaknesses and put in place a time-bound plan
to get rid of these. To help us, the Lord has given us the three broad
characteristics of these enemies. Even looking at them as our
“enemies” means a lot. The solution is not to be discovered somewhere
else – it is within us and within our reach.

III/40
Indriyani mano-buddhi-asya-adhishtanam-uchyathe
Etaihi-vimohayathi-esha-jnanam-avrtya dehinam.

Translation: The sense organs, the mind and the intellect are said to be
their basis – through these, it deludes the embodied by veiling wisdom.

Significance: Desire and anger have as their basis, the sense organs,
the mind and the intellect. The sense organs (jnana-indriyas) receive all
the impressions and pass them on to the mind – their boss. The mind
using its vasana (moulds manufactured out of the past experiences of
likes and dislikes) interprets these raw data and the copies (results) are
passed on to the intellect. The intellect, based on the data stored with it
(past decisions taken) will pass value judgments. If the intellect (reacts
the same way as the mind) and feels that the impressions are good and
worth experiencing again and again, they form a channel or trait which
later becomes our nature. Thus, if the mind and the intellect permit the
sense organs to run after the sense objects, then problem continues.
This weakness is ajnana. Since each individual has cultivated distinct
likes and dislikes (moulds) the same world looks different to all. Even
then the problem is surmountable if each is willing to tolerate and
understand the other. So the real problem is each one wants the other
to “see” his view point.

Avrthya dehinam esha vimohayanti: (they delude by covering the

‘embodied’). The intensity of the covering depends upon the co-operation
extended by the mind and the intellect. If the intellect instructs the
mind to ignore these desires, which are coming from the external world
through the sense organs, then they will not affect us. But when the
deluded ego falsely identifies with the intellect /mind/body and gets
attached to sense-objects, it wants to experience the pleasures again and
again.
III/41
Tasmat twam indriyani-adau niyamya, Bharatarshaba,
Papmanam prajahi hyenam jnana-vijnana-nasanam.

Translation: Therefore, Arjuna, controlling the senses first, kill these sinful
destroyers of knowledge and wisdom.

Significance: Having diagnosed the root cause of the disease, Doctor

Krishna, now prescribes the medicine with a demonstrative flourish.
Enam jnana-vijnana nasanam prajahi: [Destroy these destroyers of
knowledge and wisdom.] Lord now prescribes the solution. “Therefore,
you will have to first ensure that your ego does not identify with the likes
and dislikes (vasanas) which constitute the mind, because, this destroys
both knowledge (mental level) and discrimination (intellectual level).” To
the extent this destroyers of knowledge (ajnana) are destroyed,
knowledge will dawn.

Jnana-vijnana vairinam: (Enemies of knowledge and wisdom). Vyasa is

leading to the discussion on “Knowledge” and “Wisdom” which will the
topics in Chapter VII. Knowledge means “knowledge of the universe” and
vijnanam means ‘special’ knowledge of Atma. Like any other serious
subject, spirituality is a science and lot of background ‘general’
knowledge has to be accumulated before we venture into the special
knowledge. These require systematic study of Vedanta (Upanishads) and
the prakarana grantas (illustrative literature). Most of this special
knowledge is almost opposite of what we are taught so far (including our
previous births). So lot of ‘unlearning’ will be needed first. So Lord
considers the vasanas as “varinam” (enemies).

Vivekananda repeatedly says that humans have neglected their mind

which is a beautiful garden full of lovely flowers and fruits. This neglect
has not happened now (in this birth) but has been happening
continuously over several previous births as well. Now, therefore, it is
full of poisonous weeds, unnecessary plants and rats have been allowed
to take over the ground. It needs lots of repairing, replanting, pruning
and most important de-weeding to bring it back to its original state. This
cleaning of the mental garden has to be done using our own intellect,
the spade. Only when we restore our minds to its original pristine beauty
and serenity can be invite God to visit us. To ensure God is
comfortable we have to plant new exotic trees with heavenly qualities.
We have to ensure that the weeds do not grow again – this vigilance is
as important as growing new trees. This job of a gardener is technical
and we have to equip ourselves with this. This is possible only through
the study the systematic study of the sastras under a qualified and
experienced gardener (teacher) for a long time sincerely.

III/42 & 43
Indriyani paranyahu indriyebhyah parah manah
Manasastu para buddhiryo buddheh para tastu sah.
Evam budhe param budhva samstabhy-atmana-matmana
Jahi satrum mahabaho kama-rupam durasadam.

Translation: Senses are superior (to the body) - superior to the senses is
the mind, superior to the mind is the intellect - one who is even superior
to the intellect is He (Atma.) Thus understanding Him, who is superior to
intellect and restraining the self (ego) by the Self, conquer the desire
(vasanas), the enemy who is so difficult to conquer.

Significance: Lord concludes by revealing a technique (formula) to clean

the garden of our mind. This is the re-statement of the formula contained
in the Upanishads and which had stood the test of time. The sense
organs, which are the first lines of contact with the external world, are
guided by the superior mind. The mind is guided by the superior
intellect. But there is something, which is more superior to the intellect -
this is the Ego, which, at present, is not aware of its pure nature being
none other than Atma. This forgetfulness has made it identify (become
one with) the BMI (body, mind, intellect) and remain in the outside world.
The ego has to turn its attention to Atma, which is most powerful.
When this is done, the vasanas or desires (which constitute the mind)
lose their power and they do not affect the mind. When there is victory
over the vasanas, the road to preparation of the mind for meditation
(God realization) is cleared.
Karma yoga is the process of cleansing the mind of all its impurities and
make it fit for the knowledge of God. This has to be done through
intellect (buddhi) which has to be made very strong (subtle). For this, we
have to know a lot more about the God still. First of all we must be
convinced that the intellect is much stronger than the mind and the
sense organs. Understanding this inherent strength of the intellect with
the help of the ego and cleansing the mind of its impurities is Karma
Yoga. This purification is a continuous process of introspection involving
cleaning of the existing accumulated dirt and not allowing any new dirt to
settle down. This cannot be done on our own. We need the scriptural
knowledge and the help of a guide who has already gone through the
process before.

KARMA YOGA MAKES MIND ‘SOFT’ LIKE BUTTER.

Butter is a beautiful product. Fresh home-made butter tastes heavenly

and is extremely beneficial for the body. (It becomes harmful only when
it is boiled and used for deep-frying). Lord Krishna is known to be very
fond of this and as a small child even used to ‘steal’ it from everyone.
There is a great ‘tatwa’ hidden here

The entire consciousness is the ‘ocean of milk’ presided over by Vishnu

along with his concert Lakshmi. He is the Ishwara who always remains
blissful (deep sleep) but is the karma-phala data for all. Out of this great
‘ocean of milk’ a small (almost insignificant) bit belongs to each individual
jeeva who comes to this world with his own ‘load’ of prarabda karma
which is naturally sour. When this source thing (which is pulled out from
his total sanchita karma) is added to the milk of the new life it curdles.
Throughout his present life, the jeeva remains in that curdled atmosphere
(mind). If he, as suggested by the Lord in this Chapter on Karma Yoga,
separates himself from the curd and indulges in introspection using his
intellect (understanding that this is stronger than the mind) following the
formula of Karma Yoga (technique) given above what will happen. The
good and bad in the curb will be continuous churned – the impurities will
come out first. These will have to brutally destroyed (like the Lord Shiva
in the proverbial Samudra Manthan).

This ‘churning’ (spiritual pursuit) is quite technical, very long and

sometimes even repetitive and boring to those who are not interested in
it. If these obstacles are overtaken and churning is continued with
concentration (meditation) then the beautiful butter will emerge. This
butter is the knowledge of Atma. Where was this butter before? What
happens to the curb after butter is separated? The butter (Atma-
anubhuti) is pure (Krishna) and naturally belongs to Him. He will take
away what belongs to Him.

[These are interesting but very potent symbolism and can be continuously
contemplated upon. There are several ramifications for this. These and
the other illustratons in our Puranas are to help us become contemplative
and cultivate the capacity to think deeply and introspect]

Om tat sat.
Iti Srimad-Bhagavadgitasu Upanisatsu brahmavidyayam yogasatre
Srikrishna-Arjuna-savade “Karma’yoga” nama thritiyo adhyayah.
Om! That’s the Truth.
Thus, ends the Third Chapter named “Karma Yoga” of Srimad Bhagawad
Geeta, the Upanishad teaching Knowledge of the Brahman, and the
Science of Yoga which formed a part of the “Conversation between
Krishna and Arjuna”.
 Chapter IV

RENUNCIATION OF ACTION
IN (FOR) KNOWLEDGE

Karma-jnana-sanyasa-Yoga: (Redirecting all our efforts for knowledge)

Lord Krishna provided in Chapter III provided a simple formula as an
alternative for those who found Karma Yoga difficult to understand. He
said “surrender all your actions to me and remain tension-free”. But then
surrender pre-suppose complete knowledge and faith on the man to
whom we are going to surrender. Looked from a different angle
surrender pre-supposes bhakti which is “loving God”. You cannot love
without knowing the person fully. Even otherwise, if God is our
destination, we must understand Him fully and also be attracted by the
destination. Otherwise we will not be interested in that destination.
Therefore, Vyas is now providing complete information about the Lord.
He wants to direct all our efforts for getting that knowledge.

Considering the difficulties in understanding Brahman (pure

consciousness) our ancient masters created a Saguna Brahman (a God
with qualities) as a stepping stone to Nirguna Brahman because it is
easier to understand the qualities first and then reach the owner of
these. That is why Vedas created many forms (Devas) such as Indira,
Varuna, Vishnu, Yama, etc. and stories about their omni-potency were
circulated through Puranas. Each person could, depending on his nature,
identify with any of these Gods and make it his favourite or “Ishta
Devata” (Personal God.) Further, our scriptures also provided that He
can be related in any form – as a Child, a Friend, a Father, a Mother or
even as Husband – but always Adorable. After reaching Him, those who
were serious, could using the ‘Mahavakyas’ in the Vedas move further up
to understand Nirguna Brahman.
Thus, worship of Saguna Brahman (bhakti) is the indirect way to reach
Nirguna Brahman (jnanam). There is only a small difference - while
bhakta says “I am His”, the jnani claims “I am Him”. Deeply analysed,
jnana marga, the path of knowledge is not totally an intellectual
approach, nor is bhakti (devotion) purely emotional. Without cultivating
real bhakthi, a jnani cannot reach Brahman. At the same time, unless
bhakti ripens into jnana (knowledge) one cannot reach the goal. Narada,
in his Bhakti-sutra says “There cannot be love (true bhakti) unless the
object of bhakti is fully understood”. Thus complete knowledge of
Ishwara (Saguna Brahman), the karma phala-data who presides over the
Universe and administers the natural laws is the immediate objective
while Nirguna Brahman remains the ultimate destination. Chapter IV
deals with this Saguna Brahman, as Lord Krishna as the avathara
(manifestation) of Narayana.

IV/1&2
The Lord said
Imam Vivaswathe yogam proktavan-aham-avyayam
Vivaswan Manave praha Manuhu-Ishwakave-abravith.
Evam parampara-prapthamimam rajarshyoho-vidhuhu
Sa kaleneha mahata yogo nashta, Parantapa.

Translation: Lord said: “I, the imperishable, taught this Yoga to Vivaswan;
Vivaswan instructed Manu; Manu passed it on to Ikshvaku. This
knowledge, handed down in succession, was known to the Royal Sages.
(But) this Yoga was lost by efflux of long time.

Significance: Remembering with His divine memory, the Lord says “I

taught this method of yoga at the beginning of creation to Sun God,
who passed it on to first man Manu, who in turn instructed Ishvaku, the
first king of the Sun Dynasty. Later, this yoga, which is the means to
Self knowledge, was traditionally passed on from one royal sage to
another”.

Avyaya-yoga: (beginning less science). The term does not mean

“imperishable” yoga but “yoga (merger) with the imperishable”. Brahma
vidya is imperishable but the yoga-sastra (the scientific method of
reaching that destination) can be lost if not continuously practiced and
propagated. Shankaracharya explains: “This knowledge of Brahman
once gained, it is gained. There is no going back. Knowing his true self,
jevatma or ‘the notion of being a limited individual’ is destroyed. All the
karmas (sanchita and prarabda) are destroyed - no more rebirths for that
jeeva – it merges with its origin and loses itself”.

What is yoga-sastra? Brahman is beyond everything and has to be

known only through yoga (merger). ‘Yoga’ means union or connection
or in simple language “being with”. ‘Sastra’ means the scientific formula.
So yoga-sastra means the secret formula to be with ‘Brahma vidya’.
Yoga can also mean the ‘grace’. So the secret formula to get the grace
of Brahman is yoga-sastra. Shankaracharya has repeatedly emphasized
that Brahman has to be experienced directly without the medium of any
internal equipments. It cannot be demonstrated or exhibited as it is
beyond all the sense organs – it has to be known only through
continuous discriminatory thinking using the various “hints” provided by
the scriptures and the teacher (guru) who has personally experienced.
Every hint (if properly understood) is capable of triggering the knowledge
provided the mind is prepared and is ready for the knowledge. The
beauty of this arrangement is that the sadhaka himself does not know
when he is ready! So, it is advisable to be ever-ready like Shabari to
receive Rama. This readiness means to take every hint and start
thinking deeply with the firm belief that we will realize right away.

Sun, the first to know Brahma Vidya: Lord confirms that “this
imperishable knowledge was first taught by Me to Vivasvan or Sun God”.
Sun has absorbed the energy which originated somewhere else (Big
Bang?) in the cosmos and is radiating it. This energy is manifest in all
creatures (including plants, animals and humans) as consciousness.
Thomas R. Henry of The Smithsonian Institute (Source: The National
Geographic Magazine of USA, Sept 1948) states “Sun is a great
Mother. All life on Earth is a transient materialization of the exhaustless
floods of her radiance. We eat sunshine in sugar, bread and meat; burn
sunshine of millions of years ago in coal and oil, wear sunshine in wool
and cotton; sunshine makes the winds and the rain, the summers and
winters of years and of ages particularly inter-woven are the threads of
life and light”. Scientific Research has also revealed that our waking,
dreaming and deep sleeping behavior is also influenced by sun-light. This
was known to Vedic Indians as well. Rig-Veda gratefully adored the sun
and praised it with several hymns. Its most famous mantra, Gayathri
exhorts humans to pray to the Sun to activate their “dhi” shakthi coiled
up inside. Yoga-sastra helps us to understand and realize this
knowledge. Here the contemplating student can have a “rough” idea
about Brahma Vidya. His line of deep thinking should be - is it the
cosmic energy absorbed by the Sun which is consciousness in the
creatures without which they are not alive? Is it what we call chetana or
life principle? Is it not the satvik guna inherent in each one of us? Is it
not the same which is present in the Lord as well? We should keep
contemplating on these lines.

But what is Brahman? Sastra typically describes Brahman as Sat-chit-

brahman. This is explained as Pure Existence Principle which is
manifest to us as Pure Consciousness and which is experienced as Pure
Absolute Bliss. We are also told that our intellect (which is full of
impurities) is the cause of ignorance which creates samsara. Logically
we can say that vasanas cause attachments. Applying this to Sun’s
reflected energy, naturally we can conclude that the Pure Brahman
(manifest as consciousness or pure energy) is absorbed by Sun and is
passed on to us “coloured” with its own vasanas (dharma). Sun is
interested in the well-being of its planets and those creatures in them.
This “attraction” which we experience can be because of Sun’s nature
which is manifest as gravity, magnetism, etc. We have used this to
create electricity, radio-activity etc. out of this to make our physical life
more comfortable. Lord Krishna wants us to see through this and see
Brahman the original source. Wherever we see the influence of the Sun
we have to visualise presence of Brahman.

Kalena Mahata yogo nashtah: (Due to passage of long time this

technique was lost). The technique is to “understand the pure
consciousness, absorb it fully and pass it on to the deserving – all
equally important. The medium for this, the inner equipment, has to be
absolutely subtle and pure. The capacity to absorb is inversely
proportionate to the level of impurity in the inner equipment. Further,
what is absorbed may not be understood fully and there are always
deficiency in communication. So, over a long period of time, (from sat
yuga to the kali-yuga) as humans accumulated more and more impurities,
this yoga-technique was lost to the world.

Sun, a perfect Karma-yogi. Sun gives out his life-giving energy to

everyone, humans or non-humans, good or bad, learned or illiterate,
Brahmana or chandala without any partiality. Further, he does not
expect anything in return, though he is debilitating himself in the process.
Despite being so resourceful, he is humble enough to even eclipsed
occasionally. He is so disciplined that everyone can correctly predict
when he will rise and when he will set. Understanding his real
greatness, Sage Agasthya recommended to Lord Rama to pray to the
Sun-God with ‘Aditya Hridaya Stotram’ so that his abundant energy can
be used to win over Ravana. Though he had received the knowledge
(consciousness) from the Lord directly, Sun is not the Lord. He is not
self-aware or unlimited. His days are numbered as he is subject to time.
That means, his knowledge is not as pure as that of the Lord.
Manave praha: (Instructed Manu) Sun-God conveyed this great technique
knowledge to the ‘first’ man Manu, his progeny. Manu, who was to
administer the world, prepared elaborate moral and eithical standards to
be strictly observed by all. These came to be known as “Manu-smrithy”,
the first applied-science or ‘Instructions Manual’ of Vedic disciplines
affecting every aspect of human life.

Kshatriyas were the first to know: Manu felt that, for the strict
implementation of the disciplines, the rule-breakers have to be punished.
This was beyond him as he was full of satwik qualities and prone to
forgive everyone. Hence, Ishwaku, (a Kshatriya with rajo guna
predominant) was initiated into Brahma Vidya. Thus the king became a
Yogi. The early kings, the recipients of Brahma Vidya were so righteous
that they were Raja-rshi (Royal Sages). The most righteous amongst the
Kshatriyas was Janaka, who was quoted by Lord earlier.

KNOWLEDGE & YOGA

All types of knowledge exist in Truth, the Existence Principle. No

humans can create or “invent” anything. At best, the limited human
intellect can “discover” the knowledge. For example, it is claimed that
“electricity was invented by Sir James Watt”. Did he create it? Is it not
more appropriate to say that electricity always existed in Nature and Mr.
Watt helped to discover it? Further all types of knowledge are in the
form of subtle vibrations. They can be understood only through tuning
the inner equipment suitably. Unless, the wave-length is perfectly
matched by the receiving equipment, no knowledge will enter. This
applies with greater force to the greatest knowledge. That tuning is
“yoga” or being united with the knowledge.
Brahma Vidya needs a teacher: This subtlest knowledge cannot be
learnt by any student on his own. There are severe limitations to
swadhyaya (self-learning from scriptures), own thinking, etc. Self (unlike
all other subjects) is subtler than intellect and therefore cannot be
“intellectually comprehended”. The mind/ intellect has to be specially
prepared (tuned) for this. This tuning (total purification) needs the help of
a teacher. His words are the means, using which, the sincere student
can reach the subtle knowledge inside the teacher. That is why physical
presence beside the teacher is important. Upanishad knowledge was
given out to the worthy student who was “sitting at the feet of the
teacher”. He received the great knowledge – not so much from the words
but experiencing in his presence. [UPANISHAD literally means sitting
beside]. Brahma Vidya is “experiencing cosmic vibration” in the teacher
by the student. Even if the teacher is able and willing, the student
cannot receive unless he is full of bhakthi and shraddha – without even
an iota of doubt. That is why total surrender (physical, mental and
intellectual) to the teacher is insisted upon. The more time he spends
with the teacher the more acclimatized he is to his presence. If the
student serves the teacher sincerely closer he comes. The graceful
teacher, out of a sense of “indebtedness” to the sincere student, will
open himself fully, in the process ignoring marginal deficiencies in the
latter.

Guru Parampara: To drive home the importance of the above process,

our scriptures insisted that the knowledge of Self has to be learnt from
an appropriate Teacher who has personally realized this - he must have
undergone this process of being a student and serving his teacher and
to have tuned to his knowledge. Unless his teacher was also a
realized one, he could not have been privy to the secret. Thus, Brahma
Vidya can be traced to Sadashiva, the one without a second. Hence the
popular prayer: Sadashiva-samarambam-Shankaracharya madhyamam,
Asmad-acharya paryantam, vande Guru Parampara – I pray to my
present Teacher whose pedigree can be traced to Sadashiva through the
medium of Shankaracharya. Thus, the Guru is given the pride of place of
being equated to the Lord Himself. In fact, we give more importance to
Guru because he was instrumental to impart Brahma Vidya. “ Guru
Govind dou khade, kake lage pai? Balihari Guru apne Govind diyo batai.”
[When both Guru and Govind are in front of me – whom should I
prostrate? I bow to you, O Guru, because you made me aware of
Govinda.]

A teacher has to be a real Karma-yogi to pass on this knowledge. He

should be eager and willing to give ‘everything’ he possesses without
expecting anything in return – not even a Guru-dakshina. He should not
think “using my knowledge this hard-working student may surpass
me”.The objective of the parampara is to have a co-operative venture to
reach the top. The baton is passed on to a worthy successor (sishya)
who will carry on the good work. This is symbolically presented while
celebrating the Krishna Janmashtami where the human pyramid is formed
to reach the “pot of milk” – the ultimate perfection. The man at the
bottom or in between should not feel inferior because ‘each link in the
chain is equally important’.

[Some modern Gurus claim that realization can be passed on even

without the presence of the student in the same place. With his mental
powers, the Guru can impart to the student (who is away) through
“telepathy”. Students also confirm that they have benefited. Even if this
were possible, being in the presence of a realized teacher receiving his
grace can be so invigorating and fulfilling. Why should a student deny
himself this fantastic experience. Why go for a short-cut? What is the
desperate hurry? But if a Guru commercially exploits this knowledge, then
he is not worth being called one.]

How to know that the Guru is a realized person? This doubt came up
only in Kali Yuga – but not in the earlier Yugas. The question is
incorrect. “Guru” means ‘better than’ and depending on the internal
development, God, the ‘all-pervading Intelligent Principle” will ensure that
there is someone (a teacher, a friend, a satsang) or something (a
CD/lecture etc.) which “guides us to the next stage of our perfection”.
Each of us will get precisely what is required for our continued
development. There is no such thing as a ‘particular Guru to fit into all
occasions ’ for all. It is more important to ‘have faith’ in the God
Principle – a “suitable” guru will arrive who is suitable to the student.
[This is my personal experience].

Student has to be qualified as well: Desire to know God should be

intense. Mere curiosity to know is no good. To be a worthy recipient
one has to be a “mumukshu” – with extreme longing for freedom.
Automatically the other mental qualifications required (like sama etc.) are
cultivated. Stated in plain language, God realization is not a stop-gap
arrangement when we have nothing else to do! God has to become an
obsession or an addiction. Rewards are commensurate with efforts
(purushartha). Time element is immaterial. Only “shraddha” matters. In
Tamil they say: “nambinor kai-vida-padar” (Believers are never deserted).
However, Sastras never insisted on blind faith. Students were free to
seek clarifications. But questioning should not be to demonstrate his own
knowledge. The ‘Intelligent Principle’ will ensure that while sincere
sadhakas get liberally rewarded, the fake-gurus and insincere students
will be exposed.

How the parampara was lost? Initially, the technique was restricted to
great selfless kings (like Janaka). But their progeny, who inherited their
vast empires, did not get their virtues. These later kings, who were self-
centered and arrogant, were not interested in the people or their welfare.
They were only Rajas and not Rishis. Thus, with efflux of time, what
they understood was less and what they passed on was even lesser.
This is confirmed by Sankaracharya, “durbalan ajitendriyan prapya yogo
nastha” - when this yoga fell to weaklings and those with no control over
heir sense organs, it was lost. It was not the knowledge which was lost
(Brahma Vidya is indestructible), but the “technique” (Yoga Shastra) was
lost as the students were unworthy of absorbing and unfit to transmit.
So, the merciful Lord, being concerned about the welfare of his creations,
willed to come down to Earth (as the avathara purusha Krishna), get
exposed to the pains of existence in this world, to resurrect this
knowledge. “The descent of the Lord is to ensure the ascent of man”.
IV/3
Sa evayam maya te adya yogah proktah puratanah
Bhaktosi me sakha ceti rahasyam hyetaduttamam.

Translation: Today, that same ancient yoga is being taught to you by Me

as you are My devotee and My friend. Indeed this is a great secret!

Significance: Lord is today revealing the same great knowledge (Yoga

technique of Vedanta) to Arjuna, which was lost through default. Why this
favour? “Because you are both my devotee and my friend”. Lord
always favours anyone who has surrendered – every sin of the sinner
who has taken refuge is immediately and totally forgiven. The icing on
the cake is that Arjuna is also His dear friend.

Sa eva-ayam puratanah: (The same old thing) “This knowledge though

great, is not different from what was taught by the Vedas since the
beginning of creation!” Self is change-less and permanent and therefore
the knowledge of the Self also cannot change. But, as the humans get
more and more confused and deluded because of their further external
behavior, more efforts are needed now.

Uttamam Rahasyam: (A great secret). Brahma Vidya has always been

a great secret restricted to a few. That was because it needs very
serious work involving sravanam (systematic and continuous study of the
sastras from a realized Guru) and the more important mananam or
continued deep contemplation. Most important is the continued deep
thinking or ‘vichara’ on the concepts, which is very rare today. To
understood him the student should have equipped himself with the
prescribed pre-qualifications like sama (mind-control), dama (sense
control), uparama (equanimity), titiksha (forbearance) in addition to the
scriptural knowledge (viveka) and the willingness to give-up (vairagyam).
So, Brahma Vidya remained in restricted circulation. Even those who
understood were not interested in propagating it. Thus, the knowledge
remained a great secret.

After Bhagawad Geeta, there is lot of interest in spirituality and the

Upanishads and this is being taught by many to many more. But this
great secret eludes most even today. Why? This is essentially an
‘internal journey’ involving continued deep contemplation on the ‘subtle’
aspects. When we have forgotten to think, how can we introspect? Who
has time to spend with oneself?

IV/4
Arjuna uvacha:
Aparam bhavato janma param janma vivasvataha
Katham-etad vijaniyam tvam-adou proktavan-iti?

Translation: Arjuna enquired: Later was your birth and Vivasvan [Sun
God] was born earlier – How can I believe that You taught this Yoga in
the beginning?

Significance: Arjuna could not believe that his friend could have taught
Brahma Vidya to the Sun God. (In his depressed mind he probably did
not understand the significance of the fantastic statement. He only
questions the timing!) This question also shows the freedom enjoyed by
the students to question their teachers and their knowledge.

Krishna’s Divinity: Arjuna had known Krishna, the yadava boy, the
cowherd, the one who was always teasing the Gopis, from his child-hood
days. He suspected that his dear friend, Krishna was much more than
an ordinary cow-herd. He was shrewd, smart, worldly and even capable
of “telling lies” (as understood by the common man) to ensure that he
succeeds in his mission – an effective ‘go-getter’. That is why he was not
unhappy when he got Krishna on his side and lost the services of the
famous Vaikunta Army to Dhuryodana. [See box]

But given Arjuna’s intellectual development and his proximity to Krishna,

it is safer and correct to assume that Arjuna was always conscious of
some divinity in Krishna, but never could have imagined that He was
an avathara (incarnation) of Omni-potent Narayana. [Even now it is
doubtful whether he has realized the significance of this “fantastic”
statement from his close friend?] For Krishna is proclaiming Himself to
be the Creator of the Universe and to be the First Teacher of the Great
Vedantic Knowledge. Had he even the slightest inclination of the true
stature of the Lord, there would never have been any anxiety on his part
nor would he continue to opt to run away from battle. So, Arjuna’s
question has to be treated as a routine one from one friend to another
who disbelieves the exaggerated claims. In short, Arjuna is telling the
Lord - “Come, on! Krishna don’t bluff me!!”

DHURYODHANA FAILED TO RECOGNIZE DIVINITY IN KRISHNA

For those who don’t know the story, it is worth recapitulating the context.
Both Arjuna and Dhuryodhana, in the process of preparing for the Great
War, were seeking help from kings and chieftains. Both of them, as if
through some coincidence, (a divine intervention?) reached Dwaraka on
the same day at the same time. Krishna, King of Dwaraka, was having
his afternoon siesta. Dhuryodhana who entered a few moments earlier,
sat on the cot by the feet. Arjuna, who entered later, sat at the Lord’s
head (because of his familiarity with the Lord). The Lord, on waking up,
saw Dhuryodana first and after the preliminaries, promised to help him
out. After this, He also promised similar help to Arjuna. They must have
wondered how the Lord is going to help both? The Lord gave them a
choice - Krishna who will remain unarmed or His world-famous best
equipped Vaikunta Army. Dhuryodhana, who was given the chance first,
without any hesitation preferred the Army to Lord because he never had
any respect for Krishna.

Several interesting questions have remained unanswered in the

Mahabharatha. Was not the Lord aware of both the Princes coming to
Him for help? Was the act of sleeping a pretense? Whatever
happened after that was accidental or deliberate act of the Lord? Was
Arjuna aware of the Divinity of Lord Krishna from the beginning? The
best answer would be to give full credit to the “intelligent all-knowing
principle” to have pre-planned and executed everything as per master-
plan which is beyond all human intellectual capacity. This principle can
be conveniently called Lord Krishna, the Avathara Purusha, or popularly
God’s Grace.

IV/5
Shree Bhagwan uvacha
Bahuni me vyatitani janmani tava cha Arjuna
Tani-aham veda sarvani na twam vettha Parantapa.

Translation: I have passed through many births so also you Arjuna. I

know them all but you don’t know them.

Significance: Lord seriously answers Arjuna - the Creator explaining to

His creations the truth about the latter.

“Freedom” of the Avathara Purusha: Arjuna did not remember his

previous births because, being a Jivatma, he was naturally conditioned by
his mental makeup (antha-karana) – which is the cumulative effect of his
past experiences & actions – dharma-adharma, punya-papa, etc. These
self-acquired karma-phalas (cumulatively known as Ajnana or Karana
Sarira or seed for future births) have brought his body into being along
with a limited (conditioned) mind. Details of previous births are stored in
it using a “zipping” method humans cannot decode. Man does not know
how he was born. His memory starts around the age of 4 – even here
he will remember only details which have affected him and which are
deliberately “saved” by his will. So how can Arjuna remember his
previous births? It is a blessing that we do not remember our many
previous births, because our mind cannot take the load. As contrasted
to this, Lord Krishna as Ishwara, also had many births but He
remembers them all vividly. God is ever enlightened (nitya-buddha) and
therefore ever-free from the load of impressions of previous visits. The
reason for his remaining untainted is because he is a “sakshi” and not
involved (no Ego). He is working only for universe at large. He is also
not bound by time – except when He assumes a Human form. In
reality, Arjuna, the jeeva, is also, like the Lord - inherently a nitya-budha,
but he does not realize it because of the ignorance which is clothing this
knowledge. When the ignorance is removed, he becomes as enlightened
as the Lord. So the only difference between the Jeevatma and
Paramatma is the presence of “ignorance” (ajnana) which is self-inflicted
(superimposed). This can be removed through purification of the mind
(anta-karana-shuddhi) through karma-yoga. A realized person can
remember his past visits because they become as pure as Ishwara.
Example: Gautama Buddha and Jesus Christ could remember their
previous visits to the Earth due to their pure hearts.

Why is Jivatma born again and again? It is due to the accumulated

karma-phalas. These are either drsta (seen) that is, which the jiva
experiences in the same birth or adrsta (unseen) which manifest in due
course. Adrstas are added to the stock of sanchita (cumulative) karma.
Of these, some mature periodically (prarabdas) and the jiva is given a
body to continue with transactions to exhaust these. But while
performing these, he considers himself as the ‘karta’ (doer). Naturally,
he also becomes the ‘bhokta’ (enjoyer). Because of this mental attitude
of his, he continues to accumulate further karma-phalas (agami karmas)
which are added to the stock of karmas. He has no choice but to be
born so long as there is balance in his karma account. However, Ishwara
is not bound by any karma-phalas because he is performing all actions
for the benefit of humanity at large. Discriminative thinking will tell us
that to get out of the problem of samsara one has to change his attitude
from ‘karmi’ to ‘karma-yogi’ by subrogating his ego to that of the Lord.

Since Krishna, as Ishwara is on one side of creation and Arjuna, as jiva

on the other side, the latter cannot understand His actions. In between is
ajnana (ignorance) which is created along with the Jeeva. This is similar
to a magician on stage and his audience on the other side. Magician
never comes under his own spell! Maya’s Magic Spell has two powers:
It screens the true nature of Ishwara from Jeeva and projects the
Universe on the screen. Jeeva is captivated by this spell and forgetting
himself identifies with (lost in) the projected world. He has no control
over Maya. But Ishwara (the magiscian) is outside the influence of Maya
(His own spell) and so he does not suffer ajnana. He is not bound but
He controls Maya. [Maya and its effects will be developed as we move
along.]

IV/6
Ajopi-san avyayatma bhutanam ishvaropi-san
Prakritim svamadhishtaya sambhavami-atma-mayaya.

Translation: Though I am unborn and imperishable by nature and though

I am Lord of all beings, yet superceding My Nature, I create Myself
using my Maya.
Significance: Lord explains the process of His taking birth in this world.
Ishwara comes to this world using his power Maya - His birth is
MAYIKA. This means his physical body is a direct emergence and not
subject to conception, incupation, etc. Avatharas manifest in a second
(Examples: Narasimha, Vamana, etc.) Even Rama and Krishna Avatharas
were not normal.

How & Why this universe was created? Originally there was only
Brahman, the Big (Pure Existence). Being formless pure energy, He was
full and perfect, still and silent. The whole cosmos existed inside Him in
avyaktha (latent) form like a tree in its seed. God being perfect and
complete there was no need for any creation. Yet it was done, purely
as a playful indulgence. His momentary ‘desire to create’ (sankalpa)
manifested as Prakrithi (variously called Shakthi, Prasuthi, Maya etc.)
Thus Maya, the inherent power of the Lord, blessed by the Lord Himself
(Existence Principle) transformed (parinamam) as universe and all the
jeevas. Thus, the whole universe (cosmos consisting of the vast space,
the galaxies, star systems, planets, etc.) came into being by a
combination of the “existence” and the “will” both inherent in Brahman.
Our Sastras are categorical that the Brahman is changeless though it
causes everything. All changes happen in Prakrithi – like milk becoming
curd. In His presence, Maya projected herself as the Cosmos
(Brahmandam) like a movie – just like dreams are projected by us daily
using our Nidra Shakthi. Thus, the universe is a desire (sankalpa) of
Ishwara. But He ‘liked’ his creations so much, that he identified himself
with that and forgot his true self. This is caused by the ‘screening’ and
projecting power of Maya discussed earlier. The Ishwara (Parama-atma)
is feeling that he is a limited being (jeeva) and is suffering. This
suffering will continue till “Jeeva-atma” gets rid of “jeeva-bhava” and
becomes pure atma.

Ishwara, Jagat and Jiva: All the three are unreal (mere storey
characters) from the point of view of Brahman (the story-teller) but very
much real from the point of the characters inter-se. All are under the
influence of Maya and subject to time and space. They will go back to
the avyaktha form (karana sharira) on Pralaya and re-ermerge when the
time for next creation arrives. Further, rules of Nature are perfectly
(intelligently) laid down and strictly administered. For the common man to
understand, the scriptures have created the three mythical Gods (Devas)
known as Brahma, Vishnu and Rudra as Departmental Heads to look
after the creation, preservation and destruction. These three are presided
over by the formless Turiya, the all knowing intelligent principle which
represents the fourth (unmanifest). All the four are jointly known as
Ishwara.

Human evolution: Human creation was not accidental. It has taken shape
as a result of the evolutionary perfection self-induced by the creatures
using the universal conscious intelligent principle and their own
convictions as to the next perfect state using experiences of the past.
Creatures perfected themselves from single cell, to multi cell, to plants,
aquatic animals, to amphibious to land-based and then to homo-sapiens.
The process took billions of years. Creatures have moved up the ladder
of perfection - ultimate objective being the most perfect being (Creator).
As part of this deliberate movement towards perfection, Humans have
been developed a “will” with which they can choose the next perfect
state. While the jivatma goes through this process of purification
extending over several births, Ishwara, free of samsara, is a witness.
Being the Lord and Master, Ishwara has retained with himself the “veto”
power or the power to interfere when things don’t go as per plan (to
which he is also subject).

What is Maya: The basic question any intelligent reader will raise is
“How can a perfect God create an imperfect World?” Vedanta answers
thus: Universe, consisting of Ishwara (Saguna), Jagat and Jiva are all
mere projections and from the standpoint of the Ultimate (Nirguna
Brahman), a mere appearance (story idea). It is like the superimposition
of a snake on a rope or a ghost on a post. The snake and ghost are
“real” only so long as the wrong belief (ignorance) is not removed by
knowledge of the rope/ post. When knowledge of truth dawns
superimposition is lost. Let us take another example. When I have a
dream in which I am falling down from a great height, I get frightened
and sweat profusely in an air conditioned room. When I wake up I
realize it was only a dream. Then why did I sweat? Obviously the
dream had some reality – it was not absolutely false. According to
Vedanta, it was real so long as I was dreaming and it became false
when my consciousness changed and I woke up. The quality of
consciousness was different in these two states. Similarly the
consciousness at the level of jeeva is impure from that of the Lord –
though both are part of the same consciousness. One is at the
‘paramarthica’ (pure satva) level and the other at the ‘vyavaharika’
(transactional) level – the first connoting Ishwara and the latter in the
creatures. Vedanta argues that the world is not totally unreal or non-
existent or “asat” like the son of a barren women or the horns of a
rabbit. But is only mithya or relatively unreal. It is proved unreal when
we wake up (come out of the influence of Maya – discover the inherent
purity). Thus, Vedanta concludes that the world is unreal, but it has an
apparent existence and is only real from the point of view of our “present
state of consciousness”. Though the Universe depends for its existence
on Unchanging Supreme Being it does not affect Him. Like when a rope
appears to be a snake, that apparent snake does not affect the rope.
So long as the ignorance of perception prevails, the snake is real but
when the better perception (knowledge) happens, the snake disappears to
reveal rope.

Maya deludes creatures: Maya cannot be understood by the individual –

because the individual is also the creation of Maya. Just like this external
world has only apparent existence, so also the individual, because he,
the experiencer identifies with the known body/mind/ intellect. When
someone asks me who am I? I say, I am Raja, 6 ft tall, fair,
handsome, subject to birth, growth, decay and death, feeling hunger,
thirst, etc. But am I not the experiencer or observer of these? Am I
not witness to this body, mind, etc. Vedanta explains that I, the
embodied is mistakenly identifying with the body. This mysterious
mistake is because of Maya. But when this individual self realizes the
Supreme Reality, he goes beyond Maya. So long as this does not
happen, he remains under the influence of Maya. Thus, Maya is
beginning less (anadi) like jiva. It ends only when jiva becomes jeevan-
muktha or released from bondage through realization. But so long as jiva
has not reached that stage, he remains a part of the world and both the
world and jiva are real. If the world is recognized, then the Ruler of the
World who co-ordinates the two also must be recognized. These three
[Jiva, Jagat & Ishwara] exist and exit together. If I feel I exist, then the
world also exists and so also Ishwara. According to Advaita, all these
three form the ‘relative’ existence.

How Avathara takes place: Lord says, “superseding Maya, My Nature

(Power) I project myself into the World”. This is an interesting statement
from the Lord. God is not personally interested in the world. But He has
to ensure that the Laws of Nature are strictly administered through
Prakrithi. According to nature, humans are created out of matured karma-
phalas (karana-sharira). But when the need arises He ‘supersedes’ this
Natural Order, and takes a human body – that is Avathara or descending
or coming down on His own volition. Avathara need not always be in
physical form. It can be in mental form as well. Birth for a Jiva is a
“fall” – because he has no choice – his birth is decided by his prarabdas
according to which he undergoes pain and pleasure. But birth for
Ishwara is a “descent” because of His “choice”. This difference can be
illustrated by a person falling into a well, and another getting down to
save him. Lord comes down (on his own volition) to protect and
safeguard the oppressed and to re-establish Dharma. In short, the cause
of Avathara is God’s grace, (karuna) whereas the cause of Human birth
is ignorance (ajnana).
[“Incarnations are all the personifications of Iswara. In the ocean of Sat-
chit-ananda a wave rises up in one place at one time and it is called
Krishna. Another wave rises at another place some time later and it is
called Christ.” Sri Ramakrishna Paramahamsa.]

CREATION ACCORDING TO ADVAITA VEDANTA.

BRAHMAN - the formless one without a second, Adavita. (Also known as

SADASHIVA, MAHAVISHNU, AKSHARA (Sankya)or PARAMBRAHMAN.
This is pure EXISTENT PRINCIPLE or just referred to as “AM” “IS” etc.
which is prior to starting of Creation. This is pure “SAT” or TRUTH or
REAL BEING.

When Brahman becomes aware of His “Creative Power” (Prakrithi or

Shakti) – That is when Consciousness in Him manifests, he is known as
EXISTENT CONSCIOUS BEING and referred to as “I am”. He is
ISHWARA, the Creator of the Universe as He is now aware of His
‘Sankalpa’ to create or the one who wants to be many. He is called the
ARDHA-NARISHWARA or SHIVA-SHAKTI Principle or the VISHNU-
LAKSHMI combine. Shakti or Prakrithi or Sankalpa transforms
(parinama-vada) itself into the material world or the world of duality.
Ishwara remains unchanged but only appears to change (Vivarta-vada).
These two are the basis of Brahmanda or the Cosmos – they ensure that
there is no chaos.

Because of the perfect nature of Brahman which pervades everything

(including the Cosmos) there is a built-in tendency (universal intelligence)
to move instinctively to next perfect state. But the decision as to what is
the next perfect state is left to the individual creature – the intelligent
principle only actively helps in the fulfillment of this decision. But, the
choice and action has to be within the general direction of this
movement. While reasonable aberrations (which can be corrected) are
permitted, when the development becomes inherently contrary to this
general movement (adharma), then there will be interference from
Ishwara – either as ‘single transaction correction’ (Vamana or Narasimha)
or a lifestyle improvement (Parasurama, Rama and Krishna). These
corrections are always taking place but not so obvious to the limited
intellect of the jeevas.

While Ishwara is the reflection of pure consciousness the Shuddha

Satwa (Vidya Maya) same consciousness reflected in the individualized
intellect of the jeeva is the ego and represents the Malina Satva
(vasanas in the form of rajas and thamas superimposed on Satva) and
constitutes Avidya Maya which effectively covers the Pure Self . Thus
the Ishwara is the sakshi of all that is happening in the world – he
facilitates everything (good, evil or indifferent) but not interested in
anything.

Ishwara, Jagat and Jeeva are all caused by Maya and therefore they
have no real existence but mere appearances in Brahman. Stated
differently, Maya ‘screens’ the Pure Brhaman from the three and ‘projects’
on the screen (using the individualized vasanas) a world of plurality
which cheats (deludes) the individualised jeeva into believing that the
projected movie is real and lose himself in it. Being imaginary
characters in the ‘sankalpa’ (imagination) of Brahman they are limited and
subject to time. However, relatively, they are real. For example, in my
dream both I and the dream tiger which chases me are real – that is
why I find that I have been sweating when I wake up.

Thus pure atma + jeeva-bhava (vasana) creates jeevatma. This makes

the jeeva forget its own pure nature and wrongly identify with the outside
world through its BMI (body-mind-intellect). This makes him play the
roles of PFT (performer, feeler or thinker) and naturally be the enjoyer
(bhokta) of his actions as well. This is called superimposition (adhyasa)
of vasanas on Brahman. When through self-effort, the jeeva comprehends
its true nature to be none other than pure self, and commits himself to
that state through meditation, and apprehends (atma-anubhuti) it becomes
as pure as Ishwara. This pure satwik state is freedom.

Ajopi san etc: (Though ever unborn, I create myself). This apparent
inconsistent statement explains these apparent unnatural manifestations.
Rama’s birth was because of a Divine Fruit eaten by Kausalya. Krishna
was born without being conceived by Devaki. [Christ was born to the
Virgin Mary]. These indicate that these births are not normal or natural
(and hence ‘unborn’). But then, the Lord can lord over his Maya and
can easily create these illusions. There is no need for Him to be born in
the normal way. Depending upon the purpose to be served, the births
are chosen. [Reasons for Avathara are explained now].

IV/7 & 8
Yada yada hi dharmasya glanirbhavati Bharata
Abhyutthanam-adharmasya tada-atmanam srjamyaham.
Parithranaya sadhunam vinasaya cha dushkrtam
Dharma-samsthapanarthaya sambhavami yuge yuge.

Translation: Whenever dharma is threatened and adharma takes charge,

I project myself. For protecting the wise, destroying the wicked and for
re-establishment of righteousness, I take birth in every age.

Significance: While verse No.7 talks of the principle involved behind the
need for Ishwara to visit the Earth to exercise his veto power, No.8, talks
of the justification thereof.
Avathara Udheshah: (Objective of God’s descent) Lord reiterates: “When
there is a danger to the natural perfection process ordained by me
(dharma) and when there is an apprehension of adharma overshadowing
it, I come down to this world to correct the situation”. Law of Nature is
for all creations to constantly strive for perfection. This involves a
deliberate movement from physical (external) to more subtle mental and
the desirable spiritual development. This development will continue till its
logical culmination in the Most Perfect State (God). This movement is
the built-in programme (dharma, nature or property). It is part of the all-
pervading intelligence that all creatures have to return to their ‘original
nature’ that is purity. Whatever happens in the external world has to be
congenial to this progress - only very ‘little’ deviations (as reckoned from
the abolsute) are allowed. If the deviations are too much
(unconscionable) with no reasonable chance of their, on their own,
returning to the designated path, then there will be external interference.
That is, if adharma (inconsistent behavior) is such that it overshadows
dharma (consistent behavior) then Lord will ensure that the “things are
set right” (management by exception). How is this possible? Once we
accept that God is the all-pervading Intelligent Principle which is
controlling this Universe with well-defined destination (perfection) and also
clear Laws of Nature to ensure their welfare, using his “I know what is
good for you – but you don’t know” approach, does this look impossible?

Having stated the principle behind the Devine intervention, now the Lord
tells how this is done at the physical level. “For protecting this ‘well-laid-
out process’ (dharma) and for the destruction of the wrong-doers (who
cause diversions) and for re-establishment of the natural process, I take
birth in every Yuga”. Unless law-breakers are destroyed and also law-
abiders are supported, society cannot remain prosperous. Similarly,
dharma cannot be protected unless the perpetrators of adharma are
destroyed and righteous beings encouraged. This is programmed into the
system and no interference will be required if the deviations from the
standard are within permissible limits which are also laid down through a
natural process of correction. However, whenever things go beyond the
prescribed permissible tolerance levels, divine intervention takes place.

Justification for Divine intervention. The final objective of all creations is

to return to Paramatma or Ishwara where they originated. All creatures
are naturally ‘programmed’ for this and they live strictly conforming to
this. To make this journey interesting substantial ‘freedom’ (looked from
the point of view of the jeevas) is permitted for actions – but reactions to
every action is prescribed and cannot be changed. But the four-walls of
this freedom are defined. Whenever there is any danger to this natural
process of movement towards perfection (dharma), there will be “course
corrections”. This happens continuously and naturally – but in extreme
cases and in emergent situations, there will be “interference” by the Lord
to correct the irregularity. These interferences are called “avatharas”. Our
scriptures talk of Ravana, Hiranya Kashyap, etc. extremely powerful
humans who tried and almost succeeded in turning the creatures away
from God [or Natural development]. This resulted in various Avatharas,
which had, as their objective, the destruction of this adharma (unnatural
development) and re-establishment of dharma.

There are scientific illustrations too. When the creatures went in for huge
physical expansion and the dinosaurs, etc. were created (remember
Jurassic Park?) Nature felt that this movement was not congenial towards
“perfection”, as no mental or intellectual development was feasible.
Hence, there was a violent correction through external interference and
the unwanted creatures were destroyed. This resulted in the
readjustment (re-establishment of dharma) and the creation of Homo
sapiens. Mind and intellect developed and the movement was realigned
to accepted direction of progress towards perfection. [Recent scientific
experiments have proved that had there been no annihilation of the
dinausers, the development of homo-sapiens would have been
impossible.]
Re-establishment of Dharma: The responsibility of the ever-vigilant
Ishwava, is to put the “train back on track” when things go wrong. The
Lord confirms that He will keep coming back in every Yuga. This
statement only means that “knowing you humans as I do, there will be
need for continuous course corrections and I will keep coming back
periodically”. He did not say “I will return only if the need arises!” That
means, he is so confident about the consistent commission of irregularity
by His creations that he has already planned (programmed) to visit the
Earth several times. This shows the Lord (Natural Laws) is ever alert
and watching us minutely. A Hindi poet has said “Koi dekhe na dekhe
par Khuda-to dekhta hoga” [whether anyone is watching us or not, God
is definitely doing so.].

He can come in any form – not necessarily physical. When we are

overtaken by extreme misery and we prayed to the Lord with “total”
surrender, haven’t we (without exception) found that the situation soon
got rectified? How did that happen? Were we not convinced that this is
only through Divine interference and not through any mortal efforts? God
in us suddenly takes charge and ensures that things are back in
perspective. This is due to the “faith” in His capacity to help us. Looking
at it scientifically, when we pray with our entire mind, we create fantastic
pure vibrations which ensure that things are set right. Let us check
whether this fits in with modern life. On 11-9-2002, when both World
Trade Towers were destroyed by extremists, it was undoubtedly an
unconscionable act. Did that qualify for Divine Intervention? Did God
come down to reestablish dharma? In the aftermath of 9/11 we see
certain unusual developments. Mayor of New York (who was an
unknown personality until then) suddenly took charge of the situation, did
everything correctly and quickly restored normalcy. How did he do it?
From where did he get the mental strength? Even President Bush, known
to bungle a lot of things under pressure, said the right things and took
the correct decisions quickly. So dharma was quickly reestablished.
Can we not say that the Lord entered the minds of the Mayor of New
York and the President of USA and ensured that they made all the
correct moves? Let us look at Gujarat Earthquake, Orissa Cyclone and
the more recent Tsunami caused by the Indonesian Earthquake which
destroyed millions of people. Thousands of people spontaneously helped.
Who motivated them?

RATIONALE BEHIND THE HINDU ‘AVATHARAS’.

It is not mythology at all. Each Avathara either corrects a specific

aberration (for example, Narasimha, Vamana, etc. a single transactional
visit) or provides a long-term solution where it tries to project an ‘ideal’
life-style suited for the time. (Parasurama restoring the balance in favour
of Brahmins by destroying Khatriyas, Rama showing ideal Kshatriya
Lifestyle and Krishna justifying the need for knowledge of Self through a
Vysya.) A Hindu devotee is expected to look at any one of these as his
‘role-model’ and through him establish contact with the Absolute. The
devotee starts with the ‘affinity to the humanness’ and because of his
emotional attachment to it, progressively ignores the physical
manifestation and remains with the divine attributes. ‘Human side is only
the means to the Divine’. Rama is an Incarnation of Vishnu and is an
embodiment of truth and duty (Maryatha Purusha). The illumined
devotee will see these virtues which he will emulate. Krishna idea is
more popular. Critics may see lust in his inter-action with Gopis. But
real devotee sees only the highest Divine Affection. Thus the personal is
to pave the way for the impersonal - Saguna to the Nirguna.

Avathara is beyond Nature: Whenever the Lord feels the necessity He

can “supersede” His Nature (Prakrithi) using his veto power and take the
form of any of His creations. Lord is beyond his Maya but if he so
chooses he can get into His world of creations using Maya. He can then
use the “vehicle” (a mortal body) for the designated purpose and on
fulfillment of the objective can abandon the means. Even while using this
mode, he is not bound by Nature or Natural Laws. That is why Avathara
Purushas can perform miracles. This interference is purely to protect his
subjects and to fulfill the specific objective for which the birth is
assumed. Thus, though the Lord is unborn and beyond any change, he
can using his own power, choose to be born in a specific physical form.
This is His prerogative.

IV/9
Janma karma cha me divyam evam yo vethi tathwatha
Thyakthwa deham punarjanma-na-yethi Mam-ethi-sa-Arjuna.

Translation: He who thus becomes aware of My divine birth and

reason for it, in true spirit, giving up his body, is not born again – he
reaches Me, Arjuna

Significance: Why does Lord take the trouble of being born in a human
body and undergo its travails? What is the “thathwam” behind these
incarnations? The lord reiterates that anyone who understands the real
truth behind his coming into this world and taking human form really
understands Him.

Avatara-Rahasyam: (Secret of Divine Descent). Ishwara’s power to know

(jnana sakthi), His power to desire (ichha-sakthi) and His power to do
(kriya-sakthi) are not limited in any way. According to the Puranas, the
avathara is the result of millions of “petitions” to the Lord from the
suffering human minds on the Earth. These prayers should be strong
enough to create the “congenial” vibrations for the Lord to Manifest. This
can happen only when the human minds are so disturbed and so many
of the minds are involved in praying. This naturally presupposes a great
disturbance or adharma. The prayers requesting for ‘interference’ need
not come only from the humans on the Earth – it can also include the
petitions and pleadings of Devas (natural forces). Purer the mind,
stronger is its vibrations. These prayers form the material cause
(upadhana-karanm)” for Lord to come down. Prayers of the jivas and the
Devas constitute the punya which becomes the Lord. Scientifically, the
cumulative mental vibrations of millions of minds when reach a
crescendo, they give rise to the Lord assuming human form.

Sankaracharya gives out a different argument in his commentary. Lord is

never really born but it is only an illusion. “Dehavan iva” and “Jatavan
iva” – Meaning “as if” born. This is very important as the dispute about
the “birth” of God is because of the apparent inconsistency involved in
the physical birth of God – normal human mind is not yet capable of
comprehending this. But when the Lord, over-lording his own Maya,
takes the physical form he does not actually come down. Humans feel
as if He has taken the birth. Again, It is an illusion or Maya. Thus,
Shankarabhasya rules out any empirical need for birth of the Lord.

Each one of us is Ishwara: But the real “rahasya” or “secret” to be

understood is something else – more obvious. As usual, we are
searching for the great truth everywhere else (outside). Like the
proverbial deer, we miss the obvious fact that the Truth is always inside
us. The Lord has taken a physical body which is “not anybody else but
“Me”. “YES, I AM ISHWARA”. Are not all the Indian scriptures
repeatedly reminding this? Are not our Vedas and Upanishads reiterating
“Aham Brahmasmi” (I am Brahman) “Shivoham” (I am Shiva); “Soham”
(That’s Me) etc. They even reconfirm it by saying it in a different way
“Tatwam-asi” (You are That). Since we have faith in the scriptures, let
us for the time being, believe these ‘Maha-vakyas’ (great affirmations)
and analyze the situation. “Yes! I am the incarnation of the Lord. Why
has He taken the trouble of favouring me by being inside me? Let us
apply the two reasons which compel Him to come down, viz.,
destruction of evil and reestablishment of dharma. Objective of this
incarnation of the Lord is to destroy evil accumulated by me over
generations of my existence which has overwhelmed me preventing my
progress. This adharma has to be removed and dharma (my natural
tendency to be pure) has to be re-established. Lord has become Me to
purify my inside. If He is unable to do it in this birth, He will come back
again in my next birth. This keeps happening until I fully purity myself.
This is “avathara-rahasyam”.

No rebirth for the knower (jnani): This appears to be a tall claim initially.
But when we delve deep, we will find that this is obvious. How? Those
who are able to understand this “secret” in its real significance will not
find anything in this world interesting enough. They will be part of this
world only to use it for their existence, but they will be “enjoying and
reveling” in the ‘knowledge’ of Brahman (Atma-aikya-bodha) so much
that they will remain with that knowledge for the rest of their lives.
Technically this was referred to as “atmani-eva-atmana tushta” [reveling in
oneself]. Naturally, this will ensure that all their karma-phalas are wiped
out. They will also simultaneously ensure that they do not waste
whatever is left of this birth – that will be used for general good of the
people. But these jnanis will always remain with God. Naturally, there
can be no more karma-phalas and no more births. This is explained by
Lord Krishna in the next verse.

VI/10
Vitaragabhayakrodha manmaya mam upasritah
Bahavo jnanatapasa puta madbhavan agatah.

Translation: Purified by the fire of this knowledge, freed from attachment,

fear and anger, absorbed in Me & taking refuge in Me, many have
attained My being.

Significance: Listening to Lord Krishna so far, it is natural for most of

us to feel that “Okay. It is very good. But what you say looks
impossible.” When this happens, the listener will close down his
receivers. Then the knowledge becomes purely academic. Krishna, the
all-knowing Ishwara, immediately clarifies that large number of people
have, using this knowledge, got over their vasanas (attachment, fear and
anger) and were purified. They have succeeded in understanding their
real nature as Brahman and become one with the Lord. This
understanding of the non-difference or unity between Jiva and Ishwara is
knowledge of the Self. This assurance is to encourage Arjuna and
through him the readers that the path shown by the Lord is not very
difficult and restricted to a selected few.

Raga, bhaya & krodha: (Likes, fears and anger). The Lord has
specifically identified the three basic qualities which prevent creations
from realizing God. “Raga” means attachments and since they can never
be separated from dislikes, this includes dweshas as well. Through the
experiences acquired through the sense organs, the mind has created
certain pre-conceived notions that some experiences are “good”
(desirable). Similarly certain others are undesirable. These conclusions
are usually arrived at indiscriminately. In the process the external world is
divided into ragas and dweshas. Mind gets used to these then looks out
for these. Later it cannot do without them. These lead to fear and
anger. Thus, total life is spent on these anxieties and fears. The jivatma
remains bound by these indefinitely. If these are removed, the mind
becomes free of agitations (purified).

The problem in all these is that the mind is given a personality. We

are referring to the mind as “it”. That means the “ego” is looking
externally and is identifying with the mind and the intellect. Instead, if
the Ego, using its discriminatory powers (intellect), commands the mind
not to bother about these external matters which are impermanent and
look inward at the “real” which will give permanent happiness – things
would be different. Since the Ego has no form and its job is to reflect
what it is associated with, if it is redirected to the Self, it gets the
qualities of the Self. That Self is Lord and is always present inside us.
By remaining with this Self, the Ego will lose itself.

Jnana-tapasa puta: (Purified by the heat of knowledge). When

knowledge dawns, his mind becomes a furnace in which all his
accumulated karma-phalas are burnt. Mind gets rid of all accumulated
impressions and is “puta” (purified). Mukmukshu will automatically
become one with the Self. So the Lord says “he has come unto Me.
(Mad-bhavam Agatha) - become one with me”.

IV/11
Ye yatha mam prapashyante, tam tadaiva bhajami-aham
Mama vartma-anuvartante manushya Partha sarvasa.

Translation: Men tread my path in different ways, Partha - in whatever

way people approach Me, I reward them accordingly.

Significance: When it is said that several people have gone to Him,

naturally there is a doubt, what was the form in which these fortunate
people have realized God? So, visualising this doubt, the Lord clarifies:
“In whichever manner my bhaktas invoke me, I bless them in the same
way.”

Ye yatha mam prapashyante…... (As they see me, so I come to them).

The first dimension to this statement is that: A Rama-bhakta gets
blessed byLord Rama, Shakthi worshipper is rewarded by her. This is not
restricted to Hindu Religion. Christians will be blessed as the Father, Son
or the Holy Ghost and the Muslims see the Lord in the Allah.

Second dimension is that their prayer will depend upon their mental
make-up, culture, etc. and the special relationship they hold for the Lord.
Surdas enjoyed looking at the Lord as a small, beautiful, mischievous,
child stealing butter. Gopies worshipped Him as a young boy and fell in
love with his dark youthful form; Meerabai of the North and Andal of the
South looked at the Lord as beloved. There is a story of an illiterate
low-caste person pestering his Brahmin Guru as to the form in which he
should prey to God. One day, out of frustration, Guru told him “God is a
Buffalow-head”. From that day, the boy, who had immense faith in his
Guru’s words, was seeing Lord Guruvayurappan as a buffalow head and
praying to it continuously and offering grass as naivedya. So sincere was
his shraddha that the Lord appeared in that form in the presence of
thousands of devotees and blessed him. This surprised all including his
Guru.

Third dimension is the purpose. “For whatever purpose I am worshipped,

that purpose I will serve” says the Lord. Every goal is reachable
provided you work with an attitude of prayer. When someone is in
danger, he wants immediate deliverance from it. Someone suffering from
cancer prays for relief from that. When a husband is taking a flight, his
wife prays to God for his safe return. Lord ensures all these. Lord
provides the reliefs requested – no less and no more – provided the
prayer is with total surrender. A person doing severe work-out to
improve his body sees Lord in his developing biceps! If he is working
only on his left hand, then the Lord will only bulge out in that hand!
God is not going to give something on his own. He will give what you
have prayed for sincerely. He will not give you million dollars, when
you ask to be cured of malaria!

It is not the Lord who is answering our prayers, but we are fulfilling our
desires. When we function with total conviction, we are going beyond
our body/mind complex, beyond our “ego” and surrendering to the Lord
inside. Naturally, He fulfills our sankalpas. So we are only using the
Lord (who is always inside us) as a prop. Since, we are faithfully
reflecting our own view of Lord, he comes to us in that form. Robin
Cook, the author of “Monk who sold his Ferrari”: says “everything is
created twice – first in our mind and then in reality”. Vedanta goes one
step ahead and confirms “when it potentially exists in your mind, how
much time it takes to give it a shape and make it real”? So, go ahead.
Seek whatever you want. You can achieve all of them provided you have
the requisite shraddha. But in all these we are missing an essential
Tatwa - that is clarified in the next verse.

IV/12
Kanksantah karmanam siddhim yajanta iha Devatah
Kshipram hi manuse loke siddir bhavati karmaja.

Translation: Whatever people desire of the Devas, they are granted by

them - because in the mortal world, it is easy to get anything through
action (devotion).

Significance: “It is easy to get blessings from the Devas in the mortal
world” confirms the Lord. Every one wants quick results – all of them
ask only for worldly results from their Ishta Devathas. They all get these
results quickly.

There are many aspects to be thought of. At least 3 are important: (1)
Usually we think of the Lord only when we have problems and pray
sincerely for the specific problem to be solved – and invariably it is done.
Thereafter we continue with our usual worldly activities. Usually we seek
from the Gods safe journey, good marks, large wealth, winning elections,
getting promotions, getting married, begetting children, etc. Some of us
even ask the Lord not to favour our enemies, create problems for them,
etc. - all these are insignificant considering fantastic powers the Gods
have. But we are satisfied with these small mercies to get over our
immediate difficulties.

(2) We restrict ourselves to the demi-gods (popularly Ishta Devathas)

and seek favors from them. We do not go to the Supreme Lord at all
and seek permanent mukti. In fact, most of us are not even aware of
the existence of such a Lord and Master eagerly waiting to serve us and
save us. When God, the Almighty is ever able, ready and willing to give
us EVERYTHING, why seek only earthly things? If we seek permanent
peace, we will get that as well. When Lord Krishna is available, like
Dhuryodhana, why ask for the Vaikunda Army? Can’t you see Him (as
Lord Vithoba of Pandarpur) standing with his hands on hips and smiling
at this foolishness?

(3) The more important point is why wait for a problem or difficulty to
crop up for us to think of the Lord. If we remain with the Lord at all
times, is it not possible that we will never get problems? Or, whenever
there is a problem, we will be able to ‘manage’ them well. Further, we
will be able to help everyone else who is having problems.

IV/13
Chaturvarnyam maya srstam gunakarmavibhagasha
Tasya kartaram api mam viddhy akartaram avyayam.

Translation: 4-fold varna-ashrams were created by Me according to the

differentiation of Guna and Karma; though I am the author thereof (of the
gunas) know Me as the divine non-doer (spectator).

Significance: Lord says “I created the 4-fold classification of Hindu Varna

system (lifestyles) based on the characteristics and aptitudes of
individuals. But I am not interested or involved in how this is operated
because I am the non-interested spectator (sakshi). I have done these
only for the benefit of my human creatures so that they can function in
society perfectly.” This statement provides scriptural approval to Ashrama-
dharma.
How “Varna” ashramas came into being? This is one of the important
(and controvercial) aspects of the Sanatana Dharma of the Hindu
Society.

A) Four-fold Division: Society was divided into four convenient

classifications depending upon the nature and functions of individuals.
Those intellectually endowed and interested in the creation, preservation
and distribution of “knowledge” (satva guna predominant) were put in the
First category and were called “Brahmins” [practitioners of Brahman] They
were to concentrate on study the secrets of human existence and the
direction in which it can be improved. They were the knowledge
workers. [Represented by Saraswathi aspect of Shakhi]
Anyone concerned with creation, preservation and distribution of “wealth”
(agriculture, animal husbandry, trade, commerce, etc.) were called
Vaisyas. Those who were suitable for this were given this responsibility
for the benefit of the entire society. [They represented ‘Lakshmi’ aspect
of Shakthi.]
For these two to function smoothly, there was need for infrastructure
such as law and order, administration of justice, defense from outside
attack, etc. – these required special skills. Those with strong physical
capacities were preferred and were called “Kshatriyas”.[They represented
the 3rd (Parvathy) aspect of Shakthi.]
Those who did not fit into any of the above were to serve the other
three categories. They did not have leadership qualities nor could they
take any managerial decisions but were good at executing decisions of
the other 3 categories – they were called the “Shudras”. [These were the
Shiva-ganas or the soldiers.]

This functional specialization, strictly based on ‘aptitudes’ meant that

“each according to his own inherent capacities and the system will
protect all” – a fantastic concept. It was strictly enforced for thousands
of years during the Threta and Dwapara Yugas. The avatharas of Vishnu
were also in this order. [Parasurama was a Brahmin, Rama a Kshatriya
and Krishna (brought up) a Vaisya]. This compartmental specialization
helped development and propagation of Vedas, Upanishads and other
useful literature where Brahmins concentrated. Science of war fare,
administration of justice was perfected by the Kshatriyas who were also
duty bound to protect other communities. [In Ramayana, Lord Rama’s (a
Kshatriya Prince) services were demanded by Vishwamitra for the
protection of Tapaswis (Brahmins) from the Rakshasas. Dasaratha had no
choice but to oblige.] Trade and exchange was perfected by Vysyas and
Indians were known to be dealing with even far away China. So long
as this division was purely based purely on aptitudes, it was beneficial
for all and India enjoyed a long golden era. With the efflux of time, the
system was abused. Soon the classification became water-tight based on
birth. Brahmin’s son was always a Brahmin. This ‘caste’ basis made the
system counterproductive. Them three upper castes with relative
economic advantage exploited the fourth to such an extent that even
basic human rights were denied to them – they became virtual slaves
and even untouchables. That is why Vyasa was critical.

He employs a very intelligent ploy. By making the Lord declare that “I

am the author of the 4-fold classification, but I had done it purely on the
basis of internal nature and capabilities and not birth” he is attempting to
break up the strangle-hold of the Brahmins. Coming as it does, after
specific criticism of the Vedic rituals (II/42 to 44) the message of the
Lord is loud and clear. “I was present in the system so long as it was
based purely on the ‘gunas’ and ‘karmas’ (individual qualities and
capacities), but not any more”. Vyasa is hinting is that mental qualities
are not due to genetic traits or birth. Nor can these be water tight
because Prakrithi is dynamic and there is always scope for improvement.
For example, a Shudra can study the scriptures and through introspection
improve himself., Maharshi Valmiki, born in low caste became a great
saint. Dhrona, a Brahmin became an expert in warfare. In modern India
Saint Kabirdas, Poet Kalidas, Sant Namdeo, Sant Tukaram, etc. belonged
to the low caste.]
Akartaram avyayam: (I am the non-active basis) Lord confirms the
“sakshi” swabhava or the nature of Self being a disinterested witness of
all activities. Though it provides the essential motive force for all actions
to take place, it is not at all interested in the actions as ‘doer’ or
‘enjoyer’.

IV/14
Na mam karmani limpanthi na me karmaphale sprha
Iti mam yo abhijanatikarmabhi na sa badhyate.

Translation: Actions do not bind me, nor have I any desire for the
benefits of actions. He who knows Me thus, is not bound by his actions.

Significance: Though Lord has taken the human form and is functioning
in this world in the human body, He is not interested in anything
personally. Everything is done for human welfare. Even while remaining
in this world, he is not part of this. He is aloof like the lotus leaf on
water.

Karmas do not bind the Lord, though in human form. He has assumed
human form not motivated by selfish reasons. He has confirmed (Verse
III/22) that He has no responsibility in this mortal world yet he keeps
performing His actions. Further there is nothing this universe can offer which
he does not possess. Yet, He does these because of His grace and for “loka
sangraha” (benefit of His creations). His objective is always, noble, divine and
selfless. In short, He has no mind as we understand it and therefore no ego.
So no actions bind Him, no prarabdas for Him and He is not bound by the
rules of re-incarnation.

This knowledge of the dharma of the Lord is important for us. Only if we
are convinced that the Lord is beyond Samsara, can we feel that, as we
are the incarnation of the Lord (Avathara Rahasya in its essence) we
have to behave like the Lord. That is why Lord Krishna categorically
states that “He who knows me thus, the karmas do not bind him”. That
means, if we are genuinely convinced that it is the Lord inside us who is
performing the actions, the results will not bind us. Like the Lord, we
should remain indifferent and untouched by the world.

Bhaktas can feel through surrender (merger) that there is no difference

between their Ishta Devatha and themselves. This oneness will make
them feel pure and light. Same feeling can be reached by the Jnani
after knowledge of the Self. Both will transcend the earthly existence
and become free.

IV/15
Evam jnatva krtam karma purvair api mumuksubhih
Kuru karma eva tasmat twam purvaihi purva-tharam kritham.

Translation: Having known this, the ancient seekers functioned.

Therefore, Arjuna, you too perform your actions similarly, as did the
ancient men.

Significance: “Earlier also the seekers functioned similarly understanding

me to be the sakshi and so had no difficulty in ‘sacrificing’ the actions
and their results unto me. So Arjuna, you also function similarly as the
ancients did in olden times”. This proves that Karma yoga was the
accepted formula even before Dwapara Yuga when Lord Krishna was
born. In fact, more people were aware of this and followed this – their
number progressively dwindled and in modern times very few qualify. (Ex:
Ramana, Ramakrishna, Samartha, Sai Baba of Shirdi and a handful).
But this knowledge is being lost as no one is genuinely interested today
in understanding or propagating this selflessly. The materialist world
and its attractions are too strong. The tragedy is that, even spiritual
knowledge is commercially exploited today. This has to be corrected
otherwise materialism will lead the world to total destruction sooner than
later.

IV/16 & 17
Kim karma, kim-akarma-iti kavayopi-athra mohita
Tat-te karma prapakshyami yat-jnatwa mokshate-ashubat.
Karmano hyapi bodhavyam bodhavyam cha vikarmanah
Akarmanascha bodhvyam gahana karmano gathi.

Translation: What is action? What is inaction? Even the wise are

confused here. Therefore, I shall instruct you “action” knowing which you
shall be liberated from the evil (samsara). Verily you should know the
true nature of action; you should know the forbidden action and you
should also know inaction, for mysterious is the path of karma.

Significance: There is need to understand the terms ‘karma’ (action,

plain and simple), ‘akarma’ or actionlessness and also prohibitive action
or “vikarma” without which we cannot understand Karma Yoga. Arjuna,
like everyone one of us, must have felt this confusion – though he did
not ventilate his doubt in so many words. Lord Krishna, the
understanding teacher, seeing his confusion, reassures him “even learned
men are confused about these. But they should be clearly understood for
spiritual progress.”

“Karma” refers to the activities carried out through various organs to

achieve certain purposes (kamya karma). Hardly any action is involuntary
(except breathing, digesting, etc.) As contrasted to this “viakarma” or
prohibited actions is also not difficult to understand. All those actions
which are illegal and immoral are prohibited. These keep changing
depending upon the cultural development in society. In civilized societies
there is total clarity about these and the law punishes those who commit
illegal actions. As for immoral activities there is social taboo attached to
them and in civilized societies even these are observed seriously by
most.

“Akarma” is usually interpreted as “inaction”. But in the context of

spirituality in general and Geeta in particular, this has to be interpreted
as “actionlessness” (naishkarmyam) which was briefly mentioned by the
Lord in Chapter III. This will be deeply analysed in the next few verses.

IV/18
Karmani-akarma yah pasyed akarmani cha karma
Sa buddhiman manusyesu so yuktah krisna-karmakrt.

Translation: He who sees inaction in action and action in inaction is the

wise among men – he is a Yogi and a true doer of actions.

Significance: How can someone see action in inaction or inaction in

action? It is Vyasa’s style to use apparently inconsistent words to
specifically draw the attention of the readers while discussing important
topics.

What is inaction (actionlessness)? We generally understand inaction as

“non-performance of action”. For example, when a person, who is
talking, stops talking, he is inactive. But is he really inactive? When
one is keeping quiet is he really doing nothing? Even standing still is
action. So, mere non-performance is not inaction. As we have seen
earlier, every action involves the sense organs, the mind, the intellect
and the organs of action. Even when we are physically keeping quiet,
our minds are not inactive. As explained in Chapter III/04, the basic
characteristic of a Karma Yogi is to remain a disinterested performer.
This was called “Naishkarmyam”. There is no word in the English
Language for this action performed with “selfless” attitude. This helps us
to surrender our ego to the Lord which was the central idea of Karma
Yoga. This surrender is complete only when we get to knowledge the
Lord fully.

When we are not anxious about the results of actions, then though our
bodies and minds are involved in the action, really speaking we are not
“acting”. That is when we are a witness to our actions - we are
performing our roles without identifying with the role played. For
example, when an actor is playing the role of a beggar, he knows that
he is not a beggar. So the likes and dislikes (vasanas) of the role will
not affect him. He may even cry in keeping with the role. But he will
not be affected by the problems of the beggar. Thus, when the ego is
not identifying itself with the mind and is not affected by the role played,
the action becomes “actionlessness”.

Karmani-akarma yah pasyed akarmani cha karma: [Seeing inaction in

action & action in inaction.] Is Lord Krishna talking of two distinct
personalities? There is confusion when Lord adds that “such a person is
a buddhiman (wise)”. The confusion is confounded when He certifies
that “such a person has done everything and that there is nothing more
for him to do”.

Seeing inaction in action: We are always doing something or the other.

Even when physically inactive, our mind is active. So, we can say we
are always active. How can one “see” inaction in this action? Lord stated
in verse 13 that “Aham akarta avyavayam” (Verse IV/13). [A disinterested
witness like the flood-lights in the earlier cricket example]. So, inaction
belongs to consciousness and no one else. Seeing inaction in action is
to see the presence of this consciousness in every aspect of life. (This
can also refer to that highest state of ‘samadhi’ where our mind has
virtually stopped and we are in the presence of the all-knowing Atma, the
sakshi – but we have not reached there yet.)
Seeing action in inaction: There is no inaction at all in our lives. Even
while we are keeping quiet, our mind is active. Then what inaction the
Lord is talking about? While discussing “actionlessness” we saw that
there is absolutely no “inaction” possible at all when mind is involved. So
the only instance of inaction is in ‘deep sleep’ when our mind is absent.
When we wake up the next morning we say “I slept well. I feel fresh.
But I don’t know anything”. How are we conscious of this? To know that
there was ‘nothing’ we have to be alive and conscious. Thus our
consciousness was present. So “seeing” action in inaction again means
seeing the presence of Atma.

So in both these instances, the Lord is talking of two personalities in the

same person. When I am acting, I should ensure that I am not acting!
That means I have got to be both actor (at the physical level) and non-
actor (at the inner level). For this, my self (ego) should not involve itself
in the action which my mind and body are performing. That is, the ego
has to “disjoin” its identification from the external actor (body-mind-
intellect), but should join the internal Self, the inactive consciousness.
That is, when I am a disinterested witness (drashtu) to my own actions.
In short my ego is absent. Which means, I am not the doer or the
enjoyer of these actions though physically involved in action.

Thus both cases discussed above point to only one thing. That is Atma
which is pure and always inactive but provides consciousness without
which no action is possible. Thus actionlessness means mind is absent
and ego has identified itself with Atma - when time stands still and we
enjoy in the presence of Atma.

Buddhiman: Lord Krishna calls that person “wise” (buddhiman) who sees
actionlessness or atma within at all times. Why most of us are not able
to realize this Atma which is within us? Because:
(1) it is invisible (avyaktha). Fully merged with anatma (like milk and
water, or butter inside milk), it needs special effort to bring it out. This
effort (purushartha) has to be like that of a swan (hamsa) to separate
the milk from water. Or we have to churn the mind as suggested in
“samudra-manthan”. This has to be done by us only – no external
factors or agency will help us. While the sastras can tell us about the
existence of this Atma and Guru can explain and even give illustrations,
no one can make it appear to us. We have to know ourselves.

(2) We are not aware of this ever-present Atma because it is with us

from our date of birth till our date of death – in fact it is present even
before our birth and will be there even after our death. We have always
taken it for granted and never bothered to see inside to realize it.

(3) We have not to pay for it – it is available to all “free of cost” –

whatever is the disposition of the individual. Rich and poor, murderer and
priest, all have it alike. We don’t know its value and take it for granted.

(4) This is caused by ajnana (ignorance) caused by Maya which veils

(screens) the consciousness and projects a world of plurality on it.

When the ajnana (impurities) of the mind/intellect (ego) is nullified, the

purified equipment discovers Atma (ever-present). Only such a person
who is able to see through his impurities and visualize his own true pure
nature (Self) is Buddhiman.

Yuktha: (United) Lord certifies such person to be united with Himself.

When I am able to see inaction in action and action in inaction, actually
I am seeing only Self everywhere. That is because the mind is absent
and the ego has understood the consciousness and naturally it is united.
Such a person is, according to the Lord, “atma-yukta” – one with the
atma. When we remain actionless, our mind is quieted. A quiet mind
reveals the Atma and our ego can identify itself with the Self and lose in
its beauty.

Krishna-karma krit: (Such a person has nothing more to do). He is the

perfected Karma Yogi. To understand this we have to analyse the steps
involved between a Yukta and a Karma Yogi. When we are able to see
that the actions and inactions both belong to the Self, we have cultivated
the finer mentality of looking out in everyone around us the presence of
Atma or consciousness. When we think deeper, we will understand that
this Atma being disinterested (sakshi) will not be performing any actions.
That means, the actions from the outside world which affect us are not
by the Atma but the “anatma” the body/mind complex. At the same
time, since we also understand ourselves to be a mixture of Atma (pure
consciousness and anatma the psycho-physical being or vasanas) the
above actions will only affect the latter. When this mental maturity
becomes our nature, we will see only Consciousness in us and in
everyone around us. Then there will be nothing more for us to do as
we have become sthitha-prajna. We will be strangely indifferent to the
world and will always be enjoying within ourselves without there being
any anxiety at all for actions or their results. This is true actionlessness
as there is desirelessness. This desireless performance of action naturally
purifies the mind and the intellect and renders them ready for realization.
Like Sabari, we are ready and can await arrival of Rama (dawn of
knowledge).

Shankaracharya explains: We normally superimpose kartrtva on the

atma, which is really akarta. We say “I do this or that” when really the
action belongs to the ‘karya-karana-sangata’ (nature). He illustrates this
using the example of a boat-ride in a river. We see the trees on the
bank moving in the opposite direction and we appear to remain
unmoving. Why this illusion? In reality the trees are inactive – but we
perceive action “akarmani-karma-darshanam”. This is actually “viparitha
darshanam” or wrong vision. Similarly, if we are standing on the river
bank and looking at the boat which is moving away from us – we will
see that after reaching a certain distance, the boat seems to be fixed
though in reality it continues to move away. This is “karmani-akarma-
darshanam”. These are felt by the “actor” or “doer” which is in us.

Today, we can use the example of a movie in a theater. Though several

frames are being projected, we see the object (like mountains, rivers,
etc) on the screen as fixed. We believe in it and enjoy, laugh or even
cry with the characters. But has any one realised the existence of the
screen which is ever present? This white cloth is the basis for all the
actions. Of course, Atma is much more than the screen which has no
light of its own. Atma is self-effulgent and provides the consciousness for
the entire universe to function.

Illustrations from daily life: Classic example of inaction in action is the

manner in which the devoted wife and mother looks after the family.
She is spending her entire life for the sake of the husband and her
children. Further, suppose the husband or child becomes unwell, the lady
nurses them for the whole night and continues with the daily chores in
the morning. She never gets tired because, her actions are not motivated
by selfish ends. When applied to “realized persons”, you will find that
they keep acting in life without really involving mentally in the activities.
Let us look at another example. If some one is “enjoying” his work, he is
never tired. What is this enjoyment? He is so much interested in the
work that he is totally lost in it. “He is lost” means his ego is absent.
Logically, we are not worried about the results of our actions. This losing
of the self (ego) is important. When this happens, naturally, the joy of
working emerges. This is similar to a teen-age girl lost in a “Mills &
Boons” book. Or a young man in love carrying his sweetheart’s heavy
dirty bag, will not feel its weight. But when he is carrying the load for his
mother, he will feel it so burdensome that he will curse her. Even in
mundane work, one can find joy if he takes interest in it. That is “work
is worship”. So, seeing inaction in action is to find “joy” in work. There
will be no tension or mental disturbances. When mind is fully disciplined
and detached, work is as pleasurable as no work. Our energy levels will
be high - when the mind is quiet, the Self emerges and action becomes
pleasurable.

Chuang Tse called it the Taoist Doctrine of Inaction. “The student of

knowledge learning day by day; A student of Tao losing day by day; By
continual losing, one reaches doing nothing; By doing nothing, everything
is done; He who conquers the world often does so by doing nothing.
When one is compelled to do something, the world is already beyond his
conquering”. This is “Sageness within and Kingliness without”. Astavakra
Gita says (18.61) “Nivritti-api mudhasya pravritti-upajayate; Pravrittirapi
dhirasya nivritti phala bhogini.” Inactivity of an idiot becomes activity; the
activity of a wise man gets the fruits of inactivity’. An intelligent person,
even though he is working, will feel as if he is at leisure and the others
will feel tension even when on holiday.

The essence of this discussion is the advice of the Lord to us to always

find “space” in the atman, so that action creates no tension. The
resultant “peace of mind” is the source of pleasure. This is real peace
(shanti).

IV/19
Yasya sarve samarambah kamasamkalpavarjitah
Jnanagnidhagdha-karmanam tamahu panditham budha.

Translation: Wise consider him a Sage, whose initiations are

uninfluenced by desire prompted determinations - whose actions have
been burnt in the fire of knowledge

Significance: Human actions are motivated by desire-prompted

determinations. Before we start any Vedic Kamya Karma we are advised
to first firmly determine (sankalpa) that we expect a specific result.
Whatever is firmly created in the mind will be created in the outside
world. (This quality of the mind has to be deeply contemplated upon and
utilized for God realization). Despite owning such fantastic mental
prowess, most of us are anxious and always worried and depressed.
Some are continuously agitated. Why?

Kama-varjita sankalpaha: (Determination without selfish desire). This is

a very interesting concept worthy of deep contemplation. When our
actions are prompted by selfish desires, we are disturbed. There are
people who think of success even before starting the work and remain
reveling in it. Extent of these mental disturbances depends upon the
nature of the individual – worry, anxiety, fear, what have you? Vedanta
has gone deep and beautifully diagnosed this disease. There are millions
of desires but only a few are converted by us into ‘determinations’ and
they always get fulfilled when we are ‘lost’ in fulfilling them. That is, we
succeed when we are not worried about the results while we work. But
when we are always worried about the results, we invariably fail.
Vedantic conclusions are simple:
(1) There are thousands of desires but all are not can be fulfilled
because we are not serious about them – they have not become
determinations.
(2) After determining to do something, if we continue to be anxious about
it then invariably we fail. This agitation is because of our imagination of
“doership”.
(3) We always succeed when we are ‘lost’ in the work which is possible
only when we are ‘inspired’ in it – that is, success comes when we reach
a state of “actionlessness”.

So Lord Krishna is advising us that to reach the state of actionlessness,

we have to start our actions with a deliberate introspection and ensure
that we remain separate from our anxieties about the results. These are
“kama-varjita-sankalpah” determinations without (selfish) desires. Lord is
not advising us to do away with determinations – they are motivations.
But these sankalpas should not be disturbed by anxieties about results –
these thoughts and anxieties are either in the past or future. When the
sankalpas become bereft of kama or the backing of likes and dislikes,
we are in the present and our actions become pure intellectual
motivators and lead to fructification of actions. Being in the present is
‘yoga’ or being with God.

Jnana-agni-dagdaha: (Burnt by the fire of knowledge.) Actions,

motivated by desires bind us with their reactions. These are motivated
by likes and dislikes (doubts) of our mind reveal spiritual ignorance.
When we remove these desires and the anxieties connected with them,
this ignorance is also removed. As a result, knowledge reveals itself and
then we will feel that the God in us is functioning. If we are able to see
the “God in others” for whom we are functioning, the picture is complete.
This sublime feeling can create fantastic energies. The “heat” generated
by this knowledge burns down all the ignorance of karma-phalas.
Desireless actions are motivated by the knowledge that “we are not the
doers” – this knowledge makes us a mere witness to the actions and
satisfy the conditions mentioned in the earlier verse. So Lord states that
actions are “burnt by the knowledge” as revealed by the agitation-less
mind. Thus we can remain desireless and actionless even while acting.

Acts of charity, public welfare, etc. There is a general misunderstand

that all actions performed for public welfare (jana-hita) lead us to Self.
That is why many indulge in charity, public service, looking after animals,
serving in ashrams, poor feeding, etc. Here again the attitude behind
the action is important. If the actions are self-less, then we are not
bound. But if we want any benefit to come to “us” or “our near and dear
ones” etc. the same action becomes tainted. For example, Warren Buffet
donated two-third of his vast property to Charity and ensured the Press
and the TV Crew were present. Similarly, the wife of the Business
Tycoon feeds the orphans and the Page 3 Reporter is specifically tipped
off. These actions are not selfless.

Is planning our actions wrong then? It always helps when we are clear
of what we want and plan our actions. There is nothing wrong because
while planning we are in the present. We have complete control over
what we are doing. But after the planning, we should just keep acting
without any anxiety about the results. This alone will ensure that we
continue to be in the present. Let us take an illustration to understand
this. Suppose we are planning a long-distance trip by road. Naturally
we will ensure that the hotel bookings are done, the vehicle is fit, the
weather forecast is seen, etc. After that we should not be worried about
the journey, the distance covered, the average mileage per liter of petrol,
the time taken so far, etc. – these anxieties will never allow us enjoy
the long drive.

Panditam budhaha: (He is known as a wise man). If we have

confidence in the God inside us, then why should we worry about the
results? Do the actions to the best of our ability and results will follow.
In fact, when we are doing our actions as an offering to the Lord, the
best in us will naturally come out and we will perform everything in an
“inspired” manner. Can there be any failures? Such a person is really
wise because he is tensionless.

IV/20 & 21
Tyaktva karmaphalasangam nityatrpto nirasrayah
Karmani-abhipravrtopi-naiva-kinchit karoti sah.
Nirasi-yata-chittatma tyakta-sarva-parigrahah
Sariram kevalam karma kurvan-na apnothi kilbisham.

Translation: Sacrificing (without) attachment to the fruits of actions, ever

satisfied, depending on none, he does not do anything though fully
engaged in action. He, whose intellect established on Self, freed from
desires by giving up all ownership, is engaged in physical activity, does
not accumulate sin.

Significance: Lord explains the effect of the earlier 3 verses and brings
out the outer manifestations of a realized person. A person, who
remains disjoint and with “witness–consciousness” is enjoying
peacefulness, will perform all functions perfectly in a disconnected
manner. Thus though he is engaged in actions, he is in fact not doing
anything at all. Ramana Maharshi said “Kartr-ajnaya prapyathe phalam,
karma kim param, karma tat jatam”. Actions dedicated to the Lord as His
wish alone qualifies as action – others are a waste”. He continues
“Ishwara-arpitam nechaya kritam mukti-sadhakam” reiterating Lord’s advice
to be desireless and sacrifice all actions to Him and be stress-less.

Nirasi, yata-chittatma: (Desirelessness of the intellect.) This is a

beautiful mental condition – will be understood only when experienced.
When we have no feeling of “doership” or worry about the results of our
actions, we feel free. We are always satisfied and we are not
dependent on anybody – there is total lightness. Lord confirms that
“such a person, though totally involved in actions, he is not doing
anything (himself)”. Everything is done by Me on his behalf. How can
anything go wrong? When a person accepts that he is not the doer but
the Lord inside him is the actual doer, he will never be tired. On the
contrary, he will be full of energy and refreshed. Since his mind is free
it is quiet. When it is quiet, no energies are wasted – all the physical
energies are directed towards the task on hand. The mental energies
remain fixed on Self. The (mental) impurities do not affect him because
he is not the doer. This is inaction in action.

Sariram kevalam Karma kurvan: (Only the body is functioning). So

actually, there are two personalities available here. The one, at the
physical level, is engaged in the mundane activities in the external world.
The other at the mental level, has complete control over his “chitta” or
internal equipment. His mind and the intellect always remain fixed on the
Lord or Atma. To understand this situation we have to observe any of
the great saints in action in the external world. They may be sitting and
receiving the prostrations of their bhaktas who are prostrating at their
feet. They may also be accepting their offerings and returning
something as prasada (vibhuti, fruit, etc.) almost in a mechanical fashion
at the physical level. But if you look deep into their eyes, you will find
that the eyes have a disinterested look reflecting a mind which is not
involved in the physical actions. You will feel that the mind has gone
somewhere else or has ceased to exist. [I am repeating this from
personal experience. The presence in front of such a person and the
vibrations which were transmitted were fantastic.]

IV/22
Yadrcha-labhasamtushto dvandatito vimatsara
Sama sidha-asidhau ca kritva api na nibadhyate.

Translation: Satisfied with what comes without expectation, remaining

beyond opposites, without envy and remaining balanced to success and
failure, he is not bound, though engaged in action.

Significance: A person who is functioning in such a disinterested manner

will always be satisfied with whatever comes his way or “yadrcha-labha”
(unexpected benefits). Whatever results follow our actions which are
performed sincerely should be acceptable to us as a gift from the Lord.
Lord’s hint is “Don’t you have faith in me? Do I not know what is good
for you? Will I not give you the results which you deserve? Since I can
see much further than you and since I am interested not only your
welfare, but also universal welfare, I will ensure that what comes your
way is always for your long-term benefits. Even slightest doubt in your
mind shows incomplete Shraddha”. A Karma Yogi will be happy with
whatever comes his way – he will treat them as the gift from the Lord.
Dwandwadita, vimatsara: (Beyond the pairs of opposites and without
envying). Such a person, who is beyond his Ego, is not interested in
any motivated actions. He will remain ever satisfied and full. He is not
affected by the pairs of opposites (success or failure, good or bad, etc.).
When the mind is thus eqanimous, the intellect also remains quiet. He
is indifferent to results – what is received (sidha) or not received
(asidha). Naturally, he is not bound by karma-phalas. Such a person,
according to the Lord, will continue to function in this world like any
other ordinary mortals but since his mental conditions are totally different,
he will not be bound by the actions at all. He is totally free, a mukta.

IV/23
Gatasangasya muktasya jnanavasthita cetasah
Yajnayacaratah karma samagram praviliyate.

Translation: One who is not attached and free, with his intellect
enlightened by knowledge, performs actions as sacrifice - his karmas
are completely dissolved.

Significance: Such a realized person has no attachment and therefore he

is truly free. He is conscious only of the consciousness inside him and in
the process manages to get all his karmas (sanchita) destroyed from
root. The seed of vasanas (carana sarira) is scorched by the
knowledge of consciousness.

Yajna-acaratah karma: (Performs everything as sacrifice). Everything he

does will be in the pure spirit of sacrifice. This is the highest position a
yogi can reach. Since the ego is non-existent, these self-less humans
function only for the sake of others. Their objective is “social welfare”
and peace of the humanity in general (Sarve sukhino bhavantu – let
everyone be happy.)
Samagram Karma Praviliyate: (All karmas are dissolved.) This is the
bonus available to a true yogi. As stated earlier, Karmas are of 3 kinds:
Sanchita (accumulated from day one of our existence), Prarabda (that
part which has matured and which is the basis of the present body) and
Agami (new ones we accumulate in the present birth). Since the jnani is
self-less, he will not accumulate any future (agami) karmas. Further,
sastras have confirmed that as soon as we realize the Self, all our past
(sanchita) karmas are destroyed - accumulated account is wiped clean.
This is an incentive for the realized person. Since the seed of ajnana is
roasted and rendered completely sterile by the fire of knowledge of Self,
no more births for him. He becomes free from the sansara..

Are Prarabda Karmas destroyed? What about the balance of “prarabdas”

left in this life – from the date of realization till death? Lord does not
specifically say anything about these. But since he says “samagram”
(from the root), we can conclude that even prarabdas are wiped out.
[This is reconfirmed by Vyasa in IV/37]. If so, then what happens to the
rest of the life of a realized person?

In Tatwa Bodha, Sankara Acharya says “Sanchitam karmam brahma-eva-

aham niscayatmaka-jnanena nasyati” and “Agami karmam api jnanena
kincah nasyati” [Sancita karma is destroyed by the firm knowledge “I am
Brahman”. Agami karma is also destroyed by (this) knowledge.”
Acharya has not, however, specifically mentioned the fate of Prarabda.
But Chandyogapanishad states ‘tasya taavadeva ciram yavanna
vimoksye’tha sampatsya iti’ “A jnani continues to be here until he is
released from this body when he becomes one with Brahman’ [4.1.4.]
That means, prarabdas continue till death of the body of the Jnani”. But,
Bhagawad Geeta [Ch. IV/.37] says “jnana-agni sarva karmani
bhasmasat kurute thada”. Knowledge causes all his actions to be
destroyed. Does “all” include Prarabda Karma? Since these represent
those which have matured and which can be exhausted only through
human existence in the mortal body, is it not logical to feel that they will
have to continue till death. But, is it not uncharitable to compel the
jnani to continue to live in this world merely to exhaust the Prarabdas
just like any other ordinary person? Is it not more appropriate that they
should also be destroyed and the slate is “wiped clean?” There are
differences of opinion.

Swamy Dayananda Saraswati, [Page 170, Volume II, Home Study

Series on Geeta] states: “‘All karmas’ means both the sancita and
agami karma are reduced to ashes by jnana-agni. Prarabda karma is not
destroyed, in the sense that the physical body continues. A jnani is the
one, who while living, is liberated – jivan mukta. If the knowledge
destroys prarabda karma also, the body, which is its product would also
be destroyed and there would be no jnani! But we do not see this
happening. Therefore, ‘sarva karmani’ excludes prarabda karma. Swami
Chinmayananda agrees with this.

Sankara Acharya’s two different views:

a) Prabdas cannot be destroyed: Acharya has, in his commentary on
Verse IV/37 of Geeta has stated that “Samarthyad yena karmana sariram
arabdam, that pravrtha-phalatwat upabhoge eva kshiyate’. (That karma
which is the cause of the body to be born, can be reduced only through
experiencing the life). So Prarabdas cannot be burnt in the fire of
knowledge. In Manisha Panchakam (Verse 3) he has re-iterated this.
“Bhootam bhavi ca dushkritam pradahata samvinmaye pavake,
Prarabdaya samarpitham swa-vapu” – ‘Having burnt all the past and
future actions in the purificatory fire, offers his body at the alter of the
prarabda for undergoing the prescribed experiences.

b) Prarabdas are nullified: However, in Vivekachoodamani (455) he says

“Upadhitad-atma-vihina-kevalam, Brahmatmaneva-atmani tishtato muneh,
Prarabda-sadbhava-katha na yuktha, swapnartha-sambandha-katheva
jagratha” (Sage who is ever absorbed in Self, non-dual and free from
limitations – the question of existence of prarabdha is meaningless, just
as the question of a man to do anything with dream-objects is on waking
up”). Verse 460 of Vivekachoodamani, completes the argument “Ajah
nityah sasvata iti bruthe Sruthiramogha-vak, tad-atmana tishtho asya
kutha prarabda-kalpana?” The Atman is ‘Birthless, Eternal and
Undecaying’ such being the absolute declaration of Sruti, how can
prarabhda be attributed to him who has identified with That?

Sankaracharya in Aparoksha-Anubhuti has dealt elaborately with this

subject. “The theory one hears from the scripture that prarabdha does
not lose its hold upon one after knowledge of Atma, is now refuted (90).
After the knowledge of reality, prarabdha verily ceases to exist, inasmuch
as the body and the like become non-existent, just as a dream does not
exist on waking (91). That karma which is done in a previous life is
known as prarabdha (with respect to this life which it has brought forth).
But such a prarabdah does not exist as he has no other birth (92). Just
as the body in a dream is superimposed (and therefore illusory) so is
also this body. How could there be any birth of the superimposed and
in the absence of birth (of the body), where is room for that (i.e.
prarabda) at all? (93). A person in darkness mistakes a snake for a rope
because of his ignorance. So a normal person sees the phenomenal
world without knowing the reality. This ignorance of snake is removed
when he gets “rope knowledge”. That is, when the substratum
(adhistanam) which is Brahman is known, phenomenal world disappears.
The body also being part of the phenomenal world, that also is illusion.
Then how can one talk of prarabda? (95 & 96). The body also being
within the phenomenal world (and therefore unreal) how can prarabdha
exist? It is, therefore, for the understanding of the ignorant alone that
Sruti speaks of Prarabdha (97). And finally, Kshiyante chasya karmani
tasmin drishte pravare, Bahutwam thannishedartham shrutwa geetam ca
yat sphutam (98) “And all the actions of a man perish when he realizes
that (Atman) which is both the higher and the lower. Here the clear use
of the plural by the Sruti is to negate prarabdha as well. [In Sanskrit,
plural means at least three. So, use of the plural should mean all the
three karmas - sanchita, prarabda and agami].

Resulsts of destruction of prarabda: What happens to the physical

body of a janani? Since the physical body is because and subject to
only prarabdas, will it cease to exist immediately? But this sounds
impossible. Then the only other possibility is for the body to continue to
exist indefinitely! That means the jnani should become a chiranjeevi like
Hanuman, Narada, Markandaya, etc. If this is true, then the he will
undergo “indefinite” troubles being associated with the body. Is it not a
punishment? If on the other hand, his body comes to an end
immediately on the dawn of the knowledge of Brahman, then that also
seems unjustified and unnatural – because, then the services and
knowledge of the jnani will not be available to the whole universe.

So is the Universe (jagat) including the jiva is “asatya”? We know that

from absolute point of view (viewed from outside) the world may be a
product of Maya and hence only asat but from the inside (in relative
terms) from the point of the Jiva, it is very much a fact and true. So
with reference to the jeeva, inter-se, the existence is not asat but only
“mythya” or a “myth”. So prarabdas can continue without any difficulty.
Further, a jnani is like a person who has come out of the dream and
has understood that he was dreaming. He can continue to see the
dream in his “waking state” also – this will not affect him. On the
contrary, he may enjoy the dream because now he knows that he is
dreaming. Therefore, we can conclude that Prarabdas should continue.

IV/24
Brahmarpanam brahma havih brahmagnau brahmanahutam;
Brahmaiva tena gantavyam brahma karma samadhina.
Translation: He reaches Brahman who sees Brahman in every action –
For him Brahman is the oblation; Brahman is the offering (ghee, etc.),
fire is Brahman and the person offering is also Brahman.

Significnace: The mental condition of a realized person is graphically

described here. For such a person, everything is Brahman
(consciousness) and nothing else exists. He is able to see the Brahman
pervading everything in this universe. He also realizes the same
consciousness in him and in everything around him. To make us
understand the beauty of this exalted position, Vyasa is illustrating with
the help of sacrificial rights. The sacrificial fire into which the offerings
are made is Brahman, the act of offering (arpanam) is Brahman, what is
offered (havih) in the fire is Brahman, the offerer (each of us) is
Brahman and finally the destination of these (Deva) is also Brahman.
When this total sacrificial attitude pervades the whole process, the person
who has totally surrendered himself to this “Brahma karma” merges with
Brahman and is established there at all times. Why this statement?
The Lord does not recommend us to start being ritualistic. On the
contrary, if every activity of ours is looked at from this point of view,
then we will understand the fantastic effect of this statement. Let us take
the simple example of our eating our lunch. Our food is the sacrificial
offering into the fire in the stomach intended for the Atma – I, the eater
am Brahman and not the least, the leaf or plate in which I eat is
Brahman. Visualised thus, we will be able to see the all-pervading
consciousness in every aspect of our daily activity. Everything is
Brahman.

“Sarvam Brahma-mayam jagat” is the popular Hindu Vedantic saying.

There is only Brahman in this universe, all pervading, infinite, non-dual
consciousness that has manifested this material universe. The oneness
behind this multiplicity was known to our ancient masters even in Rig-
veda days. Our sages discovered consciousness of Brahman behind the
cosmos, the solar system, behind every object – big and small, animate
and inanimate and also the mind. They saw that each one of us is in
reality the same consciousness principle. We have to meditate on this
truth to realize its significance. Once we are able to visualize the
presence of Brahman in everything and everywhere, we become very
broad-minded and go beyond the worldly problems to know what is
peace.

IV/25-30
Daivamevapare yajnam yoginah paryupasate
Brahmagnavapare yajnam yajneinaiva upajuhvati.
Srotradin-indriyani-anye samyamagnisu juhvati
Sabdadin visayan anye indriyagnisu juhvati.
Sarvani indriyakarmani pranakaramani capare
Atma-samyamayagnisu juhvati jnanadipite
Dravya-yajna tapo-yajna yoga-yajnah tathapare
Svadhyayajna-jnanayajnasca yatayah samsitavratah.
Apare juhvati pranam prane param tathapare
Pranapanagatim ruddhva pranayamaparayanah.
Apare niyataharah pranan-pranesu juhvati
Sarvepi-ete yajnavido yajna-sapita-kalmasah.

Translation: Some yogis perform sacrifices only for Devas (Deva-

Yagna), others sacrifice the self (Jiva) in the fire of Brahman (Brahma
Yagna). Some offer senses (like hearing, etc.) as sacrifice in the fires of
(mental) restraint; others sacrifice sense objects (like words, etc.) in the
fires of sense organs. Yet others, awakened by knowledge, sacrifice all
functions of senses and the pranas in the fire of self-restraint. Those
who have vowed strict austerity and who are enlightened, will offer
wealth, thapas, meditation, study of scriptures, and all knowledge as
sacrifice. Some others, who are so inclined, will sacrifice outgoing breath
in the in-coming and the in-coming breath in outgoing – thus restraining
pranas they practice pranayama. Still others, with regulated diet, offer
prana unto pranas (as sacrifice.) All these are experts in their
(respective) fields of sacrifice – all these are meant for self-purification.

Significance: The exalted position described in the earlier verse can be

reached only through “Vairagya” or giving up our accumulated impurities.
Giving up can be reached through practice of “giving” or parting with
what we consider important and valuable. This attitude cannot be had
overnight but has to be cultivated and then made a habit. So the
scriptures had developed several “sadhanas” (disciplines) to achieve this
end. Vyasa is formally recognizing a dozen more popular ones. “All are
important for purification of our mind to make it fit for Knowledge. These
quiet the mind and facilitate jnana karma sanyasa”. Later He will confirm
“that all are equally effective, provided the practitioner has belief in the
system and he practices them with single minded sincerity”.

Deva-yagna. The most popular karma mentioned in Karma & Upasana

Kandas of Vedas to propitiate Gods for getting benefits. For example,
Surya, (Sun) ensures our existence, Moon maintains our mental balance,
Varuna provides good weather for agriculture, Lakshmi gives prosperity,
Saraswathi learning, Yama insures against untimely death, Ganesha
assures trouble free life, etc. In return for these favours, we offer them
valuable gifts (like ghee, soma-drink, etc.) through the sacrificial fire.
These symbolic thanksgiving always accompanied by the affirmation “na
mama” (not mine), when performed continuously from childhood, create
an attitude of “vairagya. So, later in our worldly transactions, we will
ensure that those who help us are adequately compensated. This
concept is the elaboration of “parasparam bhavantah” [Ch.III/11] – helping
one another for smooth functioning of the world.

Brahma Yagna. This involves learning about the Infinite Brahman and
working hard to realize that. While the first category believed in external
discipline, the second believed more in internal austerities including
meditation. Spiritual pursuit to be successful should involve total control
over sense organs. Sense organs to sacrifice themselves to the mind
and the mind should surrender to the intellect. The intellect should
perform the ultimate sacrifice of “giving” itself up fully knowing that it will
be annihilated – only then can it merge with Atma. This is the greatest
sacrifice and will be rewarded with moksha. This is what the great King
Shibi did in placing himself in the balance to pay to the hunter kite (Lord
Shiva) to save the pigeon from its grasp as symbolically revealed in the
story of Gautama (Bhuddha) and Devadatta (his cousin). Same “total
surrender” was performed by King Mahabali to Vishnua as Vamana.

Samyama Yajna. Avoiding of contact with various sense objects by

keeping the sense organs away from them is the initial stage of yoga
practice where our minds are not developed to remain detached. Majority
of us develop vasanas by falling prey to temptations. Vyasa talked about
this earlier (II/62-63). This needs to be discouraged. That is why, even
today, in India moral policing is popular – half naked girls dancing in
Bars are barred, there is censorship of revealing scenes in TV/movies,
etc.

Indriya-samyama yajna is compared to the sacrificial fire into which all

the attractions of sense objects are thrown into and destroyed. This
requires mental maturity. Those who are more involved in spiritual
practice and have managed some control over their sense organs
practice severe self-control and ensure that even though their sense
organs come in contact with sense objects they are not distracted.

Atma-samyama: Others sacrifice all the activities of the indriyas and the
pranas unto the fire of atma by practicing severe penance. This is
tougher sacrifice and goes one step closer to Brahma yajna. This needs
very high meditative mind and severe and continuous self-denial.

Dravya Yajna (parting with money) is a popular sacrifice. These include

giving donations, poor feeding, etc. Parting with surplus money is not
sacrifice. We have to part with “all” our wealth. Wealth usually means
three things, physical wealth (strength), possessions (money and assets)
and also mental wealth (knowledge).

Tapo-yajna (austerities and meditation) is also included in the list of

sacrifices. Continuous meditation with minimum food for very long periods
helps to quiet the mind. The heat generated by continuous tapas
grooms the mind and helps it to assimilate the knowledge.

Yoga-yajna: Physical yoga is lower down in the priority. People walk to

temples for days, stand on one leg, starve for several days, etc. These
expose the body to severe austerities and help control mind. These
efforts require high mental strength and those who indulge in these
faithfully become quieter.

Swadhyaya means reading/listening scriptures and trying to understand

the nature of the Self through continued contemplation on the truths. This
is very popular and includes attending satsangs, chanting, etc. But mere
listening etc. will not help unless these are accompanied by serious
vichara (contemplation).

Jnana (knowledge) to gain the Self involves sravanam (systematic study

of Vedanta), mananam (deep and continued contemplation on the truths)
and nidhidhyasasam (meditating on the truth). This is preferred by the
intellectual type of people. When continued sincerely and faithfully over
long periods, knowledge dawns.

Pranayama-yajna: Some sacrifice outgoing breath in the incoming and

the incoming into the outgoing and practice pranayama – this helps
control the mind. The “science of pranayama” is well developed as part
of Hata Yoga. Mind controlled through pranayama is only temporary –
usually helps in the beginning stages of meditation. But a permanent
internal change is to be cultivated when pranayama can be done away
with.

Niyata-ahara or moderate food intake and severe prana-control are

practiced as thapas by many. Progressive reduction of food intake
(along with appropriate pranayama) ensures mental control and slowly
creates the mental condition required for spiritual progress. These do
help but only in the initial stages.

Kshapita kalmasha: (Removal of impurities) The objective of all these

yoga practices is to purify the internal equipments and make them fit for
realization of the Self. Vyasa makes a correct political statement of
formally recognizing all these yogic kriyas which were popular then. He
carefully adds that all these are not an end in themselves but means to
the realization of the Self. Further they are to be learnt from a qualified
teacher. He treats all of them as “sacrifices” so that they will fit into the
overall scheme of things mentioned in the Geeta.

IV/31
Yajna-sista-amritabhujo yanti brahma sanatanam;
Nayam loko-asti-ayajnasya kuto-anya Kurusattama

Translation: Those who partake of the remnants of sacrifice as amrita

reach the Eternal Brahman. Arjuna, this world (itself) is not suitable for
the non-sacrificing – what to talk of the other (world)?

Significnace: The attitude of sacrifice is being carried to its logical end.

Sacrifices performed will depend for their effectiveness, not so much on
the elaborate rituals involved, but on the essential mental attitude with
which the rites are performed. This attitude is to be applied to all other
worldly activities as well.
Yajna-sista: (remains of sacrifice) Significance of this Vedic prescription
was to make the householder develop a mental maturity of not seeking
out wealth and other assets, instead being satisfied with what comes his
way. When continued over long periods, this habit will, in later life make
the person think more of others than himself. This is a necessary prelude
for totally giving up Ego in due course. To drive home the point, in those
days, the remnants of a sacrifice were treated on par with nectar which
guarantees immortality. The mental approach of “giving” should be such
that the person should be satisfied with whatever is left after the
activities are completed. This is almost contrary to the “maximization of
profits” (by hook or by crook) which is built into our psyche today right
from childhood and which is the cause of all our problems. In short our
selfishness is the problem – naturally selfless functioning is the solution.

Ayajna (selfish): As is His style, the Lord, in the same breath, decries
the selfish. He considers them unfit for this world – what to say of the
entry into the other world? These strong words admonishing those who
do not exhibit selfless attitude are for emphasis. This is the root cause
of all our problems – if only more number amongst us becomes less
selfish, life would have been a fantastic experience.

IV/32
Evam bahuvidha yajna vitata brahmano mukhe;
Karmajan viddhi tan sarvan evam jnatva vimoksyase

Translation. Thus several types of sacrifices are available to realize

Brahman – know them all as action-born and knowing thus, you will be
liberated.

Significance: Lord confirms that there are so many paths spread out in
front of the Brahman - prescribed in the Vedas and other philosophies
(sankhya, yoga, etc.) – all are part of the “kriya-yoga” and equally
effective. All of them, if practiced with shraddha, can help purity the
internal equipments and make them fit for the knowledge of Brahman.
Thus, all are given the exalted status of “yajna” meaning it is not so
much the action per se, but the mental attitude or yajna-bhava behind
these which is important.

Universal appeal: This verse has to be applied universally. “Bahu-vidha”

means the methods stated above are only illustrative and not exhaustive.
This can be interpreted as a justification of not only the spiritual methods
prevalent in the Hindu way of life (listed above) but also the popular
practices under other religions as well. But then, rituals and other
outward manifestations of every religion are important only in the
preparation of the mind – what is more important is the mental attitude.
If the mind is totally devoid of selfish motives and is surrendered to the
Lord with total reverence and absolute faith, everyone can reach Him. All
these are not an end in themselves.

Karma-jan vidhi: (Know them to be purely action-born). Lot of so called

religious men involve themselves in various rituals (like praying, chanting,
performing daily poojas, visiting temples, counting japa-malas, etc.
faithfully) and have convinced themselves that there is nothing more to
be done to realize the ultimate destination. Several spiritual gurus too
have found our new methods which they ‘market’ aggressively. Lord
warns that all these only born out of karma and can only make one
eligible for spiritual knowledge or jnana-yogyatha-prapthi. These have to
be followed up with serious and sincere study of the scriptures under a
qualified teacher and continued contemplation on the truths.

Evam jnatwa vimokshasi: “If you understand this truth clearly, then there
is no reason why you should not move up to freedom”. This is the
essence of Vedanta which emphasizes the need for deep and continued
introspection. They say in Hindi “Gahara-pani pitnese-hi moti milta hai”
(Only when we dive deep can you reach the pearl.) Spiritual journey
involves going deep into the ‘heart’ to ‘feel’ the atma-tatwam (“I”
awareness) which is present in us at all times.

IV/33
Sreya dravyamayat yajnat jnanayajna Parantapa
Sarvamkarmakhilam Partha jnane parismapyate.

Translation: Superior is giving (sacrifice) of knowledge to giving other

material objects, Partha, - all actions in their entirety end in knowledge.

Significnace: Understanding the nature of the Self is more important

than the external spiritual acts like donating wealth even with the attitude
of sacrifice (yajna-bhava). There is a belief the world over that charity
begets spiritual freedom. Parting with dravya (material belongings) creates
the necessary mental condition with which when further efforts are
undertaken, it can lead us to knowledge of Atma. Lord confirms “all
these activities end in knowledge and only through knowledge can one
realize the self”.

Importance of charity: Universally, of late, there is a fashion to indulge

in charity. Rich individuals (including corporate) give away money for
charitable causes – in fact, these causes are widely advertised. Virtually
every successful corporation keeps aside a percentage of earnings for
charity. Why are they doing this? Analysed deeply, we can find an
inherent “guilty” conscience behind these apparently noble objectives.
The giver feels that he has “taken” from the system more than what is
legitimately due to him and so he wants to atone for this “crime” by
parting with some of the gains. If this is the attitude, then the whole
exercise is a waste. Again, if charity is accompanied with publicity, the
purpose is counter productive. For example, when Warren Buffet gave
away a big part of his assets for charity he ensured that the media was
present in full force! These efforts are as selfish as the earlier acts of
accumulating wealth.
The beggar on the street parting with a portion of his food to feed the
starving stray dog exhibits much more genuine charitable attitude than
the Chairman of a large corporation signing a cheque for a billion
dollars to a UN approved humanitarian project in a starving African
country. Similarly, it is a fashion for the rich men to periodically feed the
poor – for the famous cine actor to spend a few hours with spastic
children – for the society lady to spend time reading to a blind student -
for the popular politician to go round hospitals enquiring about the
welfare of the cancer patients. All of them ensure that these ‘sacrifices’
are adequately reported in the newspapers and if possible covered live
on TV. To be doubly sure, these gentle souls will casually enquire of
their friends the next day whether they have seen the newspaper!

Mere parting of a few dollars is not charity. What is the real objective
behind these? Are these part of the total exercise of purification of our
mind to reach the Self? Every act should fit in with our final destination.
The Lord has beautifully stated earlier as “vyavasaya-atmika buddhi” – a
total businesslike approach to spirituality. This means, every action of
ours must be part of introspection focused on creating the necessary
attitudinal change in us as part of our obsession with spirituality. Spiritual
pursuit also involves the strategy of clarity as to destination and the time-
bound calibrated progress along with periodic self-assessment. This
shows you ‘mean business’ while being spiritual.

Jnane parisamapyathe: (Grand finale is knowledge) All these “yajnas”

are to end in knowledge of the Self so that we can become fit to
meditate on that knowledge and commit to that. Thus all the karmas
have to merge in the knowledge and only through knowledge can Self be
realized. That is why the Lord has been insisting on the mental attitude
from the beginning. It is worth visualizing the change taking place inside
us as we come progressively closer to the Self. We can feel the divinity
‘unfolding’ – like a beautiful rose flower opening its petals ever so slowly
to reveal its beautiful vitals. This slow but sure process is to enthuse us
continuously to remain with our objective and not to give up.

IV/34
Tad viddhi pranipatena pariprasnena sevaya
Upadeksyanti jnanam jnaninah tattvadarsinah.

Translation: Learn these from the wise ‘knowers of Truth’ through

prostration at their feet, intelligent enquiry and through service to them –
they will instruct you in this knowledge

Significnace: The need and importance of a Guru in understanding

Brahma Vidya is emphasized here. It is interesting to see that Lord
Krishna (who is imparting Brahma Vidya) insisting on Arjuna seek
professional expert help for realization. Since sastras talk of truths which
are fantastic and almost unbelievable to the normal human mind, unless
properly guided through continued explanation and elaboration, an
average man cannot understand them. Again, the teacher also should
be a realized person; else he will never be able to guide others.

Manner of approach: Brahma Vidya being very subtle has to be

necessarily learnt from an appropriate teacher. For this, the student
should have mental receptivity which is possible only when he surrenders
absolutely to the teacher. Surrender and service to the teacher create
the necessary mental condition of “merging” with the teacher. This
facilitates free flow of knowledge which the teacher has acquired from his
teacher as part of the parampara. Since Brahma Vidya traces its origin
to the Lord, the teacher represents the Lord Himself. Further, it is not
only the words of the Teacher but his own personal experience which
comes out through his words is important. That is why it is prescribed
that the student should be physically near the teacher. This facilitates
perfect tuning with the teacher to facilitate smooth flow of knowledge.
Pariprasnena: (Clarification of doubts) Any traces of doubt (ajnana) in the
mind of the student will prevent the knowledge from blossoming fully.
The free flow will be affected. Of course, a student who is asking a
question merely to show his own knowledge will not benefit because he
lacks the attitude of total surrender. At the same time, all genuine
doubts (however silly they may be) must be got clarified. The teacher
also will welcome questions because only questioning shows the level of
knowledge which the student has received. Further, this inquisitive
approach shows the intensity of urge and enthusiasm of the student.
This will bring out the best in the teacher. Both will benefit from the
interaction. That is why, teachers even (knowingly) tolerate questions
which are intended only to demonstrate the knowledge of the student to
others present.

Upadekshyante: “Diksha” means the “initiation by a teacher”. Usually, it

is a practice for the spiritual teacher to give a “mantra” (selected words)
as guidance for the student. These words literally may mean nothing
much. But to the student, they personify the teacher himself. Student is
expected to remain with these special words throughout the day and
night for the rest of his life and make them part of his personality. These
words represent his mind. So whenever the student remembers them, he
will tune to the teacher’s mind and through him the knowledge which he
has acquired by him – wherever the teacher may be.

“Upadikshyante” literally means “seeing along”. The teacher leads the

student on the path of knowledge and points out to him the Truth and
sees the same along with him. Then he gives the diksha-mantra and
leaves the student with that knowledge so that he can continue the
journey in the direction indicated by the teacher. Diksha represents the
essence of knowledge which the teacher has realized from his own
teacher. This is the crux of spiritual unfoldment which every one of us
should meditate upon to understand why the sastras insist upon the need
of an appropriate teacher. It is the opinion of the several genuine
sadhakas, that just before the final dawn of knowledge, the student
confronts a great “black divide” which can be frightening - dark night
before the great dawn. The teacher’s words (diksha) are the only
support which the student will have. Since they represent the ultimate
Brahman, by remaining with them, the student will be “sucked” in by
Brahman at the appropriate time and his fears will be gone.

Each student has to do the final leg of the journey alone on his own.
This is because the realization of the Self is very personal. There is no
standard assembly-line realization fitting all. What the teacher has
realized was his own experience and cannot really be what the student
has to understand. Experience of each will be different.

How to get a worthy teacher? This apprehension is unnecessary. The

beauty of Brahma-vidya (all pervading intelligent principle) is that a
sincere and serious student will always “get” an appropriate teacher who
will guide him from the level to which he has reached. If the student
has equaled the teacher (in knowledge), then there will be another
teacher who will come to the rescue of the student at the appropriate
time. This statement is not incredible, but true. Since the all-pervading
consciousness is really intelligent, it understands the exact need of the
student-seeker and will ensure that he is not left alone. (Scientifically
speaking the sincere mind of the student creates a vacuum in the
atmosphere which will have to be filled by a consciousness which is an
‘exact fit’ for the space. Filling this up is a normal and natural process.)
That is why, depending upon his mental development, ego-levels, etc. an
appropriate teacher is will be made available. Hence Sage Pathanjali has
appropriately defined God as ‘purvesham-api Guruhu’. (Better than what
went before).

Jnaninah tatwadarshinah: (Seer of truth is a jnani). Only a ‘tatwadharshi’

can lead the student closer to final destination. Mere intellectual
specialization by the teacher is not enough – he should have himself
traveled the final stretch and realized the truth. Only such a person can
guide the student fully and correctly. If the teacher has not reached
there, then the student will get the help from some other realized person
if and when he is ready. Teacher should also be “daya-sindhu” an ocean
of kindness (as prescribed by Shankaracharya) to willingly give (without
any discrimination) everything which he possesses. The teacher has to
be sympathetic to the doubts and genuine confusions of the student and
should clear them with care. The student always gets such teachers
when he is ready.

IV/35
Yat-jnatva na punar moham evam yasyasi Pandava
Yena bhutany asesena draksyasy atmani athah mayi.

Translation: Knowing that, you shall not again get deluded like this and
by that you shall see all creatures in your own Self and also in Me.

Significnace: Once a person understands his true nature as Brahman,

there is no further confusion or delusion. All doubts will be clarified - all
karmas (both internal and external) will be destroyed. This knowledge is
not ordinary knowledge which comes from ‘outside’ and can be lost if not
continuously used. This is self-unfoldment and naturally there is no going
back.

[Yet another peculiarity of this knowledge is that no effort is ever wasted.

Even if the student dies without reaching the final destination, in his next
birth, he will start exactly where he has reached now. Like the modern
computer down-loading program, if there is a break, the next attempt will
start from where it was left off earlier! Life and death are mere incidents
in the long spiritual journey. This will be discussed by Lord Krishna later
in detail.]
Seeing all creatures in you and in Me: Since Brahma-vidya is the
experience of omni-presence of consciousness, the student who is privy
to this great truth, should be able to “tune” to the consciousness
everywhere. It pervades even Ishvara. When we close our eyes and try
to realize that the consciousness which is present in us is also present
in everyone around us and is the same as Brahman, the feeling can be
fantastic. This is the meaning of the ‘all-pervading” nature of the Lord.
Whole Brahmanda (including space in between) is pervaded by
“consciousness”. When we continue to meditate on this consciousness
and are fortunate enough to understand and realize that, we will not
bother about the form (caste, creed, colour, shape or looks) of the
people and things around us. In fact, we will look at even animals and
trees in the same attitude as human – all with the same consciousness.
We will then, start understanding the “existence” in a new perspective
which is most pleasurable. This is our true nature – Existence-
Consciousness-Bliss.

IV/36
Api ced asi papebhyah sarvebhyah papakritamah
Sarvan jnanaplavena-eva vrijinam samtarisyasi.

Translation: Even if you are the most sinful of sinners, you shall
definitely cross the ocean of miseries with the help of this boat of
knowledge.

Significnace: Why this statement from the Lord now? Arjuna does not
qualify as a “greatest amongst sinners”. Obviously, the Lord must have
sensed some doubt in the mind of Arjuna whether he will be able to
reach this exalted position of a “realized soul” because like everyone in
this world, he too has legitimate share of sin. We are all aware of our
deficiencies and so feel we do not deserve the top position. This self-
doubt is universal. To nip this doubt in the bud, the Lord confirms that
“even greatest sinners” will not be denied this knowledge.
How can sinners realize Brahman? Sin is essentially a mental condition.
A sinner can turn back and move on the path of spirituality any time
and move towards realization by working hard. The significance of this
statement is that “past sins are no bar for entry into spiritual
development”. Past has nothing to do with the present. Past actions
have already given rise to re-actions (agami karmas) and put into the
computer of karma and the results have been added to the sanchita
karma. If someone is able to understand his problems and works hard to
correct himself and manages to reach the exalted position of a realized
soul, naturally his internal equipment must have become crystal clear.
This mental condition would have washed away all dirt. In any case, on
realization of the self, all the past “karmas” will be destroyed and he
becomes pure. After this he will not accumulate any further dirt as well.
This is compared to crossing the ocean of sin using the raft of
knowledge. Did not Lord Christ throw an open challenge to the entire
humanity saying “let that man throw a stone who has not sinned at all”.
He knew that every human being is a sinner – the only difference is
some are more sinners than others. In fact, a sinner when converted will
be a “fanatic” and will work harder than the one who thinks he is not a
sinner. The remorse makes him realize God with a vengeance. Classic
illustration is that of Valmiki, the robber and murderer who could become
a rishi. If he can why can’t we? Definitely most of us are not robbers
and murderers.

This concept is to encourage everyone to attempt the spiritual route at

any time in his life – irrespective of his past records. In Hindi they say
“Din bharka bhoola bhatka agar raat ko bhi lout aa jai, wo bhoola nahi
kahalata” – the man who has lost his way and remained away the whole
day, even if he returns to the right track late in the night, he will not be
called a sinner. It is similar to the Prodigal Son being welcomed home
(in the Bible Story) with a grand dinner by killing the fattened calf.
Better to think of the Self a bit late in the day, than never think of Him
at all.
IV/37
Yathaidhamsi samiddho agnir-bhasmasat kurute Arjuna,
Jnanagni sarva karmani bhasmasat kurute thada.

Translation: As a blazing fire turns fuel to ashes, O Arjuna, so does

this fire of knowledge burn to ashes all worldly activities.

Significnace: Lord gives a fantastic example for the sinner to feel

confident and not to hesitate becoming spiritual. Just like the blazing fire
completely reduces the fuel to ashes so also the knowledge of the self
destroys the accumulated karmas. This effectively means, such a person
will go beyond samsara or birth and death. Popularly it is said that the
“mind of a yogi is like a furnace which burns away all past, present and
future desires”. This is a statement worth deep contemplation. Fire has
an ability to bring out purity in all. When tons of iron ore are put inside
the furnace, the pure iron comes out. So also, every other pure metal is
extracted by subjecting the ore (a mixture of metal and mud) to the
purifying quality of fire. When food is cooked, the beautiful taste inside
comes out. In fact, grilling (direct exposure to fire) is healthier and tastier
than indirect heating of cooking. When the Yogi continues to
contemplate on the “Knowledge of the Self” naturally, his mind becomes
still and reflects the Self which is so glorious, fantastic and powerful that
every semblance of ajnana will be destroyed. The seed of future visits
to this Earth will be scorched and made impotent.

Vyasa reiterates categorically that “all” karmas will be destroyed. When

the knowledge of the self is realized, all past karmas will go away. First,
there is no question of any agami karma because, a realized person will
not have any Ego. Sanchitas are destroyed by knowledge. What about
prarabdas? It is immaterial, because the body does not matter to a
jnani. Classic illustration is that of Ramana Maharshi. When he was
suffering from cancer he was indifferent. But when it started spreading,
his followers persuaded him to undergo surgery. The surgery was
performed even without any anesthesia. He never complained of any
pain. Later his body gave up. But he continues to enlighten people.

IV/38
Na hi jnanena sadrsam pavitram iha vidyate
Tat svayam yoga-samsiddhah kalena atmani vindati.

Translation: In this world, there is nothing as pure as Knowledge (of

Self). You will realize it yourself, perfected through Yoga, in time.

Significnace: Can there be anything more pure than the knowledge of

the Self? Words cannot explain the feeling because this state is beyond
everything human beings have ever experienced. It has to be personally
experienced by each of us. Since the mind ceases to exist, even the
one who has reached there cannot explain the experience later. This is
re-iteration of the Vedantic Statement that a person can only realize
“knowledge” of the Self and not the self. This knowledge remains with
him till his body is physically destroyed – after which the subtle elements
inside him (sukshma sarira) merge with the Self.

‘Yoga-samsidhi’ a personal experience: Knowledge of the self or

becoming one with the Self is essentially a mental state and has to be
understood by each personally at the seat of meditation. There cannot
be any vicarious experience here. Further, this experience also must be
varying with individual to individual depending upon his own mental
make up. This is even beyond the nir-vikalpa Samadhi (the last point of
Yoga-sutra of Sage Pathajali). A person who reaches that stage
naturally loses his mind and so when he returns to the normal mind for
transactional purposes he cannot remember the unity. This is
experienced (initially) only through yoga and meditation.
Kalena: (At the appropriate time). No one can say when this realization
will happen. (One who looks forward to that never gets it). It can
happen any time. If the mind is prepared and ready, it can happen in a
flash. According to Ramana Maharshi it is like the dry fuel catching fire
– with a mere spark. The sadhaka should do all the preparation and
await the spark which will come at the appropriate time (mercy of the
Lord). So once we have understood the meaning of the Knowledge of
the Self intellectually, we have to continue our meditation to claim it as
our own true nature. That is why Vedanta advises meditation on the
Mahavakya “Tat Twam Asi” or “Aham Brahma Asmi” etc. This will help
us remain continuously with that feeling in the seat of meditation and
then at the appropriate time this will be revealed. No one can explain
this because those who have reached there cannot remember anything
because time stands still and the mind is absent there. When we return
to the normal consciousness, the super-conscious experience is not
available.

IV/39
Sraddhavan labatejnanam tatparah samyatendriya
Jnanam labdhva param santim acirena adhigacchati.

Translation: The man who is full of faith and who is devoted to It, and
who has subdued the senses, obtains this Knowledge; and having
obtained the Knowledge, he reaches Supreme Peace indefinitely.

Significnace: Lord is summarizing the mental pre-condition required for

realization of the Self. “Arjuna, the most important mental discipline is
‘shradda’ and one with utmost shradda alone can discover this
knowledge”. Only intellectual knowledge of the self is within us.
Thereafter, one has to remain devoted to it with controlled senses – this
means he has to continuously meditate on the knowledge gained or be
“with that knowledge” and without much dealy he can hope to get eternal
peace. “We have to feel the presence of the purity deep inside our heart
continuously ‘percolating’ and remain with it throughout. This mental
identification with our nature will make it part of us.

Back to the basics: Some people may feel why the Lord, after having
talked about the realized person (which is the ultimate state of
spirituality) should go back to the basic qualification of “shraddah”. This
is the beauty of the teacher who is talking to a student who is not yet
on the spiritual path. We should understand that the spiritual realization
cannot be had in a matter of 3 hours during which time the entire the
message of Geeta has been conveyed. So essentially, the Lord has to
continuously reiterate the basics. They are:

Basic Knowledge: The first condition is that we should be “intellectually”

clear about the basic knowledge about the Self. For this he has to
resort to Vedanta and the same is reiterated by the Lord in Chapter II(12
to 30). Unless our intellect is convinced about the final destination or
what Shankaracharya calls the “Atma-aikya-jnana” we will not be focused.
We should also get all our doubts clarified. These are called “shravanam”
and “mananam”. When the intellect is satisfied then we have to attend
to the mind.

Total Shraddah: If we do not have shradda (faith) in the knowledge

which we are seeking no progress is possible. This shraddah includes
reverence, sincerity, non-questioning attitude, total faith, belief in the
knowledge, etc. [The list is illustrative – shraddah is much more inclusive
than these.] Absolute shraddha alone paves the way for total surrender
which is a condition-precedent for genuine knowledge.

These basics should remain with us till the end and will automatically
disappear when the knowledge of the Self is understood – we don’t need
them then. Sage Pathanjali uses a beautiful illustration. We have to use
a horse to reach the destination and after reaching there (knowledge of
the self), we have to leave the horse behind and move on our own. The
“horse” represents the internal equipments including these basic
qualifications. In today’s context we can use the example of a pole-
vaulter. The sadhaka has to run carrying the pole, then using the pole
he has to ‘vault’ himself to know the Self by giving a final push and then
(after receiving the requisite momentum) he has discard the pole. The
pole has to be strong but flexible to provide the momentum. But by
itself it cannot give the thrust, it comes out of the effort of the vaulter.

That is why, Lord keeps going back to basic qualifications particularly

Shraddah and continued contemplation on the sastras and words of the
teacher (these cumulatively can be compared to the pole of the
sadhaka).

Achirena: (Before long). It cannot be had overnight. A serious and

sincere practitioner can hope to be “realized” within the existing lifetime
itself. Again, the knowledge will dawn only when the “time is ripe” or at
the appropriate time – neither before nor later. The practitioner has to
prepare his mind and await the knowledge patiently knowing and
believing that “Bhagwan-ke-ghar-me dher hai, andher nahi hai” – It may
be delayed but it will never be denied.

IV/40
Ajnasca asraddadhan ca samsayatma vinasyati
Na ayam loko asti na paro na sukhamsamsayatmanah.

Translation: The ignorant, the faithless, the doubters, all go to

destruction; there is neither this world nor the other nor happiness for the
non-believers.

Significnace: “The one who has not worked hard for the intellectual
knowledge of the Self can never hope to go anywhere. He is ignorant.
Then comes the one without appropriate Shraddah – there can be no
spiritual progress for him even if he works hard at having an intelligent
understanding of the Self.

Samsayatma vinasyathi: Samsaya (doubt) is the cause of ajnana or

ignorance. Shradda cannot be complete if there is even an iota of doubt.
While ‘inquisiteness’ is very good and makes one dig deeper, when this
gets converted into doubt, it becomes negative. Mind has a capacity of
converting everything positive into negative. Everything cannot be
experienced in life – there are things which we learn from others’
experiences. Life is nothing but trust and faith. A person who allows
doubts to get control of his mind shows his own inherent insufficiency.
He will make his life ‘miserable’ and also affect others as well.

Even in normal transactional life we need to have faith in people and in

things around us, to enjoy life. This applies with greater force when we
talk about spiritual knowledge where the Teacher and the Sastras talk
about concepts which cannot be proved. It is human nature (particularly
to a sadhaka who is more intelligent) to doubt the concepts. This is
because of his ego which makes him feel that he knows more. Both
these doubts are destructive. If not killed at the sourc, they will keep
growing and will totally overtake us when the Teacher is giving out the
Mahavakyas (Tat-twam-asi, etc.) Every student will (unknowingly) feel
incapable of accepting this great truth that ‘He is the Self’. The over-
powering nature of this sentence will create ‘self-doubt’ in most. This
“mental” incapacity comes in the way of shraddha. To ensure that we
take precautions against this self-doubt, the Lord says the doubter will be
completely destroyed (vinashyathi).

What is the way out? Answer lies in intense introspection. If the doubt
is because of ‘our nature’ to doubt everything, this is to be corrected
immediately. If the doubt is about the basic concepts, then we have to
work harder to understand them. The more we think and deeper we go,
the doubts will get clarified. We can always use the Teacher who is
‘daya-sindhu’ (ocean of kindness) to get all doubts clarified. The real
problem with most sadhakas is the ‘fear’ to move up. This is usually
because of insufficiency in the intensity of the sadhana. There need
absolutely be no fear of anything. Nothing can happen to a sincere
student because he has the Lord always within him.

Na ayam loko asti na paro na sukham: Thus, doubt is the most

important obstacle on the way. The Lord says, a person who allows
any doubt to remain in his mind has no place in this world – what to talk
of the other world. Naturally such a person can never hope to have any
peace of mind.

IV/41
Yogasanyastakaramanam jnanasamchinnasamsayam
Atmavantam nakarmani nibadhnanti Dhananjaya.

Translation: One who has renounced actions in yoga, cleared of

doubts with knowledge, he becomes one with the Self - actions do not
bind him.

Significnace: Before concluding, Lord concludes with describing a

realized person: (1) He has sacrifice all his actions unto Yoga and (2)
the resultant knowledge destroys the ignorance and is replaced by the
Knowledge of the Self.

Sacrificing all actions unto Yoga: As we move closer to the knowledge,

we will have to reduce our ‘actions’ in the outer world. Actions include
all the sadhanas as well. All these sadhanas (kriyas like pranayama,
daily meditation, pujas, japas, attending satsangs, discussions with like-
minded sadhakas, etc.) are only means to an end. There are sadhakas
who keep attending satsanghs years-together. Let us remember what
Vivekananda did – he threw away all the books and concentrated on
meditation. Then he realized. Realisation is possible only through deep
contemplation and not through actions.

The student will have to be continuously keep contemplating deeply on

the words of the teacher, words from the scriptures and going deeper
into the conclusions which he has arrived at through mananam. This
process (nidhidhyasanam) will continue till realization of the knowledge of
the self. [This is the subject matter of Chapter VI].

Dawn of knowledge destroys doubt: All doubts are caused by ignorance.

In the light of knowledge the darkness of avidya disappears. Knowledge
destroys ignorance from the root. When non-hanuman is removed from
the stone, Hanuman manifests. Hanuman was always there. Thus,
karmas (actions) have merged (sanyasa) into knowledge. This is Karma
Sanyasa Yoga.

Karmani Nibadnanti: (Actions do not bind such a person.) When he

becomes aware of his true self, he become selfless – in fact his mind
(as we understand) is not present. So also his ego which had so far
identified itself with body/ mind/ intellect now suddenly realizes its true
identity, that is Pure Self. He becomes free. This is Mukti.
IV/42
Tasmat ajnanasambhutam hristham jnanasina atmanah
Chittvai enam samsayam yogam atistho uttishta Bharata.

Translation: Therefore Arjuna, cutting with the sword of knowledge

doubts about the self created by ignorance residing in your heart, and
surrendering to yoga, rise up.

Significnace: Vyasa now is “locating” the ignorance or avidya. So far we

have been discussing and dissecting avidya as if it is an “external
object”. Now the Lord confirms what is stated in Vedanta that this
avidya is not external but is very much within us and is located in our
own heart.

“Hrtastam” (situated in the heart), Not the physical heart but the spiritual
heart. We all know avidya is essentially a mental state and needs to
be conquered with knowledge. But when we know its location, it helps
us while meditating. We can concentrate on the “Heart Chakra” and
visualize the accumulated dirt of avidya and get rid of these. This is also
mentioned by Bhagwan Ramana when he said “Hrta-sthale mana
swasthatha kriya, yoga, bhodha-cha nishchayam” [Quieted mind situated
in the heart is the definite destination of all spiritual paths.]
Shankaracharya has also said in his Pratha-smaranam “Pratha-smarami
hridi samspurat atma-tatwam” (I meditate in the morning on the “I”
awareness which is throbbing within my heart). We have to “feel” the
presence of atma within us and this has to be only in our heart. Please
experiment with concentrating on any other part of the body, you cannot
feel the real “awarenss” that is your real self. When you concentrate on
the “heart” (not the physical heart but somewhere inside it) you will be
able to realize the truth about the Self.

Thus, Vyasa (in keeping with his style) is leading us to the most
important topic of meditation (nitidhyasanam).

Om tat sat.
Iti Srimad-Bhagavadgitasu Upanisatsu brahmavidyayam yogasatre
Srikrishna-Arjuna-savade “Karma yogo” nama Chathurtho adhyayah.

Om! That’s the Truth.

Thus, ends the Fourth Chapter named “Renunciation of Action in
Knoweldge” of Srimat Bhagawatgeeta, the Upanishad teaching
Knowledge of Brahman, and the Science of Yoga which formed a part
of the “Conversation between Krishna and Arjuna”.
Chapter V
TRUE RENUNCIATION

Karma sanyasa yoga: (Surrender of all actions). In the Fourth Chapter,

Lord Krishna had initially summarised Karma Yoga and how it can be
used to procure knowledge. He was planning to lead Arjuna to the most
important topic of meditation (nitidhyasanam), the ‘freeway’ which alone
leads to intellectual comprehension of Brahman. But, the all-knowing
Lord finds that Arjuna’s face reveals some apprehension of not moving
along with what Lord (the teacher) is explaining. This was because of a
misunderstanding on his part as to what the Lord has explained. Let
us analyse what the Lord said. Throughout the last Chapter, He had
glorified knowledge and while concluding, He advised Arjuna, his friend
and student, to get up and fight (perform his swadharma). Thus, there
was some confusion in Arjuna’s mind as to which is his forte – should he
seek knowledge or fight. Therefore, he seeks clarification from his
teacher.

Vyasa brings up this question because, he must have felt that we the
students might not be fully prepared for meditation yet because there has
not been sufficient emphasis on “renunciation” (total surrender of
everything unto the Lord as suggested by Him) or disconnection from the
world to which the jeeva has been attached for so many of its previous
births. So he feels that there is scope to explain the need to emphasise
the need for surrender of all activities (Karma sanyasa). The intelligent
Vyasa, therefore, makes Arjuna ask a basic question which will create an
opening to discuss and lead the leader into “what is really renunciation”
(vairagyam) so that all the possible misunderstanding on the subject
could be removed.

V/1
Arjuna uvacha:
Sanyasam karmanam Krisna punar-yogam cha samsasi
Yacchreya etayorekam tanme bruhi sunischitam.

Translation: Arjuna said: Krishna, first you advise me to renounce work

and then you recommend work with devotion. So tell me now definitely
which of the two is more beneficial to me.

Significance: Why this confusion to Arjuna? Why is he asking almost

similar question as he did in the beginning of Chapter III? It is possible
that some of the readers too are in agreement with Arjuna’s confusion.

Karma Yoga & Jnana-Karma-Sanyas Yoga differentiated: Karma Yoga

means performing ones duties (swadharma) with the correct attitude
which was discussed by the Lord in Chapters III and IV in detail. This
involves progressive increase of spiritual content or purification of mind.
As against this a sanyasi is a sadhaka who has chosen to concentrate
fully on spiritual practices, given his mental aptitude. Thus these are two
different ashramas and the sadhakas have a choice (after they complete
education) to be a householder and then progressively enter (soft-land
into) sanyasa through vanaprasta or alternatively directly choose to
become a sanyasi. But this “choice” is often confused with Karma and
Jnana Marga. These are two different types of sadhana and are not
mutually exclusive. As discussed earlier, Karma Yoga (attitude of the
mind) is an essential pre-requisite to get knowledge (jnana). Thus, from
an average householder’s point of view, Karma Yoga is the cause and
Jnanam is the effect. How can there be a choice between the two?
Even a sadhaka who has become a formal “sanyasi” has to practice
several prescribed karmas (regular study of scriptures under his guru,
chant mantras, perform poojas, etc) to get jnanam. Sadhakas at both
these ‘stages’ are unrealised individuals. But, the essential differences
between the two are:

a) The Karma Yogi has, while remaining a householder, acquired the

necessary mental maturity, through progressive increase of spiritual
practices (naimithika karmas and sadhanas) to manage his likes and
dislikes and is able to distance himself from the expectation of fruits of
his actions. Through cultivated mental disciplines, he has tamed his
mind to look at work as worship and not be anxious about the results.
So he remains ‘in the present’ and performs the actions as if they are a
sincere offering to the Lord. He accepts the results of his actions as a
prasada from Him. Therefore, though he still considers himself a karta
(doer) he is not a bhokta (enjoyer) and not bound by the results. He will
have to, progressively cultivate the mental purities to rid himself of
Kartrtwam as well - second stage of Karma Yoga. For this, he has to
sacrifice his actions at the alter of knowledge (Jnana-Karma-Sanyasi).
This involves withdrawing identification from the “Aham” bhava or “I”
ness. This is popularly ‘total surrender’.

b) A Karma-Sanyasi (a renunciate, who has given up being a Grihasta

and assumed sanyasa-nishta formally) is like the one who has taken
admission in a higher class on his own volition. He is ‘naturally’ more
contemplative and has the capacity to look deeper, thanks to the
presence of relatively more of satwa guna in him from birth. He usually
argues thus: “Lord has created these internal equipments including my
sense organs and He has also given these sense objects. The sastras
do talk about the Self being the sole cause of all my actions and at the
same time it is a mere Sakshi or witness. Considering the insignificance
of the Jeevatma before Ishwara, it is not impossible to conceive that the
actions belong only to Him and not me”. With this mental maturity and
in furtherance of his serious quest for knowledge, he has taken the
“risky” step of giving up worldly connections by formally becoming a
sanyasi. Such karma-sanyasi (who has sacrificed his actions or worldly
connections for the sake of knowledge) can directly enter the SECOND
STAGE mentioned above.

Thus, Karma Yogis and Karma Sanyasis are both ignorant of the
knowledge of Brahman and so will have to reach the same interim
destination viz. knowledge of Self (technically known as Atma Pratchiti or
Witness Consciousness) which has to be comprehended at the seat of
meditation. All the Sadhakas (whether they are Jnana Yogis, Karma
Yogis, Bhaktas or Japa-Yogis) will have to reach here first and then
continue the final lap of their journey which is Brahma Prachiti.

In short, there is a choice for a sadhaka as regards lifestyles (ashramas

or nishta) that is, whether to be a Householder or choose to be a
Sanyasi (both having their own advantages and disadvantages). But
there is no choice as regards the ‘sadhana’ or path. Karma Yoga is
compulsory for both to purify the internal equipments (atma-shudhi) to
facilitate knowledge. Thus, roughly stated, the Karma Sanyasa Yogi starts
(on his own volition) at the higher stage of the same path (double
promotion) in which the Karma Yogi starts at the lower end. Dawn of
Knowledge (interim destination) can happen to both at the appropriate
time depending upon the seriousness of their efforts (sadhanas).

Arjuna did not grasp this subtle difference. He continued to look at

Sanyasa (escaping to forest) as an option to his dharma-karma
(prescribed duty) as it continues to appear easy to him.

Either this or that: So Arjuna wants to know from the Lord as to which
is beneficial for him – performing his actions (fighting the war) or giving
up actions and seek knowledge through sanyasa. In his heart of hearts,
Arjuna is not interested to fight and kill his kinsmen particularly Dhrona
and Bhishma. So, it is natural for him not to have the “sukshma” budhi
or sharp intellect to understand the difference between Karma Yoga and
Jnana Karma Sanyasa Yoga and so he thinks that these two are
mutually exclusive and not complementary.

This problem is common to most sadhakas. Most think that there are
different sets of people who practice Karma Yoga and Jnana Yoga.
This is not correct. No one is a pure Jnana Yogi at the start. Everyone
will have to start with substantial Karma and progressively replace it with
Jnana. Only people like Shuka, Prahlada, Dhruva, Sankara or Ramana
are born with knowledge and can take up sanyasa (Karma Sanyasa) at
very young age and be pure Jnana Yogis. The others will have to start
with Karma, move to Karma Jnana Sanyasa and then total Karma
Sanyasa and become fit for Dhyana Yoga (meditation) and then realize
knowledge. These nuances are not clear to Arjuna. So he is seeking
clarification from the Lord. He wants the Lord to recommend the one
path (out of these two) which will pave the way for “shreya” or
permanent happiness. In short, he gives an option to his teacher (and
his friend) “either this or that”!

V/2
Shri Bhagwan uvacha:
Sannyasa karmayogascha nihshreyasakara-ubhau
Tayostu karmasanyasat karmayogo visiyate.

Tranalation: Shree Bhagwan said: Renunciation of work (Sanyasa) and

work in devotion (Karma Yoga by a householder) are both good for
liberation; but of the two, devoted service is better than renunciation of
work (for you, the beginner).

Significance: Lord, having understood the confusion, clarifies that both

jnana marga (formally taking up Sanyasa) involving moving away from
worldly activities and karma marga (performance of actions by a
householder with the attitude of a karma yogi) – both lead to the same
place viz. knowledge of the Self [Sakshi Bhava]. But for Arjuna (a
Kshatriya) in whom rajo guna is dominant (and by implication to all of us
who are stuck with our day to day activities), it is advisable to move to
jnana yoga through karma yoga. Karma Yoga is the ‘first aid’ and ‘jnana’
is the main operation to set right the malady. First aid is as important as
the main treatment; but first aid alone cannot cure the patient. For
householders, where rajo-guna is predominant with thamas occupying the
next place and very little satwa in place, the best method to seek the
Lord is to continue to undertake prescribed karma but with the mental
attitude of a karma-yogi (correct action with progressive cultivation of
correct attitude) which will make the mind receptive to knowledge in due
course. This was told to Arjuna by the Lord in no uncertain terms
(Chapters III and IV). But then Arjuna’s mind is not yet capable of
understanding this message clearly – hence his question.

Diagnosis of Arjuna’s confusion: What is the root cause of Arjuna’s

apparent confusion which is manifesting itself as “looking out to escape
from action”? Is it his fear of defeat? No. Arjuna knows he will win the
war or in any case he (as a true Kshatriya) will die in the battle field.
The root cause is “his emotional attachment” to his near and dear ones
which prevents ‘viveka’ (the capacity to distinguish between the real and
unreal) is not yet developed in Arjuna. So he is worried that he will be
killing his relatives.

Perscription for Arjuna: As against the request for clarity on either this
(karma) or that (sanyasa) situation, the Lord talks of “both” being equally
effective. This is to inform the readers that there is nothing absolute or
different about both these paths – they are only stages in the same path.
One has to choose the stage depending upon his own comfort level. An
inherently contemplative person can prefer to start from the upper stage
(Karma Sanyasa) and the others who are normal run-of-the-mill
householders, should prefer Karma Yoga. [Those who are extremely
emotional will, of course, be more at home with Pure Bhakthi. But bhakti
starts with love for the Lord and converts itself into knowledge of the
Lord and reaches the same spot where Karma Yoga and Jnana Yoga
lead.] In any case, we should remember that pooja, bhajans, japa,
pranayama etc. are all part of Karma Yoga and to be practiced by all
(including the sanyasis) and are not different or distinct paths, as
popularly misunderstood.

Even if a person is unable to choose or he chooses wrongly, then given

the nature of the individual’s mental make-up, things will fall in line in
due course if he has shraddha. The progress will be commensurate with
the capacity of the internal equipment and the sincerity of purpose
(mumukshatwam and shraddha). Those who work harder will reach
faster. Sage Pathanjali has said in the Yoga Sutras “ Tivra-samveganam
asannah” (To those whose urge is intense, the destination is near). What
is interesting about these paths is that, all these will lead us only upto
that place where all the three merge – that is intellectual comprehension
of the Self. After that, serious meditation starts and will succeed only if
there is complete surrender with utmost shraddah to this knowledge
(which is akin to Pure Bhakti). Thus, there is one final road to realize
and all others join the same road at different stages. Individuals at
different stages of development will find their own comfort levels with a
mixture of karma, jnana, bhakti, japa, tapa, etc.

Till the intermediate stage mentioned above, Jnana Yogi may move fast,
followed by Karma Yogi and last to reach may be the emotional Bhakta.
But after that, since absolute surrender (Bhakti) is required, the intelligent
and contemplative jnana yogi will find it difficult to subordinate his ego
and surrender to the Lord absolutely. The Karma Yogi will find it easier
to drop his ego. But, for the Bhakta it is a natural cake-walk to
surrender. He will move faster, followed by Karma yogi and the last to
move up will be the Jnana Yogi. Thus, (given the same efforts) all the
three will reach the final destination almost at the same time.

[Friendly Warning: What is stated above is too simple an explanation –

the internal equipments of the most developed species cannot be
classified into these water-tight compartments. There are hundreds of
variations possible with different degrees of permutation and combinations
using experiences brought forward from previous births, new experiences
cultivated during this birth, influence of surroundings peculiar to the
individual (like Arjuna’s attachment to Bhishma, etc.,) sincerity to move
into spirituality, the capacity to grasp the nuances of knowledge of
Brahman as expounded by the sastras, the expertise of the teacher to
explain, the intensity of surrender, etc. All these are in varying degrees
present or absent in every human mind. It is the absolute faith in the
“system” (the intelligent principle) and the attitude of surrender that will,
like a super-computer, identify the mixture correctly and prescribe the
precise proportion in which the ‘karma’ ‘bhakti’ and ‘sanyasa’ are to be
applied. This is the job of the all-pervading intelligent principle (God) – let
us leave it to Him.]
V/3
Jneyah sa nitya-sanyasi yo na dwesti na kanksati
Nir-dvandvo hi mahabaho sukham bandhat pramucyate.

Translation: Know him to be permanent sanyasi who neither hates

nor desires (fruits of his action) - freed from pairs of opposites, he is
liberated from bondage.

Significance: Lord Krishna now summarises His advice regarding Karma

Yoga discussed in Chapters III and IV but from a different angle. He is
also leading us to the next state of giving up our ego. Lord reiterates,
“sanyasa is essentially a quality of the mind and is not dependent upon
the physical movement away from the family. Know such a person as
a ‘nitya-sanyasi’ (total renunciate) who is able, even while remaining
engrossed in household duties, to ‘manage’ his likes and dislikes. He is
a Karma Yogi”. Lord does not say you should not have likes and dislikes
– it is unnatural. Even Gods have these. [Krishna likes flute, Saraswati
likes Veena, Vishnu likes to dress well, Shiva prefers to remain naked]
A true sanyasi is one who is able to cultivate the requisite mental
maturity of looking at all things (both desirable and undesirable) with
same dispassion. He should not become excited when things go right
(thinking to himself that I knew this will happen) nor get depressed when
things go wrong. This ‘samatwam’ is the primary mental condition
required for a sanyasi – same as a Karma Yogi.

Nir-dwandwa: (Beyond opposites). We understand things by comparing

and contrasting with objects/feelings etc already known. Only when I
experience heat, I will know cold. When I am exposed to darkness, I
will understand light better. Happiness and unhappiness go together.
Thus, all our experiences can be reduced to this mental exercise of
comparing and contrasting with our stored reactions. Going a step
further, it is also natural for us to look out for pleasant experiences and
dislike unpleasant ones. These are called technically ‘vasanas’ or
tendencies. Thus, vasanas are impressions (like and dislikes) formed in
us which become indelible due to our remaining with them repeatedly
over several births. These permanent perforations are the moulds which
are used by us continuously for bringing out more copies – thus they
become our nature. Our ancient masters had minutely observed this
human nature and concluded that to be peaceful we have to attack these
moulds and cultivate the mental maturity of looking at both these pairs of
opposites similarly. When this happens naturally (instinctively), we can
remain aloof to what is happening around us. This deliberately cultivated
‘sakshi-bhava (witness consciousness) leads to genuine peace. “Such a
person”, Lord Krishna confirms, “irrespective of whether he is in a house,
in a train, in a theatre, or in a forest, is a real sansyasi”.

Bandat sukham pramuchyate: (Smooth exit from bondage). Arjuna (and

many of us), believe that Sanyasi is a person who runs away to the
forest, grows his beard, wears saffron clothes and lives on alms without
any regard to the mental condition. Society is also obliged to make his
life comfortable by charity. So, the non-sanyasis feel that it is wonderful
place to be. But a sanyasi knows where his paduka pinches! It needs a
high level of continuous mental discipline and total vigilance to ensure
that no weakness seeps in. To remove the popular view and to
emphasis the importance of mental pre-requisite, the Lord confirms that a
true sanyasi with the requisite mental get up, can ‘smoothly’ get away
from bondage. This ‘sukham’ (soft landing) from bondage is possible for
a householder also provided he is able to ‘manage’ his likes and
dislikes (dwandwas).

V/4
Sankhya-yogau prthak balah pravadanti na panditah
Ekam-api-asthitah samyak ubhayoho-vindate phalam.

Translation: (Therefore) only Children (the mentally immature), not the

wise, speak of karma yoga as distinct from sankhya (jnana marga) - one
who is established in either, benefits from both.

SANKHYA PHILOSOPHY TREATED ON PAR WITH JNANA YOGA.

Sankhia philosophy was popular in Mahabharatha days. Started by

Kapila (son of Prahlada, a Rakshasa) as a “rebellion” against Vedic
ritualistic life, Sankhyas believed in mental development. Though they
were ‘atheists’ to start with who criticized all Vedic Gods, later toned
down their ideas and made it a “dualistic” approach. This was popular
with the people who were fed up with the unnecessary emphasis of the
Brahmins on exotic Vedic rituals (kamya karmas) to appease Gods.
Hindu Religion, thanks to the dominance by Brahmins, had become
synonymous with these elaborate rituals. In fact, some branches of
Tantra cult (Uttara Mimamsa days) had carried the pendulum to the
extreme and they opined that performance of rituals and sacrifices was
more important than Vedas themselves. This extreme view died a
natural death.

But, the Sankhyas had done lot of work in understanding the “mind” and
how to control it. They had adapted Yoga-sastra and almost perfected
the “art of meditation” and several of them had procured Sidhis (psychic
powers). As is to be expected some of them had misused this “power
to manipulate the will of others” for enjoying physical pleasures. After
all, once you have perfected the methodology of tuning into the universal
consciousness it is up to you how you put that power to use. [This
abuse of the system was the main cause for its disintegration later on.]

Sankhya system along with Ashtanga Yoga (perfected by Sage

Pathanjali) was popular particularly with the intelligentsia and the opinion
makers. They used this to whip the strangle-hold of the Vedic Brahmin
rituality. The influencial ritualists were not happy with this development
and tried their best to put down the system. But with Gautama Buddha
refining the system and Bhudhism getting royal patronage, it attracted
huge followings, particularly from the “shudras” who were denied (by
Brahmins) even basic human rights for generations. Further, the system
enjoyed the patronage of the richer Vaisyas (initially as anti-Brahminism
and later as a status-symbol). So, many thinkers (including Bhuddhists)
seriously improved the system by preaching against the misuse of the
mental powers procured by a yogi. Thus, with the impurities shunned, the
system was acceptable to many and in fact, it had started resembling
Upanishadic principles to such an extent that people started using
“sankhya” synonymous with renunciation and sanyasa. Thus there was
danger of Vedanta (which remained in restricted circulation) of losing its
importance. Therefore, Vyasa felt it worthwhile assimilating the system
into the Geeta.

Most commentators have preferred not to discuss the reality of the

situation viz., the popularity of Sankhya system prevailing then and have
interpreted the word “Sankhya” as “Jnana-marga” and gone ahead to
state that the Lord is telling Arjuna that there is no difference between
Karma Yoga and Jnana Yoga. It is better to face the ground realities
and interpret the verse and appreciate how the great poet Vyasa,
managed to synthesize the more popular (then) Sankhya Principles with
the more desirable Vedanta Teachings.

Significance: ‘Sankhya’ system had become popular and the word people
used this synonymously with jnana-marga, renunciation, etc. So Vyasa,
shrewd operator that he was, makes Lord Krishna confirm that there is
no fundamental difference between Karma Yoga stated here and Jnana
Marga of the popular Sankhyas – because the destination of both is
same. He uses strong words that “only those with childish mentality will
claim that Sankhya (Jnana Marga) and Karma Yoga are different. A
person who is firmly established in one will reap the same benefits as
the one practicing the other”. While Sankhya overtly advises its followers
to desist from worldly pleasures, Karma Sanyasa Yoga, recommended
by the Lord, also insists on vairagyam, a mental attitude of giving up
vasanas. Only difference is that the latter advises a soft landing.

Ekam-api asthithaha samyak: (Remaining in one firmly) Lord

emphasizes the need to follow one path clearly and being established in
that firmly. Success depends upon the clarity of mind as to both the
destination and the route. If we keep changing our destination or the
route, we cannot specialize. In their initial enthusiasm, most sadhakas
make grand plans, reduce (even give up) worldly activities and spend lot
of time reading scriptures, listening to CDs etc. Some even join ashrams
and remain away from families (without the requisite mental preparations).
After some time, they change their mind and return to worldly activity.
This lack of direction will result in wasted efforts. So the Lord confirms
that being stead-fast in any one path will ensure best results. Spirituality
is a serious subject and has to be approached in a ‘business-like’
attitude (vyavaharatmika buddhi). It is ‘strategic’ management starting with
intense introspection, clear goal-setting, perfect charting of route and
continued serious efforts with absolute faith in what is being tried.
Difficulties and failures are normal (our scriptures have listed the
obstacles) but what is important is to have the mental strength to remain
“samyak” (stead-fast) on the selected path and face the ups and downs.

It is not the path but the journey. This is the lesson a serious sadhaka
should learn. The technicalities of the paths are not important – it is the
seriousness of the effort and the sincerity of faith which matter. But
most of us are technical and more interested (anxious?) to find out the
nuances of the path, the quantum of progress achieved, the spiritual
experiences (visions) which we can get, etc. This is very much like an
individual who, while on a long-distance travel is more worried about the
distance covered, time taken, speed of the vehicle, the kilometer per
hour, the next mile-stone, etc. While being busy with these technicalities
he misses out on the beautiful natural mountains, the clouds, the forests,
the flowers, the wild beauty of the surroundings, etc. So the Lord advises
“Don’t behave like children! Don’t bother about the technicalities of the
route. I know the routes and am the best driver you can get! Have full
faith in Me, My capacity and My willingness to give you what is best for
you. I can assure you that the experience can be fantastic. So, just
relax and enjoy the journey.”

V/5
Yat Samkhayihi prapayate sthanam tad-yogaihi-api gamyate
Ekam samkham ca yogam ca yah pasyati sa pasyati.

Translation: The place which is reached through Sankhya can be walked

through (karma) yoga also; he who looks at both sankhya and yoga as
one, he really realizes.
Significance: “Both karma yoga and sanyasa lead to the same
destination”. This categorical statement will, once for all, put an end to
the popular confusion that these are mutually exclusive. Both will take us
to the main road of God-realisation from where pure dhyana (meditation)
will take over.

Prapyathe vs. gamyathe: (Reaching and walking). It is interesting to

see the Lord use these two words. When talking about Sanyasa the
Lord uses the word “prapyathe” meaning ‘reaches’. This is appropriate
because the contemplative sanyasi, who has formally renounced the
world, always has an advantage, because he is “full-time” devoted to
pursuit of knowledge, whereas the karma yogi, who is still busy with his
household duties, will be able to spend less time in his spiritual pursuit.
Karma yogi has a longer distance to cover as compared to sanyasi to
become jnani. But, both these (so called different routes) are in fact on
the same path. Given his developed mental aptitude, a sanyasi (who
has successfully given up attachments) naturally has a head-start and
he moves fast. This may be because of the hard work done in his
previous births. But on the contrary, a karma yogi, with an intense urge,
if he is able to develop total vairagya (disconnection) then he can nullify
the advantage a sanyasi has, to reach the intermediate destination
mentioned earlier. But then, the progress from there depends upon the
seriousness of meditation.

V/6
Sanyasas tu mahabhho duhkham aptum ayogatah
Yoga-yukto munir Brahmam na-acirena adhi-gaccati.

Translation: For one who is not prepared, physical renunciation of all

activities, yoga will be a misery – but a contemplative person engaged in
karma yoga will attain Brahman without delay.
Significance: As discussed earlier, there is a choice of ashramas for men
after completing his formal education - be a grihastha or be a sanyasi.
The eager student out of over-enthusiasm may choose to be a sanyasi
feeling that he has an advantage over the grihasta. But many ‘sanyasis’
have suffered because they were not mentally strong for this tough
alterative.

Sanyasa dukham aptum ayogatah: (Sanyasa is misery for the

unprepared). Visualize a person who has not yet fully given up his
attachments or vasanas (may be because he is still not old enough, or
because he is unable to get over his addictions to certain habits or there
are lingering doubts about the destination or for other reasons) and he
ventures into Sanyasa. Such a person will, even if he tries very hard not
to think of his attachments, his mind will (unknowingly) go back to them.
In fact the more he tries to move away, the tougher he will find to
remain detached. This is true particularly to wealth, sexual attraction,
position, power, etc. which are almost impossible for most to give up.
Lord Krishna warned us of such a condition earlier (III/06) - “He who
remains thinking of his sensual enjoyments, though apparently trying to
control them… such a person is a hypocrite”. Here he is not going to
that extent, because the gentleman here has, probably due to his over-
enthusiasm, become a Sanyasi without mental purification through karma.
Such a person (even if he is well-versed in sastras) will find it difficult to
remain without the worldly feelings. The continued self-denial will make
his life miserable.

There is another inherent danger. Once a person formally becomes a

sanyasi, he is “dead” to the society and is exempted from
nitya/naimithika karmas. He is not allowed to come back to
Grihastashrama. This is to discourage unprepared householders from
venturing into this as an experiment. Sanyasa is a ‘one-way track’ and
there is tremendous risk in opting for it. Without developing the
necessary mental disconnection through Karma yoga, one should not
venture into sanyasa. [This statement not only recommends karma yoga
but exposes the basic weakness of Sankhya philosophy which believed
only in procuring Siddhis not for spiritual progress but for sensual
gratifications. With mind still not matured with vairagya but with immense
powers of meditation, the practitioners were bound to show “rakshasa”
qualities. So the Lord categorically states that “if you start meditating with
your mind not yet ready for renunciation through Karma Yoga, then you
are moving away from your destination”.]

Brahman achirena adhigachati: (You will reach Brahman without delay)

“On the contrary,” the Lord continues “the person who is able to cultivate
the requisite mental qualities by remaining unaffected by (managing) his
likes and dislikes through karma yoga (having purified his internal
equipments) then takes up the sanyasa, he will be fit for the final
journey. Such a person will definitely reach his destination without much
delay.” This categorical assurance is the beauty of Geeta, which
confirms that we can get mukti (genuine freedom) in this birth itself.
This distinguishes Hinduism from the other religions, all of which talk of
this freedom only post-mortem. “Achirena” can also be interpreted as “at
the appropriate time”. The benefits will be commensurate with the
seriousness and sincerity of sadhana. This will encourage everyone to
work hard even while being a householder because he knows that he
can get the appropriate knowledge which was earlier restricted only to
sanyasis.

V/7
Yoga-yukta visuddhatma-vijitatma jitendriyah
Sarva bhuta-attmabhutatma kurvan-api na lipyate.

Translation: A pure person, who is devoted to path of action with self

control and sense control and who sees atma in all creations as himself,
is not bound though he is performing actions.
Significance: The Lord, having recommended karma yoga earlier to
Arjuna and having stated that both karma yoga and sanyasa will reach
him to the same place, has a responsibility to justify His stand. So, He
now enumerates the stages involved in the mental purification of a karma
yogi, viz., mastery of the physical body (organs of action), control over
organs of perception and mind, purification of the internal equipments and
then the capacity to see self in everyone. These distinct stages show the
deep insight into the mind and the sharp vision of our ancient masters.
A serious student of psychology will appreciate this scientific approach to
mind control and renunciation.

Jitendriyah: (Control over organs of action). This is the first effort to be

a karma yogi. Mind collects through the sense organs (jnana-indriyas)
the worldly information and collates them using (stored likes and
dislikes) and passes themon to the intellect. The intellect takes a
decision and gives out “orders” to the karma-indriyas. For example,
when the mind being interested in having a peg of whiskey, will think of
the drink and pass on the desirability to the intellect. The intellect has
to take a decision and give instructions to the legs to go to the bar, the
tongue to order the drink, the hands to pick up the drink and the mouth
to drink. If the intellect is strong, it can exercise control over these
organs of action through which the transactions of the outer world are
carried out. It can refuse to cooperate with the mind and persuade it not
to do this act which is contrary to the “conscience” which is the voice of
the Self – present in everyone. We can take one more example. Most of
our problems are because of “impulsive reaction” to situations. For
example, if someone steps on our feet in a crowded train, we
immediately get angry and curse the fellow or fight with him. If our
intellect has some control over the mouth, it can instruct it not to speak
out but to wait and analyze the situation. This “presence of mind to
count ten” before reacting is controlling the organs of action. When this
control is cultivated, this can develop into saboori or patience and later
becomes titiksha (forbearance). These will help progressive cultivation of
samatwam. So jitendriya is one whose intellect is strong enough to
slowly persuade the way-ward mind and make it see its view point. This
is “dama” of Vedanta and is part of the essential pre-qualifications for
spiritual journey.

Vijitatma: (One with control over sensory organs or jnanendriyas). This

is the second stage. When we have managed to create the “gap”
between perception and action, the next step is to win over the “organs
of perception”. This quality described as “sama” by Vedanta, needs a
stronger intellect. For this we have to “look at the intellect” with our ego
and instruct it to take charge of the organs of perception. How to do
that? We have no control over sense objects because they are in the
outside world. (Eyes will look at a beautiful girl. The nose will smell the
perfume). So the best we can do is to ensure that we (our sense
organs) are not tempted by (do not run after) these objects. This can
be done either through avoiding them or disregarding them. This is
possible only when the intellect is convinced about their impermanence.
This will-power, will ensure that most of the likes and dislikes in our
mind are “managed”. This “sama” (mind control) is defined by
Sankaracharya as “Mind remaining fixed on its goal through dispassion
towards the objects of the world having ‘repeatedly’ understood their
inherent limitations”

Visuddhatma: (One with purified internal equipments). When both the

qualities mentioned above are cultivated continuously and they become
our nature, then purification of internal equipment (mind/intellect/ego)
becomes easier. This involves sravanam (systematic study of sastras
under a qualified teacher for a long time) and mananam (deep
contemplation on his words). Such a person can move fast on the path
of renunciation (vairagyam).
Sarva-bhuta-atmabhutatma: (Same “I” in all). Seeing oneness in all (unity
in diversity) is the simplest method of making the common man visualize
the “all-pervading consciousness”. When one contemplates on this to
find out the one thing which is common in all the creations, we will be
able to negate duality and identify the common sub-stratum in all as the
all-pervading Self or Atma – that there is no difference amongst the
creations - all are fundamentally same. Forms and names are mere
super-impositions (upadhis) by us on the purity. Therefore they are
limited and removable – subject to time and space.

When we see God (Atma) in all, we will be able to divide all humans
around us as composed to two parts: One the Atma and the other the
anatma, the body, mind, intellect complex (the psycho-physical part). All
actions (good, bad and indifferent) belong to the anatma and the Atma
in those around us (particularly those whose actions disturb us) is not
interested in what is happening. Further, when we apply the division of
Atma/anatma to ourselves, we will understand that the actions (from
outside) are actually creating disturbance to the anatma (mind) in us and
our Atma is as pure as before. Thus, both the action originates and
affects anatma, whereas the Atma in all of us, which is one and the
same, remains unaffected (witness). This mental maturity will ensure
that we become extremely patient. This kshama or forbearance will
ensure that we do not lament about problems. This condition of the
mind called “Uparama” (equanimity) facilitates dawn of knowledge.
Uparama, when becomes our nature, will result in samatwam – which is
essential for dhyanam. [That is why Lord Krishna said earlier “samatwam
yoga-uchyate” (II/48)]. Samatwam helps us to understand the upadhis
(superimposition) which is nothing but the influence of time and space.

Transcending time and space: Time and space were the first to be
created along with the Universe. Visualise the latitude and longitude –
between them they cover the entire universe. The entire creations
(including Ishwara) are all limited by time. At the time of Pralaya
everything will go back into where they came from (avyakta or seed
form). But, from Brahma’s point of view everything is short. From the
human point of view, a mosquito which lives for a few days is
insignificant. But for it, those few hours are its life – it is born, it grows,
it enjoys, it multiplies, it suffers and it dies. So time is “relative”. From
the absolute point of view (Brahman, the all-pervading consciousness)
time does not matter – in fact, it does not exist. Same thing applies with
space. Distance, location, etc. are limited and mere aids to understand
the universe. Longitudes and latitudes are only measurements.
Understanding this relativity is the secret of Vedanta.

Unfortunately the absolute insignificance of time and space is lost on the

intelligent humans. They want to do too many things in too little time and
want to be in too many places at the same time. So we have allowed
ourselves to be “slaves” of time and space. We all agree that this is the
cause of all our tensions. That is why we say “I want a break” – “I want
a holiday” – “I am going on a sabat for one year” etc. But in all these
things, we only move away physically and never mentally. Even those
who are able to “switch off” do so only temporarily. If a small “break”
can give you so much of rejuvenation or recharging, why not take a
permanent break? Nature is proving this to tell us this everyday.
When we go into deep sleep every night why are we feeling refreshed
when we wake up? Are we not going beyond time and space? Don’t
you feel that time has passed very quickly? We exclaim “I didn’t know
how the 8 hours passed!” So when we transcend time and space,
naturally we feel refreshed. If we can introduce this in our waking hours
as well, what a wonderful thing it will be. This has to be attempted
initially during daily meditation. Then progressively this should be made
our nature.
Kurvan-api na lipyathe: (He is inactive though active) Such a person
who has managed to disjoin himself from the actions (that is disconnect
and transcend time and space) will be able to stand aside and “view” his
organs of perception and action, the mind and the intellect
dispassionately. This ‘sakshi bhava’ has to be cultivated continuously.
When fully developed, this will pave the way for the purification of the
internal equipments and make them ready for meditation which will
enable them to know the Self. Somewhere along the line the “ego” gets
dropped completely and so the actions do not produce any results.

[This is an important concept in Vedanta. We have to contemplate

deeply and understand what happens to us during deep sleep. We have
to replicate this in our waking state as well and that is the object of
meditation which will be discussed by the Lord in the next Chapter.]

V/8 & 9
Naiva kincit karomi-iti yukto manyeta tatvavit
Pasyan, srnvan, sprsan, jighran, asnan, gacchan, svapan, svasan,
Palapan, visrjan, grihnnan, unmisan, nimisann-api
Indriyani-indriya-arthesu vartanta it dharayan.

Translation: Such a knowledgeable person is engaged in karma yoga

knowing “I am not the doer” while hearing, touching, smelling, eating,
moving about, sleeping, breathing, speaking, evacuating, receiving or
even while opening and closing his eyes.

Significance: This is the description of a person with a matured mind

(stated in the previous verse) who has managed to transcend time and
space and gained the ‘intellectual’ knowledge of the Self, which is
possible only when he has been able to completely drop his ego. This
means there is no doership. Since there is no doer, Karmas-phalas will
not bind him. He has thus become fit to meditate on the intellectual
knowledge so that he can “claim” it to be his own nature.

Tatwa-with: (One who is with the Truth). Such a realized person is

‘established in Truth’. He will be able to see the same consciousness in
everyone and everything around. He has intellectually understood the
knowledge of the Self (true pure nature) as explained by Vedic/Vedantic
Mahavakyas (‘Aham Brahman Asmi’, ‘Tat-twam-asi’, etc.) and is now
ready for mediation on that knowledge with the help of the above words
of his teacher. After that when he has succeeded in apprehending this
Truth (owning this truth) he mentally tunes to the Self. He will be like a
person who has come off his dream but continues to “see” his dream.
Since he has managed to transcend time, he is not at all stressed. He is
free. He will continue to functioning almost “mechanically”. [As there is
no appropriate word in English language, I am compelled to use the
word “mechanically.” In English this term describes a life-less insipid
machine. But in Vedanta, such a person will be full of energy,
enthusiasm and inspiration.]

“I am not doing what I am doing” is the beautiful feeling which the

realized person will have. Similarly, “I am not doing for the sake of the
flesh and blood, which is you. I see the Lord in you and I, the Lord in
me, am performing the daily chores to finish off my prarabdas”. Such a
person is a Tatwa-darshi (one who has realized Truth) will continue to
perform the routine functions of the body (hearing, touching, smelling,
eating, evacuating, etc.) with the feeling that he is not the doer. It is not
to be understood here that such realized human will not enjoy the
pleasures of life. For example, if someone offers an ice-cream, he will
definitely enjoy it like any other normal human being – but the difference
is that he will treat this as a ‘prasada’ from the Lord. At the same time,
he will not miss the ice cream or look out for it (even if he likes it) and
will not be disappointed if he does not get it. No mental disturbances
for such a person.
[Sage Pathajali explains: Such a person creates an artifical mind (critrima
manah) which will perform all the routine functions of the world. His real
mind, in the meantime, will exhaust the prarabdas. It is a very interesting
situation to meditate upon. In Vedanta, there is no such difference
between natural and artificial minds. It says that the prarabdas are
there for the bodies to enjoy/suffer which even a realized person has to
go through. ]

Indriyani indriya-arthesu vartante: (Sense organs function in sense

objects) A realized person knows that it is natural for sense organs to
go after the respective sense objects (as they have originated from the
same “sathvik” aspect of the basic elements) – but he will not allow this
‘attraction’ to disturb his realized mind. This is possible because he is at
a stage where the ego is taken up and negated and the ‘sakshi bhava’
(being an observer) has become his own nature. This attitude is essential
for both – those who have reached there and who are going there. The
first will have to be on guard to ensure that they do not fall back like
Vishwamitra after reaching the pinnacle and for the second, controlling
the mind and also getting rid of the ego is important to move up.

It is worth reiterating that these gentlemen (jnanis) are not to be looked

upon as living robots. Take the classic example of Ramana Maharshi
(the nearest one can think of in modern days). Though he appeared
uninterested in everything that happened around him, his mind was sharp
and dynamic as revealed by the answers to Vedantic questions posed
to him (he ignored most others). Though he was not highly educated, his
precise answers were classics in simplicity. [Please read Upadesa-sara,
Sad-darshanam, etc.] Another example is Swamy Vivekananda, yet
another realized soul. Being “active” by nature, he spent his entire life in
the service of humanity spreading the message of Vedanta far and wide.
So, depending upon the nature of the person (swadharma) he will
function in this world. It will be a pleasure to be in the presence of
these great men. They are enjoying ‘Brahmi stithi’ as described earlier
(II/72) as our destination.

For those who are on their final lap, this part of the journey will be the
toughest. Here they will be tested with siddhis. It is not impossible for
them to materialize things from nowhere, understand birds, predict future,
etc. if they concentrate on these. Naturally, they will become popular
and will have thousands of followers willing to listen to them with awe.
It is easy to fall a prey and spend time in establishing ashrams (in India
and abroad), collecting followers, establishing a cult and be busy
administering them. Remaining unaffected by these temptations is a
condition precedent for further progress. Those who manage to pass this
final tough exam will become “jeevan mukta” (truly liberated).

V/10
Brahmanyadhaya karmani sangam tyaktva karoti yah
Lipyate na sa papena padma-patram ivambhasa.

Translation: He who acts (thus) without attachment, surrendering his

actions unto the Lord (Brahman), he is unaffected by sins just like lotus
leaf on water.

Significance: Lord Krishna concludes summarizing Chapters III and IV (to

clarify Arjuna’s doubt) and reiterates the final destination to be reached
through Karma Yoga. Describing the mind of a karma yogi, Lord states
that he will surrender all his actions and function unattached like the
lotus leaf on water. Naturally, karma-phalas or reactions of the actions
will not bind such a disconnected soul.

Back to the basics: Why the Lord is going back to reiterating the basics
in the last 9 verses? When one specializes on a subject, it is natural to
take ‘basics’ for granted and ignore them. Haven’t we come across
Cricket commentators advising even experienced bowlers the ‘need to
bowl wicket-to-wicket’? It is advisable to re-visit the basics periodically so
that we will not forget them. This is particularly needed for Arjuna
whose question showed ignorance of basics.

There is another explanation possible for the Lord going back to the
basics. When He has talked about the exalted position of a Tatwa-with
[realized person] it is natural for Arjuna (and us) to feel inferior and
incapable of reaching that high place. This means our minds will close
down as we will feel that what the Lord is going to elaborate are only of
academic interest. That is why, like a good teacher, Lord Krishna, dwells
on the characteristics of a karma yogi, “Arjuna, though you have not
reached there, it is possible for you to go there provided you are able to
follow these calibrated steps”. Thus, once again we have the perfect
example of Guru Dharma. The teacher has to repeatedly ‘go down’ to
the level of the student and bring him up – this must be a continuous
process and needs lots of patience. That is why a teacher is
appropriately called a “daya-sindhu” (ocean of kindness) by
Shankaracharya .

Padma-patram eva ambasa: (Like a lotus-leaf on water). Though it is

born in water, receives nourishment from water and finally gets dissolved
in it, yet the lotus leaf remains unaffected by it. Though it remains in
water throughout its life, it never gets wet! This description explains the
condition of “ego-less” existence. We have to cultivate the same
attitude of ‘detachment’ or ‘vairagya’. How to do that? Since the mind
has identified with worldly objects for several births, it cannot remain
unattached even for a moment. So the only way is attaching to the most
beautiful Brahman. To make a child give up a toy to which it is used
to for very long, we have to provide a more interesting and invigorating
alternative. No amount of external compulsion will make the child change.
It has to be a natural process. Same is applicable to our mind. Similarly,
we have to cultivate our mind to remain detached by attaching to the
Lord. (This is Karma-sanyasa).
Papena na lipyate: (Not tainted by papas) Lord dangles a carrot showing
the fantastic benefits of undergoing the hardships (vairagya) mentioned
earlier. He confirms “Arjuna, an unattached person will be performing
worldly actions as a spectator and will progressively cultivate ‘sakshi
bhava’. Results of his actions will not bind him and so he will not incur
any more papas”. This means he will not add to his load of karmas and
win over samsara. ‘Papa’ includes not only the results of bad actions
but also ‘punya’ or the results of beneficial efforts. Even to enjoy the
benefits of good actions one has to take birth. There is a possibility
that at that time he may incur some more papas/punyas and continue
samsara. Lord assures that both papas and punyas can be transcended
with Karma Yoga.

V/11
Kayena manasa buddhya kevalair indriyair api
Yoginah karma kurvanti sangam tyaktva-atma suddhaye.

Translation: [Such karma] yogis, remaining unattached, use their bodies,

minds, intellect and their senses barely (minimum required) to purify
themselves.

Significance: Continuing with the basic steps a sadhaka has to follow to

reach the destination, Lord says “Such yogis should live using their
bodies, minds and sense organs in an unattached manner, so that they
can facilitate the purification of their internal equipments to make them fit
for knowledge of the Self”. In the initial stages of spiritual journey, we
have to introspect continuously, using our intellect as the guide to identify
our short-comings (such as anger, jealousy, lust, addictions, sadistic
tendencies, etc.) and get rid of them with a time-bound programme.
Swamy Shivananda calls this ‘development of will’ and suggests a
spiritual diary to record progress. This brings pressure on us. We have
also to develop positive qualities such as love, truthfulness, empathy,
tolerance, etc. Sage Pathanjali has given an exhaustive list of do’s and
don’ts (yama and niyama) as a prelude to ‘pratyahara’ (renunciation).
Similar instructions are in other spiritual text books including Vedanta.
Each one of us has to go for self-diagnosis and arrive at appropriate
spiritual drill for self-development and self-purification. In all these, the
central idea is the disconnection from sense objects and sense organs
and their controller the mind using the intellect.

MANASA POOJAS

‘Aatma-shuddhi’ (purification of the soul) is possible only through

continuous mental disciplines. For this, daily karmas such as poojas,
japa, pranayama, etc. are important. Today’s busy schedule may not
permit these. When traveling abroad or on holidays, etc. it will be
tempting not to follow our daily routines. Shankaracharya has visualized
these and has suggested “manasa” poojas as an alternative. (His
manasa-puja stotras on Lord Shiva, Goddess Shakti, Vishnu, etc. are
popular). These are very effective. Even while traveling in a jumbo-jet
across the seas and clad in suit and boot, we can close our eyes, retire
to our beautiful world inside and perform an elaborate pooja to our Ishta
Devatha. These are to ensure that we do not allow ourselves to be
overtaken by laziness which is one of the basic obstacles in our
progress. Mind will try its best not to be disciplined. We have to use
our intellect to dominate it. These strict disciplines help in development of
a personality which is congenial for knowledge.

V/12
Yuktah karma-phalam tyaktva santim apnoti naistikim
Ayuktah kama-karena phale sakto nibadhyate.

Translation: The focused one, unmindful of the results, reaches Eternal

Peace, but the unfocussed, stuck in the desire for results, remain
entwined.

Significance: A person who is ‘united with the Self’ will be able to

understand, (his intellect is close to the purity of Self), the impermanent
nature of the worldly things and therefore get away from the attachments
to the benefits of his actions (karma-phalas). Lord repeatedly paints a
rosy picture of the destination to ensure that Arjuna (the reader) does not
lose interest. In the same breath, He warns that the unfocussed will be
destroyed.

Naistikim santi: (Lasting peace). Lord describes the destination which is

ever peaceful - a condition in which the mind is totally devoid of
disturbing thoughts. A beautiful state, which can be compared to a
dreamer who has woken up, is aware that he was dreaming and
continues to dream enjoying his dream (life). This was described by the
Lord as atmani-eva-atmana-tushta (remaining ever enjoying in himself)
while describing the mind of a stitha-prajna (II/55) - the last stage where
one qualifies as ‘Tatwa-with’ and is ever peaceful. However, there are
several stages in between and worth recapitulating for clarity.

Recapitulation: At the outset, as the Lord has suggested in Chapter II,

we should know that we have a choice whether to start any work or not.
So we should pick and choose what we do limiting our actions to
desirable ones or what are popularly called ‘correct action’. Then the
Karma Yogi will realize that he has no control over the reactions (results)
of his actions which depend on several variable factors including, of
course, his own efforts. Since efforts are within his control he can
function ‘unmindful’ of the results. This attitude helps him to be in the
present and come out with the best possible performances. After that,
the yogi should have the mental maturity to accept the results – whatever
they be. To facilitate this, Lord had suggested that we should treat our
work as ‘worship’ at the feet of Lord. This gets rid of the ‘enjoyership’
or our being a Bhokta. But we continue to be the doer and receive
whatever comes to us as a ‘prasada’ from the Lord. This is a beautiful
state of mind. Later when we develop (through sravanam and mananam)
the discriminative capacity to see the difference between the Self (Pure)
and the non-self and are able to apply this to ourselves and to all
around us, we move fast towards getting rid of doership – because then
we will understand that all actions belong to anatma and the atma is
pure and disinterested (a witness). When we remain in this high state of
purity, and continue to contemplate deeply on the concepts provided by
the scriptures and the teacher, we will progress to a state where we will
come in contact with knowledge. This knowledge of our pure nature will
be only intellectual initially. We have to remain in this state ‘firmly’ with
conviction and continue to meditate with our mind. Here the Mahavakyas
“Tat Twam Asi” etc. of the sastras as explained by the teacher will be
our sole guide. When mind merges with this knowledge, realization of
Self is possible.

Let us return to the pole-vaulter. His pole has to be long, strong but
flexible. Performance depends on its quality. For us, the pole is the
intellect which is shaped with scriptural knowledge and guidance from
teacher. Sadhaka has to “run” fast with the pole and after gaining
momentum, he has to jack himself up to get the elevation which will be
in keeping with the efforts. [Procuring the pole, training, running, and the
final thrust is all part of purushartha]. Reaching the top he should look
out for the rope representing ‘intellectual knowledge’ of the Self. The
rope is NOT his destination. It shows the “minimum height” to be
achieved. Now comes the most difficult part. Sadhaka has to give up
the pole which was his constant companion. Without that he can never
‘transcend’ the rope. The pole, which facilitated his journey so far has
now become an obstacle. We have to treat our intellect similarly. Use
it to acquire the knowledge of the Self based on scriptures and then
transcend it. We have to do this using the words of our Guru “Tat
Twam Asi” – this will help us cross over the dark, silent final stretch.
When we succeed here, we reach the beautiful ‘dawn’ of pure knowledge
that is Sat (Truth). This state is ‘naisthikim shanti’ or lasting peace.

Kama Karena Phale Saktah: (Entwined in desire-prompted activities).

But the others (who have not disengaged from worldly pleasures) will
continue to be entwined. They are so much involved in the ‘avidya’ or
ignorance that they remain fully satisfied with their own existing
situations. The tragedy is that they never miss the beauty of the other
world or its peace - they do not even suspect that such a thing exists.
This is Vedantically called the ‘veiling’ power of Maya or avidya which is
with us from the day we were created. This is second time the Lord
identifies ‘kama’ or attachment as the basic cause of the human
bondage. It encompasses all types of attachment – from extreme lust and
yearning for sexual pleasures to the usual emotional attachment of
parents to children. In all these, the common factor is ‘mama’ or ‘mine’.
Let us take an example to understand this. When I look out of my
window on the 15th floor and I see a young girl crossing the road down
below rather carelessly. I do feel some anxiety but when I realize that it
is ‘my’ daughter, I get a shock immediately and I become restless. The
fact that I am helpless makes me all the more frustrated. So, how
should I react? The answer is “Since you are helpless, why fret? Why
not leave it to the Lord? He knows what is happening – in fact, He is
making these things happen and there is always some much bigger
purpose behind what is happening. So the rule should be - wherever
we can act, let us act and where we cannot let us not fret.” This
‘disconnection’ will help get over most of our mental disturbances and
facilitates spiritual development. But the sacrifices which a sadhaka
makes are more than compensated by the mental equanimity and
freedom which he enjoys later. These are permanent.
V/13
Sarva karmani manasa samnyasya-aste sukham vasi
Nava-dvare pure dehi naiva kurvan-na karayan.

Translation: A self controlled person, who, mentally gives up all actions,

happily remains in the nine-gate city (body) - he is neither the doer nor
the abettor.

Significance: As a contrast to the ordinary person who is stuck in this

world, the Lord summarizes the condition of the person who has
renounced fully (the spiritual destination). Such a person having mentally
given up all actions will remain ever peaceful and enjoy living in this “9
holed city” (body). He (the person who has now come out of his ego
wrongly identification with BMI and has started identifying himself with the
Self) is neither the doer nor does he cause anything to be done. This is
real freedom. Thus, sanyasa is not a physical act but essentially a
mental condition - one who lives in this world untouched by it yet being
part of it is a true sanyasi. This is ‘witness’ nature of the Self which is
ever present and blessed by which all actions take place.

V/14
Na kartrtvam na karmani lokasya srjati Prabhuh
Na karma-phala-samyogam svabhavastu-pravartate.

Translation: The Lord creates neither the doer-ship (subject) nor is He

the object in this world – He is not bound by the results of the actions –
Arjuna, it is (only) Nature that functions.

Significance: Vyasa here distinguishes between the Brahman the

disinterested cause of all creations and the Intelligent Principle (Ishwara)
which pervades the
Universe and which ensures that Nature’s laws are enforced.
Na kartrtvam na karmani srjati Prabhuh: Prabhu or Brahman (Atman
inside us) being pure by nature is not the karta or bhokta of anything. It
is pure consciousness and remains ever dispassionate but provides the
‘enlightenment’ for the mind to function. Mind reflects or borrows
consciousness from this Atman and using this makes the sense organs
sentient. But the ego identifies not with the pure consciousness but the
mixture which is coloured by the mind (vasanas) and functions in the
outside world. This wrong identification (ajnanam) is the root cause of
samsara. A jnani who gets over this ignorance alone can understand
the true nature of Self. He will know that this super-imposition or jiva-
bhava is not real but only fake. When the jiva-bhava is absent, the
Ishwara-bhava or jagat-bhava also cannot survive. With reference to the
Jnani who has got over the ignorance, the Ishwara also has got over his
ignorance (Maya) and becomes his true nature that is Brahman. But
when the Jiva is suffering from ignorance he is the doer and naturally
will be bound by the karma-phalas given out by the Ishwara associated
with Maya.

Swabhava-tu pravarthathe: (Creatures function according to their own

nature). Vedanta states that our original nature is Pure Consciousness.
But we are under the influence of our ‘cultivated’ (superimposed) nature.
Like animals, humans are still under some influence of Nature for
breathing, digestion, reproduction, etc. Our mind is influenced by moon.
But unlike animals we have superimposed our own likes and dislikes
(Vasanas) and allow these to dictate our behavior. But deep inside us
there is a ‘conscience’ or our own ‘true nature’ which keeps reminding
us what is wrong and what is right. But this higher nature is covered by
‘vasanas’ or ‘avidhya’ and this influences our behavior.

Na karma phala samyogam srujati prabhuhu: Brahman does not keep

track of all the actions of the humans like the proverbial ‘Chitragupta’ and
then mete out judgments on the Day of Reckoning. [The name is
symbolic – it means ‘a person who keeps the whole picture (chitra) a
closely guarded secret (gupta)’.] This can cause confusion in the
readers. How can the Lord be indifferent to human activities. Christian
concept of Judgement Day, Heaven, etc. and also the Vedic ideas of
enjoying in Indraloka, etc. are contrary to this. Readers may may also
wonder how the theory of Karma enforced? Answer lies in the word
“Prabhuhu” which means superior to all. So here reference is to that
aspect of God which is beyond the Universe (the nirguna). The saguna
Ishwara is controller of Nature which has transformed itself into the
Universe. Karmas and karma-phalas are part of the laws of Nature and
they are added on to our prarabdas based on which our future life is
decided. These laws are strict and every action will have its reaction –
immediate or delayed. Prakrithi is inherent and is super-imposed on
Brahman due to the power of Maya. Here reference is to Brahman and
not to Ishwara. Maya’s influence causes veiling and projecting (avidya).
It is upto jeeva to go beyond this Maya (with the help of Ishwara) and
develop its personality and ensure that the external factors are not
allowed to dictate its behavior.

Vedanta gives a technical (but interesting) explanation. There are three

types of Existence or realities (Satta) - paramarthika (absolute)
pertaining to Brahman, the one without a second, vyavaharika
(transactional) reality or relative truth which is a reality inter-se between
the jeevas and needed for exhausting the prarabdas and finally the
prathibhasika (reflected or apparent) reality which is a mythia (dependent)
on Brahman. Spiritual development involves understanding all the three.
When we learn our scriptures and do serious thinking on the concepts,
we will understand paramarthika satta – this needs a sharp and subtle
“intellect”. Later when we practice karma yoga (correct action with right
attitude discussed in Chapter III) we will understand and transcend
vyavaharika satta caused by our cultivated nature (vasanas). As for the
prathibhasika (the superimposed existence) even a jnani will remain with
this apparent knowledge like a dreamer who has woken up from dream
but continues to dream. He will know that the dream is unreal; the jnani
knows that the world and its activities are only mythya. He will only smile
at them like Lord Vithoba.

Ego is ever ‘karta’: Because of avidya, we feel we are the subject and
look at everything as the object. In short, we feel we are the centre of
universe and we own it. This is the root cause of our attachment to the
world and its objects and prevents spiritual development. If we
deliberately cultivate a vision to look at everyone else as a subject
(karta), with his own individualities and opinions, likes and dislikes, we
will listen to them, accommodate their views, understand their behavior
and accept their existence. To the extent the others are treated as
subjects, our own “subjectivity” is destroyed. So the Lord confirms that
all these attitudes are not created by Him but our own making and is
part of avidya (ajnanam) which needs to be conquered.
V/15
Nadate kasyachit papam na caiva sukrtam vibhuh
Ajnanena-avrtam jnanam tena muhyanti jantavah

Translation: Lord accepts neither the demerit, nor even the merit in any -
all creations are deluded with their own ignorance, which envelops (true)
knowledge

Significance: The dis-interested attitude of Brahman is expanded here.

We have to distinguish between Ishwara-Bhava, that aspect of Prakrthi
which presides over the world to enforce laws of nature and the Pure
Brahman, the ultimate reality. Ishwara bhava is a Vedic concept similar
to God in other religions. This Saguna Brahman (Ishta Devathas) are the
intermediate destination of spirituality. He is used by Vedanta to make
the ‘ignorant’ humans to cultivate the essential ethical and moral
personality as a first step to spiritual development. Technically Ishwara
represents the laws of Nature. But, the ultimate destination is Pure
Brahman, the Sat-Chit-Ananda which is not interested in this world at all.
Brahman is disinterested “sakshi”: Brahman, the one without the second,
who is ever akarta (non-doer) does not take note of the merit or demerit
of human actions. The eternal principle which supports life does not
take notice of the activities at all because from its point of view, the
finite does not exist. Vedanta says “the Supreme functions through Self-
ignorance (Maya) which appears as performer, enjoyer, the means of
enjoyment, etc”. Though everything happens in the presence (blessings)
of Brahman, whatever action takes place (desirable or undesirable,
charitable or murderous, protection or destruction) all belong to the jeeva
- but Brahman is the cause of all. Like the movie screen, Brahman is
unconcerned whether the movie is a comedy or a tragedy. Even when
there is no movie, screen exists.

What is Ajnanam? Popularly, ajnanam (ignorance) is considered as

abstract and opposed to knowledge. When we are born we are full of
ajnanam and one by one we remove the ajnana with the knowledge of
those things. Ignorance of parents is removed by the knowledge of
parents; ignorance of mathematics is removed by knowledge of
mathematics and so on. This applies to all knowledge in the external
world. But Vedas give a special significance for this. Avidya is defined
as “Something positive though intangible. It is neither being or non-being.
Though antagonistic to knowledge, it is not negation of knowledge. It is
made up of the 3 qualities of Maya which belongs to and originated from
God”.

Ajnana is a positive thing: It is a “something” and is “positive”. These

words are to remove the popular belief that ajnana is a ‘negative’
absence of knowledge. It exists. Vedanta goes to the other extreme and
declares “knowledge does not have a separate existence – it is same as
Atma (Self). But, ajnana has an existence and denotes everything other
than Self”. That is, the entire universe including the body/ mind complex
is ajnana. All the avaranas (covers) which include the 3 shariras (sthula,
sukshma and karana) or 5 koshas (karana, ananda, vijnana, jnana and
anna) belong to ajnana. Ajnana is so powerful that it deludes the
creatures and keeps them away from their true nature, the Self.

Ajnana is the power of Maya (Prakrithi): With its powers of avarana

(to cover) and vikshepa (to project or disturb) Maya has dominated jnana
and hence the cause of ajnana is Maya. It is similar to how expensive
products are packed today for sale. There is a hard (air and water proof)
inner cover and then there is an attractive outer packaging. The outer
cover is to distract the customer and “delude” him into buying the
product (vikshepana shakthi of Maya) and the inner and harder cover is
to protect (avarana shakthi). The inner is caused by thamo-guna and
the outer is rajas.

Both vidya and avidya are caused by Maya – Vidya-Maya’s influence over
Brahman created Ishwara and the Avidya Maya the Universe which
includes the Jeeva. In short, Maya is synonymous with avidya as far as
creatures are concerned. Maya influencing Ishwara is satwa-pradhana
(predominently satwik which keeps Ishwara interested in the creation,
preservation and the destruction of Universe) and from the point of view
of jeeva it is malina-satwa (inherent purity with the other gunas or
impurities superimposed as upadhis).

The 3 Gunas of Prakrithi cause Ajnana: Since Maya (Prakrithi) is nothing

but the three gunas, these have caused the ajnana which in turn created
the Universe. Thanks to the disturbance of the gunas, the Ishwara, the
cosmos and all creatures appear to exist. Thus Vidya Maya created
Ishwara, the Avidya Maya created Cosmos. Even though Ishwara is
satwa pradhana, to the extent gunas are present, there is Avidya in Him
as knowledge.

Ajnana is the cause (seed) of samsara: Since karana sharira is part of

avidya, it is the cause of appearance of creatures. Cumulatively it is the
cause of the Universe and individually each and every creature. Usually
the example of a tree and forest is used to explain this. Ajnana is the
cause of appearance of Ishwara as well. When final pralaya arrives, this
ajnana (which includes Ishwara, the jeevas and jagat) disappear into the
Brahman and become avyaka to await the next creation.

Dwandwas are caused by Avidya: Thus, the pairs of opposites created

by Maya are part of avidya. Since the Universe is nothing but the
existence of pairs of opposites, avidya is the cause of these. Each side
provides the stability to the other and ensures that Cosmos does not
degenerate into chaos. The beautiful balance in Prakrithi is because of
the inherent support provided by the opposite force.

We humans have added a further coating or “mala”: The only difference

between Ishwara and Jeeva is that the latter has, under the influence of
the powers of Maya, continuously added “personal dirt” over and above
the avaranas in the form of likes (raga), dislikes (dwesha) and fear
(bhaya). They are cumulatively called vasanas (personal flavour). But this
privilege is given only to humans because the other lower ones do not
have the ‘will’ power or choice to create anything. They live instinctively
as dictated by Nature. Only humans were allowed to develop the will
power to help them go back to Ishwara and then finally to Brhaman, but
unfortunately this power is misused (under delusion of Maya) to further
add to ajnana. Thus jeeva (human beings) is suffering from 3
coverings (avarana, vikshepa and mala).

Avidya is the villain: Thus, avidya or ajnana is the most important topic
in Vedanta. It is more important than knowledge from our (jeeva) point
of view. It is like the villain of the story who remains with the heroin
throughout the story and as soon as villain is defeated the story is over!
In Ramayana, Rvanana (representing ajnana) is holding on to Sita
(knowledge) wrongly. We (Rama) have to fight him and rescue her.
Like Ravana, ajnana is powerful, colourful and very interesting – it is born
with us and will remain with us throughout. Our physical birth and death
are of no consequence – ajnana continues as our faithful friend. We
have to get rid of this ever present co-traveler. But when this happens,
the interesting story of samsara is over. Knowledge nullifies ajnana and
both fall away leaving behind only the pure Brahman. Exactly like the
anti-bodies destroy the (foreign bodies) and both are ejected from the
system restoring it back to its original pure nature.

Can ajnana ever cover Brahman, the all pervading? Can Ravana ever
become more important than Rama? Can the villain ever be more
powerful than the Hero? Is it not against common sense?

V/16
Jnanena tu tat-ajnanam yesam nasitam atmanah
Tesam aditya vat-jnanam prakasayati tat param.

Translation: But whose ignorance is destroyed by Knowledge of the Self

- for them, after that, True Knowledge shines forth like the sun.

Significance: When the ignorance is fully removed, knowledge gushes

forth like the Sun emerging from out of the cloud as soon as the cloud
moves away.

Jnanena ajnanam nasitam: This ajnana (our enemy who is

masquerading as our friend and who is with us all along) can be
destroyed only with the help of knowledge. Naturally, we have to destroy
the coverings (mala, vikshepana and avarana) one by one and get jnana
or Brahman. Vyasacharya suggests the “last in first out” formula. The top
covering or mala (dirt relentlessly added by humans) consisting of raga,
dwesha and abhinivesha (likes, dislikes and fear) are to be removed one
by one. Since these are created by humans wrongly using their will-
power, they will have to work hard (in the reverse direction) using the
same will-power through introspection to get rid of these. Same intellect
will have to be used. This is Karma Yoga (correct action with correct
attitude). Removal means ‘managing’ these vasanas with our intellect.
Once we do that, we will be able to attack Maya. Here also first we
have to conquer the outer covering – vikshepa shakthi, the power which
causes disturbance. This is to be done through cultivation of mental
equanimity (samathwam). With a quieted mind, we have to start
meditation (thinking, deep contemplation and then concentration on a
single point or ekagratha). When meditation succeeds we understand the
fact that the “Truth” or Brahman is covered with Maya’s avarana shakthi
(cloud). When we manage to see beyond this cloud, we can discover our
pure nature.

Let us revisit the illustration of the sculptor creating Hanuman. The

Hanuman (Truth) is covered by Maya’s avarana shakthi and this unverse
(rock) is projected on the Hanuman because of the vikshepana shakthi.
We humans (misguided by these) have taken the projected universe as
true and have further added mala (dirt) continuously for generations of
our existence. Naturally the outer covering has become very hard. So
we have to first visualize the hanuman inside the rock-exterior. This is
the biggest achievement. Then we have to use the big chisel and
strong hammer to chip away the external useless material known as
likes/dislikes/fear. [This is karma yoga]. Then using a finer chisels
[sukshma budhi] we have to go deeper and slowly unravel the Hanuman.
This concentrated effort is Dhyanam (deep contemplation and meditation)
which will lead to jnanam. (These will form the subject of Chapter VI).
Finally we have to “open” the eyes of the Hanuman to make him perfect.
This needs specialized help from a master scrulptor (our Guru). He helps
us to open our “intuitive” eye (jnana drishti). This Self-realization is to
understand the true nature of ourselves.

Atmana nasitam: (Destroyed by ourselves). We have to work hard and

destroy this ajnanam which we have accumulated during past births.
We have to help ourselves to come out. No delegation or outsourcing is
possible. We cannot employ a servant to clean up the mess we have
got into. We have to do it ourselves. One should not look at the
absence of help negatively and feel depressed. It is a positive fact to
know that the answer is within our grasp. “Hasta amalakam” – the most
pure gooseberry (atma) is within our grasp – we have to first understand
it and then realize it. So Lord states “The solution is within your reach
and your capacity. All it takes is to identify the problem and apply
yourselves to the task of cleaning your mind of the impurities. Knock and
it shall be opened. But knock you much. Harder the dirt you have
accumulated, the stronger should be the purushartha or self-effort”.

Aditya vat-jnanam prakasayati: (Knowledge shines forth like the Sun).

Vyasa, the poet is using a beautiful illustration - “knowledge shines forth
like the sun”. He is referring to the cloud of ajnana which was covering
the Sun and when it is moved away, the Sun shines forth in all its glory.
Can the sun (which is several times bigger than this Earth) ever be
covered by a small cloud? The cloud represents ajnanam and it is
actually not covering the sun but is covering our vision of the Sun. The
all-powerful sun is ever shining and always present. It is our “delusion”
caused by the cloud that makes us feel that the knowledge is covered –
the Brahman is covered. When we cover our eyes with a finger we will
not see the outside world. Does it mean the finger is big enough to
cover the entire world? Similar is ajnana – it is insignificant but because
of our continued co-existence and closeness (identification) with this
ajnana which makes us think it to be very powerful – powerful enough to
cover the Great Brahman.

V/17
Tad-buddhayah tad-atmanah tan-nisthas tat parayanah
Gacchanty-apunar-avrttim jnana-nirdhuta kalmasah.

Translation: Their intellect fixed in That, their Self being That, with That
as Supreme, they go (there) whence no return, impurities cleansed by
Knowledge.
Significance: What happens when the impurities are removed and the
knowledge of the Self has emerged? What happens when the cloud of
ajnana is removed and Self shines forth? Lord describes the effect
graphically. The ego, thus undressed of its samsaric sorrows rediscovers
itself to be nothing other than the Self itself. It understands its ‘nitya
upalabdhi swaroopa’ (ever available purity)

Jnana-nirdhuta kalmasah: (Knowledge having cleaned the impurities).

To recapitulate, three types of impurities are covering Jnanam. First,
mala or all the impurities (likes, dislikes, fear etc.) which we have
accumulated and the two powers of Maya viz. vikshepana (distracting)
and the avarana (vailing) power. All these having removed, mind will be
pure as light (as if it is not there) and then the ever present sakshi-
chaitanya Atma shines forth in all its glory. It is the most pleasurable
position a mortal can dream about – bliss absolute.

Tat-budhaya: (intellect fixed on that). Intellect is the first to come in

contact with the knowledge. This is usually realized in the state of
meditation with the help of the Mahavakyas or words of the Teacher.
First time it may happen for a fleeting second while in a state of deep
meditation. Sadhaka should understand that this happens because the
mind has disappeared (or merged into the intellect), the intellect has
merged into the ego and ego into the Self – all these may last initially
for a second or so it may appear. Since we have transcended time – the
time element is immaterial. After this experience, the frequency may
increase. [Care should be taken not to look forward to this because
then the mind will take over.] After this the sadhaka will ‘understand’ and
start feeling the presence of Atman with his mind/intellect/ego all
combined into one - for which continued meditation for long periods may
be necessary. Thus, when the sadhaka commits to this knowledge
through ‘nithidhyasanam’ or ceaseless meditation, he can hope to realize
the Atman in him – this commitment is the ‘firm abidance in the self’.
Tat-atmanam: (That’s Me). This is the mahavakyam ‘So-Aham-asmi’. The
mumukshu will understand that he is Atman and can claim the atma as
himself. This is a fantastic feeling to be in as all the ‘ajnana’ is lost
and the Pure Self is revealed to us. This is “Brahmi” stithi mentioned in
Chapter II/72 by Lord Krishna. Thus, Lord has shown us how to reach
the ultimate objective which He promised us as our destination.

Tan-nishta: (Remaining ‘committed’ to That). This exalted position is the

real objective of spirituality (moksha) where we have given up everything
including the “I” ness. Getting established in that position is the
destination where time and space do not exist. We have to visualize the
‘stillness’ and ‘peace’ that is there. In fact ‘nothing’ exists there! Being
with that feeling of pure consciousness is the best thing that can happen
to a human being. This comes only when there is total commitment.
(Words cannot be of any use to explain or illustrate the beauty)

Tat-parayanam: (Continuously being with That). This supreme peace is

ever the goal and constantly remaining there is the aim of existence for
humans. That is why the word ‘parayana’ is used. The popular meaning
of this word is ‘constant repetition’. It is used to tell us that the sadhaka
who has reached there ever remains there. He goes beyond karma and
karma phala.

Apunar-avrithim (gathi): (A movement of no return). Having reached

there, can there be a question of ever coming back? In reality this
means avoiding all future births. With our ‘ignorance’ having removed
with the knowledge of the Self, the source of all the karmas are
destroyed. The seed of future births is ‘roasted’ with the fire of
knowledge. The jnani will remain in this world only till the existing mortal
body lasts (till prarabdas are exhausted). After that there is no rebirth.
This is moksha (freedom from) samsara. [Vyasa is giving a glimpse of
what can be achieved by us after meditation which will be covered in
Chapter VI].

V/18
Vidya vinaya sampanne brahmane gavi hastini
Suni caiva svapake ca panditah sama darsinah.

Translation: Such a learned person will look with same eye a Brahmin,
who is full knowledge and humility, a cow, an elephant, a dog and even
a dog-eater (a man belonging to the lowest caste).

Significance: Any person who has reached this exalted position will see
only the “atma” shining in all. He will not see anatma, the body-mind-
intellect or the psycho-physical complex at all. He will see through the
roles and recognize the actor in all of us as the one and the same
Atma.

Sama-darshinah: (Seeing the same everywhere). The mental purity or

maturity to distinguish between Atma and anatma in everyone around is
a great capacity. This has to be cultivated deliberately on a continuous
basis. When this becomes our nature, we will naturally find only Atma
shining in all and will ignore the body/mind anatma. “Such a realized
person will not find any difference between a Brahmin, a cow, an
elephant, a dog or a dog-eater”. These illustrations are used because
these were part of virtually every household in ancient India. A jnani
sees the same divinity in all His creations. He looks at a Brahman full of
knowledge and a Chandala or a dog, a cow or an elephant with the
same ‘eye’. This does not mean he will treat a Brahmin like a dog!
Everyone will be treated with the respect due to it or him. The real
meaning here is that the outer covering (body/mind/intellect) will not affect
a jnani. He will look at the inner Pure Self – the atma.
SWAPAKAH (A DOG-EATER)

A “dog-eater” refers to a Chandala or a person belonging to the lowest

caste. This usage (to show contempt) was popular with the ritualistic
Brahman fundamentalist. What is so degradable in eating a dog? If
eating buffalos, goats, sheep and even pigs are not objected to what is
wrong in eating a dog. A common pig eats all kinds of non-sense
(including night soil) and is definitely dirtier than a dog. If pig’s meat
can be considered a delicacy why not a dog’s meat? Koreans and
Chinese regularly eat dogs. The latter consider the dog’s meat as a
potent aphrodisiac.

V/19
Ihaiva tairjitah sargo yesam samye sthitam manah
Nirdosam hi samam brahma tasmad brahmani te sthitah.

Translation: Having realized that Brahman (Self) is spotless and being

equanimous to all the creations around and remaining fixed in That, they
have conquered birth and death in this world itself.

Significance: Any person, who has reached this destination, naturally

will be considered as the winner of ‘samsara’. The mental equanimity
which he must have gained must be incomparable. Since the Brahman
is always pure and blemish less, any one who reaches this position will
himself become pure.

Ihaiva: (Here itself or in this life itself). This is a very brave statement.
Every other religion promises Heaven (physical enjoyment) after death.
But Vedanta makes liberation possible in this life itself. Vyasa is
repeating this to assure the readers that liberation (moksha) is not to get
something but it is the mental freedom of having given up everything.
It is the mental maturity not to seek any possession. No attachments. No
desire. No responsibility. It is the ‘light-ness’ which we experience when
we have absolutely no expectation from life. We enjoy every moment
giving what we have in plenty – knowledge. This has to be correctly
understood because that is our true nature, our destination to be
reached here in this life itself.

Brahmani te sthitah: (Ever remaining fixed on Brahman). Knowledge of

Brahman which is initially realized during meditation is not a ‘sidhi’ or
receipt of extra-ordinary powers or extra-terrestrial experiences. He will
not have an aura around his head. He will look like an ordinary person
and will continue to live like an ordinary person. He will laugh and cry
just like anybody else. He may suffer physical afflictions and will, in
due course, die away like a very ordinary man. What is moksha then? It
is a sense of freedom experienced inside. It is a pure mental maturity
which makes him look at everyone in a disinterested and disconnected
manner. No tension at all. [This was the destination Lord had
promised us at the end of Chapter II. Now He is taking us closer to
that place.]

V/20 & 21
Na prahrsyet priyam prapya no dvijet prapya ca-apriyam
Sthira-buddhir asammudho brahma-vid brahmani sthitah
Bahya sparsesu-asaktatma vindaty-atmani yat sukham
Sa brahma-yoga-yuktatma sukham aksayam asnute.

Translation: Resting in that Brahman with steady intellect and undeluded,

the knower of Brahman neither rejoices in receiving the pleasant, nor
grieves when faced with the unpleasant. With the Self-poised in
meditation on Brahman, and the Self removed from external contacts, he
finds peace in the Self; such a person reaches permanent happiness.
Significance: The Lord enjoys this exalted (equal to Himself) position so
much that he describes in detail the mental (lack of mind?) condition of
the person who has reached there. “Dukheshu an-udwignamana,
sukheshu vigatha spriha” described by the Lord when he talked about
Sthita-prajna in (II/56) applies here. A person who has understood
moksha is a “Jeevan-mukta” (freed from life). He becomes totally
indifferent to happiness or sorrow which only affects the anatma and not
the atma. None of the external factors affect such a person.

[There can be a question here as to why the Lord is spending is so

much time in talking about the final state to Arjuna who is not even a
Karma Yogi? Since most of us are even worse than Arjuna, is not the
effort wasted on us? When we look deep we will understand that this
has been the strategy of Vyasa throughout. He will describe in detail
the total benefits of spiritual formula prescribed by him in all sages as
attractively as possible. It is for us to find out where we are and apply
the formula to our own cases and move up. These stages will serve as
values which we have to imbibe in us diligently. Thus, solutions to
everyone’s problems are available. This strategy makes the product
flexible to be used by many people with minimum adaptation.]

Assamudha: (one who has discovered) - a person who has successfully

removed the cover of ignorance (ajnana) and who has discovered his
own nature as ever present consciousness. He ever exists in Atma. He
will not be disturbed by external factors which (he knows) are temporary
and will only affect the anatma or the external world.

Brahma-yoga-yuktatma: (Established in Brahman) Knowledge of the

Brahman is not something external which happens. Atma being “ever
present and ever available” it is only the realization (uncovering of the
fact) is called knowledge. When this happens the person concerned will
feel that he has lost all the baggage he has been carrying from janma-
janma-antara (time immemorial) and this freedom is the destination
promised by the Lord earlier.

Sukham aksayam asnute: (He gets permanent happiness) This is the

final destination desired by all and no explanation is necessary.

V/22
Ye hi samsparsa-ja bhoga duhkha yonaya eva te
Adyanta-vantah kaunteya na tesu remate budhah.

Translation: Pleasures born of contacts (with worldly objects) are mere

sources of grief having a beginning and an end – the wise do not rejoice
in them.

Significance: “The worldly contacts are the sources of pain” – this will
become obvious to a realized soul and naturally he will not remain in
them.

Duhkha yonaya: (Wombs of misery). This pregnant expression refers to

worldly attachments, the root cause of all our problems. We have to
visualize a womb which continuously produces bubbles of misery –
similar to the soap bubbles (big and small) which children play with.
They spread out and float away and children chase them only to find
that they burst the moment they are caught. Are we not similarly
running after worldly ‘security’ of relations, possessions, power, sex, etc?
Lord Krishna is re-iterating the need for complete vairagya or dispassion
which a man of realization will have to cultivate. Such a knowledgeable
person will not be interested in indulging in fleeting pleasures of the
world and will opt for the permanent happiness which he can get by
being associated with the ever-blissful Atman. This womb of misery is the
source of our problems and Vedanta calls it ‘ajnana’ or ignorance. As
discussed in detail earlier, this ajnana (the go-down) where we have
stored the ‘moulds’ (stencils) of all our desirable/ undesirable’ experiences
which we repeatedly refer to and use to produce more copies. We have
to ensure that this source is scorched. We have been treating the
symptoms, let us root out the cause. The importance of understanding
this through introspection is the solution to all our problems.

V/23
Saknoti-ihaiva yah sodhum prak-sarira-vimoksanat
Kama-krodha-udbhavam vegam sa yuktah sa sukhi narah.

Translation He, who, even while in this world, prior to liberation from
the body (death), is able to resist the impulses created by desire and
anger, is happy.

Significance: We have to understand from the experience of these

exalted individuals who have managed to remain aloof and keep
themselves away from vasanas as the most important cause to be
happy.

Kama-krodha-udbhavam vegam: (“Speed” which has its origin in desire).

This restlessness is identified as the root cause. This chronic 20 th
century malady (typical of developed countries) is spreading fast and
taking over the entire world. We are so much interested and obsessed
with the acquisition and preservation of assets, power and sex that we
are spending our entire life in these. We want to achieve more and more
in less and less time – logically we will try to achieve everything in no
time at all! We continuously proclaim “I have no time”. From morning
till dusk we are involved in ‘speed’ originating from our insatiable desires
and restless nature. By evening we are too tired and good for nothing.
We are so worn out that we cannot even sleep! Thus we spend our
entire life in tension and stress. Had it not been for the deep sleep
(sushupti) provided by the Lord, which rejuvenates us daily, we would
have become nervous wrecks. The ever-so-merciful Nature has provided
us the luxury of deep sleep in the fond hope that “the deluded humans
will try to understand sometime or other the beautiful feeling of going
beyond time and will try to realize it. In short he will return to sanity”.
But, we have taken the God and His Nature for granted and we are
trying to ‘achieve’ much more in much less time! What a delusion!!

Only difference which has come over us (after Vyasa wrote Geeta) is
that we are now not only using Nature but we are misusing Her. We
overexploit the natural resources, we cut off the natural forests, we poach
the animals, we pollute its waters – in short we abuse her. How much
time does it take for her to take revenge? Frequent earthquakes,
recurring typhoons, melting North Pole, dwindling fish, extreme weather,
shortage of fresh water, chronic diseases like aids, etc. are only
illustrations of what She can do. When the Empress really strikes back,
there will be total destruction (pralaya). None will be spared, both the
guilty and the innocent. Have we forgotten the tsunami which annihilated
a million people? Did all those who died deserve that? So it is high time
we followed the path suggested by Lord Krishna here and understand the
Paraa Shakti and be with her. If we respect nature, she will reciprocate.

V/24
Yo anta-sukha antar-aramah tatha antar jyotih eva yah
Sa yogi brahma-nirvanam brahma bhuta adhigachati.

Translation He who is happy within, who rejoices within, who is

illuminated within, that yogi will attain Pure Brahman, freed from birth.

Significance: Vyasa is using all the superlatives to describe the beautiful

final state to which each one of us is eligible. The destination is made
to look so attractive that several of us will be tempted to become
seriously spiritual!
Anta-sukha and antara-ramah. (Happy and reveling inside). The realized
person will understand and continue to experience the permanent
happiness ever present inside and which is his own ever-pure original
nature [nitya-shuddha swaroopa]. Having reached there he will remain
ever satisfied with himself and remain enjoying in himself. A jnani
reaches this exalted position of “brahma nirvanam” or seeing the atma in
its original splendor. It is worth repeating that the pleasures which these
realized souls experience here is ‘other-worldly’ and wonderful. Trying to
explain this wonderful time-less, space-less experience with words which
are limited is a waste of time.

V/25
Labhante brahma nirvanam rsayah kshina-kalmasah
Chinna-dvaidha yat-atmanah sarva bhuta-hite ratah.

Translation: Such (great) men, with their sins destroyed and with
dualities shattered, await Absolute Freedom engaging themselves in
social welfare.

Significance: This brings out clearly the stages involved in the shaping
of a “jnani” or “rishi” – a realized soul. First of all, there is need for the
internal equipments to be completely purified (kshina kalmshah).
Impurities mean all vasanas (likes and dislikes). Naturally the mental
maturity reached is such that they will not at all be disturbed by dwaita
(opposites) or everything which is ‘other than the Self’ or ‘anatma’. They
remain thus constantly keeping in touch with Brahman or the Lord,
awaiting their final relief from the body after the prarabdas are
exhausted.

Sarva bhuta hite ramaa: (Revelling in social welfare). Vyasa is

answering the natural question which must have arisen in the minds of
ordinary people, as to what happens to jnanis who have become realized
persons? They will be interested only in things which are beneficial for
the humanity at large. Here also there is no compulsion. A jnani is free.
He will choose any activity depending upon his nature. He may even
choose to keep to himself and ever remain silent. We have two
classic examples (1) Bhagwan Ramana Maharshi – he was not interested
in the world around him and always preferred to remain silent. Only
when compelled will he speak – that too only a few words. This is
because by nature, satva guna was predominant in him and he was
always known as a ‘man of few words’. (2) Swami Vivekananda, on the
contrary, was very active in social welfare. He was naturally given to
activity from childhood. (There was more rajas in him). Thus whether
they overtly engage in social work or not, is left to them. But they will
have to exist until their prarabdas are exhausted. But they enjoy every
moment of their existence in this world.

V/26
Kama-krodha-viyuktanam yatinam yata cetasam
Abhito brahma-nirvanam vartate viditatmanam.

Translation: These self-regulated saints devoid of desires and anger, who

are self-realized and ever striving for perfection, are assured of liberation.

Significance: Such rare humans who have conquered “kama and

krodha” are not interested in this world or worldly things; yet they have
to live in this world only to exhaust their prarabdas. They physically exist
but not interested in anything which is happening here. It is a beautiful
existence devoid of any stress or tension and full of bliss.

Abito Brahma nirvanam: (free from all sides.) This is a graphic

description of freedom. Freedom in all its dimentions will be available to
the man of realization. Having got rid of all his karmas and all further
visits to this world, he will be virtually floating. He will be striving to
spread happiness to as many as possible without any stress or
disturbance. Anyone who is fortunate to come in contact with such
humans can “feel” fantastic vibrations emanating from them. Merely
being in their presence will be invigorating and encouraging. They may
or may not talk – they may not even be aware of our presence – merely
being in their midst will be worthwhile. This is the essence of ‘satsangh’.
In the presence of realized persons, ordinary humans can (even
unknowingly) tune to the pure consciousness. There may be no verbal
communication but mere presence is enough.

V/27 & 28
Sparsam-krtva bahir-bahyams caksus caivantare bhruvah
Prana-panau samau krtva nasabhyantaracarinau
Yatendriya-mano-budhir-munir moksa-parayanah
Vigata-ichcha-bhaya-krodho yah sada mukta eva sah.

Translation: Shutting out all external sense objects and devoid of desires,
fear and anger, the muni, with liberation as his ultimate goal, remains (in
meditation) looking between the two eyebrows, balancing the inward and
outward breaths within the nostrils and thus controlling the mind, intellect
and the senses; he is ever liberated.

Significance: Vyasa (in keeping with his style) is hinting at what is to

come in the next chapter which will be devoted to “yoga” of meditation
(nithidhyasanam). . He is retracing a few steps (as is his style) and
stating that the final destination is through meditation which will discuss
now. He says “You will always find the person who has reached the
state of realization spending most of the time being with himself and
naturally engaged in enjoying the nearness to the Atman. He will always
appear to be in a state of meditation feeling “ever-free”. His physical
posture may give the impression to the common man that he is
“continuously engaged in meditation concentrating between his eye-
brows”. This is not to be interpreted in the physical sense. This posture
means “looking inwards” and remaining with the Self.
Muni: (A contemplating person – a stage before realization). Muni is a
person who has crossed ‘mananam’ which is after sravanam. Thus, he
has reached a state of mental development where he is “intellectually”
convinced about Pure Brahman and his identity with that. That is, he
has intellectually comprehended the Mahavakyam. Now he is ready for
nidhidhyasanam or the next stage where he has to “personally
experience” this truth of identity which is possible only in a state of
meditation. Thus, deep contemplation on the sastras and the words of
the teacher has had its effect and the intellect/mind of the sadhaka is
purified and ready for the final part of the journey. In our pole-vaulter
example, he has used the pole and has reached the high state where he
is on par with the rope – now what he needs is a final push so that he
can get the requisite “thrust” to jack himself up for the last lap. He
should now prepare to throw away the pole. Thus, only a muni who
succeeds in meditation becomes a rishi (seer).

[This does not mean we should start our meditation only now. We
should have been training our mind from day one in our “concentration”
exercises in an isolated place so that when this state is reached we are
mentally ready.]

Bahyan sparsam bahir krtva: (Shutting out the external world). Since
meditation is an internal journey, the first requisite is that we should keep
all the external influences (sparsam) outside. It is the nature of our
sense-organs including the mind to go after things which we are familiar
with. Ears will try to listen to the sounds, eyes will try to see things
around, nose will smell, etc. Similarly mind would like to think of things
which it enjoys. We have to keep out these external sensory
perceptions.

Caksuhu-ca-iva-antare bhruvah (krtva): (Directing the eyes (as if) to look

between the eye-brows). This is a very interesting observation. As soon
as we concentrate on any subject with our mind, it is natural for us to
close our eyes. When this happens the “internal” eye naturally appears to
concentrate on the area between the eye-brows. Since meditation is an
internal journey to “open” the third eye of knowledge, the area between
the eye-brows symbolically represents the eye of knowledge ‘jnana-dristi’.
That is why after some minutes of sitting on meditation, most feel a
heaviness in that spot.

Prana-panau samau krtva nasabhyantaracarinau: (Balancing the

incoming and the outgoing breath inside the nostrils). Pranayama has the
power to quiet the mind temporarily. When we start breathing
rhythmically, there is a reduction in the number of thoughts and also the
speed of thoughts. When pranayama is regularly practiced, then at the
time of mediation, it comes in handy to quiet the mind and helps in
concentrating on the object of meditation. But this only a temporary
solution and will have to be replaced with a permanent technique. For a
realized person this is the external manifestation of his ‘balanced mind’ –
his breathing will always be rhythmic.

Yate-indriya-mano-budhi: (Making the indriyas mind and budhi as one

compact unit.) We have to use our intellect and continuously supervise
the mind and the sense organs. This means, we have to “observe” our
thoughts. Mind being nothing but thoughts, the moment we start “looking”
at the mind, it will become quieter – because mind cannot stand any
enquiry. Unreal things cannot stand scrutiny. [We will not elaborate here
because these are to be dealt with elaborately in the next Chapter.]
When applied to a jnani, this condition describes his natural state.

Vigata-ichha-baya-krodha: (Without desires, fear or anger). If these are

removed (even temporarily) the mind will have no locus-standi! It will
become blank and ready and receptive for knowledge. Transcending the
desires and anxieties of the mind is the objective of meditation. This is
the natural condition of the mind of a jnani – a condition to be cultivated
deliberately by the others.
Sa mukta eva: (He is already liberated!) A fantastic forward-looking
statement from Vyasa! Even before starting Chaper VI on meditation, the
author is assuring us that meditation (backed with scriptural knowledge of
the Self) with the requisite mental equanimity will guarantee mukti or
freedom. These statements of Bhagawad Geeta make one eagerly look
forward to spiritual practices. This can also described as the natural
mental condition of a liberated person

V/29
Bhoktaram yajna-tapasam sarva-loka-mahesvaram
Suhrdam sarva-bhutanam jnatva mam santim-rcchati.

Translation A person who understands Me to be the beneficiary of all

sacrifices and austerities, Supreme Lord of all worlds, the friend of all, he
attains Peace.

Significance: A realized person will be able to see the Lord in a totally

new perspective, thanks to his closeness to Him. The statement “the
Lord is the ultimately recipient of all the benefits of sacrifice” is a
significant assertion to convey to all the yogis that whatever may be their
activities, whoever may be their ishta devatas, the ultimate substratum of
all is the Existant-Conscious-Bliss-Absolute Principle, the ultimate reality.
This all-pervading Brahman is ever present and cause of all actions and
also the recipient of all our sacrifices, yet remaining uninterested as
“sakshi swaroopa”.

This is applicable both to Saguna and Nirguna aspect of the Lord.

Depending upon our mental development, we can look at the Lord as
standing behind everything in the shape of a Narayana or as Pure
Consciousness and pervading the entire universe. Even to attempt this
‘present everywhere vision’ is mind boggling. For a bhakta, his Ishta
Devata will merge into the Existence Principle. An intellectual person will
see himself expanding to cover the whole universe. What is important for
all is to visualize the vastness – once we start experiencing this, then we
are ready for serious meditation (Nithi-dhyasanam).

Santim rchati: (Reaches peace). The internal peace which one feels
while meditating is a fantastic experience. This is the state of mind of a
“rishi” or the one who has reached the destination. In short, meditation is
the application of the intellectual understanding to reach the destination
and get established there. This is permanent peace to be reached by a
student and reached by a Jnani.

Om tat sat. Iti Srimad-Bhagavadgitasu Upanisatsu brahmavidyayam

yogasatre Srikrishna-Arjuna-savade ‘Karma Sanyasa yogo’ nama
panchamo adhyayah.

Om. That is the Truth. Thus, ends the Fifth Chapter named ‘True
Renunciation’ of Srimat Bhagawad Geeta, the Upanishad, teaching
Knowledge of the Brahman and the Science of Yoga which formed a
part of the “Conversation between Krishna and Arjuna”.
Chapter VI
MEDITATION

[With this chapter, the first of the three parts of the Bhagawad Geeta will
be complete. As stated in the introduction, the first six chapters discuss
the meaning of “Aham” (padartha) or Who am I? (the subject matter of
“individual” or microcosm). The next 6 explain “Brahman” (What is
God?) and the last six reiterate “asmi” (both are one and the same).
Thus the three groups together illustrate the Vedic Mayavakyam [Great
Affirmation] Aham-Brahman-Asmi.

Atma-samyama-yoga or Dhyana yoga: After preparing the mind with

Karma Yoga (Cahpters III and IV) and practicing the Sadhanas
(disciplines) in Chapter V, we are ready for dhyanam (meditation) to
purify our internal equipments so that they become fit to receive
knowledge of Brahman. How to meditate will be discussed now.

Christians and Muslims believe that God Realisation is a matter of

“grace” from the Lord. They argue that spiritual experience needs a
special ‘state of mind’ and this cannot be achieved without active help (a
miracle) from God. This was symbolically demonstrated in the famous
movie Ben-hr where Moses receives 10 Commandments personally from
Lord. The approach of the Indo-Aryan religions is diametrically opposite.
Hinduism, Buddhism, etc. lay down certain rules of spiritual discipline and
certain methods of spiritual practice and categorically state that if you
follow these, it is a question of time before you have the desired
experience. There is no need for any miracle to happen. God-
realisation is a “natural human mental development” which is within the
control of each and every individual. According to Chinmayananda, it is
the birth-right of every individual. Further, these religions state
categorically that it is possible for one to ‘realise’ in this very life itself
(jeevan muktha). Geeta states that this is the natural end of meditation
with a mind which is made sufficiently subtle with karma-yoga (self-less
action) and acquisition of moral qualities which quiet the mind. A
quieted mind is “fit” (like a prepared soil) to produce the plant of
knowledge using which one can climb (on his own) to reach the Kingdom
of God. Vedanta clearly states that “each one of us is God who has
forgotten this truth due to self-imposed ignorance. Spiritual practices are
only to remind us”. Hence the affirmations like That-twam-asi (you are
that). We have to remember and realize this truth which happens initially
in a state of meditation which helps us go deep into the dark cave of
our heart to understand that ever existent pure light of knowledge.

What is not meditation? At the outset it is advisable to remove some of

the popular misapprehensions about meditation. Because of the then
popularity of Tantra Cult, meditation had become synonymous with
tantric practices which aroused ‘kundalini shakthi’ situated at the base of
the spine (mooladhara chakra) and made it move up the other chakras
and reach the sahasrara at the top of the head. It was believed that at
every stage, the sadhaka developed various psychic experiences and
ultimately he will have a ‘vision’ of Brahman. None of these is in
keeping with Vedanta. Vedanta talks of meditation as a normal
sadhana to quiet the mind so that it becomes fit for knowledge leading
to liberation. Moksha does not involve “receiving” anything or
“experiencing visions” etc. But it is giving up all our habits, cravings,
likes and dislikes and other attachments (upadhis) which have been
limiting us all along. When we succeed, we will become naturally free.
For this, first we have to know the nature of Self intellectually through
sravana and manana and then be with that knowledge (nidhidhyasana).
Meditation is to be practiced at all these stages.

What is meditation and how do we progress? The moment we make

up our mind to pursue spirituality seriously, we have to start meditating.
Since spirituality means converting ourselves from an ‘external’ to an
‘internal’ person, it involves serious introspection. Like a bird constantly
cleaning itself, we have to be identifying our weaknesses on an on-
going basis and involve ourselves sincerely in removing them. Thus,
there is meditation in one form or other from day one. It is meditation,
when we start thinking seriously about spirituality in general and the
Vedantic concepts in particular. Since the subject is so vast and so
deep, unless we develop a capacity to continuously ‘be’ with the ideas,
no serious spiritual development is possible. This deep contemplation is
meditation. During the entire journey (the period is strictly proportionate
to the intensity of efforts) our mind will bring out hundreds of doubts
and these will have to be systematically clarified. The speed of
clarification depends on the intensity of urge to pursue spiritual life. As
we keep getting answers, fresh doubts crop up. This is symptomatic of
spiritual progress. Getting answers will require serious mental efforts or
continued concentrated contemplation. The beauty of spiritual pursuit is
that at every stage, we will receive new knowledge, provided we have
shraddha (complete trust) in the system. As stated repeatedly in this
commentary, God is not an external factor but is only the “next state of
perfection” or ‘purvesham-api Guruhu’ (better than what went before). He
is synonymous with and no different from Nature present everywhere
(omnipotent and intelligent consciousness). We can conveniently objectify
it with a form or look at it in an abstract fashion depending on our
mental make up. In the Bhagawad Geeta it is Lord Krsihna. Being
pure intelligence and omnipresent, He knows precisely what are our
requirements and will ensure that we get exactly those. He will give us
what we deserve (not what we desire), when we deserve and how much
we deserve – nothing more and nothing less. But, the sincere sadhaka
will be continuously encouraged. He will enjoy every stage of the
journey. But the journey is long and no quick-fix solutions or capsule
programs are available. There are bound to be frustrations, several of
them. We have got to be patient and never lose faith. The emotional
ones may complain ‘the Lord is testing us’.
In short, there is meditation from day one and there will be meditation till
we exit the world physically. The difference is the intensity of
introspection. Depending upon individual need we will be guided at all
states. It is a waste to define or categorize the stages – because there
are thousands of shades. Each day is a stage. Someday we will feel
full of energy and we will feel ‘we have progressed a lot’ – but on other
days we may feel bit depressed as if there is no progress. These are
all our own estimations depending on our mental moods influenced by
Gunas. No body else can accurately describe what is happening to a
serious sadhaka and his mind. He should remember that he is coming in
contact with hitherto unexplored deeper parts of his own mind which he
has carried with him during thousands of previous births. He will enjoy
the journey if he learns to ‘look’ at these. He has to identify his upadhis
(vasanas) which have cumulatively created the malady of insecurity in
him and has also to prescribe his own medicine. Of course, Geeta, the
Perfected Manual of Spiritual Development, will help him. But this
Manual contains thousands of hidden pages and trying to know all of
them is a stupendous task. There are expert ‘gurus’ who are helpful.
But the easiest is to depend upon the Lord who has created it and is
ever willing and eagerly waiting to help us. When such a specialist
doctor is ever present inside us, is there any need to learn medicine to
treat our disease?

So what is mediation (yoga)? Lord Krishna has repeatedly said that

mental equanimity (samatwam) is Yoga. Samatwan is to remain
continuously with single-pointed concentration on our objective [Brahman].
Thus, practice of meditation is the training of the mind in introspection
(inner penetration) to bring out the divine within. This samatwam or
quietness of the mind can be defined as ‘stress-management’ in the short
term. Unless, the stress or disturbance caused by our nature is reduced,
quietude cannot set in. In the long term, when this exercise (kriya) is
continued, it becomes ‘personality development’ or ‘self-development’ and
finally the same thing becomes Self-realisation.
Each Guru has developed his own ‘method’ (brand?) of meditation.
Vyasa has included 12 of the popular methods then prevalent and has
certified that all are effective and spread in front of Brahman. During the
last 2500 years, many more have been developed by various Acharyas.
We are free to choose any of these. ALL OF THEM WILL LEAD US
TO THE LORD provided we have total faith in them. In reality, it is not
the kriya (sadhana) which is going to give you the results but the
“shraddha” inside you. If you believe in your Guru and are able to see
the Lord Krishna in him, then whatever he says is actually coming from
the Lord and how can that be wrong?

Meditation helps us to ‘transcend’ time: When we meditate seriously,

we are ‘recreating’ the condition which exists while we are ‘in deep
sleep’. Usually we spend almost 8 hours daily in sleeping. Of this,
according to Science, dreams occur during Rapid Eye Movement (REM
sleep). We typically have 3 to 5 periods of REM per night of varying
lengths from 5 minutes to 1 hour – the total REM (dreaming) usually
does not extent beyond 90 minutes in intervals of 1-2 hours. REM is
characterized by rapid, low-voltage brain waves detectable on the EEG
(electroencephalograph), irregular breathing and heart rate and involuntary
muscle jerks. By contrast, NREM (non-REM) sleep is dreamless sleep.
During NREM, the brain waves on the EEG are slow and of high
voltage, breathing and heart rate are slow and regular, blood pressure
low, and the sleeper is relatively still. NREM sleep is divided into 4
stages of increasing depth of sleep leading to REM sleep. About 80% of
sleep is NREM sleep. If you sleep 7-8 hours a night, almost 6 hours are
spent in dreamless NREM sleep.

Sastras call NREM sleep as “deep sleep” or “sushpti”. We are in

sushpti for about 6 hours and we are ‘not aware’ how so much time
has passed. During the day, 6 hours take so long to pass. Why this
does not happen in deep sleep? According to Vedanta, our mind is
absent and so we ‘travel’ deeper and closer to Self. This ‘closeness’
makes us ‘still’ and ‘transcend’ time. This happens because the mind
which we have superimposed on self is absent. Time was the first to be
created and is next to the First (Self) – that is why it is always reckoned
in “seconds”. So when the mind disappears, the ego has transcended
time and is closer to the Self. We become time-less.

When you enjoy a movie, the time passes fast. When you are with
your girl-friend time flies. Thus, when the mind is involved (merged with
and totally interested in what is being done) time is transcended and we
are not tired. But when we are doing something uninteresting we find
time a burden. We also get tired. So length of time is inversely
proportional to the disturbance in the mind. While we meditate, if we are
sincerely interested, the mind becomes quiet and time will pass fast. But
if we force the mind, then it will resist and time will look long. Thus,
quieter the mind, faster it transcends time. Mind is time and time is
mind. Successful meditation is to transcend both – to become “mindless”.
This is possible only when mind willingly dissolves itself. This is the
popular concept of ‘being in the present’. When this happens, the future
quickly becomes past but we remain in the present. This is yoga. If we
are able to cultivate this mind at all times (even when we are not
actually sitting and meditating) then it becomes our nature and we will
enjoy ‘timelessness’ at all times! [There is an interesting incentive (side
effect). When time is transcended, the aging process of the body is also
transcended. Time being synonymous with Yama, we are in fact
conquering Yama.]

The technicalities of meditation: For those who need technicalities,

meditation involves (a) the intellectual understanding (vague to start with)
of the Brahman (Chapter II), (b) cultivation of the mental attitude of a
Karma Yogi (Chapter III and IV) (c) continuous abhyasa or performance
of any one or more of the selected kriyas (from a dozen sadhanas or
yajnas discussed in Chapter V) or what is prescribed by your Guru and
(d) progressive disconnection from the worldly attachments. The objective
of all these is ‘purification of the internal equipments’. This prepares the
mind for the final (e) deep contemplation on the Mahavakya (meaning
of Brahman) as stated in sastras and as explained by the Guru. The
progress will depend on the sincerity of purpose and intensity of efforts.
These will facilitate withdrawal from the worldly activities which was
defined as sanyasa earlier. To the extent we are able to purify our mind,
we can call ourselves sanyasis and to that extent, our ajnana or
ignorance will be replaced by jnana or knowledge of the Self.

What is stated above is ‘scientifically’ classified by our scriptures. They

talk of the four-fold steps as the pre-requisites for spiritual knowledge viz.
(A) Viveka (discriminative understanding of the Self), (B) Vairagya
(withdrawal from the sense organs and their objects), (C) the sad-
sampathi (the 6-fold wealth) which include (1) sama (control of the
mind), (2) dama (control of the senses), (3) uparama
(cultivated quietude of the mind), (4) titiksha (for-bearance), (5)
samadhanam (single-pointedness) and (6) shradha (absolute faith in the
absolute) and equally important (D) Mumukshatwam (eagerness to be
permanently free). These are discussed by the Lord in the entire
Bhagawad Geeta in His own free-flowing style. In this Chapter, He
discusses the specific steps (kriyas) to make the mind quiet and make it
fit for the dawn of knowledge - the nitty-gritty of mediation. [Vyasa has
based these on the Yoga-sutras of Sage Pathanjali (thus assimilating
them into the Geeta.)]

Meditate from day one: It is to be clearly understood that the details

mentioned by the Lord in this Chapter are to be practiced from day one
of our serious spiritual practice. Initially these may look mere formalities
or drills. But we have to be with them continuously and fully with
absolute faith. Things will fall in line at the appropriate time and a
beautiful jig-saw puzzle will slowly resolve itself into a fantastic picture of
the Lord. This picture will be “exactly what you believed in and wanted
to see”. This is the ‘ISHTA DEVATA’ for the Bhaktas, Conscience or
Existence Principles for the ‘intellectuals’ and ‘Guru’s face’ for the others.
In short, you will see YOURSELF.

Meditation is purely personal. Continuous introspection on basic

questions like “Who am I?” “What is this world around me?” “Who is the
creator?” etc., is the starting point. Depending upon the seriousness of
approach, each one of us will find his own comfort levels. Everything
will fall in line and you will be guided from some unknown force (Guru /
Lord) inside. Just be guided by it. Lord Krishna, the Charioteer, will take
you exactly where you have to go. You may not know your own
destination but He knows!

[The objective of the above discussion is to make it clear that whatever

we understand is through our own ‘limited’ intellect which need not
always be right. We must be convinced that there is the ‘all-knowing
pure intelligent principle’ is always present inside us which is aware of
everything. Let us surrender to it and let it guide us. There is no need
to strain our mind to find out what is happening and why it is happening.
Let us just ‘give up’, relax and enjoy the journey which can be absolutely
fantastic for those who have faith in the driver and his vehicle.]

VI/1
Sri Bhagwan uvaca:
Anasritah karmaphalam karyam karma karoti yah
Sa sannyasi ca yogi ca na niragnirna cakriyah.

Tanslation: The Lord said: He who performs his actions independent of

the fruits thereof is a sanyasi and a yogi – not the one who has
renounced fire (rituals) and who is inactive.
Significance: This and the next few verses recapitulate the ideas
expressed in Chapters III, IV & V viz., the characteristics of a true and
successful Karma Yogi. Only when you qualify through Karma Yoga to
quiet the mind, and make it fit for knowledge, can you start serious
mediation or Nidhidhyasanam, the next stage after Sravanam (serious
study of Vedanta) and Mananam (deep contemplation on the truths).

Anasritha karma phalam: (Free from results of actions). While

elaborating on Karma yoga, Lord had concluded that all our problems are
because of ‘ignorance’ which makes us feel that we are the performers
of all actions and naturally the enjoyers of its fruits as well. So, He
recommended ‘nishkama karma’ or work without anxiety about the results
of our actions, as a sure means to quiet our minds. Only a quiet mind
can meditate. Lord is not recommending ‘inaction’ but ‘actionlessness’
which was discussed elaborately in Chapter IV. The sacrifices made by
a Karma Yogi are worthwhile because he is gaining something in
exchange which is permanent and ever pure. Since he is to offer all
activities at the feet of the Lord, he is constantly a meditating personality
(yogi).

Niragni ca akriya: (One who has given up fire and who is inactive).
Popularly it is believed that to meditate, one has to be a Sanyasi, who
has formally given up all activities and has retired to the forest and
remains there in solitude. This popular view has been questioned by the
Lord, when He confirmed (in the last Chapter) that it is more the mental
attitude of withdrawal which makes a person a Sanyasi. He said (V/06)
“He is a permanent sanyasi who neither hates nor likes (samadarshi)”.
On the contrary, a person who has formally taken sanyasa [giving up
vedic karmas and in today’s context his family responsibilities] and
retires to the forest without being mentally ready for mediation, will suffer.
The Lord had even called such a person, a hypocrite (III/06). Thus,
sanyasa is a state of mental disconnection to contemplate on Brahman.
Meditation paves the way for knowledge: Only through meditation a
Karma Yogi can quiet his mind to facilitate the knowledge of the self.
Sankaracharya sums up thus: “Karma Yoga undertaken without being
worried about the fruits of action, is the ‘external’ discipline [bahiranga
sadhana] and this leads to dhyanam or meditation [internal sadhana]
which helps the sadhaka to purify himself.”

VI/2
Yam sannyasamiti prahu-yogam tam viddhi Pandava
Nahi-asannyasta-sankalpah yogi bhavati kascana.

Translation: Uderstand what is (popularly) called sanyasa is, in fact,

(karma) yoga – for he never becomes a Yogi who has not renounced
desires (sankalpas).

Significance: Before entering into the topic of meditation, the Lord wants
to remove the popular confusion between yoga and sanyasa. People
usually feel that a sansyasi is one who is constantly meditating in the
forest. He reiterates that sanyasa is essentially a state of mind and
that the person who is meditating is actually a yogi – the one who has
not only renounced the world but also works hard for getting the mental
poise so that he can move further. This means, yogi is sanyasi +
continued purushartha and not mere physically giving up the world.

Sankalpa sanyasam: Giving up ‘sankalpa’ or ‘the worries about the

future’ is essential to quiet the mind. We are always worried about short
term and long term developments which will affect our worldly existence.
[Our short term worries include whether we will able to catch the
particular train/bus etc, whether our daughter who has gone out will be
safe, will it rain and spoil our day, what will happen in the share market,
etc. Our long term worries include whether we can manage good
education for our son, whether our daughter will get a good match,
whether my grand son will get admission to nurserly, will I be alive to
see the birth of my great-grand-son, etc.] Unless we get over these we
cannot concentrate on meditation.

Sankalpa has to be distinguished from ‘planning’ an action. Planning will

not disturb the mind, because we have control over this. We can say,
now I am going to plan my journey scheduled for the next month or
today I am going to plan my action for the whole of next week, etc.
This will actually help the mind to become quiet. Because, while planning
we are in the present and in control of time. But worry of future is
something on which we have “no control” – it bothers us continuously.
This is because we have identified with the thought processes and are
entangled in that. So Lord Krishna is advising us to get rid of these
worries to succeed in meditation.

VI/3
Arurukshoho munehe yogam karma karanam-uchyate
Yogarudhasya tasyaiva sama karanam-uchyate.

Translation: For a sage (Muni) who wishes to attain (ride) yoga

(meditation), action is said to be the means and for the same sage after
attaining yoga, inaction (renunciation) is said to be the means

Significance: Here the Lord illustrates His point with the example of a
horse rider. [Arjuna being a kshatriya and expert rider, understands the
nuances of this sport.] For a rider who is preparing to mount the horse
of yoga (meditation), action is the main ingredient and for the one who
has already mounted, samatwam or equanimity is the need of the hour.
Let us analyse the illustration. Before mounting the horse, the man has
to move along the horse and climb up. This co-coordinated action is a
necessity. But after getting over the horse, he has to maintain balance.
Further, if he is able to move his body rhythmically in keeping with the
movement of the horse – his ride will be smooth and comfortable.
Similarly, a sadhaka who is eager to mount the spiritual horse, has to do
sravanamy (stematic study of scriptures), do mananam (think deeply and
get the doubts clarified) and simultaneously cultivate various eithical and
moral qualities. This Karma yoga is the preparation to make the mind
fit for meditation. Thereafter, when he is involved serious meditation, he
should maintain mental equanimity by remaining with one single idea of
meditation. Samatwam is not a negative attitude of denying. On the
contrary, it is the conviction that our nature is ever pure and that we are
‘happiness’.
VI/4
Yada hi na-indriyartheshu karmasu-anusajjate
Sarva-sankalpa-sanyasi yogarudhah tado uchyate.

Translation: When one is unattached to sense objects or to actions,

having renounced all desires, he is said to master yoga (mediation)

Significance: Lord Krishna further elaborates on his example of a person

who has managed to get up his horse and is ready to drive away, to
drive home to Arjuna the essential mental qualification required for a
yogi.

Yogarudha: A mumukshu is considered firmly established on the saddle

of yoga-horse only when he satisfies the following two qualifications: (1)
He is not deluded by the actions prompted by sense organs for desire
fulfillment which he has understood to be impermanent and (2) He has
renounced all ‘sankalpas’ towards these and deliberately chosen
something which is permanent. First one refers to the short term
requirement of moving away from worldly things and second looks at the
more permanent mental state when all the desires for worldly things are
rooted out. The first stage is easily achieved by overpowering the mind
and its oscillations with a firm determination provided by the discretionary
intellect. The second state, however, means a much more permanent
change in our ‘dharma’ or nature. This needs cultivation of permanent
values in us firmly favouring our movement towards divine happiness.
This giving up the lower in favour of the higher is the true mental
attitude of a sanyasi and is the pre-requisite for dhyanam. For this, the
sadhaka has to develop deep mental maturity which comes only in the
wake of firm conviction that the world is a ‘mythya’. Naturally it will be
helpful if the mythya world is replaced by Brahman, which is satyam.
Lord had also provided a simple alternative formula of “total surrender”.

VI/5
Uddharet-atmana-atmaanam na-atmanam-avasadayet
Atmaiva hi-atmano bandhuh atmai-eva ripu-atmanah.

Translation: You should lift yourself by yourself, never underestimate

yourself. For you alone are your benefactor and you are your enemy.

Significance: Since we were responsible for spoiling our purity, it is for

us to rectify the situation as well. Everything is in our hands. We are
not dependent upon fate or any external factors. All depend on the
confidence we have and the efforts we put in. Meditation is not meant
for the weak or the fatalistic or the lamenting person. Only the brave
have entry here.

Atmanam udharayet, na avasadhayet: (Self help is he best help) Lord

Krishna provides the HRD ‘Mantra’ of Self-development. “You have to
uplift yourself up by yourself and never indulge in self-pity.” In short,
self-confidence and a positive attitude are recommended. This 2500-year
old Vyasa formula is valid even today. Let us see how.

There are three different types of people: (1) The fatalistic type. They
accept whatever happens to them as ordained by God and meekly suffer
the consequences without making any effort to get out of problems. This
is not approved by our sastras. True, we have no control over so
many things which happen to us. But that does not mean, we should
not work hard to ensure that we reach our destination despite these
difficulties. Success of mediation depends upon the confidence we have
in us. (2) The second type keep blaming themselves when things go
wrong lamenting “I am no good. I always do things wrongly. I can never
succeed etc.” This self-pity reveals lack of self-confidence. To them,
Lord recommends “atmanam na avasadayet”. (Do not underestimate
yourself). A person who falls down in his own estimation and can never
meditate. “I can. I will. I do and I achieve” – these are the keys to
personality development. There cannot be spiritual development without
self-confidence. (3) There are others who always blame others for
everything that goes wrong. They lack the capacity to look inside to find
out the deficiencies within. These gentlemen should also change their
approach. For them the recommend is “Atmana atmanam udharayet”.
You have to improve yourself.

Atmai-eva atmano bandu / ripu: [You are your own friend and you alone
are your enemy]. If we approach our life positively then our life will be
a pleasure - on the contrary if it is approached negatively, then the same
life will be a mess. Every one of us has an “internal” voice
(conscience) which will tell us what we should be and will warn us
whenever we move away from the right path. But most of us refuse to
hear it and after sometime this voice becomes feeble. Mind is the
enemy of that person who does not listen to this voice of conscience
and is enslaved by his mind. This results in habits, addictions, etc. The
lower mind is to be brought under the discipline of the deeper (higher)
nature. This is the spiritual technique. Most of us do not develop this.
If we train our lower nature to come under the influence of the higher we
will succeed. Right from our school days we are told “God helps those
who help themselves” and also “knock & it shall be opened”. The
“knocking” has to come from us first, then it is the responsibility of the
Lord to open. Open he will. So we have to help ourselves. No one
else will help us. Others have no time for us.

VI/6
Banduh atmanah tasya yena-atmai-atmana-jitah
Anatmanatu satrutve vartetatmaiva satruvat.

Translation For, self is his friend for one who has conquered himself
with the Self. But to the one who is not with the self (anatman), the
Self (itself) stands like an enemy remaining in enmity.

Significance: Lord Krishna explains and illustrates the truth brought out
in the previous verse. A weak mind, under the influence of his sense
organs (which naturally run after sense objects) can never concentrate.
Amrita-Bindu Upanisad (Verse II) concurs in simple language: “Mind
alone is the cause of bondage and liberation. When attached to sense
objects, it leads to bondage and when disconnected it is freedom”.

Atmanah bandhu: (You are your friend) When we have a reasonable

control over our sense organs and the mind, then we will develop a
strong character. This will help us look at things very rationally and take
correct decisions which are not influenced by emotions. Such a person
is respected by society and he rises in his own esteem. The intellect of
such a person will act in co-ordination and lead the mind in the right
direction. This co-ordianted effort, when directed for higher spiritual
development (meditation) it is bound to succeed. Thus you are your own
friend.

Anatma atmaiva satrutvat varted: (You are your own enemy) On the
contrary, if the sense organs are not controlled and the intellect is
allowed to become subservient to the whims and fancies of these
(spearheaded by the mind) then such people usually get into addictions
and other mental weaknesses which give rise to raga/dweshas. They
also suffer from fear of everything including the greatest fear – the fear of
death. They are afraid of everything and their mind is always tensed up.
Naturally, the physical health also suffers and they become victims of
diabetes, hypertension etc. So when the anatma (mind) is allowed to
take charge and dominate the situation, the life of such an individual
becomes a nightmare. The weak self of such an individual (through
wrong identification) will be his biggest enemy which will make him a
depressed neurotic.

In short, everything depends on the individual and his efforts. He can

conquer his lower self with the higher Self by not supporting the lower
(anatma) or he can support the lower and allow his higher Self to remain
subdued. The choice is entirely in our own hands.

3 mental powers: One who has control over his body-mind-complex

becomes the master of three inherent powers. Kriya-shakti, power to act,
ichha-shakthi, power to desire (will) and jnana shakti, the power to
know. These powers of the mind are very potent because they relate to
Lord Himself. If we master them, we can ‘desire’ anything, can ‘know’
how to get it and also ‘work’ to achieve it. Literally, we can bring down
God to Earth (or more accurately we can rise to become Him) if we
really will. Or we can destroy the world. The choice is very much
within us. We have to harness these fantastic powers of knowing, willing
and doing in the desired direction which benefits all.

VI/7
Jitatmanah prasantasya paramatma samahitah
Sitosna-sukha-dukheshu tatha mana-apamanayoh.

Translation: The Self-controlled, conqueror of Self who is Supreme, looks

similarly at cold and heat, happiness and misery and honour and
dishonour.

Significance: A person who has conquered his own self (boss of his
own inner equipments and not a slave) he becomes tranquil and
experiences ‘samathwam’. He does not get disturbed by success or
failure and treats them both like heat and cold which only affects the
outer body. This is an important quality for successful meditation.

Samahita: (tranquil). Literally this means ‘one in whom everything

merges’. We can recollect the words of the Lord while describing
‘Stitha-prachna’ in Chapter II – He compared him to a fulfilled ocean
where the huge roaring rivers enter without making any difference to the
ocean. Such a person is so full that nothing more or less will matter.
Naturally nothing external in this world affects him. This tranquility is ideal
for continued meditation.

As we seriously continue meditation (following the techniques which will

be suggested by the Lord), we will find that progressively the mind
becomes quieter. The knowledge of Self and its beauty gets assimilated
progressively without any deliberate effort. As we continue with serious
meditation (without break), we can find that our mind keeps ‘expanding’
to accommodate more and more of the world, its creatures and more of
its imperfections. We naturally learn to take all of them in our stride.
This happens because, the ‘dirt’ or impurity (ajnana) gets much more
thinly spread in keeping with the expanding mind and then it becomes
easily destroyable. [The reader need not be apprehensive about the
continuance of the process without break. It is not as difficult as it
sounds. After the initial starting trouble, we will get so much used to it
and we start enjoying it so much that it becomes our nature. Later, we
will find that no preparation is required. We become meditative at all
times and a beautiful feeling overtakes us which will be present with us
wherever we go, whatever we do.] A ‘strange maturity’ gets super-
imposed and all our earlier impulsive behaviors get replaced by
measured approach. This is what Lord Krishna calls ‘samahita’ or ‘full’
person.

[Lord is so happy with this concept that he continues to describe the

mental condition of a self conquered person in the next verse as well.
But no amount of description will help those who do not attempt this
discipline and no description is necessary for the one who has
succeeded.]

VI/8
Jnana-vijnana-triptatma kutasthah vijitendriyah
Yuktah iti-uchyate yogi samalosta-asma-kancanah.

Translation He is said to be Yogi, whose mind is filled with knowledge

and wisdom, who remains unchanged, who has mastered all sense
organs, and for whom mud, stone and gold are the same (hold the same
value).

Significance: Lord Krishna is explaining the mental condition of a person

who has understood the truth and in whom knowledge has dawned. Such
an individual becomes self-controlled, serene and shines with divine
satisfaction.

Jnana and vijnana: (Knowledge and wisdom). This is the benefit of

continued meditation. A sadhaka who is a ‘jijnasu’ (eager to know) has
to work hard to get basic (vague) knowledge of Self and when he is
interested in knowing further, he becomes a ‘mumukshu’ (with intense
urge to be free). Later he has to obtain complete knowledge of Brahman
from the scriptures as explained by his guru’s words etc. This intellectual
understanding (paroksha-jnana or jnanam) has to be experienced by him
personally and immediately (aparoksha-jnana or vijnanam). That is,
intellectually comprehended knowledge has to be “claimed” as his own.
The latter involves “nidhidhyasanam” or deep contemplation which later
matures into meditation. That is why, popularly it is said that
knowledge of the Self is initially revealed at the seat of meditation.
Thus, paroksha-jnana which is obtained through shravana and manana is
converted into aparoksha-jnana (vijnana) with the help of nidhidhyasana.
Kutastha: (Anvil). The anvil of a black-smith is the base on which all
the red-hot iron pieces are placed and hammered into different shapes.
While the anvil helps shape things, it remains unaffected. This is
compared to the Atman which is the support of all the activities of the
external world. This changeless substratum which is the disinterested but
active witness to all activities will be known to the meditator. When our
internal equipments are heated in the furnace of meditation and beaten
into shape using the anvil, the impurities are lost and purity is
discovered.

Vijita-indriyah: (One who has conquered the sense organs). Unless the
indriyas are continuously under control, the mind will run along with them
to the outside world and will remain disturbed – this means the seed of
ajnana is scorched. We have to constantly be vigilant because even if
some ‘potency’ is left in the ‘seed’, it will sprout. This sprouting can
take place at any time – even when one is at the advanced state of
spiritual development. Dharana (deep contemplation) can be converted
into dhyana (meditation) only when the sense organs are totally under
ones control. Even slightest distraction will make the mind grab the
‘weakness’ with both hands. Particularly at later stages of meditation,
the mind will be waiting to hang on to any semblance of weakness that
may come over us.

Sama-losta-asma-kanchana: (Looking similarly at mud, stone and gold).

This essentially describes a tranquil mind. A wise person is not
interested in any of the so called valuable worldly things because nothing
can have any value for him because he is in the process of
understanding the most valuable thing, the Atma. In front of that, can
any other thing have any value? Naturally, therefore, he will find that a
stone, mud and gold are all anatma and equally value-less.

VI/9
Suhrt-mitra-ari-udaseena-madhyasta-dwesha-bandhusu
Sadhusu-api ca papisu samabudhihi-visisyate.

Translation: He will look alike at benefactors, friends, enemies,

acquaintances, arbitrators, enemies, relatives, sadhus and sinners –
such a person excels.

Significance: Lord Krishna elaborates on the ‘realized person’ and his

attitude to the outside world. While the earlier verse dealt with
‘inanimate’ objects, the Lord now describes his attitude to the individuals
who will come in contact with him. This is to ensure that there is no
doubt in the minds of Arjuna and the readers on the benefits of
meditation. (An unrealized person has to cultivate this mental equanimity
to succeed in meditation).

Sama-buddhi: (Capacity to look at all with the same intellectual ‘eye’.) A

man of perfectly developed internal equipment will be able to look at his
friends, foes, supporters, opponents, etc. with the same love. He will not
be indifferent but he will have the same positive feeling towards all. This
is because, he does not see the outer covering of body/mind etc. but the
inside Truth, that is the Atman in all of them – pure and blemish-less.
Let us recollect what Lord Christ said when he was brutally punished by
the Romans “O Lord, they don’t know what they are doing, please
excuse them”. This capacity to look at our enemies with affection is a
gift available only to the realized soul. He, having realized the Self,
becomes the Self and so sees only the Self everywhere.

VI/10
Yogi yunjita satatam-atmanam-rahasi stitha
Ekaki yata-cittatma nirasihi-aparigrahah.

Translation: Let the Yogi (meditator) remaining alone, in a quiet place,

keeping body and mind steady (relaxed), free from desire and being non-
possessive, remain ever united (with the Lord)

Significance: After elaborately describing the mental condition required

and achievable by the person, at the seat of mediation, Lord Krishna
moves over to explain the nitty-gritty of meditation which will facilitate the
sadhaka to reach that exalted position. Thus after describing the
destination the Lord is guiding Arjuna, the beginner how to reach there.
He is providing the basics of yoga or dhyanam here demonstrating to
us “how to apply the theory in practice”. We have to follow the case-
study of Arjuna and use the formula after suitably amending it to suit us.

Satatam yunjita: (Yogi should “ever remain united”). This has to be

applied at two levels. At the level of the realized person, this is the ideal
situation indicating that the connecting to the Brahman is not to be
attempted only at the time of meditating but at all times. He should
make it his nature to be constantly with the words of the scriptures and
his teachers. These should remain ever present inside his brain so that it
keeps ‘processing’ the knowledge instinctively.

When applied to a beginner, “Satatam” would mean from “day one”.

Ecagratha (single pointed concentration) and dhyanam (contemplation)
have to be attempted from day one of serious spiritual sadhana. Initially
as a drill involving some physical exercises, pranayama, japa and quietly
sitting on the seat of meditation for some time will help. The young
seeker should work hard and try his best to remain with the Lord as
long as possible and as often as possible. The time spend should be at
least one hour (in all) daily to begin with, preferably in the early morning.
Initially, this may be tough, but progressively this will become interesting,
invigorating and later it will become our nature and we cannot remain
without it.

Ekaki: (Alone) The Lord recommends that serious sadhakas should try
to remain aloof and alone. This is very important in today’s context
when people are never alone. They are always watching TV or talking
on their mobile or with their computer or newspaper or with friends or
family. People watch 3 or 4 channels simultaneously – a movie on one,
a serial on the second and a news item on the third. When the
commercials are on they move to another channel. It is surprising how
they manage their TV ‘remote-control’ so beautifully ignoring their internal
“remote-control”! Every affluent household has as many TVs as there
are members. Children are the biggest addicts. The net result is that, we
are never with ourselves. So we have forgotten how to think! At this
rate, humans will lose their capacity to think. If they do not think at all,
how can they enter into deep contemplation, without which no knowledge
is possible? Naturally, meditation will be a far cry, as this involves
venturing deeper into our vitals. It is tragic that most people become
restless when left alone. Is it not normal for the older people to
constantly complain of being “lonely”? Many of them are frightened of
being left alone. This is shocking. How can one ever become lonely?
We are always with our Pure Beautiful Self.

Hence the Lord recommends that “ensure that you spend as much
quality time as possible with yourself”. Being with our own self will make
us start thinking without which no concentration or meditation is possible.
Sankaracharya said “Only continuous discriminatory thinking will pave the
way for discovery of Self and not by actions in the outside world.
Reading scriptures, chanting, pujas, etc. are all important but nothing is
as important as thinking and deep contemplation”. Books and satsangs
are useful only to a limited extent and have to be discarded like the pole
of the pole-vaulter. Remember what Swamy Vivekananda did? He
threw away the books and then only he could reach the final destination.
Rahasi sthitha: (Remaining in solitude). Is the Lord advocating “secret”
practice of dhyana? Not at all. It means two things: one, that the yogi
should prefer a quiet place for his daily routine so that he can remain
there undisturbed. As such, there is sufficient internal disturbance which
is unavoidable. At least external distractions can be avoided. Second
and more important is that he should not advertise to the outside world
that he is meditating. There are lots of enthusiastic people who do that.
Further lot of people feel that meditating in a group is useful. This feeling
may be because most people feel insecure to be alone in a quiet place.
The ‘fear of unknown’ hidden inside comes out and overtakes them.
They cannot concentrate. So they look out for company – they have to
get over this and look ‘in’ for company. The real company and ever-
lasting company is the one which is inside us – the ever-present, ever-
available and ever-benevolent Atma. Since the journey has to go deeper
and deeper into our vitals, where is the question of exposure to the
outside world or taking others along for meditating? We have to
penetrate the silent chambers of our heart in search of the Precious
Atma surrounded by unbroken silence. This, we have to do on our own.
Why share this fantastic pleasure with others?

Aparigrahah : (Giving up all possessions) : Mukti is to give up everything

which we possess. This is not physically parting with but understanding
mentally that everything belongs to the Lord and that we are only
enjoying them as his representative. With this attitude we will not waste
any resources – nor will be look out for more and more. We will be
more than satisfied with what we have and we will have no hesitation in
using whatever we have for general welfare of the humans. There is a
scientific justification behind this concept. How is the God Principle
manifest in the universe? Is it not visible in the form of gravity,
magnetism, electricity etc. at the physical level. What about the mental
level or the intellectual level? What makes thoughts rise in our mind?
From where do our ideas arise? If we think logically, then we will
understand the presence of God Principle everywhere. So if we give up
our mental ‘possessiveness’ then we will be ‘grabbed’ by this principle
and taken to where we rightfully belong – from where we have originated,
the same God Principle. So we have to do this while meditating. Give
up all our ‘attachments’ – if we succeed we will be free.

VI/11 to 12
Sucau dese pratisthapya sthiram-asanam-atmanah
Na-ati-ucchitam na-ati-nicam caila-ajina-kusa-uttaram.
Tatrai-ekagram manah krtva yata-cittendriyakriyah
Upavisya-asane yunjyad yogam-atma-visuddhaye.

Translation: Having arranged one’s seat in a clean place, not too high (and)
not too low, with a piece of soft cloth, a skin and a grass mat layered in
(reverse) order, with a firm posture, making the mind single-pointed, with
control over mind and senses, work hard (on deep contemplation) for the
purification of the mind.

Significance: There are many reasons why Vyasa is taking care to give all
the minute details of the process of meditation. First to ensure that there is
no need for the beginners to look into any other “manual of meditation”.
This ensures that the Bhagawad Geeta is complete in all respects. Second
and probably the more important reason is (from beginners’ point of view)
to drive home the importance of this process. We should be convinced
that this is the most important job, and so we have to take every care not
to be disturbed for a long time. We have to make ourselves physically and
mentally comfortable for continuous journey. The third and equally
important is the context of the Geeta. Tantra cult was very popular and as
part of the process of assimilating this into the Geeta, it was essential to
include these to drive home the point that there is no contradiction
between Vedanta and Yoga-sastra.

Sucau dese: (In a clean place). Can we expect Brahman, the Purity
Personified to be experienced in a dirty place? The minimum one can
ensure is that there are no mosquitoes, ants, cockroaches, etc. which will
disturb meditation. Further, if food particles and other dirt are allowed to
stay around us, then the place will stink. These will distract our minds. The
objective is to ensure that our mind is not distracted at all. That is why
Vedanta always insisted on ‘saucha’ or cleanliness as a necessary pre-
requisite for spiritual development. The place of meditation is to be treated
on par with a temple. We have to look at it with reverence because this is
going to help us reveal the God inside us. Can that place be dirty? Internal
discipline is possible only when there is external discipline. If things are
littered all over the place how can one concentrate? We have to ensure
that everything is properly arranged. When we meditate (as we progress)
tremendous vibrations are created and if things are not appropriate and
neat then the whole process will be counter productive.

Sthiram asanam: (A stable seat) A rickety seat will make us conscious

about the seat and not Atma! [Sage Pathanjali, the exponent of Yoga-sutras
stipulates ‘sthiram, sukham asanam’.- Not only the seat but also the
posture has to be firm and comfortable. This is wrongly interpreted as
‘sukhasanam’ or the usual sqatting posture which we are used to.] Lord
Krishna does not stipulate any particular asanam or posture. Any
comfortable posture can be adopted. But it should be such that we can
remain there comfortably for a long time.

Na ati uchham na ati neecham: (Neither too high not too low) Not too high
because, then we will feel insecure and may not be able to concentrate.
Sitting on a seat too low (sitting on the flat ground) is not recommended
because, that is not as comfortable as raised platform. Further, if the seat
is on ground-level, we may be disturbed by dampness, etc. from the floor
which may be transmitted to the body. [When we habitually go deep into
meditation, heart-beat, pulse rate and temperature of the body are likely to
drop and if the seat is not properly insulated, then the cold, damp exterior
will affect the body and disturb the mind.]

Caila-ajina-kusa-uttaram: (A cloth, a skin, a grass-mat in reverse order).

The grass mat provides height and also ensures that the cold and heat of
the ground does not get transmitted to the body and cause disturbance.
Further, it is believed that when in deep meditation, the energy passing
through the body (through the nerves) create heat and they have to be
transmitted (radiated) to the brain and not conducted by the Earth. The
requisite insulation is provided by the grass mat. The skin (usually a soft
deer skin) and the cloth ensure that the rough grass will not irritate the legs
and disturb the concentration. [There are as many theories on these as
there are teachers of yoga. None of them are wrong. Sadhakas are free to
follow any one which they find convincing and comfortable. The important
thing is ‘shraddha’ (faith) and ‘abhyasa’ (continued practice).]

Tatra-asane-upavishya: (Sitting down on such a seat). Mditation in a

standing posture is not recommended. Several people are unable to sit
down (squat) on the floor because of lack of practice or bad knees. They
can sit on a chair and start. But it is absolutely essential that you learn and
practice to sit down. Bad knees can be trained slowly to yield. There may
be pain initially, but will go away later. Of course, those “medical” cases
can compromise with a chair.

Ekagram-manam-kritwa: (Making the mind single pointed). Concentrating

on a favourite subject is the most important prescription. The meaning of
this will keep changing as we evolve on the seat of meditation. There are
books and books on what to think of, what to chant, etc. Most of the
sadhakas (at the beginning stages) are confused and waste lot of time on
arguing which is correct and which is long. It is not worthwhile getting into
these arguments. All the books and the experts are right. They are all, like
the proverbial “wise men of Gothem” looking at the subject from different
angles. How to make the mind ‘ekagram’ or single pointed is purely
personal and will change from sadhaka to sadhaka. Therefore, choose any
method prescribed by any book or Guru but follow the same faithfully.
Everyone of these will lead you to your destination – because it is not the
kriya but the mental shraddha which is going to lead you. Suffice to say
that have faith in the Lord and He will lead you precisely where and how far
you have to go.

Yata-chitta-indriya-kriya: (Mind and indriyas controlled with intellect). This

is possible only when we have cultivated sama, dama, etc. qualities. Sage
Pathanjali, the authority on Yoga-Sastra calls them as yama (dont’s) and
niyama (do’s) and are made part of his Astanga-yoga.

Atma vishudhaye: (For self-purification). This is the objective of

meditation. “Vishudham” means extremely pure. ‘Sudham’ and
‘ashudham’ (pure and impure) are pairs of opposites which exist together.
Vishudham is to go beyond these. How can one become extremely pure?
We have to transcend this “I”ness which has been rendered impure by
wrong identification with anatma using scriptures as explained by our
guru. We have to contemplate on the knowledge. This self-purification will
help our intellect to become visudham.
VI/13
Samam kaya-siro-grivam dharayan-acalam sthirah
Sampreksya nasikagram svam disascanavalokayan.

Translation: Holding his body, head and neck erect and still the sadhaka
should concentrate gazing at the tip of his nose, without looking around.

Significance: After giving out the mental condition expected of the person
at the seat of meditation, now Lord is detailing the physical posture.

Samam kaya-shiro-grivam: (Holding back, neck and head in a straight line).

This is prescribed by all. This posture is to be practiced continuously.
What is suggested is not a “stiff” or artificial posture which will cause pain
– but only a supple, friendly straight posture. This is to facilitate smooth
movement of energy from the bottom of the body to the top and vice versa
using nervous system. Here again, one should not worry at all about the
nadis, chakras, kundalini, etc. unless one wants to develop an academic
expertise. Unfortunately, many sadhakas get into these and get diverted
from the Vedantic objective.

Dharayan-acalam sthirah: (Remaining ever firm). This firm (not stiff)

posture is possible only when the meditator is alert. When we continue to
meditate, many of us will feel sleepy and the body may slump in front.
Feeling dull, sleepy etc. are to be got over deliberately. There is absolutely
no objection for a beginner who is feeling sleepy to wash his face or even
drinking a cup of coffee/tea (in between) to get over the dullness and
continue to meditate. Later we will easily get over these interruptions. The
rule is ‘never to give up’.

Sampreksha nasika-agram: (Looking at the tip of our nostril). This is often

misunderstood as “concentrating on the tip of the nose”. Sadhakas who
have literally followed this have suffered from head-aches. The “physical”
eye should generally look towards the nose-edge to ensure that there is no
pressure on the eye-lids. This means we neither look up nor down but in a
45 degree angle parallel to the nose-bridge. The question that may rise is
“is it not advisable to close the eyes”. Closing the eyes puts pressure on
the eye-lids so keeping it half open is ideal but without looking at anything.
But the mental “eye” should concentrate on the objects of meditation.
Some say we should concentrate on the spot in between the eye brows –
others say we should concentrate on the heart where the “atma” is
supposed to be. There are no such stipulations. The objective is to
concentrate on the abstract Brahman. This is not possible for many. So it
is normal to use some “bahya-vritti” or external object or idea to facilitate
concentration. Most are advised to select an “ishta devata” (a favorite
personal god) because it is easier to be with someone familiar. Some prefer
mantras. Those who prefer the abstract can concentrate on “space” or
“silence”. There are no rules. Each one has to find his own comfort zones
and start with that. We will all be taken to the correct place in keeping with
our requirements provided we have faith.

Dishasca anavalokayan: (Not looking elsewhere). The physical eye is to be

disconnected (by closing down) and the “eye of the eye” (mental eye) is to
be used to concentrate and look inside. This introspection is to be
practiced and for that the subject of meditation must be very interesting.
Unless one is really attached to that, progress will not be possible. Here the
scriptural knowledge helps. There will be many distractions from the
outside world compelling us to look out. We should not allow ourselves to
be diverted from our objective of meditation.
V/14
Prasantatma vigatabhihi brahmacarivrate sthitah
Manah samyamya maschito yukta asita matparah.

Translation: Remaining tranquil, fearless, observing strict celibacy and

with controlled mind, he should keep thinking of Me (and) ever remain fixed
in Me.

Signifnace: After discussing the external or physical aspects, the Lord is

now zeroing in on the more subtle aspects. Vyasa is formally recognizing
the basic conditions prescribed by Sage Pathanjali and thus assimilating
the Yoga culture into the Bhagawad Geeta.
Prasanta-atma: (With a tranquil mind). The meditator has to keep his mind
quiet. This is easier said than done. It depends on regular, continuous and
sincere practice over very long periods. Initially it will be very difficult.
Mind will never allow itself to be regulated or controlled. The intellect has
to be very patient with the mind, repeatedly making it understand the need
to become quiet. The toughest aspect of continuance is the need for
motivation. Initial enthusiasm can carry one only that far. Remaining
continuously motivated is the biggest hurdle. That is why there have been
millions of failures and only a handful of successes. But practice makes
one perfect and any effort put in will not be wasted – we can start exactly
from where one has left – even in the next birth. But postponing the
inevitable is no solution. It is not going to be easier lateron.

Mental tranquility at the seat of meditation is possible only when the

personality is developed and the mind has matured. Meditation has to go
hand in hand with the mental disciplines of Yamas and Niyamas (dont’s
and do’s discussed earlier). As the mind matures, it co-operates. As stated
elsewhere the meditational kriyas (like pranayam, japa, pooja, reading
scriptures, listening to teacher, and cultivating moral and ethical qualities,
etc.) are all part of the total comprehensive development of the self. The
limited ‘self’ has to be encouraged to grow into the all-pervading unlimited
Self!

Yujjata yogam: (Keep trying to unite). Trying continuously to unite with the
‘concept’ of Brahman as understood by you through the words of the
teacher and the knowledge gained from the scriptures is the secret. It can
be an abstract thing (a thought) or it can be a concrete thing like an “ishta-
devata” depending upon the mental make up of the individual seeking. But
one should have a definite idea or one single object – if we keep changing
the object or idea, we will not develop concentrated mediation. So it is
advisable to take time and choose some object (usually a God with form
like Shiva, Hanuman, etc. or some other divine object like the Shivalinga,
Trishul, etc.) and remain united with it. It is popular to use some “mantra”
or some words in which we have full faith.

Brahmachari-vrate sthita: (Remaining steadfast in celibacy) In the Gurukula

style of education in ancient India, the boys of 7 were sent to live with the
Guru to learn all the vidyas required for a successful householder. They
were kept away from the family. These boys developed the values imparted
by the Guru. Then, Brahmacharya (remaining with Brahman) meant being
with the Teacher because he represented the Truth. To cultivate this
reverence to him and his words, it was prescribed that the students should
serve the teacher and remain totally dedicated to his service without any
other thoughts. This attitude helped the students to “tune” to his total
personality (specifically the mind) and “absorb” all the knowledge hidden
inside. Teacher’s outer personality or behavior was not so much important
as the inner wisdom.
The students remained thus dedicated to the teacher for over 15 years.
When they completed education (by which time they were 18 to 20 years) it
was natural for them to get sexual urges, which were to be kept
suppressed out of reverence to the Guru. So popularly, Brahmacharya
vratha came to mean remaining a celibate. But for a householder (who has
already gone through the family life), it will be helpful, if he does not
entertain sexual thoughts while meditating. This topic is more important
today because sex is our primary pre-occupation. Far from being a
complement, it has become the very purpose of life. This will not help
meditation. Remaining celebate is good – but even here it is not necessary
to be ‘obsessed’ with celibacy either. Because, undue suppression of
sexual urge (when the mind is not prepared) may prove counter productive.
So it is advisable to progressively restrict sexual indulgences and thoughts
to quiet the mind. In today’s context, we have to define Brahmacharya as
“an appropriate attitude towards the opposite sex.”

The tantra cult had given lot of importance for observing strict celibacy
because they felt that the ‘semen’ (reproductive energy) should be
conserved as strict tapas converts this into ‘ojas’ which serves as fuel for
the kundalini shakti (the coiled up energy inside) to move up the spinal
cord. Since “take-off” requires maximum thrust, they had emphasized on
the need to avoid even sexual thoughts for success of yoga. This view is
popular even today. But then the objective of tantra cult was only to attain
sidhis to enjoy physical life and not the permanent mental freedom. So,
from the point of view of Vedanta, neither sexuality nor celibacy is over-
emphasised. In fact, most of our great rishis were married and remained
with their wives. Even our Gods are shown to be married – some with even
more than one wife. Thus, mental maturity and control over sensual
organs is more important than any dogmas.

Vigatha-bhihi: (Without fear). When meditation is continued regularly, it is

normal for the sadhaka to feel ‘something’ happening inside his head,
heaviness between the eye-brows, etc. These are natural and normal
because of the increased energy levels in our nervous system during
meditation. These are harmless and the sadhaka should not bother about
what is happening to his body. He should also not look forward to these
experiences thinking that they will lead to ‘vision’ etc. If he looks forward to
these feelings, his progress of quieting his mind will be affected. The
object of meditation is to make the mind redundant. While on the topic of
fear, sadhakas are warned that they may see strange colours, hear unusual
sounds, smell great perfumes, etc. Some experience hallucinations and
others feel fearful dark silence. All these are mere imaginations based on
what they have read/heard somewhere which they have instinctively
believed. Psychologically, it may be because having spent the entire life
surrounded by human-beings and remaining always in mental agony,
moving away from that mental condition into areas of pain-less-ness will
not be acceptable to the mind at all – so it gets frightened because of the
unfamiliarity of the situation. The mind is not mature enough to
understand the inherently pure state to which it is being lead. These are
only temporary and fleeting moments. Things will settle down.Meditation
has been, is and will be a pleasant experience provided we do not look
forward to anything. The objective is merely to ‘be’ with ourselves and
enjoy the quietude.

Atma-vishudhaye: (For purification of internal equipments). Vyasa is

making very clear the objective of meditation - it is not intended to get
visions or unusual psychic powers as popularly believed. Totally peaceful
mind is needed. Karma yoga could clean the mind (shudhi-karanam) of its
likes and dislikes but there are deeper impressions in the intellect which
need to be cleaned (Vishuddhi-karanam). For this only scriptures can help
which will give us subtle knowledge about the Self.

Only a quiet and empty intellect can concentrate for long. The “emptiness”
is very important and needs to be contemplated upon. Knowledge of the
self is always compared to “cow’s milk” which was the most beneficial
thing known to humans then. That is why Lord Krishna was shown in our
Puranas as Gopala or the cow-herd, an expert in extracting milk of
immortality from the Vedantic Cows. The container to receive the milk has
to be empty to receive the full knowledge. If it contains anything, that will
only pollute the milk. The emptiness also represents the “humility” with
which we approach the subject. If we are arrogant about any of our
existing knowledge or situation, then to that extent “less” of this pure
knowledge can be accommodated. When ego is fully destroyed, the
container becomes totally empty and pure. The purer the container the
fuller it can become with this great knowledge.

Mat-chitta, mat-para: (Thinking of Me and remaining in Me) Lord Krishna is

directing the meditator to concentrate on Him with single-pointed ness.
Simultaneously we have to develop the moral and ethical qualities of the
mind. Cumulatively these will lead us to freedom. Continued meditation
makes one lighter and lighter. If this is not happening, then something is
wrong with the approach. But then, there is no need to get technical at all.
Just allow the natural process to take over. Have full faith in the Lord and
He will guide you at all levels. This trust (bhakthi) in Brahman facilitates
mediation. Intellectual knowledge, technical yoga, physical karmas are
important guides and these get fulfilled only when there is complete mental
integration on the Brahman which comes only through bhakthi. Thus, all
the paths merge in Bhakti.

Total and complete integration of our personality with the sublime

Brahman is the real freedom. When this happens at the seat of meditation
(to start with) it can be a fantastic experience which is incomparable and
inexplicable. There is no pleasure which is equal to this. All the years of
hard work and practice will be totally and fully compensated. Fantastic
beauty can be ours just for the taking.
VI/15
Yunjannevam sadatmanam yogi niytamanasah
Santim nirvanaparamam matsamstham-adhigacchati.

Translation: Continuously connecting the mind (with the Self) in this

manner, the Yogi (meditator) with a controlled mind, gains peace and
ultimate liberation by becoming established in Me.

Significance: Here Lord Krishna gives an assurance that the knowledge of

the Self will be revealed when the Yogi remains in a state of meditation.
Thereafter he will have to strive to ever remain united with the Self.

Sada-atmanam-yunjan niyata-manasa: (Remain united with a stilled mind

on the object of meditation ‘forever’). It is not only when we are on the seat
of meditation but should ‘always’ remain with the idea. Our mind should
get used to this continuously and it should become instinctive (like our
own name). Of course, the real ‘uniting’ happens, when the Truth is
revealed at the seat of meditation. Then it becomes easy to ‘claim’ that as
our own true nature and remaining with this feeling at all times. The object
of meditation should be “flowing through our sub-conscious” always so
that the meditator will become one with the meditated. Which means,
whatever other activities the sadhaka may indulge in with the karma-
indriyas, his controlled mind (niyata manaha) should always remain tuned
to the Lord at all times.

Nirvanam aparamam santi: (Pure and Supreme Peace). This peace which
is first experienced at the seat of mediation is divine and scintillating. It is
beyond what is known to humans. Sankara defines this as “sarva-karma-
sannyasa” wherein the doership and enjoyership are resolved. We become
totally free of our load and continue to function purely for others.
Technically, Nirvanam means “nakedness” or total exposure to Atma
(moksha). When we understand (at the seat of meditation) our true nature
as being not different from Brahman, the pure consciousness, the entire
world will appear as mythya (meaningless) and that only the Truth or
Brahman exists. This means, the avaranas covering our Atma are
removed and the Truth remains exposed. A state, reaching where, the
jeevatma will get rid of all the accumulated karmas and will not have any
more births or deaths – it reaches amritatwam. The person becomes
“jeevan-muktha”. His physical body continues to function to exhaust the
prarabdas in a disconnected sakshi bhava.

Mat-sanstham: (Getting established in me). This is a condition where our

body is still, the mind is quiet and the intellect is silent. A beautiful ‘peace’
prevails and we will feel as if we have gone beyond time and space. When
we come out of meditation, you will feel that hours have passed in a
fleeting moment - similar to getting up from deep sleep in the morning.
This is the highest ‘Brahmi’ state described by the Lord earlier as the final
destination of human beings who are realized. This is ‘Paramatma-
jeevatma aykyam’ or the uniting of the self with the Self. The realization of
the inherent purity of the Self – a strange lightness will pervade our entire
being. We will feel as if we are ready to fly!

VI/16
Na-ati-asnah-tu yogah-asti na-ca-ekantam-anascanatah
Na ca ati-swapnasilasya jagrato naiva ca-Arjuna.

Translation. Arjuna, meditation is not for the one who eats too much nor
can he concentrate who does not eat at all; neither for him who is used to
sleeping too much, nor for him who is always awake!

Significance: The beauty of Bhagawad Geeta is that each time Vyasa

describes a higher mental state, he will come back to the level of Arjuna
and lead him to the exalted state. Here Lord Krishna provides some
additional basic information for the sadhakas engaging themselves in
meditation.

Importance of moderate diet cannot be over-emphasized. A heavy stomach

will make one feel sleepy. Further, scientifically as well, all the blood flows
to the stomach to help digest the food. This means there will be less
blood-supply to the brain. During meditation, the brain is very active and it
needs lots of fresh oxygenated blood to keep it cool. At the same time a
hungry and starving stomach will be more inclined towards food than the
Lord! That is why the ideal time to meditate is “one hour before meal or 2
hours after”.

Same moderation applies to sleep as well. Concentration is impossible for

the one who does not sleep well and for those who sleep too much. The
concept of “enough sleep” has been the topic of scientific research for
long and the scientists have recently concluded that 8 hours’ sleep is ideal
and necessary for healthy living – more than 8 hours is a waste and less
than 8 is unhealthy. This was probably known to our ancient masters who
recommended meditation after a full night’s sleep. Since there was no
electricity, they must have slept early (around 7.00 pm) and also woken up
very early – usually around 3.00 am. At that time, the stomach must be
empty and mind very fresh. Hence the period between 3.00 and 4.30 am
was designated as ‘Brahma Muhurtham’ or Time of Brahman and ideal for
daily meditation. Further, in the early morning, the atmosphere has
maximum oxygen and one can feel very fresh while meditating.

[2500 years back, the popular Tantra cult believed in severe austerities in
the form of Tapas (heating the body) for getting psychic powers. Some of
the practices involved remaining without food or sleep for several days.
Even now, Buddhists and Jains follow certain customs which insist on
their remaining without food and water for many days. Vyasa condemns
these extreme practices. He recommends moderation in eating and
sleeping habits to succeed in meditation.]

VI/17
Yukta-ahara-viharasya yukta-cestasya karmasu
Yukta-avabodhasya yogah bhavati dukhaha.

Translation: For one who is moderate in eating and is exerting moderately

in his duties and is also moderate in sleeping or remaining awake,
meditation is a destroyer of sorrow.

Significance: Lord concludes that moderation in eating, sleeping and

working habits is the best prescription for concentration. This is very
useful advice for today’s extremely busy youngsters.

Yukta-ahara-vihara, yukta-cheshta: (Moderation in eating and habits). It is a

fashion today for the young achievers to work very late (well past midnight)
and sleep till afternoon the next day. To support this, most modern
organizations have adapted the typical American concept of “flexible
timings” which facilitates and even encourages these extreme habits. This
is going against nature. Why do we naturally get sleep in the night?
Science may say it is because of the effect of light on eyes. This is only
half-true. The more deeper effect of thamo-guna on human psyche is
ignored in this. There is no scientific instrument to measure these subtle
forces of nature. Science has only reached upto radio-activity – now
French Scientists have proved that ‘contaminated’ material remains
“active” for many years. [Radio active plastic remains sensitive even after
it is reshaped into elevator buttons.] Logically then the other subtler
energies in Nature should last for several births. If this is understood then
we will never go against nature. Modern food habits are unnatural.
Cooking has degenerated into “deep frying” which causes Low Density
Cholesterol to be deposited in the heart – a slow killer. Junk food is
aggressively marketed all over the world and helps ‘eat whenever you feel
like’ habits. This along with the carbonated soft drink with a heavy dose of
caffeine is the sure formula for obesity, the potent silent killer.

Thanks to the explosive economic development and the resultant

prosperity, there is an urgency visible all round. Today’s youngsters are
trained from early childhood to be competitive. “Killer instinct” is pushed
into their psyche and this has succeeded in replacing the ‘natural human
softness’ with ‘brutality’. The animal in humans has been resurrected!
Take sports like cricket, hockey, tennis, etc. Artistic ‘late cut’ of the
Gentleman’s Cricket (remember G.R.Vishwanath?) is replaced by raw
violence of the 20/20s ‘Hit & Run’ version of Yuvaraj Singh. The serve and
volley game of tennis has been buried long back. Today the big bang
server wins. Hockey too has suffered similarly. Even in chess, the ‘rapid
action’ game is more popular. So everything is time-bound. Right from
childhood we are trained to be dominated by time and we have become its
slaves. We are shortening everything. This ‘servitude’ to time is the curse
of modern civilization. This is the casue of stress and No.1 killer.

Dukha-haha: (Destroyer of miseries.) A person who is established in

moderation in everything can get rid of his mental agitations which are the
cause of miseries. Only such a person can become a Yogi. ‘Destruction’
here does not mean there will be no miseries in this world – the world will
continue to be miserable as before. But a yogi, thanks to his mental
equanimity, will have the maturity to manage these. Thus yoga aims at
developing an internal tranquility not to be disturbed by the external world
which is full of disturbances. The yogi develops a unique capacity to
remain a “witness” to all that happens around him without being disturbed.
Classical example is that of a lotus-leaf on water.

VI/18
Yada viniyatam cittam-atmanyeva-avatishtate
Nihsprhah sarvakamebhyo yukta ityucyate tada.

Translation: When thus perfectly discipline mind remains established in

the Self - untouched by all desires, then he is said to be ‘united’

Significance: Vyasa defines the most difficult term ‘united with Atman’. He
confirms that when the purified (disciplined) mind remains established in
Atman untouched by desires, then the person is united with the Lord.
When all the desires cease to exist, the mind reaches a stage which Sage
Pathajali calls “Chitta-writti nirodha” (absence of mental wobbling). When
the mind, the cause of all ajnana remains quiet and passive, the Self
emerges from within in all its glory. Peaceful mind is a liberated mind.

Cittam atmani-eva avatishtate: (Mind ever-established on the Atman). The

important word is “ever” - not only during meditation but at all times, the
mind should remain established in Brahman. When the mind (the ego) gets
convinced of the beauty of the Brahman (first revealed at the seat of
meditation), there is no reason for it to move away at any time thereafter.
Even when not meditating, it remains there and enjoys so much that it will
never allow itself to be drawn away to lesser areas. This does not mean, a
Jnani will always be sitting cross-legged and meditating. He will be
functioning in the outer world in keeping with his nature. Those who have
more of rajo-guna in them may find it worthwhile remaining in activities
which benefit the vast majority of humans (Swamy Vivekananda), while
others who are under satvik-influence may prefer to remain aloof and keep
silent (Bhagwan Ramana) – but in their heart of hearts they always remain
established in Self. This is because of the realization of their true nature
which is ‘nitya upalabhdhdi swaroopo aham’ (I am ever pure).
Sarva-kamebhyo nihsprha: (Untouched by desires). The external world is
full of attractions and they have in them, the capacity to distract even the
strongest minded individual. When a person has reached the highest stage
of being yukta (united), the changes only happen to his internal
equipments. Nothing happens to his external appearances and the
external ‘attractive’ world. In reality, it is the internal equipments of the
jnani which remains ‘untouched’ and he has to keep them thus. In fact, the
jnani will be tested with many more attractions! To start with he will
become very popular, there will be many willing to listen to him, and many
more pampering him. These obstacles will continuously test a jnani’s
capacity to remain “unaffected”. Several Gurus have failed. Even the great
Vishwamitra, re-entered Grihasthashrama. [Of course, this proved (later
on) beneficial because Shakuntala’s progeny Bharatha, was the greatest
king India ever had. It can even be argued justifiably that there was a
justification for this Vishwamitra-Menaka union - a grand design behind
this Heavenly Madness. Was this aberration not perpetrated to “improve”
human genes by cross-breeding with Heavenly (pure breed) of Menaka?
Vishwamitra (the purest man) could have been privy to this grand design of
Nature’s genetic re-engineering process and willingly co-operated
(sacrificed his reputation) in the interest of the larger universal good].

From the sadhaka’s point of view, the moral is that there is a possibility of
‘slipping’ even at the last moment and he should constantly be vary of
these weaknesses. This ‘eternal vigilance’ alone can produce permanent
results. For most yogis, there will be opportunities to use their popularity
to establish ashramas, collect more followers, visit foreign countries,
appear on the TV channels, etc. These should not dissuade them from their
objective. So the Lord is advising us to e ever alert of these distractions.

VI/19
Yatha dipo nivatastho nengate sopama smrta
Yogino-yatacittasya yunjato yogam-atmanah.

Translation “Like a lamp devoid of breeze does not flicker” is the simile
remembered for the Yogi with controlled mind remaining fixed in yoga.

Significance: When Vyasa described the quiet mental condition he

remembers a beautiful simile. ‘An oil lamp placed in a breeze-less room
burning steadily without even a single flicker’ is the apt illustration for the
peace enjoyed by the person who is in deep meditation - absolute
undisturbed peace. No words can explain this ‘stillness’ because the
moment words come out there is vibration (disturbance) and the light will
start flickering! This has to be experienced at the seat of mediation. This
fantastic feeling is available to every sadhaka – this genuine peace is
priceless.
The significance of this simile: The purpose of a simile is to explain
something unknown with the help of something known. This does not
mean exact meaning will always be available – invariably we have to use an
inferior comparison to show a superior thing. That means, we choose as
close a model as possible and known to the person who is being
addressed so that he will start “thinking” deeply using the illustration as a
‘prop’. Let us apply this and concentrate on this illustration – you will be
surprised as to what our ‘penetrating laser-like mental beams’ are capable
of bringing out from this illustration – exactly like a big oak tree emerging
out of a small seed.

Lord is trying to explain to Arjuna the ideal condition of the mind to be

cultivated on the seat of meditation. A flickering lamp shows influence of
the outside atmosphere (breeze) and this makes the flame can neither light
the place properly nor can it heat the held over it – both being the primary
objective of the lamp. As against this a ‘stilled’ flame can do both
beautifully. But then, there are many more deeper meanings.

Usually Vedanta uses the smooth flow of oil to illustrate a quiet mind.
While this helps us to know the ‘flowing’ nature of the mind, it does not
bring out the potency of the ‘stillness’ fully. There is an “inherent power” or
the ‘potency’ of the mind which will have to illustrated. Mind has to be
motionless and at the same time vigorous. No better comparison than is
possible than an oil lamp burning without even a singe flicker. This
distinguishes ‘deep sleep’ from meditation. In deep sleep the mind is
‘flowing like oil’ and we are not aware of it. But in meditation, it is quiet but
aware.

There is yet another important dimension to ‘stillness’ of mind. Our mind

should be kept “empty” for the knowledge to be received. We should
approach meditation with a ‘blank sheet’ so that Lord can write what He
wants. If our mental paper contains our own ideas, then whatever Lord
writes will not be clear to us. The emptiness of the mind reflects
(technically) the ‘absence of ego’. It means without “upadhis”
(modifications). Our mind always remains conditioned by nationality,
caste, class, tradition, religion, language, education, literature, art, custom,
convention, food, family, friends, possessions, propaganda of all kinds,
even our guru, our scriptures – every influence we have been exposed to.
We have to free ourselves of all these. This de-conditioned state
(sterilization) alone can make us privy to knowledge of the Self. This pure,
empty and humble but awareful mind is what Lord Krishna has compared
to a non-flickering burning flame of an oil lamb which is going straight up.

It is important to note that the stillness should not be restricted only to the
seat of meditation. While it can start there, this equanimity should be
extended throughout our waking hours and this should become our nature.
Instinctively we should always be peaceful. Absolute equanimity under all
circumstances is the hall-mark of a true yogi – this makes him peaceful.
Nothing else in this world is worthwhile – the possessions, the pleasures,
the fame, the popularity and definitely not time. A yogi remains still while
time passes – from the future, to the present and from the present to the
past. A yogi is unmindful of this passage of time as if in deep sleep.
Absolute freedom is when we are able to transcend time. Wen we are able
to transcend time, our body does not age.

[There can be more dimensions and a thinking and contemplating person

will be able to see these. Meditation can never succeed unless we cultivate
a habitual ‘thinking’ and contemplation mentality.]

Readers may have several questions. (1) Are all these efforts worthwhile?
(2) If yes, what are the benefits? (3) How long will this take for one to reach
the destination? (4) What happens to the person who has reached there?
Does he just disappear? Deep contemplation on these will yield answers.
Any person who has reached there will continue to function in the world
just like ordinary individuals but without any bondage or load. He will feel
absolutely free and fearless. Since he will not be interested in explaining it
to others (in any case, others will not understand even if he explains) we
have to depend on the Sastras. They uniformly recommend that state to be
really worthwhile wonderful experience. They also confirm that the length
of time taken to reach there depends upon the intensity of purushartha
(hard work) and the sincerity of purpose (shradha). Only those with
absolute faith in the absolute can reach there and reach they will at the
‘appropriate time’. Reaching that state, the jeevatma becomes paramatma!

VI/20 to 23
Yatra-uparamate cittam niruddham yogasevaya
Yatra caiva-atmanatmanam pasyan-atmani-tusyati
Sukham-atyantikam yattad buddhigrahyam-atindriyam
Veti yatra na ca-eva-ayam sthitascalati tatvatah
Yam labdhva ca-aparam labham manyate na-adhikam tatah
Yasmin sthito na dukhena gurunapi vicalaye
Tam vidyad duhkha-samyoga-viyogam yoga-sanjnitam
Sa niscayena yoktavyo yogo anirvinnacetasa.

Translation: When his mind mastered by Yoga, abides in the Self and
when one sees the Self in his self, he rejoices in himself and (when)
this Absolute Bliss, which is beyond all senses is realized (grasped) by
the intellect – being fixed therein one never moves from this Truth.
Having obtained this, he knows there are no gains superior and
remaining where (he is) undisturbed even by great misfortunes. The
separation from the association with pain is Yoga. This Yoga should be
practiced with determination and with a mind that is not discouraged.

Significance: Lord Krishna has, through these four verses described,

graphically and in as clear words as possible, the condition of mind of
the serious sadhaka while he is revelling on the seat of meditation.
Indirectly, the Lord is explaining in detail the benefits which will accrue
to a person who is continuously meditating seriously for long periods.

Niruddham chittam uparamate: (When the quieted mind emerges).

Meditation is purely an internal state. There are no visions or
experiences to be had from the outside world. The objective of
meditation is to make the ‘apparent’ mind or ‘chitta’ absolutely quiet. It
is that part of the mind in which we have stored away of all our
impressions (from day one of our existence till date). These are the
impurities which give rise to the world of relativity and cause all
problems. When these are nullified, worldly thoughts will not arise and
the mind becomes still. When that happens, the Brahman which is
behind the chitta (which is ever present and ever shining) emerges like
the Sun coming out when the cloud-cover is removed. We have to
remember here that the cloud is not covering the sun but it is covering
our vision – we have allowed the small insignificant cloud (ignorance) to
cover the great brilliance of the Sun (Brahman). When the mind
becomes quiet (which is possible only when the ignorance is removed)
which happens usually first in the seat of meditation after doing the
sadhana for long periods of time, then the knowledge of the Brahman
shines forth. Again this does not happen suddenly or in a flash (as
popularly understood). It happens ever so slowly and when it happens
we will not know about it at all! Because, this is not to be
‘experienced’ as the ‘experience’ and the ‘experiencer’ do not exist. How
can one know one’s own pure nature when the mind (the experiencer) is
not present?
Atmana-atmanam pashyan: (Seeing the self in the Self). When the
mind is controlled and the intellect/mind becomes single pointed by
concentrating on the Atma (in reality when the mind ceases to exist on
merging with the Self) the ego (the seer) will realize that the ‘I’ ness
which I normally feel while dealing with outside objects (including my
mind and intellect) has disappeared. This means, the ego or self (small
‘s’) merges with the Self (capital ‘S’) and I will be able to see ourselves
in the Self. To use Vedatic language, the mind had been borrowing
consciousness from Self and using that power, was all along wrongly
identifying itself with the outside world. As a result, the all powerful,
beautiful ‘Self’ had become the weak, powerless ‘self’ and was suffering.
The great powerful human was feeling like a helpless worm. Suddenly
he will realize that he is no more a worm but the most powerful and
fantastic Self.

‘Seeing’ is a figure of speech. In fact, we don’t see anything because the

Atma is subtler than the sense organs which see. This seeing is done
with the ‘third’ eye as it were – or with ‘jnana dristi’ as popularly referred
to. Some call it the eye of ‘intuition’. Words do not matter here. We
should be convinced that we will develop the subtle power to understand
that we are the Atma. This realization is the dawn of knowledge. To
use scientific language, ‘normal seeing’ involves the mental faculties
using the physical equipment to come in contact with some external
objects. Thus, there are different operations involved here. The ‘eyes’ see
but they can see only when mind ‘sees’. (We do not see when we are
absent-minded). Mind can see only when the intellect sees (both are part
of the same coin). Intellect can understand what is seen only when
something similar has been seen by it in the past and stored away. So
knowledge happens either through direct (pratyaksha) perception or
through comparison (anumana) with something similar stored away. But
‘seeing’ Atma, involves none of these. It has to be ‘seen’ or perceived
with a faculty which is beyond all sensual capacities. There is only one
operation – involving some strange capacity which is beyond the
mind/intellect. To use popular language, ‘the mind just becomes one with
Atma’ - that is the ‘vritti’ of the mind (which is popularly called thought-
process) becomes Atma. In fact, all vrittis are lost and the mind ceases
to exist.

This is beautifully described by Bhagawan Ramana Maharshi in his

Upadesa-saram (18 & 19). “Mind is nothing but thoughts and all thoughts
have the basis on ‘I’ thought and when, on enquiring what is this ‘I’, it is
also dropped. When that happens, the mind goes. When the mind
ceases to exist, the Self emerges”.

Buddhigrahyam-atindriyam (Intellect which is beyond the senses): Self

realisation is possible only with the help of the intellect which is deeply
involved in meditation. Right from chapter II, the Lord is talking about
using the intellect to guide the mind deep inside us. The intellect has to
be specially prepared (purified) for this special occasion through
sravanam, mananam and nithidhyasanam. Only this purity of the intellect
(subtle) will facilitate continuous undisturbed contemplation on the Self.
Shankaracharya calls this “susukshmaya budhya” (using an intellect which
is extremely subtle). Such an intellect will be totally without Ego (when
impurities are removed the Ego disappears). When “I”ness (aham-bhava)
is gone, the “I” awareness emerges – this is the ‘witness’ consciousness
(Pure Consciousness reflected in the purified ‘satvik’ intellect).

METHODS OF MEDITATION

Though ‘Tantra’ is not the same as ‘Yoga’, the tantrics had perfected the
art of ‘introspection’ and had managed to procure several psychic
powers. One of the books ‘Vigyan Bairava Tantra’ (revealed by Lord
Shiva Himself to his consort Shakti) lists 132 techniques which include
watching the gap between two breaths, to become aware of dreams,
putting awareness in the spine, concentrating on the third eye, looking
lovingly at objects, feeling like a stone, feeling death, looking at past,
feeling the thoughts in the mind, etc. All these can help us develop the
power to concentrate which can lead to mediation. These are not the
end (to get psychic powers) but means to help meditate to reduce the
number of thoughts and then totally moving away from thoughts. This
exercise helps to still the mind and make us become aware of the bliss
of self deep inside our heart.

Atmanam Atmani-tushyathi: (The self reveling in the Self). When ego

comes in contact with the ever shining Atman, it is lost and we
experience the pleasure of knowledge. [It is interesting to see Vyasa
replacing the word ‘pasyanti’ or ‘seeing’ with ‘tushyanthi’ or ‘revelling’.
What he is hinting at is that the Self being beyond all sensual pleasures,
it has to be ‘realised’ with the help of the mind and then the mind also
to be dropped.] When this happiness exists, what we feel is ‘mukthi’ –
or freedom from bondage. This Self-discovery of the mind (self) to be
Divinity Itself is the state of pleasure called ‘awakening to the cognition
of Bliss’ or understanding our true nature being Happiness. All these
words cannot express or explain the reality. The phenomenon has to be
experienced. [Lord Krishna had described “Stitha-prajna” in similar words
in II/55.]

Attyantikam Sukham: (Infinite Happiness). Words being limited, cannot

explain the great pleasure beyond words. That is why the pleasure is
described as limitless or infinite. It is also ‘ati-indriyam’ (beyond the
sense organs). Since the Self cannot be perceived by the indriyas
(which are limited) the pleasure which one gets on contact with the Self,
is beyond physical or mental pleasures. Again, since self is one which
experiences, the experiencer and the experienced being same, there is
no question of any experience. It is only the realization of an existing
but forgotten (hidden) fact which is discovered now.

It is worthwhile analyzing the situation from another angle. Normal

pleasures experienced by the humans can be because of the contacts of
the sense organs with their own respective sense objects. For example:
seeing the sun at dawn, listening to some music, tasting some desirable
food, etc. These are experienced at all the three levels – body, mind
and intellect and also enjoyed by the Ego. Even without actually
coming in contact with the objects, these experiences can be felt at the
mental/intellectual levels and also by the ego by pure visualization – using
the stored data. (For example, one can mentally visualize dawn and
enjoy its beauty.) In all the above experiences, the Atma also is present
and providing the basis on which all these happen. Now when we
understand Atma, sense organs, mind, intellect or the ego are incapable
of knowing the pleasure – simply because, they being grosser, cannot be
of any use. All these media will have to disappear (or be transcended)
and get merged in the beauty and glory of Atman. This self sacrifice,
similar to the insects flying into the burning candle and dying, is
atyantikam sugam (absolute bliss).

Dukha-samyoga-viyoga: (Disconnection from the pain-connection). This is

a revolutionary definition of yoga from Vyasa, the master. First of all
because it involves use of apparently contradictory terminologies, the
students are bound to give lot of attention to unravel the meaning. But
this definition (though unconventional) is apt even from modern scientific
way of thinking. As humans are always tuned to the outside world, we
continuously experience pleasure and pains at the physical/mental levels.
Vedanta has always argued that all worldly pleasures are painful because
these (arising out of possession, fame, sex, etc.) make us look forward
to more of the same and put us into permanent bondage – which makes
us indefinitely chained and miserable. Thus, pleasure and pain are both
painful. There are many amongst us who seem to be happy to suffer –
they feel very uneasy if they do not suffer some pain or the other! In
fact, there are some who even look out for pain and they continue to be
restless unless they get it. [This truth needs deep contemplation –
because herein lies the clue to understand our mind.] Why this affinity
to pain? Because of our continued association with anatma over long
periods of time (extending into thousands of previous births), ‘being with
pain’ has become our nature. Disconnection from this pain-connection is
Yoga.

It is the nature of the mind to ‘remain attached’ to something or other

because of the inherent feeling of insecurity. So to move away from the
physical world and get rid of this attachment, it is absolutely essential for
the mind to be attached to something superior. Here again, merely
because Sastras say Self is superior, our mind will not accept it. We
have to be convinced not only intelligently but also emotionally, that there
is something superior to the present situation. If this conviction is there,
then the disconnection with the painful outside world is not impossible.
That is why our sastras and our teachers go out of the way to glorify
the Atma – in fact Lord Krishna has spent lot of time ‘marketing’ Atma.
Once we are convinced about the superiority of Atma, it is not difficult to
get detached from the world and get attached to the permanent thing.
This process is Yoga.

Na adhikam labham manyate: (None can improve upon this). The

sadhaka has to be convinced that there is nothing more profitable than
that. If he has even a slightest doubt that there is something which is
capable of giving him better pleasure, then he will never enjoy the
presence of Self. [Lord Krishna warned us “samsayatma vinashyathi”
(IV/40)]. We should be convinced about the Self being the ultimate
pleasure. This conviction alone will ensure that we succeed in
meditating on the Self.
Guruna-dukhena-api-na-vichalayet:(Even greatest pain will not disturb a
jnani). This is obvious because all pain/pleasures are sensual and
experienced by the mind. When we have transcended the mind, where is
pain – small or big? Since the jnani knows that all pains only affect the
anatma (body/mind etc) and so whatever happens, he will not be
disturbed. There is an interesting episode about Bhagwan Ramana which
is apt here. When his disciples came to know of his cancer, they
persuaded him to undergo surgery. But he refused knowing that defect
was in his body and not his atma. He suffered excruciating discomfort
quietly. Ultimately, because of the continued pestering from his bhaktas,
he allowed himself to be operated but without any anesthesia. Ultimately
he gave up his body to this malady. One more illustration is worth
quoting. A pious gentleman, who could not marry at the appropriate age
as he was busy, marrying his 4 younger sisters, ultimately got married at
35. He got a child very late around 42. His child (a beautiful boy of 3)
suddenly died in a hospital because of the negligence of the doctors in
diagnosing his fever. While all the family members were violently
reacting, this jnani dialled the “eye-bank” and arranged for the baby’s
eyes to be donated. It was surprising to see the equanimity of this
ordinary great man under severe pain.

Yoga brought down to earth: In these verses, the Lord has removed
the secrecy covering yogic practices which made yoga a private domain
of the highly evolved few. Yoga (in spite of Sage Pathanjali’s expert
exposition of Yoga-sutras) remained restricted to a few. Through these
three verses which lead the neophyte step by step into the nuances of
yoga, Vyasa has brought it down to earth and the flood gates are
opened so that even run-of-the-mill ordinary human beings can practice
this great scientific technique of quieting the mind and enjoy the resultant
bliss. This was a clever ploy to dilute the secrecy of tantric practices
(then prevailing) and indirectly prove to the common people that “there is
nothing great about yogic-meditation” and that this is only a logical
extension of the Vedantic truths which remained unsaid because they
were obvious to the few who were privy to these tenets. Further,
indirectly it is made clear to all that the objective of dhyana (deep
contemplation and later meditation) is not to get psychic powers or
unusual experiences (which may be incidental bye-products) but the
destination is knowledge of Self which will give permanent happiness.

VI/24 & 25
Sankalpa-prabhavan kaman-tyaktwa sarvan-asesatah
Manasa-eva-indriya-gramam viniyamya samantatah.
Sanaihi sanaihi uparamed buddhya dhrtigrihitaya
Atma-samstham manah krtva na kincid-api cintayet.

Translation: Totally giving up all desires created by ‘sankalpa’ and

withdrawing completely from the entire group of senses, slowly taking
control with intellect with perseverance, establish the mind on Self -
thinking of nothing (else) at all

Significance: How to concentrate, how to meditate, how to approach the

Brahman and ultimately how to realize the Truth?

Sankalpa-prabhavan Kaman: (Decisions instigated by desires) Desires for

pleasures (wealth, fame, sex, etc.) which haunt the human mind are the
root causes of the disturbances (vikshepa) in intellect – they are to be
avoided. This means ‘vairagya’ should be prominent in a yogi. Then,
the intellect gains strength to dominate the mind and redirect its potent
beams (ichha, jnana and kriya shaktis cumulatively called “will” power) to
focus on the Self.

[A simple exercise is suggested for the beginners of yoga to develop will

power. Sit in a place and resolve that you will not move any part of your
body for the next 10 minutes. The 10 minutes may initially look like 30
minutes and you might look at the clock 40 times. But be at it. After a
few days this will become easier and natural. Then keep increasing the
time. You will notice that after a month or so, your will power has
become strong. Later we can attempt exercises like “mauna” (not talking)
for a day or going without food for a couple of days, etc. These will
prove very useful in making your intellect stronger than your mind.
These disciplines are not an end in themselves but only useful aids in
meditation to be given up later.]

Kaman sarvan aseshan: (All desires in their entirety). Every word of the
Lord here is worthy of deep contemplation. It is not enough to merely
renounce all desires, but they have to be renounced “fully and
completely”. This means not only those apparent desires (which we have
cultivated during this birth) but also inherent and hidden weaknesses of
the mind which we may not be aware at all. In fact, some of these
deeper ones may have been carried forward from several births in our
chitta (sub-conscious godown) and they usually pop up during serious
meditation like unwanted relatives. All chitta-vrittis (disturbances of the
mind) have to be stopped – this can be done by replacing everything
with the single thought “I am Brahman” (Mahavakyam). Later this has to
be given up.

Samantatah: (From all sides). After stating ‘sarvan’ and ‘aseshan’ the
Lord also adds ‘from all sides’. Emphasis is to bring home to the reader
the importance of total ‘cleansing’ of the mind to make it absolutely free
of remnants of ‘vasanas’. Visualise your mind getting polished. Even if
a small semblance of dirt (desire) remains, it can, like a cancer cell in
course of time, multiply and create problems. The seed of ‘vasanas’
embedded inside can sprout any time - these indelible perforations
inherent in the seed are to be removed fully and completely. For this
we will have to roast the seed of karana sarira (through serious ‘thapas’
or heating the mind) through meditation and make this seed incapable of
disturbing us under any circumstance. The potential (avyakta) capacity of
the seed (known as ajnana) has to be destroyed fully and completely by
‘roasting’ it from all sides so that no potency is left.
This is the essence behind the Gayatri Maha-Mantra, where Sage
Vishwamitra has used “Bargoho” meaning ‘roasting’ the seed of ignorance
inside us with divine help from Savita (power of the Self reflected
through the Sun-God) so that our pure ‘dhi’ shakti (susukshma buddhi)
can be activated. This process (severe tapas or deep concentration to
redirect our laser-like sharp mental beams from external objects to
internal equipments) has to be done continuously over long periods. This
is like subjecting all potential vasana-cancer cells to “radiation therapy” to
make them incapable of ever germinating.

Manasa viniyamya indriya-gramam: (Controlling the sense organs with

the mind). We have to use the mind to root out the desires embedded in
it over the past. This cannot be done by any external instrument but
using mind only. That is, mind has to be used to destroy the mind.
Amrita Bindu Upanishad puts it beautifully thus “Mind alone is the cause
of bondage and also liberation amongst humans. Mind when attached to
sense objects, leads to bondage and unattached it sets us free”. A co-
operative and friendly mind is absolutely essential for successful
meditation – in fact the mind should become so friendly that it is willing
to “sacrifice itself and disappear” for the sake of the sadhaka. Therefore,
any amount of time spent in analyzing mind is never a waste. When
the desires are thinned and wiped out using sharp beams of mind, it
gets tremendous strength and can assert over the sense organs and
keep them away from sense objects. So the Lord suggests that after
using the mind to reach the destination, get rid of it. It is like getting rid
of the horse (vehicle) after reaching our destination. There is a deeper
significance in this statement – when we get rid of the vehicle, it means,
we have no intention of coming back. Once our mind is got rid of, our
intention of not returning to the worldly pleasures and pain is obvious.

Sanaihi sanaihi: (Ever so slowly). This statement is very important

particularly today when people are always impatient for results. Everyone
says “I want everything as of yesterday”. There cannot be any haste in
the spiritual world. The mango should not be made to ripen artificially, it
will not taste as good as when it ripens naturally. So we have to be
patient with spiritual development. No looking forward to anything at all.
Absolute faith in the absolute is the absolute necessity. Things will
happen at the appropriate time. We have to keep knocking. He will
open when He thinks we are ready.

Initially this renunciation has to be done with emphatic action from the
intellect which has to guide the mind and later it becomes our nature.
The intellect, which is subtler (therefore more pervasive and stronger)
than the mind alone has to be used by us to control the mind and
through it the sense organs. That is why, Lord Krishna has been
emphasizing on the importance of ‘intellectual introspection’ [Buddhi Yoga]
from Chapter II. This is a slow and long drawn process. The beauty is
that there will be discernible progress on a daily basis for the sincere
seeker. He will always be encouraged.

Na kinchit-api chintayet: (Don’t think of anything else at all). After

making the mind devoid of any desires, there will be “silence” in the
mind and sadhaka has to remain with this silence by just observing it.
This is the most interesting aspect of meditation and a real test. We
should not “enjoy” this silence at all – we should just observe it and
remain with it. Initially it may last for a few seconds – later the gap will
increase. We have to ensure that no thoughts (as far as possible) are
allowed to come up. But then, no artificial pressure or tension should be
applied. That is why Lord has given out this interesting instruction
(warning?). Since here we are talking about the advanced state of
meditation, normal thoughts will not bother us. But thought of the Self
(or our object of meditation) may keep coming back and that is
unavoidable. We should show lot of patience with our mind. We should
remember that “thoughtless mind” means the death of the mind and that
is not easy to achieve.
At the initial states of meditation, the mind becomes more fertile than
normal times. The thoughts are usually about our desires and our failures
which we have been suppressing and about a million other things. They
need not be about spirituality at all – they can be anything depending on
the mental development of the sadhaka. It will be surprising to see the
variety of thoughts which come to us at the seat of meditation - the
sadhaka can be shocked at the ‘dirtiness’ of these. That is why, in the
Puranas, they talked about the Potent Poison which emerges on the
churning of the Ocean of Milk. This churning is indicative of the
condition of the mind at the seat of meditation. As suggested in the
Puranic story, these poisonous impurities have to be ‘consumed’ by us
like Rudra (a form of Lord Shiva), the destroyer. The nature of these
dirty thoughts should not make the Sadaka diffident and put him off.
He should think that it is good for all these thoughts accumulated inside
over several previous births to come out. Once he become ‘aware’ of
these, there is no likelihood of their creeping out later and take us
unawares when the intellect relaxes. Thus meditation is a concerted
psychological exercise to cleanse the mind of its impurities or vasanas.

VI/26
Yato yato niscarati manah-chanchalam-asthiram
Tatastato niyamya-etad-atmani-eva vasam nayet.

Translation: Whenever mind wanders, having become restless and

unsteady, then you have to restrain it yourself and lead it back under
control.
.
Significance: This shows that the teacher in Lord Krishna has been
watching Arjuna’s facial expression very minutely. And he (probably) saw
in it some flicker of “doubt” as to whether it is at all possible to wipe the
mind so clean because it is the nature of the mind (which is nothing but
thoughts) to keep wandering in the external attractive world. So the Lord
clarifies that it is natural for the mind to move away from the object of
meditation, particularly for those who have not yet perfected the
technique of yoga. It has to be brought back firmly and held under the
control of the intellect. This shows the effort of Vyasa to go to the
minutest detail to bring the entire process of meditation to the level of
common man. His capacity to look at the great vedantic concepts and
the techniques leading upto them from the point of view of the ordinary
individuals and provide elaborate explanations to assist them at every
point where there can be a possible doubt, is superb. This sincere
approach in perfecting the product has made Bhagawad Geeta relevant
even today.
VI/27
Prasanta-manasam hyenam yoginam sukham-uttamam
Upaiti-santa-rajasam brahmabhutam-akalmasam.

Translation: A yogi whose mind is absolutely quiet without passion (rajas)

with all impurities cleansed, will realize Brahman, the supreme happiness.

Significance: For a person who has reached this state of mental

quietude, there is nothing more to be done. The rest of the progress
will happen naturally.

Prasanta manasa: (Mind under control). Primary objective of single

pointed concentration is to bring our mind under control by reducing and
eventually stopping it from ‘wobbling’. This means, we have to
progressively reduce all the mental activities and eventually ensure that
the mind is rested completely. This “arrest” of the mind ( chitta-writti-
nirodha) is yoga. This (as stated by the Lord earlier) will happen slowly –
we must be very patient but persistent.

Santa rajasam: (Rajo-guna having subsided) Thanks to the study of the

scriptures and the words of our teacher, we have ‘intellectually’ managed
to get some idea of the ‘Atman’ – to that extent, our ignorance caused
by ‘Thamo’ guna is conquered. Next logical step is to get over the
influence exercised by Rajas. This is more pronounced in householders
and particularly in modern young impatient individuals who believe in
incessant activity. Sastras say, that to the extent thamas and rajas are
reduced, their place will be taken over by satva guna and pave the way
for the knowledge of the Truth. This means slowing down from all
sides.

The hidden message is to transcend time which is very relevant today.

We have become slaves of time and are trying to achieve too many
things in too short a period and this activity (prompted by rajo guna) is
the basic cause of all our mental agitations and stress. So we have to
progressively reduce our activities and learn to become contemplative.
We have to start with moderation of commercial activities. Then
progressively reduce all other involvements. Active contemplation is the
path of spirituality. Sastra says “Self can be realized only through
contemplation and not through activities”.

Brahma-bhutam akalmasam uttamam sukham: (Pure happiness and

great peace caused by Brahman) These beautiful words describe the
‘peace’ which the yogi will experience. Because of the influence of the
Param Brahman (pure consciousness) we will experience an unusual
peace. This peacefulness will make us feel light as if we are beyond
time and space. When the Lord Himself says it is “uttamam” or best, no
other confirmation is required. Every serious and sincere practitioner will
be able to experience this “heavenly” peacefulness which is his own
nature and which has been hidden from him too long because of his
own superimposed individual peculiarities (ignorance).

VI/28
Yunjannevam sadatmanam yogi vigata-kalmasah
Sukhena brahma-samsparsham-atyantam sukham-asnute.
Translation: The yogi, who always so engages himself becomes purified
and being in touch with Brahman enjoys Infinite Happiness.

Significance: Lord emphasizes that the yogi whose mind is purified

(mind itself has disappeared) will come in contact with Brahman and will
feel absolute and permanent happiness. English language (for that
matter every language) has no words to explain the “peace experienced
at the point of contact” with Brahman which is permanent and ever
lasting bliss absolute. The sadhaka will discover his own original nature
which is Pure Sublime Brahman.

Attyatam Sukham: (Ultimate bliss). To remove any possible last-minute

doubts, the Lord once again re-iterates the ‘uttamam sukham’ mentioned
earlier as “attyantam sukham” which gushes forth from inside the bosom.
This repeated emphasis is because the target audience is the ordinary
humans who will find these fantastic vedantic statements flabbergasting
and meant only for great realized souls. These repetitions will get rid of
any last minute doubt about Brahma-aikyam being the most pleasurable
thing. This conviction will continuously enthuse us in our long spiritual
journey.

SAMADHI

Vyasa has not used the world ‘Samadhi’ or what is popularly taken as
the ultimate goal of meditation. So there is need to clarify this. There is
a difference between the ‘yoga’ talked of in this Chapter by Vyasa and
the popular “Ashtanga Yoga” of Sage Pathanjali who was propagating the
Sankya philosophy which believed in ‘Dwaita’ or the separate existence
of Prakriti (Nature) and Purusha (Brahman) as compared to Advaita or
non-differentiated Brahman. Because of this “conceptual” difference, the
Advaitins will always claim that the Samadhi of Astanga Yoga is only an
“experience” which is relative whereas the Brahma-sparsham, the
destination as per Advaita, is absolute and final. So, they will argue that
the ‘Nirvikalpa Samadhi’ (obstruction-less merger) of Sage Pathanjli is not
the final state but only an intermediate state which is useful in quieting
the mind and making it fit for the Absolute Knowledge. The advaitins
justify their stand using the following technical argument. Nirvikalpa
Samadhi is the opposite of deep sleep. In deep sleep, there is
‘nirvikalpa’ all right but the mind is not awake but in Samadhi the mind
is ‘experiencing’ the pleasures of ‘ajnana’. Since this is enjoyable, it
becomes an obstacle to progress as the mind gets ‘hooked’ to this
‘experiencable’ pleasure. Further, Samadhi being an experience, it will
have to be limited in time and cannot last forever. But in Brahma-aikyam,
the mind itself disappears and so there will be no experience at all as it
is beyond time and space. These arguments are subtle and can have
merits and demerits. It is advisable for us not to enter into these
academic hair-splitting exercises. Instead leave everything to Lord.

VI/29
Sarva-bhutastham atmanam sarva-bhutani-ca atmani
Iksate yoga-yuktatma sarvatra samadarsanah.

Translation: With his mind harmonized by Yoga, he sees the Self

abiding in all creatures and all creatures in the Self – everywhere he
sees same.

Significance: What is the mental condition of the yogi after he has

reached this stage of meditation? He sees the same consciousness
everywhere.

Samadarsanah: (Seeing same thing everywhere). If we look at the

world from the point of the “sthula” sharira (physical body), we see only
the physical forms everywhere. For example, identifying with my body
(typically like an animal) when I look outside, I will see that all others
around me are similarly bothered about their physical bodies. [How they
dress, comb their hair, perfumes they use, the gait, the talk, etc.] What
affects my body, I know affects them as well - so all the transactions
take place only at the body level. But, when I improve my perception
and become aware of my mind, and see the world around me in the
context of “sukshma” sharira (mind/intellect level), I will able to see, the
mind of those around me. If I am sentimental, I am able to understand
the sentiments of others, the principles they stand for etc. When I
develop the mental purity to identify with Atma, I will be able to see only
Atma in every other living being. That is, when we realize the ever-
present divinity (consciousness) inside us we will see only divinity all
around us. The Self sees only the Self. This mental expansion is
samadarsanah.

Atmanam sarva-bhootastham: (Seeing self everywhere). A yogi will

understand that the consciousness in him is the same as that in
everyone and everything around him. So he will perceive himself as
consciousness which not only pervades the whole universe but
transcends it. This is because he will be able to look beyond the names
and forms and realize the all pervasive Brahman everywhere. The wave
in the ocean when it realizes that it is nothing but water, it loses its
identity (waveness) and becomes non-different from ocean. The forms
and their names will fall down and along with them all the diversities.
We can see the same unity inherent in all the diversities.

Sarva-bhootani cha atmani iksate: (Sees everything in his self). This is

a natural corollary. He is able to see all the creations in himself – he will
realize the all-pervading nature of his consciousness (divinity) and will
become one with that and from that exalted position he will find the
same “presence” in him as well – the Existence Principle everywhere
including himself – no difference between inside and outside. The
existence outside is the same as consciousness inside – the knowledge
will give fantastic peace of mind as all “differences” (dualities) are wiped
out. “When I am able to look at everything created as no different than
myself I can enjoy the unity in plurality – that is to ‘feel the God inside
me’ – that is I am God. This is not arrogance – on the contrary, this all
pervading feeling is the ‘avathara rahasyam’ which was discussed earlier.
In the Bhagavatham, Lord Krishna advises Udhava (XI.29) “with a purified
mind, you should see in all beings and in you only Me, the Atman – I
am both transcendent and immanent and all-pervading like space (12).
This seeing all beings as Myself in thought, word and action is, indeed,
according to Me, the best worship” (19).

JEEVA, ISHWARA and AVATHARA.

What is Ishwara? Is he different from the Jeeva? If we say (as the

dwaitins) that God or Ishwara is everywhere (sarva-vyapi) and I (jeeva)
am a small part of that Ishwara, then the next question is does all the
jeevas put together form the Ishwara? In which case does the Ishwara
not have any separate existence? Since the Jeeva is limited, is the
combination of all the Jeevas is also limited? How do we account for
the difference in the body, mind, etc. of individual Jeeva? Logically do
they extend to the Ishwara as well?

Sastras talk of Ishwara from the point of view of the basis or sub-stratum
of the Jeeva (in all its ramification and manifestation) and the jagat. The
Ishwara provides existence to Jeeva – He is satyam (truth). Just like
mud is the truth of pot. This existence is manifest as consciousness
(chaitanya swaroopa). It is only from the point of view of “upadhi”
(individually known as ‘vasana’ and cumulatively called avidya) they are
different. Devoid of this avidya, there is no difference between Jeeva
and Ishwara. Therefore, when the Lord says “I am Ishvarah” and the
Jiva claims “I am an individual” the existence is common to both. Jeeva
enjoys existence for a limited purpose of experiencing to exhaust the
karma-phalas. Thus, jagat including the entire jiva is nothing but Truth
and so (in reality) there is no difference between jeeva and ishwara.
Parama-Atma (unlimited being) has forgotten his greatness and is thinking
that he is Jeeva-Atma (limited being). When he gets over his limitation
(ajnana) he will see himself to be Atma and non-different from Ishwara.
Even that Jeeva who does not understand this is also Paramam. Thus,
the Mahavakya “Tat-twam-asi” does not say you will become that, but
you ARE that already. (This is the essence of the verses 29 to 32).

What is Ishwara then? Is he permanent? Ishwara is part of the triad –

the jagat-jeeva-ishwara. None of these three are permanent. He is like
the jeeva - but only superior – the first among equals, the monitor of the
universe. All three are superimpositions on Brahman. Ishwara is
subservient to Brahman or the universal existence principle. All of us
including Ishwara will die away during Pralaya.

What about Krishna, the Avathara? Is He also limited in time? Lord

Krishna is the incarnation of the Ishwara. He is the all-powerful umpire of
this Universe (for the time being). He is existing ‘within this Universe’
like the Jiva. He has assumed a physical body and has come down
(descended) for a specific purpose and naturally subject to time. He has
a job and will go away after completing that. Lord Krishna, the Avathara
Purusha, is exactly similar to us except that He is aware of his Divinity
and we are not (not yet); He is a jnani and we are ignorant, He knows
his purpose, we do not. We are bound by continuous birth-death cycle
because of this ignorance. There is no rebirth for Him unless he wills it.
If we get rid of ignorance we will understand that we are no different
than the Avathara Purusha.

What about Brahman? We cannot talk of Brahman at all – it is beyond

everything. It is absolute Existence Conscious Being. It projects
(because of the creative power inherent in it) the Ishwara-Jeeva-Jagat
combination which is only an appearance. All the three are limited by
time and space. A jeevan-mukta transcends time and becomes equal to
Brahman and moves outside this samsara presided over by the Ishwara.

Can we understand or recognize Atma? [We are approaching the topic

discussed above from a different perspective]. We can recognize
anything with our sense organs only when they are “located” either in
time or space. For example, I am able to understand you because we
are divided by space even though existing at the same time. Again, my
chair will be occupied after an hour by some other teacher – so you will
differentiate between him and me because we are separated not by
space but by time. So ‘here, there, anywhere’ or ‘earlier, now, later’ are
the factors with which we can identify objects, emotions, ideas, etc.
which are “material” in nature. Since Atma is pure consciousness, how
can we locate it? Or how can we time it? But we know that it pervades
all “material” objects like a thread passing through different beads in a
garland. Though we see the garland and the beads and not the thread,
we know that the thread exists. Similarly, though consciousness
(chaitanya) has no location – it is everywhere. All things have their
existence in the self because everything exists with reference to the Self.
We have to understand this consciousness which is located everywhere.
VI/30 to 32
Yo-mam pasyati sarvatra sarvam ca mayi pasyati
Tasya-aham na pranasyami sa ca me na pranasyati.
Sarva-bhutastitam yo mam bhajati-ekatwam-asthitham
Sarvatha vartamanopi sa yogi mayi vartate.
Atmaupamyena sarvatra samam pasyati yah-Arjuna
Sukham va yadi va duhkham sa yogi paramo matah.
Translation: He who sees Me everywhere and sees everything in Me,
will never get separated from Me - nor do I get separated from him. He
who meditates on my oneness abiding in all beings, that Yogi abides in
Me though engaged in different activities. [My dear Arjuna] one who is
able to see this similarity of Self in everything, whether in pain or
pleasure, he is the highest Yogi.

Significance: These three verses are the Grand Finale of the Six
Chapters. The Lord’s grand conclusion should be logical and clear even
to the ordinary.

Mam-pasyathi-sarvathra ca sarvam mayi pasyathi: (Sees me everywhere

and everything in Me). This is a restatement of the essential oneness or
unity of Jiva and Ishwara – but viewed from the Lord’s point of view.
This means Aham-Brahma-Asmi, the essence of Mahavakyas repeated in
the sastras. It reveals non-difference between the Jiva and Brahman.
One who understands this “one-ness” or unity inherent in all apparent
diversities will see through the upadhis (modifications like names, forms,
devas, Ishwara, etc.) and becomes a realized one. He recognizes
everywhere nothing but the consciousness. Classic illustrations are:
Ornaments made of gold will have different forms and names but
fundamentally, they are all gold. One who is able to see this gold-ness
will not distinguish between the ornaments. Similarly the wave is nothing
but water.

Tasya aham na pranasyami: (I do not separate him from me). On

transcending the intellect, the ego does not perceive any difference
anywhere but only the sameness. In fact, the ego discovers itself to be
that Brahman or ‘Shivoham’ or ‘Aham Brahma-asmi’. Where is the
question of such a person being separated from the Lord? He has
become the Lord. He has transcended time and space. He is beyond
destruction. Not only the sin but the sinner is destroyed by this
realization – he understands himself to be the Lord.
Sa na me pranasyathi. (Nor do I get separated from him!) This is a
fantastic statement from the Lord. Lord comes down and confirms that “I
am you”. Since both are one and the same, looked from the Lord’s point
of view, it is said that He does not become separated from the jeeva.
[Please meditate on this and you will get rejuvenated immediately – the
energy which gets transmitted by being with the thought is unbelievably
potent.]

Thus these two statements bring out the essential divinity in the jeeva
(which was always there) and which is now realized. This is the
essence of the Biblical story the “Prodigal Son”. He was misguided and
ran away into the “world” and having realized his one-ness with the Lord
has now returned. Naturally he will be welcomed and the occasion will
be celebrated by killing the fattened calf. Why not? Vedanta talks of the
removal of the “avidya” which was causing the separation and preventing
the dawn of the knowledge of the non-duality of the Self which was
always there. It does not talk of ‘reunion’ as an occasion for great
celebration because then we are accepting a ‘distinction’ between the jiva
and the Lord. According advaita, the prodigal never went away – he was
only dreaming that he was gone. He has now woken up to realize his
true Self.

Sarvam varthamanopi sa-yogi, mayi vartate: (Whatever his profession,

he is always in Me). Namdeo the ordinary worker, Meerabhai, the
housewife, the Brahmin who is preaching, the Kshatriya, the leader and
the yogis who are meditating in the solitude of the Himalayas are all in
me only – when these gentle people are able to see the ever present
Brahman in all around and in themselves. Such a person loves everyone
and everything with the same vigor as he loves the Lord. That is
because he sees the same divine consciousness pervading everything
including himself.
Atma-upamyena Sukham va dhukham samam pashyathi: Naturally
such a yogi who sees the same Atma everywhere will not be affected by
sukham or asukham (happiness or misery) which are only external
manifestation of the same Atma. Sukham and dukham do exist and are
natural part of this material universe and the yogi is also affected - but a
yogi who is able to understand atma will look at them similarly. In fact,
he will look beyond them and see the atma.

Sarvatra samam pasyathi: [He sees the sameness everywhere]. This is

the essence of Advaita – the ability to see the sameness in all.
Understanding this unity in all the diversity is the essence of Yoga.
There is a subtle truth hidden and can be understood fully only by a
pure intellect. A yogi who is at this advanced state of meditation is not
insulated from the outside world. He is part of what happens around
him and since he “loves” everyone equally like he loves the Lord, he will
be sympathetic and will and should feel the pain and pleasures of all
around him. In fact, his mind is so fine that he will feel even finest of
pain or pleasure that is happening around him. He will put himself in
the same position as the sufferer and undergo the entire gamut of
pain/pleasure. He will also try his best to be of assistance in these
situations to the extent possible to mitigate the pain. Then what is the
difference between a “good man” and a “yogi”. The difference is subtle
in that a yogi will not be “affected” by the pain – he will keep himself
aloof from involving and suffering. In short, he will undergo pain but will
not suffer. How is this possible? Vedanta and Bhagawatham give the
classing example of a mother undergoing birth pangs. She will undergo
severe pain while delivering her child but will not suffer from it. She has
pain (physical) but will never feel dukham or misery (mental).

Sa yogi paramo matah (He is, according to me, the greatest yogi).
“Arjuna such a yogi who is able to “see” atman everywhere is the
greatest yogi.” The Lord started with samatwam and is also ending with
samatwam – thus samatwam (equanimity of the mind) in all its shades
has to be experienced till the last stage.

With these the lord completes his discourse on meditation or dhyana-

yoga. This means He has explained the first aspect (Twam) of the
Mahavakyam “Tat-twam-asi” or the “Aham” of the “Aham-Brahma-Asmi” –
which menasVyasa has completed his treatise on the “nature” of the
Jeevatma. In the next 6 Chapters (VIII to XII) he will take up the
“nature” of the Paramatma or the Lord and finally from Chapters XIII to
XVIII he will conclude that there is no difference between the both – that
is Jeevatma and Paramatma except the apparent names which are
prefixed and which are untrue (Mythya).

[However, Arjuna who is not ready mentally for this great knowledge
has some doubts and he seeks explanation from the Lord].

VI/33 & 34
Arjuna uvacha
Yo yam yogastvaya proktah samyena Madhusudana
Etasyaham na pasyami chanchalatvat-sthitim asthiram.
Chanchalam hi manah krsna pramathi balavad drdham
Tasyaham nigraham manye vayoriva suduskaram.

Translation: Arjuna said: I am unable to understand how this “equanimity

of mind” can be practiced permanently because human mind is ever
wavering. The mind is restless; Krishna, turbulent, strong and unrelenting
and I feel is virtually impossible to control like wind.

Significance: This question brings us down from virtual ‘Cloud 9’ to the

hard ‘terra firma’ with a thud. It is very unfortunate that Arjuna (like
most of us) is still not in tune with the Lord. His doubt is not misplaced
but natural even for a person with satva guna – then what to talk of
Arjuna who has predominant rajo-guna? His mental “restlessness” is
covering his intellect. He feels that the mind is fickle and violently
restless and will be impossible to control like the disrupting breeze. This
is the problem with many starters and Vyasa raises this basic question to
clarity their doubts. Even before starting on the spiritual journey, most
people will start wondering whether it is worthwhile if at the advanced
stages they cannot cope with the pitfalls. It is like a young boy getting
into the college for graduation asking his teacher “Since the material for
the subject on which I want to do research for my Phd (Doctorate)
appears to be difficult to procure should I start my College Education at
all? Will I not be wasting my time?” Lord Krishna does not lose patience
with such basic (irrelevant?) question after listening to the Lord in the
last six chapters. But then, several of the readers too will be
entertaining such doubts. That is why Vyasa has brought out this doubt
at this stage and makes Lord Krishna explain the situation and provide a
solution. There is yet another reason why Vyasa has brought this
question now.

This is to create the ground for emphasizing the need for serious
practice of meditation (abhyasa) and the simultaneous withdrawal of the
mind (vairagya) which have been discussed only indirectly by the Lord
so far. Since these are given pride of place in Yoga-Sutras by
Pathanjali and are prescribed as essential pre-requisites for controlling
the mind, the topic has been brought out through Arjuna. This strategy is
adopted as a matter of abundant caution not to leave any doubt which
could be misinterpreted (taken advantage of) by the propagators of the
popular teachers who were swearing by Ashtanga Yoga as an
independent religion.

VI/35
Sri Bhagavan uvacha
Asamsayam Mahabaho mano durnigraham chalam
Abhyasena tu kaunteya vairagyena ca grhyate.
Translation: Blessed Lord replied: Undoubtedly, Arjuna, the mind is
difficult to control and is restless – but by practice, and by dispassion it
can be restrained.
.
Significance: Lord confirms – “Yes. Arjuna, you are perfectly right. The
agitating mind is without doubt very difficult to control. But there are
solutions.” Then He prescribes two specific medicines for curing the
malady. [These are prescribed by Sage Pathanjali in Yoga-sutras Ch.1/12
saying “Abhyasa-vairagabhyam tam (Chitta-vrittim) nirodha” The mind can
be controlled (arrested and made thoughtless) through Abhyasa and
Vairagya.]

Most aspirants want ‘spiritual realization’ overnight. While they are willing
to spend several years to become Medical Practioners or Engineers or
even Astrologers or Fashion Designers, they want God to be understood
in a few months. Most feel that all they have to do is listen to a few
discourses, read some scriptures and then sit in a silent spot and
attempt to ‘meditate’ on Brahman (whatever that means) and then
complain that they are unable to concentrate because the mind keeps
wandering.

Abhyasa: (Continuous and sincere effort) According to Sage Pathanjali

“to be firmly established in serious effort is ‘abhyasa’. And it becomes
‘firmly established’ (only) when continued for a long time with reverence
and without interruption.” Thus, first of all the sadhaka should be clear
as to what is to be practiced and why that is justified. This is not easy.
This comes only after serious study of scriptures (sravanam) and
contemplation (mananam). This intellectual comprehension is ‘Viveka’.
Then, there should be both external and internal mental disciplines.
Sage Pathanjali has prescribed a long list of ‘yamas’ and ‘niyamas’
[dont’s and do’s which are same as sama, dama, etc prescribed by the
sastras as pre-requisites for spirituality]. These, should be followed by
‘kriyas’ (disciplines) to be practiced from day one. These include tapas,
swadhyaya and ishwara-pranidhanam (regular meditation, learning of
scriptures and complete faith in the Lord and the process.) Thus both
Vedanta and Yoga-sutras talk of the same pre-requisites.

To be called abhyasa, the above disciplines should be continued for long

time, without break and (most importantly) with reverence. We have to
enjoy what we are doing. This should not be done as an ‘imposition’.
No one has defined the ‘longness’ of the long time precisely. It can
happen in this birth or may extend into several births. The abhyasa has
to be continued till knowledge dawns. Thus, Vyasa is confirming what
Pathanjali has stated that ‘spiritual jouney’ is very long and meant only
for the serious minded. This can never be a pastime or a stop gap
arrangement to be practiced when there are no T.V. programs! It is a
full time subject much tougher than any other ‘specialisations’ available in
the outside world. People are willing to do years of research and spend
millions of dollars to discover a ‘molecule’ to cure a physical malady but
they are not willing to spend even a few months exclusively on the
discovery of the greatest knowledge of them all. What a pity?

Vairagya: (Dispassion) Sankaracharya defines Vairagyam as “the desire

to give up all impermanent enjoyments gained through sense perceptions
and material equipments like starting from body till Brhaman. Sage
Pathanjali also gives an interesting definition. “when one frees himself
from craving for the sense objects which he has experienced and of
which he has heard – that is vairagya. It is the sincere effort involved in
giving up attachments.
Total Lifestyle Solutions: So Lord Krishna confirms to Arjuna that there
is no short cut for controlling the mind. This is a long term therapy
involving sincere efforts spread over very long periods observed without
break and with shraddha. This therapy is not mere ‘aushada’ or
medicine. The medicine of spirituality will work only it is accompanied by
total relook into our personality which will have to be re-adjusted to suit
spiritual development (God realization). There should be ‘padhyam’ or
proper diet also to ensure that the medicine works. Mind control is part
of the big picture which will succeed only when the other spiritual
qualifications are simultaneously practiced. To conclude, the real remedy
is the ‘change’ in our approach to life and the disciplines. Our ‘value-
system’ needs to be rearranged and our priorities to be readjusted. This
involves a change in ‘human nature’ and is not easy. A total attitudinal
change is suggested and is discussed in the Annexure.

VI/36
Asamyat-atmana yogo dusprapa iti me matih
Vasyatmana tu yatata sakyo-avaptum-upayatah.

Translation: I am of the opinion that Yoga is difficult for one with

uncontrolled self but the self-controlled, striving (person) can reach it by
appropriate means.

Significance: Lord Krishna makes it very clear to Arjuna that yoga is

impossible for one with uncontrolled mind. To ensure that Arjuna is not
discouraged He adds “but for the self-controlled who is striving hard, it is
possible provided he follows the appropriate means”. Yoga is not
impossible but is very difficult and involves strict disciplines to be
seriously followed.

Vasyatmanah: (Self-controlled one). Lack of self-discipline has been and

is the biggest curse. Indians (particularly the youth which today
constitutes the majority of the population) are blindly following western
culture without the western background – they are suffering from both
sides. Temperamentally, Indian psyche is not suited for western
‘spontaneous’ life – we are generally intense people and we need to
have discipline as part of our personality. So, we have to re-inculcate
moderation in our behaviour, reduce the speed and learn to be content
with ourselves and tolerant towards others. We have to become
transparent and sincere in our attitude and dealings. This is not
inconsistent with scientific development.

[The deep message of the Bhagawad Geeta is total personality

development to suit spiritual development. This was the Vedic solution
(8000 years back) and was reaffirmed as the only solution by Vyasa
(2500 years back). This continues to be the solution even today. But
today the problem is more acute as we have moved further away. How
to retrace is discussed in Annexure to this Chapter.]

VI/37 to 39
Arjuna uvacha:
Ayatih sradhyopeto yogah-calitamanasah
Apraapya yogam samsidhim kam gatim Krsna gacchati?
Kaccinnobhayavibhrasta chinabhramiva nasyati
Aprtistho mahabaho vimudho brahmanahpthi.
Etan-me samsayam Krsna chettum-arhasi-asesatah
Twad-anyah samsayasya-asya chetta na hi-upapadyate.

Translation: Arjuna asked: Krishna, he who, despite trying faithfully, is

unable to control himself, and allows his mind to wander away from
Yoga and fails to attain perfection in Yoga - where does he go? Having
fallen from both, does he perish like a separated cloudlet, support-less
and deluded? Krishna, please clear this doubt of mine completely
because none else can do this better (than you).

Significance: This is an interesting poser from Arjuna. He is convinced

that the path of meditation is not going to be easy. So, behaving like a
typical Doubtful Thomas, he wants to know “suppose I give up half-way
because I find it too difficult to control my mind and apply it on the path
of liberation, or I am unable to complete the job because of
circumstances beyond my control like death, what will happen to me?
Will I disintegrate and perish like a small cloud which is separated from
the big group and blown away by the breeze before reaching the
destination?” This is the basic doubt several sadhakas may have. Vyasa
pre-empts them and provides solutions to their problems through Lord
Krishna.

Spirituality is an uninteresting subject particularly to a world which is

used to extreme sense stimuli. Most people have a pre-conceived idea
that spirituality is meant only for the tired and retired human beings who
are no good for this world. They can never think of young and intelligent
people spending all their time in spiritual pursuit. Recently, I met a 26
years old Brahmachari of the Chimaya Mission, Mangalore (Sujit
Chaitanyaji, an IIT, MBA) who had dedicated himself totally to the
ashram. Being with this brilliant, energetic young soul, I could realize
how invaluable total dedication to God Realisation can be. The love
which he was spreading and the enthusiasm coming from him were
infectious. His example made me feel that the earlier one starts on this
journey the deeper he can go and the closer he will come to Atman.
Looking at him, I am so hopeful about the great future of our country.
VI/40
Sri-Bhagavan-uvacha
Partha, naiva-iha na-amutra vinasah-tasya vidyate
Na hi kalyanakrt kascit durgatim tata gacchati.

Translation: The Lord clarified: My dear, neither in this world, nor in the
next, is he destroyed - because he who strives to be good never comes
to grief.

Significance: Vyasa clarifies: “Any effort for spiritual enlightenment will

never go waste” This will encourage everyone. In the beginning (II/40)
also the Lord had mentioned that “the efforts put in karma-yoga for
purification of mind will never go waste and nothing will prove to be
counter productive”. Further, that “even a little (swalpam-api) effort will
prove highly beneficial in removing the fear of samsara”. Similar
confirmation is forthcoming from the Lord stating once again categorically
that no effort will go waste – this time it is not restricted to karma but
more general encompassing all efforts towards spiritual development.

Na hi kalyanakrt kascit durgatim gacchati: Since what is prescribed is a

long-term personality development (not necessarily restricted to this birth)
whatever effort is put in (purushartha) will be carried forward and used
in building up the attitudinal change. The jeeva has to be looked
relatively from Ishwara’s point of view. That is why the scriptures talk of
Brahma’s age being billions of human years. Once we understand the
relativity, then the 70 years of human life is inconsequential in the
movement towards perfection. The story of each jeeva will be continued
until the end is reached.

Karma theory of Hinduism is so scientific and perfected that it provides

for correct accounting system of the efforts put in by the Jeeva in its
journey towards perfection. Those who work hard will be rewarded
exactly in keeping with their efforts. The mental conditions are indelibly
imbedded in the vasanas and these form the seed for the next birth. So
no effort gets wasted – good or bad. While good efforts will ensure that
there is progress, bad or wrong efforts will result in regress. Natural
laws are perfect and ruthlessly implemented.

Why this repeated assurance from the Lord? Vyasa was compiling the
divine song for the use of the humans who will be inhabiting Kaliyuga.
He could visualize the basic mental set up of these future generations
who will not trust anyone. They want to ‘see’ the results to believe –
even if the Lord Himself is making the statement. Today ‘shraddha’
cannot be taken for granted. Hence Vyasa is repeating the assurance –
something similar to the advertisements for sale of products being
repeatedly shown on TV during a cricket match to “drive” home the point.
Today’s marketing man will call this ‘hard-sell’.
VI/41
Prapya punyakrtam lokan-usitva sasvatih samah
Sucinam srimatam ghehe yoga-bhrasto-abhijayate.

Translation: Having reached the appropriate world meant for the doers of
good deeds, and remaining there for long years, one who has failed in
Yoga is born again in the house of the pure and the wealthy.

Significance: One who has failed to reach the destination (yogabrashta),

will first be allowed to exhaust the benefits due to him for the good
deeds done which he will enjoy in the appropriate worlds. Thereafter, will
be born (in this world) in a pure and prosperous household which
facilitates the continuation of his journey exactly from where he had left
off in the previous birth. This means, there will be no loss of efforts at
all. No one will be denied the benefit of anything attempted by him nor
will he get anything free – this is the beauty of the intelligent principle
(Nature). This continuity is an interesting phenomenon in the Hindu
scriptures which treats deaths and births as mere milestones or incidents
in the long journey of life (jeeva-yatra) which is one continuous natural
movement towards perfection. In each human birth, we are given an
opportunity to correct ourselves and reach the exalted position – with a
built-in bonus of nullification of all past accruals in the account (sanchita-
karma) for the one who manages to reach the destination. While He
facilitates and encourages completion of the journey, even part
performance is acceptable to the Lord. Perfect accounting is done. Each
one of us will get exactly what we deserve – nothing more nothing less.

The hereafter is decided by the actions performed and more importantly

the motives behind these actions in this life together with the
accumulated results of the previous ones. Those who do selfless work
will be rewarded in keeping with their intentions. Those who indulged in
selfish and harmful activities will suffer in darker worlds and they will
also return to continue the journey. On the contrary, those who
functioned selflessly without any feeling of ‘doership’ and whose journey
was stopped due to ‘prarbda karma’ will be born (in their next visit) in
such a situation which will make it possible for them to continue the
journey from where they left off. This is what the Lord calls the abode
of ‘suchinam and srimantam’ i.e. pious and prosperous households.
Pure Consciousness, the “intelligent” principle which pervades everywhere
“knows” precisely what each one deserves and it will be ensured that the
same is made available exactly when needed. For the faithful no
assurance is required. Yet this repeated assurance is to ensure that
even those marginal sadhakas are not left out – Vyasa is thinking
precisely like today’s marketing experts.

VI/42 & 43
Athava yoginam-eva kule bhavathi dhimatam
Etaddhi durlabhataram loke janma yad-idrsam.
Tatra tam buddhi-samyogam labhate paurva-dehikam
Yatate ca tato bhuyah samsiddhau kurunandana.

Translation: Or he is born in the family of wise yogis – verily such a

birth is difficult to get in this world. There he connects with intellect of
his earlier birth and tries harder than before for perfection.

Significance. Or depending upon his merit will be born in the house of

a yogi which will be a rare but desirable co-incidence. Here the Lord is
referring to those who have done lot of upasanas (purushartha) and have
managed substantial internal purification but whose physical journey is
cut-short by death. Such humans will be born in the house of a Yogi.

This statement confirms the vedantic cause of birth or the ‘karana’ sarira.
The causal body (the seed of future life) is the ‘net result’ of all the
accumulated impressions in our mind. These along with the ‘ajnana’
cover (or whatever is left of it) will be compressed and will, after the
death of the existing body, move into the new body. Nature has to
ensure that this sadhaka (who has worked harder than many others) is
appropriately facilitated. So, it will ensure that this ‘seed’ which includes
the ‘comparatively developed’ mind and other internal equipments is
implanted in a suitable womb favourable for the continuance of the
journey. Again, the samskaras which are acquired during the new birth
will again be compressed and put back in the seed-form to be used for
the next manifestation (birth). The process will go on birth after birth,
giving an opportunity for the sadhaka in each birth to develop his will
and get rid of his samskaras. The birth and death of the individual
(similar to the creation and dissolution of the universe) is an on-going
process and happens from the unmanifest (potential) form to the
manifest. Like the individual jeeva on its death, at the time of pralaya the
universe goes back into its seed form. Thus the cumulative samskaras
of all the jeevas in the seed form constitute the seed of the universe
which is also repeated ad infinitum until everyone is perfected.

Our sastras confirm that this is mimicked on a daily basis. Every night
when we go into deep sleep, this process of going back into the karana
sarira happens when we are ‘technically’ dead to this world. That is
why, our body/ mind / intellect is absent and only our ‘pranas’ are active
to keep our bodies alive. When we wake up in the morning, the
‘ignorance’ (consisting of the karana sarira) reasserts and we continue
the transactions in this world. In fact, we become “mukhta” every night
when we are in deep sleep. That is why we wake up very fresh the
next morning exclaiming ‘I slept happily. I did not know why?’ This
state of bliss is “timeless”. That is why we feel fresh. Meditation is also
to make our mind ‘dead’ as if we are in deep sleep – the only difference
is that we are aware of this during meditation.

Having got the new birth in more congenial circumstances, the person
who missed his opportunity in the previous birth can work harder to
move up the spiritual ladder. These are very logically explained by the
sastras, which are reiterated here by Lord Krishna. So the Lord assures
Arjuna that “no good effort will ever go waste”. The whole exercise is
something similar to a cumulative deposit account in a bank where the
balances are carried forward from one completed page to a new page –
similarly here also the new journey (birth) starts exactly where the
previous one ended. Of course, the cumulative effect of the ‘purification’
will be faithfully reflected and carried forward as well. There is no
question of starting on a clean slate at all. The Hindu Religion never
believed in a brand new universe. It is all a continuous cycle repeating
ad infinitum.

But what is interesting is that once knowledge of the self dawns because
of severe purushartha, then the entire balance in the “sanchita karma”
account will be wiped out and after the existing matured prarabdas are
exhausted in the present life, there will be no more rebirths. The classic
illustration here is that of Sage Valmiki. Though a grave sinner, thanks
to his serious spiritual pursuit, he became a Jeevan Muktha in his
lifetime and got rid of all accumulated karmas and ensured that he
reached immortality. If it is possible for a sinner and robber, why not
for each one of us?

VI/44
Purva-abhyasena tenaiva hriyate hyavasopi sah
Jijnasurapi yogasya sabda-brahma ativartate.

Translation: Thanks to that previous practice he is carried away

helplessly. A person with a mere serious quest for knowledge, will be
able to cross over the basics of Yoga [Shabdabrahma].

Significance: The Lord goes one step ahead and reassures Arjuna that
the man has no choice but to follow helplessly and carry on from where
he has left in the previous birth. The whole process (system) is so
much favourable to spiritual progress that even a mere sincere wish for
spiritual enlightenment (jijnasu) will ensure that he gets to know of the
basic knowledge of Atma. This means even before you actually ‘knock’,
if you have the intention to knock, the Lord will keep Himself ready to
open. He is more eager to open than you to knock!

Sabdabrahman: (Words indicative of Brahman) Literally it means

Pranava Mantra “OM”. Thus, a mere eagerness to know Vedantic Truth
will provide sufficient opportunities (almost disproportionate to the efforts)
to the sadakas. This shows the bias of Vyasa to glorify Vedantic study.
But then, that is justified as the effort is to “market” Vedanta and ignore
the Karma-kanda dominated Vedic life which was popular. Why is Vyasa
so eager to dilute the Vedantic truths which were restricted only to the
selected few? This shows the far-sightedness of Vyasa in realizing the
acute need for mental purification. Considering the human psyche, this
is absolutely essential today. The world is so full of selfishness,
competition, etc. that none cares for the other. There is real need for
spirituality today as never before. Let us all carry forward the Vyasa
example and ensure that more and more people involve themselves in
personality development.

VI/45 to 47
Prayatna-adyatamanah tu yogi samsuddha-kilbisah
Aneka-janma-samsiddhastato yati param gatim.
Tapasvibhyo-adhika yogi jnaibhyobhi matodhikah
Karmibhascha-adhikah yogi tasmat yogi bhava Arjuna.
Yoginam-api sarvesam mad-gatena-antaratmana
Sraddhavan bhajate yo mam sa me yuktatamo matah

Translation: A Yogi who strives sincerely, purified from sins and

perfected through many births, attains the Highest Destination. So, the
Yogi is superior to the ascetics, superior to scholars and even superior to
men of action – therefore be a Yogi, Arjuna. And among all Yogis,
according to Me, he is the most devout who worships Me with shraddha,
with his inner self merged in Me.

Significance: Lord Krishna puts the final seal of approval on the

process of Yoga and meditation. He states categorically that Yogi is
better than men of learning (literature, science, economics, etc.), men of
action (who achieve great things in this world like successful
businessmen, victorious sportspersons, creative artists, etc.) Therefore,
the Lord exhorts: “Arjuna be a yogi”.

Lord goes further and states that even amongst the Yogi, the one, who
is able to always remain mentally united with Him with utmost devotion
is (in His opinion) the best. The Lord here is hinting that ultimately it is
Bhakthi which always wins. It is also the knack of Vyasa to talk in the
last couple of verses, about the subject matter of the next Chapter.
Thus, here the author is preparing the ground for a full discussion on
‘Bhakti’ which will be taken up in the next Chapter.

Om tat sat. Iti Srimad-Bhagavadgitasu Upanisatsu brahmavidyayam

yogasatre Srikrishna-Arjuna-savade “Dhyana Yogo” nama Shastyo
adhyayah.

Om! That’s the Truth. Thus, ends the Sixth Chapter named “Meditation”
of Srimat Bhagawatgeeta, the Upanishad teaching Knowledge of the
Brahman, and the Science of Yoga which formed a part of the
“Conversation between Krishna and Arjuna.
BOTTOM LINE

TOTAL LIFE-STYLE SOLUTIONS

This book has tried to answer “who am I?” Vedanta answers that “I, the
jeeva-atma” is like the “param-atma” – essentially “pure consciousness”.
But when this purity is reflected in the mirror of my intellect, I become a
limited being, where as, the same passing through “pure satwa” of
Ishwara makes him omni-potent, omniscient and omnipresent. This means
the individual impurity (vasana) accumulated in the reflecting medium
causes this limitation. This gets complicated when this varies from one
jeeva to another depending upon its internal development. If I am
convinced about this fact, then I can find out the extent of impurity and
make efforts to correct myself. So Vedantists declare that the purpose of
life (jeeva-yatra) is to know this truth and work to clean the intellect to
realize (see) its ‘pure’ image (nature). Every created thing (from stone
to plant to animals to humans) is ‘naturally’ engaged in this process of
‘moving up’ (perfecting itself). All creatures, other than humans allow this
to happen without resistance – because they are not yet “aware” of
themselves.

Thanks to this natural process, the species evolved into humans. Human
intellect being subtler (purer) naturally started reflecting more of
consciousness and humans became self-aware or “intelligent”. This gave
them the capacity to know (jnana sakthi), to desire improvement (ichha
sakthi) and the power to work (kriya shakti) for self-perfection. But we
have used these fantastic powers only to dirty the mirror with our
personal ‘flavour’ (vasana). These have made us go down in evolution to
behave like animals. A lion marks its territory with its personal scent
because it wants to claim the limited area as its own. It fails to realize
that, in the process, it is restricting itself to a small part of the forest.
Humans have also behaved similarly and have limited themselves to “me,
my family, my money, my assets, my people, etc”. So Vyasa has, in the
Bhagawad Geeta, suggested a simple but effective formula to rectify this
downfall.

First of all we humans should be convinced that ‘essentially’ we are pure

and that we have superimposed a body-mind-intellect on this. Lord
Krishna (reiterating the sastras) has described “atma” in detail (Chapter
II). He said that the objective of every birth is to clean the mirror of
intellect. If we fail we will be given one more opportunity (birth). This
will go on till we succeed. This is the law of nature and there is no
escape. Vyasa suggested “self-less” approach (karma yoga) as the
starting point of this cleaning process. Far from accepting this and
working hard, humans have been adding further dirt in a much faster
pace than before. Vyasa (500 BC) was worried, Shankaracharya (400
AD) was anxious and Ramana (1900 AD) almost signed us off. So have
we become hopeless cases?

[It will be interesting to compare our present day life with Vedic life to
identify the extent of impurity accumulated and to find out whether there
is any possibility of cleaning our internal equipment if not fully at least
partially. This exercise (flash-back) will not be a waste of time – at least
for those who are interested in introspection and self-correction.]

Vedic life: In Ancient India, men and women had specific roles. Women
were groomed to be the ‘bonding factor’ of joint families of three
generations. Men were the bread-winners and protectors. They were also
to administer societies and preserve the Hindu Social Culture (Sanatana
Dharma). The final objective of everyone was to understand his pure
nature (re-union with Atma). This was meticulously planned, scientifically
laid down and strictly implemented by Dharma Sastra, Artha Sastra and
Moksha Sastra. The rule-breakers were quickly brought to book. Thus,
life-style was simple. People did not enjoy unfettered freedom, but they
were happy. The logic of this lifestyle was that the common man is
incapable of handling absolute freedom which is bound to be misused by
many and even abused by some. There was a “benevolent dictatorship”
based on clear-cut rules which ensured that everyone sacrificed some
freedom so that all enjoyed maximum happiness. How was this ideal
implemented?

First 20 years were dedicated to education including knowledge of

Brahman (Brahmacharya) the destination. Boys were kept away from the
family for 15 years under strict supervision of a Guru who treated both
prince and pauper alike - they shared the same food and followed same
rigorous disciplines. The objective was to imbibe an attitude of
accommodating and serving others. This strong foundation helped
develop his personality on the lines of his guru, his mentor. Then he got
married and spent the next 20 years as a householder engaging in a
profession suitable to his aptitude as identified by his guru. Intellectuals
specialized in knowledge (Brahmins), calculative ones became traders
(Vaisyas) and the physically strong managed and administered the
infrastructure (Kshatriya) to facilitate the first two. Mentally dull (Shudras)
served the other three. Householders observed Vedic (nitya and
naimithika) karmas which inculcated affinity to nature, kindness to fellow
creatures, frugal use of resources, and gratefulness to all. There was
more of giving and less of taking. When he became 40 (and his son
returned from Gurukul) the householder retired ‘giving up’ family assets
and responsibilities and moved away to concentrate on spiritual
development. Every aspect of human personality was clearly laid down
in the Dharma Sastras which were continuously updated and strictly
enforced. The legal system was dynamic and ahead of the law-breaker
who was quickly brought to book. Thus, the destination for all men was
God realization and women were the facilitators of this task. To soft-land
into spirituality, everyone was advised to work for universal happiness.
Hence the popular mantra “Sarve sukhino bhavantu” (let there be
universal happiness).
All wealth belonged to the nation. Personal property was non-existent.
The society was responsible to look after all. Even kings looked at the
‘treasury’ as nation’s property. [Ex. King Janaka]. Thus lifestyle was
simple, regimented and disciplined – therefore peaceful. SHANTI or Peace
of Mind was the goal.

Lifestyle during Mahabharata days (2500 years back): As time

progressed human beings started ‘restricting’ themselves. Their universal
approach was fast being reaplced with “clan-culture” (Karurava, Pandava,
etc.) and then to the still smaller joint family. Though this helped
specialization in commercial activities, the seeds of destruction were
visible. Humans were proud of their family tradition, culture and property.
(Kula dharma). The giving and taking was restricted to the interest of
family and never extended beyond the clan. The universal approach was
slowly being lost. Vyasa and other thinkers were naturally worried and
tried to discourage these through the concept of “Vasudeva kudumbakam”
universality of approach through Bhagawatham, Bhagawad Geeta etc.
These were only sugar-coating the Vedic and Vedantic principles to make
them appeal to the common man.

Today’s Lifestyle: Today, Indian lifestyle is totally different and has

moved very far from our true nature. Spirituality has been relegated to
the lowest priority. We do not believe even in basic spiritual routines
(karma and upasana) like puja, japa, pranayama, sandhya-vandana, etc.
Some families do perform shrardhas (thanking the departed elders) but
more out of fear than shraddha. There is no social bonding at all.
Individual commercialism is the key-note of our lives. Each one is
interested in accumulating more wealth, getting more power and having
lot more sex. Result is violence (both physical and mental), corruption,
atrocities, anger, revenge, lust, sadism, masochism, etc. They have
replaced all the finer qualities of the mind and the heart. Since
“everything is justified in love and war” we are only making love or
waging war!
Our education system has changed to suit this lifestyle. It teaches our
children to be competitive, make more money, have more sex and get
more power – all these at the fastest pace – by hook or even by crook.
Trained thus, when they grow up, they too try to ‘grab’ maximum from
the system – contributing minimum or nothing. Today, we have become
ever-hungry animals growling, fighting and killing one another. Unlike
animals, we have a highly developed intellect provided by Nature to help
introspection and spiritual journey. But we are using this ingenuity to
continue the complicated external lifestyles. But the real curse is our
“servitude to speed”. Faster trains, swifter aircrafts, quicker
communication…we have become slaves of time. We are eager to move
into ‘tomorrow’ today itself!

This lifestyle is destructive: Competition, selfishness, profit, etc. which

we have cultivated so ardently for generations have made us wealthy
externally, but poor inherently. Our ‘selfish’ culture is contrary to our
inherent pure nature. Therefore, we are stressed, depressed and neurotic
like Arjuna - our condition being more serious than his. But we do not
have the mental maturity like him to be aware of this problem, seek the
Lord, surrender to Him and seek His advice to return to our original
purity (dharma).

We have stopped thinking: We are with the radio, T.V., computer,

mobile or friends or relatives all the time. If we are with ourselves, we
complain “I am lonely”! We are even frightened of being left alone!! How
can we understand our problems unless we introspect? When we do not
even think, how can we introspect? Thinking and introspection will lead
to contemplation and then to meditation. We have to understand that
only this internal journey can make us get rid of the ‘flavour’ (vasana)
with which we have polluted our true pure nature.
Absolute freedom has failed: Absolute freedom pre-supposes absolute
self-discipline. ‘Free market’ will succeed only when there fool-proof ‘self-
regulation’. In the absence of built-in safeguards, total freedom will be
counter productive. We cannot “manage” unfettered freedom with a selfish
mind. Most of us have misused freedom – some (better equipped) have
even abused it. In the process everyone is unhappy. In ancient India,
Dharma Shastra clearly laid down what to do, when to do, how to do
and who will do it. There was no subjectivity. These restrictions were
essential because they knew that “my freedom to move my hand stops
when your nose starts”. So I should know when and where to stop so
that you can breathe freely and enjoy your freedom. We do not have this
mental maturity – nor is this enforced from outside. Thus, God’s cosmos
has been converted into a “chaos” by the self-aware, civilized, intelligent
man. We even justify this indiscipline through “chaos theories”!

Need for moral and ethical qualities: We have to cultivate the yamas
and niyamas (do’s and don’ts) of our scriptures reiterated in Geeta such
as giving, helping, being honest, non-violent, etc. Haven’t we (individuals,
society and even nations) instinctively helped one another when in need
and ‘enjoyed’ doing that? For example, when we helped the victims of
Gujarat earthquake, Orissa cyclone, world-wide Tsunami or the more
recent Haiti catastrophe did we not feel happy? Don’t we feel nice when
we subscribe for charities? Ask Mr. Warren Buffet who gave 2/3 rd of
his vast wealth to charities. Thus, when we “give” we are happier than
when we “take”. Lord Krishna says (III/9-11) “When I created you (the
creatures) I also created an attitude of “sacrifice” so that you can prosper
by helping one another.” Our original nature is to “give” and when we
function according to this, we are peaceful. Why should we wait for a
crisis to help one another – why not make this a habit? If we do that,
can we not avoid all crises?

Role of spirituality today: For genuine long term happiness, we have to

follow the scriptures (with suitable modifications). If it is left to be
voluntarily adapted, it will never be done. To make it effective it should
be made a social and national priority. Unfortunately, spirituality today is
restricted to an occasional satsang, some pooja, few group pranayama
sessions to ‘manage’ stress. Its potential as a self-development tool for
permanent happiness is sadly missed out. Today we are using the most
potent bomb to kill a fly! The “busy” man feels that he should spend
some time in “meditation” to get over his depression, so that he can
return to the rat-race with fresh vigour. Only those who are too old or
total failures or who are facing serious calamities in life turn to
spirituality. Even here, it is a time-pass or stop-gap arrangement. To
many it is a fashion statement to be used in cock-tail circuits. Given his
natural tendency to seek ‘fast’ results, man thinks that attending a few
lectures and spending a few hours in the company of a Teacher, or
listening to a CD, he can realize Brahman!

Spirituality as a lifestyle: ‘Spirituality’ is a serious long term subject

dealing with “Total Lifestyle” involving personality development of the
individual and cultural improvement at the national level. Ideally, it has to
be imbibed into the human psyche from a very young age when the
mind is impressionable. The longer you wait, the tougher it will be to
become spiritual. Luckily everything is not lost yet. There are some
silver linings to the dark clouds. Nowadays there is a definite awareness
to physical well-being. People are more health-conscious today than
ever before. They have understood that they have to “work-out” to be
physically healthy. More people are going to the gym regularly. If they
are made to think logically on this, they will realize that if physical health
makes them energetic, how much more happy will they be if they are
mentally healthy? Then comes the more lasting intellectual happiness.
This awareness has to be extended to the permanent happiness which
is possible only through spirituality. It will take time – but it is not
possible. For this we have to go back to the scriptures.
Take-off from where Bhagwad Geeta has left: Of course, Vyasa,
through the Bhagawad Geeta has done the initial sugar coating of
Vedanta to make it user-friendly. Thanks to his farsightedness, he could
visualise the need for taking Vedanta to the common man to fight the
‘selfishness’ which was fast replacing ‘the attitude of giving’. Even then
(Dwapara Yuga) men had started becoming selfish, power-mongering and
sexually oriented. But then, as against 100 Kauravas, there were 5
Pandavas. But today this ratio is further skewed. So we have to
‘reformulate’ Vedanta to make it more friendly and attractive. More
importantly, we have to market the concepts aggressively, so that
everyone will understand both the ‘temporary’ (stress management) and
the ‘permanent’ benefits which a spiritually developed mind provides.

TOTAL LIFESTYLE SOLUTION: From the Indian point of view, first of

all, we have to unlearn what we have learnt in schools, colleges and in
life where we have been exposed to ‘wrong’ priorities and values. Time
has proved that this is unsuitable to Indian psyche. We have to urgently
re-install our own time tested Vedic/Vedantic values of tolerating,
forgiving, non-violence, honesty, sincerity, trust, non-possessiveness,
sexual moderation, etc. including the most important shraddha (faith in
scriptures) supplanting qualities like grabbing, encroaching, profiteering,
accumulating, cheating, grabbing etc. The greatest villain is the extreme
sexual obsession. This will bring ‘samatwam’ (mental equanimity)
prescribed by Lord Krishna.

Simultaneously there is need to educate people of the permanent

benefits of spiritual development. They have to be convinced that this is
as beneficial (if not more) than the worldly pleasures. This is the
toughest part of the job. This needs concerted and continued effort from
teachers. They will have to find innovative ways of doing this. Further,
since our job is ‘all-round personality re-development’ Vedanta has to be
‘aggressively’ marketed, particularly to the younger generation who are in
majority. Vyasa had suggested even then that Vedanta has to be ‘sold’
to the common man. But since the malady has become serious, much
more concerted effort in marketing spirituality is needed now than ever
before. Even an element of compulsion can be built in.

We have to start with revamping our Education System. Thanks to

western influence, we have replaced our 8000 year old (time-tested)
Vedic and Vedantic culture with shallow physically-oriented one. Present
system is inconsistent with the intense Indian psyche. It has to be
overhauled by including Indian ethical and moral values in
schools/colleges. These values should be part of the curriculum (with
appropriate sugar-coating and justification). The long term benefit of this
change has to be “sold” to the people in general and the young in
particular. This may sound impossible – but is the only solution.

The present melt-down of world financial system and the resultant

widespread unemployment and turmoil in developed countries based on a
culture which believed purely on avarice, selfishness and over-
indulgence provides a fantastic opportunity to prove to the Indian younger
generation (who has been brought up on such culture) the need and
sustainability of Indian values. This should be grabbed with both hands
and the long-term program of personality development be implemented
immediately. Any amount of time, energy and wealth expended on this
will be worthwhile. Huge financial outlays and liberal tax benefits be
forthcoming. Every rich entity should be compelled to “donate” for this
cause. Re-establishment of spiritual infra-structure should be our
national priority.

Next priority is the re-vamping of law enforcement system. There is no

incentive to be honest unless the wrong-doers are quickly brought to
book. Lord Krishna has said that whenever there is ‘adharma’ he comes
to rectify the situation. We need not wait for Him - we have to do our bit
first. In ancient India, the rioters, the arsonists, the encroachers, the
house-breakers, the rapists and the adulterers were ‘shot at sight’ and
summarily eliminated. Other wrong doers were brought to book quickly
and effectively. This is the only guarantee for the majority to be honest
and sincere. This is the crying need of the society in general and India
in particular. This has two aspects: The legal system should be dynamic
enough to be updated constantly. Law should not merely catch up with
the criminals but it should be pro-active and be ahead of the law-
breakers – there should be total objectivity. For this there should be
sufficient incentive to law-makers and law-enforcers. They should be
paid very well and respected (even honoured) so that the best brains are
attracted.

The next need is to simplify Vedantic messages without diluting them.

That is not easy – but it is necessary. Unfortunately at present most
spiritual teachers make this sound technical. [This may be due of their
inherent inadequacy or to show off their knowledge. It may also be out
of fear of the student overshadowing the teacher.] This simplification has
to be done keeping in mind the following objectives: (1) Systematic
cultivation of moral and ethical values (2) Scientific evaluation and
explanation of basic Vedic Concepts. (4) Inculcation of Vedanta on the
older (40+) generation (5) Systematic propagation of the scriptural values
through the media. [The list is only illustrative]. These can happen only if
the activists and scholars are recognized and rewarded very liberally.
This will attract intelligent and committed youngsters to take up spirituality
and its propagation as a profession.

Immediate attack on the “Speed-Monster”: He is the worst enemy of

modern man. He has deluded our civilization. All finer things are
replaced by faster things. We have moved from post to telegram to fax
to computer to internet to mobile with lightning speed. We are with our
computer and the mobile all the 24 hours. We have no time to sleep or
even eat. ‘Fast, faster and fastest’ is the motto. 5 days’ Cricket “Beauty”
has lost to the 1-day “quick-fix” version which has degenerated into 20/20
“hit and run”. We have no time for books or even the daily
newspapers. The beauty of the dawn, soft sound of chirping birds,
smooth early morning dew, melodious soft music, soothing colours of the
tropical flowers are all alien to us. Where is that lovely damsel called
“poetry”? Today Mr. Speed is the Omniscient God. Everyone believes in
him so blindly that they keep him and feed him without understanding
that He is the real killer. This enemy is so powerful that even Vyasa did
not visualize his effects fully. With every passing day, we are getting
more entangled in his “web”! Who has time for the fantastic messages
in the Vedas, Vedantas, Brahma Sutra or even the simplified Geeta?
Even those (few) who read these scriptures do not have the patience to
introspect. It is unfortunate that the Divine Bhagawad Geeta has been
reduced to a funeral song to be chanted in the presence of dead bodies!
Deep contemplation, meditation, etc are only terminologies. So people
are missing out on the invaluable nuggets spread across these time-
tested works as a genuine source of lasting happiness.

Importance of transcending time: The only way to conquer this Speed

Monster is to transcend time. Sanskrit has aptly called time as “samaya”
(full of dirt) or “Yama” (which is undesirable). Unless we conquer time,
which will logically help us transcend space and keep them (both) firmly
under our control, no mental peace is possible - spiritual development is
a far cry. This universal servitude to time has to be attacked from all
fronts. For this, we have to understand the benefits (immediate and
ultimate) of transcending time.

Transcending time stops ageing: “To the extent we transcend time,

our body does not age because time is not there.” This is not a hollow
statement. Science has proved that when we are in deep sleep (every
night) the rate of destruction of body cells slows and renewal rate is
increased. That is why we feel refreshed and recharged when we wake
up after a good-night’s sleep. Meditation replicates ‘deep sleep’ and helps
us transcend time. If we can perfect it, it is easy to stop cell-degeration
almost completely. Proof: Did not our ancient rishis live for hundreds of
years? Why can’t we at least manage 150 or 200?

How to transcend time: Like every spiritual prescription, this is also

capable of giving benefits in a calibrated manner depending upon
sincerity and seriousness of personal effort (purushartha). Since we have
spoilt our lives to such an extent (being servants of time), first of all we
have to undo many of the time-bound attitudes we have cultivated. We
have to “slow down” everything everywhere. We must understand that
‘life is a “0” sum game’. If we grow the economy at 20% for a few
years, then we will crash and stagnate until others catch up. If a person
achieves his objective of making a billion dollar by the age of 30, what
will he do for the next 70 years? Speed is not a blessing but a curse.
We must educate everyone to “enjoy” every present moment without
hurry. God has given us this beautiful world and its objects to enjoy at
leisure. Why hurry then? This is contrary to the present (external)
thinking and so there will be resistance. This has to be countered
“intelligently” through continued introspection. We have to avoid all
unnecessary actions and spend maximum time with ourselves. This will
make us “thinkers” which will help us become “contemplators” and then
only can we become “meditators”.

As we cultivate ethical and moral values, study scriptures, contemplate

on the knowledge and also continue to be with ourselves and become
serious thinkers (introspection) we will become much more broad-minded
and will start looking at the world in a different perspective. Slowly our
mind will become quieter. To the extent it is quieted, we are
transcending time. Initially, we will feel refreshed after mediation, later as
we enjoy our continued sessions, we will start “feeling” energetic. This is
because, we are being “in the present” more than in the past or future
(which we have been all along.) The more refreshed we feel, the
younger we become. When we believe in this process seriously
(shraddha) we will enjoy our lives. This is in reality knowing “Who Am I?”
[What is stated above is based on my personal experience and there is
a fantastic feeling of well-being after a long daily early morning session
of deep meditation. This superb benefit will appeal to all, particularly the
young. This honest experience has to be marketed seriously. It should
be logically explained that much more permanent benefits are there in
store for those who become genuinely spiritual. Continued meditation can
get us “moksha” or permanent freedom. So let us spread this message
far and wide. It should be our endeavor to attract maximum number of
youngsters to spirituality.]

The final word: All these have to be attended to urgently. Already it is

late – in fact it is almost too late. Nature will not wait indefinitely. She
will ensure that the present ‘adharma’ (obsession with sex, extreme
avarice, brutal violence, and servitude to time) are corrected through
external interference sooner than later. Her ways are brutal and drastic.
[Remember she interfered and destroyed the dinausers because they
were moving away from natural mental development]. Already she has
started her work. Are not natural calamities like typhoons, tornados and
earthquakes more wide-spread now-a-days? Why did we have a tsunami
which had not happened for 40000 years? Are not aids, dementia,
impotency, etc. becoming chronic? Latest international financial melt-
down and the resultant wide-spread economic turmoil which has exposed
the deficiencies in the system based purely on speed and avarice is
probably yet another warning from Nature hinting that we should correct
fast.

So the mantra: Let us slow down. Let us be moderate in everything. Let

us enjoy every little thing in our life: our morning walk, our food, our
surroundings and all beautiful things given to us by the Ever-Merciful
Nature representing the Lord. Let us see His presence in everything. Let
us spend lots of quality time with ourselves. Let us leisurely enjoy the
scriptures. In short let us make the ICE-CREAM OF LIFE LAST AS
LONG AS POSSIBLE AND NOT AVARICIOUSLY GULP IT DOWN!

Stretch your body and be healthy,

Stretch your mind and be happy,
Stretch your intellect to know the truth, and
Stretch your self to be the Self.

Om. Tad Sat.

Sri Gurubhyo-namaha.