Friday, October 30, 2009




Krishna continued Hs exposition about the Supreme Wisdom.

My primordial Nature-known as the great Brhama is the womb of all creatures-in that womb; I place the seed of all life. The creation of all beings follows from that union of matter and spirit.

Of all embodied beings that appear in all the species of various kinds- Prakriti or Nature is the conceiving mother while I am the seed giver-the Father.

Sattva, Rajas and Tamas, the three gunas born of nature tie down the imperishable soul to the body.

Sattva being immaculate is illuminating and flawless. It binds through identification with joy and wisdom.

Rajas are of the nature of passion, as born of cupidity and attachment. It binds the soul through attachment to actions and their fruits.

Tamas is of the nature of deluder and binds the soul through error, sloth and sleep.

Sattva drives one to joy and rajas into action, while Tamas clouding wisdom incites one to error.

Over powering Rajas and Tamas Satva prevails. Overpowering Sattva and Tamas Rajas prevails. Overpowering Sattva and Rajas Tamas prevails.

Light and discernment dawn in this body, mind and senses, then one should know that Sattva is predominant.

With the predominance of Rajas greed, activity, undertaking actions with an interested motive, restlessness and thirst for enjoyment appears.

With the growth of Tamas, obtuseness of mind and senses, disinclination to perform one’s obligatory duties, frivolity and stupor- all these appear.

When a man of Sattva dies during the preponderance of Sattva, he goes to heaven.

In case of Rajas, he is born again and again among those attached to action.

In case of Tamas is reborn in the species of stupid creatures such as insects and beasts.

The reward for of a righteous act is Sattvika and faultless (Joy, wisdom and dispassion) sorrow for a Rajasika act and ignorance for Tamasika act.

Wisdom follows Sattva, greed from Rajas and error, stupor and ignorance from Tamas.

Those who abide Sattava go up, the Rajas in the middle and Tamas sink down.

Those who stand beyond the three gunas he enters My being.

Having transcended the above threegunas, which have caused the body and freed from birth, death and old age and all kinds of sorrow this soul attains supreme bliss.

Arjuna asked Krishna to enlighten him about the man who has risen above the three gunas.

Krishna said- He who hates not light born of sattva, activity born of Rajas and Stupor born out of Tamas when prevalent nor longs for them when they have ceased.

He who sitting like a witness is not disturbed by the gunas remains established in identity with God and never falls from that state.

He who takes joy and sorrows alike, regards clod of earth, stone and gold equal in value, is possessed of wisdom receives pleasant and unpleasant in the same spirit and views criticism and praise alike

He who is indifferent to honour and ignomy, is alike to friend and foe and renounced the sense of doer ship in all undertakings is said to have risen above the three gunas.

He who constantly worships Me through the Yoga of exclusive devotion crossing this gunas-he becomes eligible for attaining Brahma.

For- I am the ground of the imperishable Brahma, of immortality, of the eternal virtue and unending immutable bliss.


Thursday, October 29, 2009




Arjuna wanted to know from Krishna about the nature, the purusha and the field, knower of the field and knowledge and the object of knowledge.

Krishna explained- This body is called the field and the one who knows this body is called the knower of the field.

I am also the knower in all bodies. To understand this body and its knower is called knowledge and wisdom.

The knowledge of the field of activities and the knower of the activities is well described in various Vedic writings and well presented in Vedanta Sutra.

The field of activities consists of –false ego, intelligence, the unmanifested, the ten senses and the mind, the five senses-objects, desire, hatred, happiness, distress, the aggregate, the life symptoms and the convictions.

Humility, pridelessness, nonviolence, tolerance, simplicity, approaching bonafide spiritual Master, cleanliness, steadiness, self control, renunciation of the objects of sense gratification, absence of false ego, the perception of the evil of birth, death, old age, and disease, detachment, freedom from bondage with children, wife, home and the rest, even mindedness, constant devotion to the Lord, detachment from the general mass of people, accepting the importance of self-realization and the search for absolute truth- all these are the knowledge and the opposites are ignorance.

Now I shall explain about that which ought to be known and the one which one attains the supreme bliss. - The Brahman who is beginning less and endless.

It has hands and feet on all sides, eyes and head and mouth in all directions, and ears all round and pervading the entire universe.

Though perceiving all sense objects, it is really devoid of all senses; it is the sustainer of all-though unattached, it is the enjoyer of all qualities though attributes less.

It exists without and within all beings and constitutes the animate and inanimate creations. In addition, because of its subtlety-it is incomprehensible, nearby yet farther away.

Though integral like space, yet it appears divided in all animate and inanimate beings.

Some perceive the Super soul within themselves through meditation, some others through the cultivation of knowledge and still others through working without fruitlike desires.

One who sees the Super soul accompanying the individual is said to be the light of all lights and entirely beyond Maya. That God is knowledge itself, worth knowing, and worth attaining through real wisdom and is particularly seated in the heart of all.

Prakriti and Purusha both these as beginingless and know that all modifications such as likes etc and all objects constituted of the three Gunas as born of prakriti.

Prakriti is responsible for bringing forth the evolutes and the instruments, while the individual soul is declared the cause of experience of joys and sorrows.

The Spirit dwelling in this body is really the same as the Supreme. He has been spoken of as the Witness, the true guide, the Sustainer of all, the Experiencer, the Over Lord and the Absolute.

He, who thus knows the Purusha and the Prakriti together the Gunas-even though performing his duties in every way, is never born again.

Some realize Me through meditation, others realize me through the knowledge and others realize me through the discipline of action.

Some dull-headed persons try to follow which they have heard from others and worship-they too are able to cross the ocean of existence in the shape of death.

He alone sees who sees all actions being performed in every way by Prakriti alone and the Self as the non-doer.

The indestructible Supreme spirit though dwelling in the body in fact does nothing and not contaminated.

The Self is not affected by the attributes of the body due to its attribute less character.

As the Sun illuminates the entire universe, so one Atma illuminates the whole Kshetra (Field)

Those who perceive with the eye of wisdom the difference between the Kshetra and Kshetrajgna and the phenomenon of liberation from Prakriti with her evolutes, reach the Supreme eternal Spirit


Tuesday, October 27, 2009




Arjuna said that there are two types of devotees. Those with their minds constantly fixed on You and engaged in your devotional service and the other adore you as the Supreme Reality worship the impersonal Brahman, the unman fest. Which of these are closer to you- Krishna.

Lord answers: Those who fix their minds on Me are ever engaged in worshipping Me with great devotion-are considered perfect.

Regarding the second category-those who fully worship the unmanifested-, which lies beyond the perception of senses, all pervading, inconceivable, unchanging, the impersonal conception of Absolute Truth-by controlling the various senses, equally disposed to every one-such a devotee engaged with the welfare of all- also reaches Me.

Strain is greater for the second category of worshippers and advancement is trouble some. To make progress in that discipline is always difficult for those who are embodied.

But those who worship Me, giving up all their activities unto Me, and being devoted to Me with out deviation, engaged in devotional service and always mediating upon Me, having fixed their minds upon Me-for them I am the Swift deliverer and free them from the ocean of birth and death.

Therefore, fix your mind on Me and engage all your intelligence in Me alone. thereafter you will abide solely in Me without a doubt.

If you cannot fix your mind upon Me without deviation, then follow the second method-Bhakthi Yoga. In this way, develop a desire to attain in Me.

If you cannot practice the regulations of Bhakthi yoga, then just try to work in me by repeated practice-then you will come to the perfect stage.

If you are unable to work in this method, then try to act giving up all results of your work and try to be self-situated.

If you find this is difficult, and then engage yourself in the cultivation of knowledge, better than knowledge is meditation, better than meditation is renunciation of the fruits of action-by this, you will get perfect peace of mind.

One who is not envious, malice to none, friendly and compassionate free from ego,, tolerant, always satisfied, self controlled, and surrendered his mind and reason to Me- that devotee is dear to Me.

He for whom no one is put into difficulty not disturbed by any one, equipoise in happiness and sorrows, fear and worry-such devotee is dear to Me.

Those who is not dependent on the day to day activities, who is pure, without worry and pains and not working for selfish results- that devotee is dear to Me.

Those who neither rejoices not grieve, neither laments nor desires, renounces both auspicious and inauspicious things- such a devotee is dear to Me.

One who is equal to friends and enemies, equipoise in honor and dishonor, heat and cold, happiness and distress, fame and infamy, always silent and satisfied and totally engaged in devotional service- such a person is dear to Me.


Monday, October 26, 2009




Arjuna after the Lord’s exposition of His Divine Glories- requested to see His Divine form.

Bhagavan began to describe the multifarious divine forms, colors, and shapes.

In Him you can see-Twelve sons of Aditi, Eight Vasus, Eleven Rudras, two Aswinikumaras and 49 maruts ( wind Gods ).

In Me the entire creations both animate and inanimate beings reside.
However, you cannot see Me in these human eyes- I will give you the divine eyes.

Arjuna saw the Supreme Deity possessing many mouths, eyes, decked with divine armaments, wielding many divine weapons, wearing divine garlands and cloths-full of wonders, infinite faces on all sides.

If there were the appearance of thousand suns at a time that would hardly approach the splendor of the lord.

Arjuna saw at one place the whole universe with its manifold divisions.

Arjuna saw in His body all gods, Brahma sitting on His lotus seat, Siva and all risis.

He saw the Lord with numerous arms, bellies, mouths, eyes. He saw neither the beginning nor the end of the form.

He saw the Lord as the Supreme indestructible, ultimate refuge and Protector, eternal imperishable Being.

He saw the the Lord filling the entire space between earth and heaven and on all sides. Seeing the stupendous form all three worlds feel greatly alarmed.

Arjuna saw the hosts of gods entering in Him, multitude of maharishis and sadus chanting – Let there be peace, extolling You by your nama and excellent hymns.

Lord seeing Your form reaching heaven, effulgent multi colored, having its mouth wide open and possessing large flaming eyes, Arjuna was almost frightened and lost control.

Seeing your faces frightful because of their teeth and flaring like the fire at the time of universal destruction, Arjuna was bewildered.

Arjuna saw all the sons of Dhrutharashtra entering in Him, and all Guaravas entering in Him.

Lord Your terrible splendors are burning the entire universe filling it with radiance.

Arjuna said- You are the primal Deity, the most ancient person, ultimate resort of this universe, you are the knower of the knowable and the highest abode, it is You who pervade the universe, assuming endless forms.

You are Vijaya, Yama, Agni, and the moon-God, Brahma-Hail you a thousand times, salutations, repeated salutations to you.

You are of infinite prowess, my salutations to you from before and from behind.

You are the Father, nay the greatest teacher of this moving and unmoving creation, and worthy of adoration.

Having seen the wondrous form of Lord, Arjuna felt transported with joy, at the same time his mind tormented by fear. Arjuna requested the lord to assume His form of Vishnu with four arms and abode of the universe.

Lord said to Arjuna- in this mortal world I cannot be seen in this form by any one other than you.

Bhagavan said that the form of His is exceedingly difficult to perceive, neither by study of Vedas not by penance, nor rituals.

Through single minded devotion I am be seen in this form-he who performs all his duties for My sake, depends on Me, is devoted to Me, has no attachment and free from malice towards all beings reaches Me.


Saturday, October 24, 2009




No one- neither Gods nor great sages know the secret of my birth. For all of them I am the prime cause in all respects.

I am birth less and without beginning and standing as the Supreme Lord of the universe-un affected by changes, undeluluded among men.

Reason, right knowledge, unclouded understanding, forbearance, veracity, control over the senses and mind, joy and sorrow, evolution and dissolution, fear and fearlessness, ahimsa, fame and obloquy, equanimity, contentment, austerity, charity-all these diverse trends emanate from Me alone.

The seven great sages, their four elders, 14 manus were born of my will.

I am the source of all creation and everything in the world moves because of Me. Those who no this secret worship me constantly and finally reach me.

In order to shower my Grace on them, I, dwelling in their heart, dispel the darkness born out of ignorance.

I am the transcendent eternal, the supreme Abode, the greatest purifier, divine purusha, the primal deity, unborn and all pervading.

There is no limit to my magnitude.

I am the universal self-seated in the heart of all beings; I alone am the beginning and middle and the end of all beings.

I am the Vishnu- among 12 sons of Aditi and the sun among the luminaries; I am the glow of the Maruts and the moon among the stars.

I am the Samaveda, I am the Indira, I am the mind, and I am the consciousness in living beings.

I am Siva, I am the Kubera, I am the lord of Fire, and I am the Meru Mountain.

I am the chief Prajapati, I am Skanda-chief warrior, and I am the ocean.

I am Brigu, I am the syllable OM, I am the sacred Mantra and I am the Himalaya.

I am the Aswatha tree, I am among the celestial sages-Narada, among the celestial musicians- hitraratha and the great siddha sage Kapila.

I am the celestial horse Ucchaisrasva, the mighty elephant Airavatha and among the king, I am above all. I am the best weapon-the thunder bolt, I I am Kamadenu-the celestial cow, among the serpents- Vasuki, I am Anantha-the serpent God, I am Ary7ama and Yama, I am Time, I am lion, and I am the Garuda.

I am the beginning and end of all creations, of sciences, I am the science of soul or metaphysics, in disputants, and I am the right type of reasoning.

Among the sounds represented by the first letter I am A, of different kinds of compounds in grammar, I am the copulative compound, I am verily the endless Time, I am the sustainer of all-having my face on all sides.

I am the destroying death that snatches all and the origin of all that shall be born. Among the women, I am Kirti, Sri, Smriti, Medha, Dhrti, and Ksama.

I am the Srutis, I am the Brahatsama, I am the Gayathri, I am the month of Margasira and I am among the six seasons-Vasantham.

I am gambling among deceitful practices, I am the glory of all glorious, victory of the victorious, resolve of resolute, goodness of good.

I am Krishna among the Vrsnis, Vyasa among the sages and Sukracharya among the wise.

I am the subduing powers in rulers, righteousness who seek to conquer, custodian in the shape of reticence, wisdom of the wise.

I am the seed of all life, no limit to my divine manifestation. I stand holding the entire universe by a fraction of my Yogic power.

Thus, ends the tenth chapter entitled-The Yoga of Divine glories-The Science of Brahma, the scripture on yoga.


Thursday, October 22, 2009



The knowledge of Nirguna and Saguna aspects of Divinity is a sovereign science, a sovereign secret, very holy, very easy to practice and ever lasting.

The entire universe is Jagan Mayam- permeated by Me and every thing rests in Me Yet I am not present in them.

I am apart from worldly things-standing aloof though all these things obey my order.

During the Kalgam at the end of kaliyuga all beings enter in Me and at the time of creation they are send by Me back.

Again and again I release all these things subject to their own nature.

Due to yoga maya, many ignorent and arrogant people with vain hopes, futile actions and fruitless knowledge have embraced fiendish, demonical and delusive nature.

But Great souls knowing Me very well as the prime source of all lives worship Me.

Constantly chanting my name and glories they with firm resolve united with Me through mediation, worship Me with single minded devotion.

I am the vedic ritual, i am the sacrifice, I am the offering to the departed, I am the herbs, medicines, food ,grains, sacret formula, I am the fire, the sustainer, ruler of the universe, purifier, OM, and the three vedas-ruk, yajur, sama.

i am the supreme goal, supporter, witness, abode, refuge, well-wisher, orgin and end, final resting place, store-house.

I radiate heat as sun, rain as indira, immortality as well as death, being and non-being.

Those who enjoyed the heaven like world return to this world as mortals once the punya exhausted.

Those devotees who worship Me with love and affection with single minded are united with me and never born again.

I am the enjoyer and lord of all sacrifices.

Those who are vowed to other Gods go to that god, those who vowed to the manes go to the manes and those who vowed with spirits reach the spirits and those who worship Me alone come to Me.

What ever you do, what ever you eat, what ever you offer as oblation to the sacret fire, whatever you besow as a gift all reach Me.

With your mind established in the yoga of renunciation, you will be freed from the bonds of karma and never born again.

I am equally present in all things-none close or farther from Me.

Those- women, vaisyas, labour class and people born in low caste all are equal to me and I accept their offerings and give them their Supreme Goal.

Fix your mind on Me, devoted to Me, worship Me and entirely depend on me-they will come to Me

Thus Lord Offers us a very simple method to reach Him. This chapter is the most practical approach for salvation and can be followed by all irrespective of caste, rich or poor, men or women.


Thursday, October 15, 2009




Lord Krishna explains the yoga of the Indestructible BRAHMA. Revealing that one attains whatever one remembers at the end of one's life, The Lord explains the utmost importance of the very last thought at time of death. He gives information on the creation of the material worlds as well as establishing a distinction between them and the spiritual world. Here he explains the light and dark paths in regards to leaving this material existence, the destination to which they each lead to and the reward received by each.

Arjuna raises the question of Absolute, Spirit, Karma and matter and Devine intelligence and asks Krishna (Brahma, Adyatma, Karma, Adhibhuta and Adhidaiva)

Lord said: The supreme indestructible is Brahma, one’s own soul is adhyatma and the discharge of spirits, which brings forth the existence of beings, is called karma.

All perishable objects are Adhibhuta; the shining Purusha (Brahma) is Adhidaiva and in this body I Myself dwelling as the inner witness, I am Adhiyajna.

He who departs from the body, thinking of Me alone even at the time of death-attains Me.

At the time of death, if one thinks differently he will attain that.

Think of Me at all times and do your duty and you will surely reach me.

He who with his mind disciplined through meditation and thinking of me alone attains the Supreme divine bliss.

Having the power of yoga firmly held the life breath in the space between the two eyebrows even at the time of death and with steadfast mind full of devotion- such a man reaches that supreme divine purusha.

I shall tell now about the Supreme goal- God who is the embodiment of Truth, knowledge and bliss which the veda terms as indestructible, which striving recluses free from passion enter, and desiring the celibates practice Brahmascharya.

Having closed all the doors of the senses and firmly mediating on me chanting OM and dwelling on Me- he reaches the supreme goal.

Great souls who have attained the highest perfection, having come to me are no more subjected to rebirth.

All embodied beings emanate from the unmanifest at the cosmic day; at the cosmic nightfall, they merge into the same subtle body of Brahma.

Beyond this unmanifest there exists a Supreme Divine person who never perishes..

The eternal Supreme Purusha is attainable only through exclusive devotion.

At all times be steadfast in yoga in the form of equanimity, realizing this profound truth, doubtless transcends all the rewards prescribed in the Vedas as well as to the performance of sacrifices, austerities and charities and attain the Supreme state.


Wednesday, October 14, 2009



Hardly one among thousands of men strives to realize Me. Even among them, some rare one knows me in reality.

The material nature of My lower part is eight folds- Earth, Water, Fire, Air, Ether, Mind, Reason, and Ego.

My Higher part or spiritual nature is in the form of Jiva.
The prakriti consists of these two parts. I am the source of creation and they disappear in me.

I am the sapidity in water, light of the moon and fire in the sun. I am the sacred syllable- OM in all the Vedas, the sound in ether and the manliness in men.

I* am the pure odour in the earth and the brilliance in the fire and I am the life in all beings and the austerity in men of ascetics.

I am the eternal seed of all beings. I am the intelligence of intelligent and glory of all glorious.

I am the mighty of the might, free passion and desire, whatever other entities they are born-satva, rajas and tamas-know them all as evolved from Me alone, in reality neither do I exist in them nor they in Me.

These three- fold mayas-satva, raja and tama gunas and fails to recognize Me, delude the whole world- I am standing apart from these and I am imperishable.

Those who constantly remember me and surrender unto me alone able to cross this Maya.
Those whose wisdom is carried away by these Maya and those who embraced the demonic nature cannot see Me.

Four types of devotees worship M-the seeker of worldly possessions, the afflicted, seeker of knowledge, and the man of wisdom.

Among them, the best is man of wisdom. He establishes identity with Me, exclusively devoted to Me, and he is extremely dear to me.

Though all of the above are noble, the man of wisdom is My very self, his mind and intellect merged in Me and is firmly established in Me.

Those whose wisdom is carried away by various desires, prompted by their own nature worship other deities ignorant of Me- the supreme among them.

What ever form my devotee chooses to worship Me- I appear before him in that form.
Those who gain the fruits of worshipping other deities are perishable but those who come to Me it is everlasting.

I am not manifest in those devotees who are veiled by yoga Maya.

I know all beings- the past, present and the future but they cannot see Me.
Many people due to delusion in the shape of pairs of opposites born of desire and hatred are falling a prey to infatuation.

Those who are freed from the above- worship Me with firm devotion and having taken refuge in Me and strive for deliverance from old age and death- know the Absolute-the totality of jivas embodied in the souls, and karma as well as My- integral part - the unmanifest Divinity-those who are possessed steadfast mind Know Me- the Supreme Being and come to Me.


Monday, October 12, 2009




Lord Krishna reveals Yoga of Self Control and the exact process of practicing such yoga. He explains in detail the difficulties of the mind and the procedures by which one may gain mastery of their mind through yoga, which reveals the spiritual nature of a living entity.

Lord says that he who does his duty without expecting the fruits of action is both a Sankhya Yogi and a Karma Yogi or Sanyasi.

Sanyasam is another form of yoga and those who have not given up the thoughts of world is not a yogi.

Disinterested action is the first step of the ladder to climb up to Karma yoga.
For such a man absence of all thoughts of the world is said to be the way to Moksha.

One should lift oneself by one’s own effort and should not degrade oneself: for one’s own self is one’s friend and one’s own self is one’s enemy.

The supreme sprit is rooted in the knowledge of the self-controlled man whose mind is perfectly serene the midst of pairs of opposites, such as cold and heat, joy and sorrow, honor and ignominy.

The yogi whose mind is seated with Jnana (Nirguna) and Vijana, who is unmoved under all circumstances, whose senses are completely mastered and to whom earth, stone and gold are alike is nearer to God.

He who looks upon well wishers and neutrals as well as mediators, friends and foes, relatives and objects of hatred, the virtuous and the sinful with the same eye stands Supreme.

Living in seclusion all by himself, the yogi who has controlled his mind and body and is free from desires and void of possessions should constantly engage his mind in meditation.

Having places firmly his seat in a spot which is free from dirt and other impurities with sacred Tharby ( Kusa grass )deer skin and a cloth spread thereon and below another neither very high not low.

In addition, occupying that seat concentrating the mind and controlling the functions of the mind and senses, he should practice yoga for self-purification.

Holding the trunk, head, and neck straight and steady, remaining firm and fixing the gaze on tip of his nose without looking in other direction.

Firm in the vow of complete chastity and fearless, keeping himself perfectly calm and the mind held in restraint and fixed on me the yogi should sit absorbed in Me. Thus, the yogi of disciplined mind attains everlasting peace and bliss.

Yoga is neither for him who over eat not for fasting. Too much, sleep not ceaselessly awake,

Yoga is for a man who regulated his diet and recreation, actions and sleep and awakening, free from yearning of all enjoyments.

Yogi, whose mind becomes still and in which realizing God through subtle reason, the soul rejoices only in God, he does not reckon any other gain as greater than and established in which he is not shaken even by the heaviest of sorrows, completely renouncing all desires arising from thoughts of the world, restraining the senses from all sides, he attains tranquility.

He, who sees in me present in all things and all beings existing within Me, never loses sight of Me and I never lose sight of him.

He who looks on all as one and looks upon joy and sorrow of all in similar eye such a yogi is deemed the highest of all.

The mind is very unsteady, turbulent, tenacious and powerful; therefore, I consider it as difficult to control as the wind- said Arjuna.
Bhagavan said: the mind is restless no doubt, and difficult to curb but it can be brought under control by repeated practice of meditation and by the exercise of dispassion.

Yoga is difficult of achievement for one whose mind is not subdued; by him, however who has the mind under control and ceaselessly striving, it can be easily attained through practice.

Arjuna asked Krishna- what becomes of the soul who though endowed with faith has not been able to subdue his passion and whose mind is diverted from yoga at the time of his death and who thus fails to reach perfection in yoga.

Bhagavan said: there is no fall for him either here or hereafter. For none who strives for self-redemption ever meets with evil destiny.

He who has fallen from yoga obtains the higher worlds to which men of pious deeds alone are entitled and having resided there for countless years, takes the birth in the house of pious and wealthy men though it is difficult.

He automatically regains in that birth of the spiritual insight of his previous birth; and through that, he strives harder than ever for perfection in the form of God realization.

The yogi is superior to the ascetics; he is regarded as superior to those well versed in sacred lore, of all yogis, he who devoutly worships Me with his mind focused on Me is considered by me to be the best yogi.

Thus, lord Krishna tells the world to observe meditation and qualified Karma Yoga, which will lead to eternal bliss, peace of mind and self-control.



Saturday, October 10, 2009





Lord Krishna delineates the concepts of action with detachment and renunciation in actions explaining that both are a means to the same goal. Here He explains how salvation is attained by the pursuance of these paths. Further Lord Krishna places before Arjuna the glories of Sankhya yoga and Nishkama Karma yoga and Dhyanayoga or meditation with devotion.

Arjuna asks Lord to specifically which of the two yogas is better –Sankhya yoga and Yoga of action

The yoga of knowledge and the yoga of action both lead to supreme bliss. However, the yoga of action is superior to yoga of knowledge.

The karma yogi neither hates nor desires and is free from the pairs of opposites.

One who firmly adheres in either of the yogas gets the fruits of both-God realization.

Without Karma yoga, Sankhya yoga is difficult to accomplish: where as the Karma yogi keeps his mind fixed on God reaches Brahma in no time.

Karma yogi who has fully conquered his mind and mastered his senses with pure heart and who has identified himself with the Self of all beings remains untainted though performing action.

The Sankhya yogi however, firmly believes that his senses that are moving among their objects like-seeing, hearing, touching, smelling, eating, drinking, walking, sleeping , breathing, speaking, and opening and closing of eyes.

He who acts offering all actions to God and shaking off attachment; remains untouched by sin as the lotus leaf by water.

The Karma yogi perform action only with his senses, mind, intellect and body withdrawing the feeling of mine in respect of them and shaking off the attachment, simply for the sake of purification.

Offering the fruits of actions to God, the Karma yogi attains everlasting peace in the shape of God-realization whereas he who works with a selfish motive, being attached to the fruit of actions through desire, gets tied down.

The self-controlled Sankhya yogi doing nothing himself and getting nothing done by others rests happily in God.

God determines not the doer ship not doings of men or even their contact with the fruit of actions; but it is the nature that functions

The present God does not receive the virtue or sin of anyone. Knowledge is enveloped by Maya and it is that beings are constantly falling a pray to delusion.

Those whose mind and intellect are wholly merged in Him, who remain constantly established in identity with Him, and having finally become one with Him- their sins being wiped out by wisdom reach the state whence there is no return

The wise look with the same eye on Brahman endowed with learning and culture, a cow, an elephant, dog, and other things.

He, whose mind remains unattached to sense objects, derives through meditation the satvic joy, which dwells in the mind-that man having completely identified himself through meditation with God-enjoys eternal bliss.

He alone who is able to stand in this very life against the urges of lust and anger- he is a yogi and he alone is a happy man.

Shutting out all thoughts of external enjoyments with gaze fixed on all space between the eyebrows, having regulated the prana and the apana breaths flowing within the nostrils, he who has brought his sense, mind and intellect under control such a soul intent on liberation and free from desire, fear and anger is ever liberated

Having known Me in reality as the enjoyer of all sacrifices and austerities, the Supreme Lord of All the worlds, and the disinterested friend of all beings- My devotee attains peace and heaven






Lord Krishna reveals the glory of God with attributes, Karma yoga or selfless action and the conduct of yogis and sages. He then proceeds to describe the different forms of sacrifices and the glory of Knowledge.

I taught this immortal yoga to Sun-God. He coveyed it to Manu – his son and Manu imparted it to his son- Ichksvaku- ( 4-1)

This yoga remained known to the Rajarishis but disappeared from the earth

The same yoga is now been imparted to you which is a supreme secret.

You and I have passed through many births and I remember them all but you do not remember- ( 4-5)

Though I am birthless and deathless and the Supreme God, I amifest Myself through my own divine potency and keeping my nature ( prakriti ) under control. ( 4-6)

Whenever rightousness is declining and unrightousness increasing Such time I present myself to correct the course. ( 4- 7 )

To protect the sadhus ( virtuous ) to defeat the wrong doers and to sustain the Dharma on a solid footingI take birth from age to age. ( 4-8)

Know that My birth and activities are divine. Those who understand this fact are not born again and come to Me. ( 4- 9 )

In the past also many people –completely rid of passion, anger and wholly absorbed in Me and purified by this wisdom have become one with Me ( 4- 10)

All wise men follow My path and I reach them ( 4- 11 )

Success follows those who worship the Gods ( 4- 12 )

The Four orders of Society- Brahman, Kasthriya, Vaisya and Working class are the creations of Mine to do the duties entrusted to them to keep the prakriti moving but I stand alone ( 4- 13 )

I have no craving for the fruit of actions and they do not corrupt Me ( 4- 14 )

Having known this your ancestors have performed action to seek liberation and like wise you also perform the action prescribed for you ( 4- 15 )

Know the difference between action and inaction. Every one is confused over this. I shall expound the truth of action ( 4- 16 )

If you know the truth of action and inaction you will find some prohibited actions also ( 4- 17 )

He who sees inaction in action and vice versa are wise men and they are called yogi ( 4- 18 )

A man is called a Sage whose undertakings are all free from desires and thoughts of the world and whose actions are burnt up by the fire of wisdom.

He who having totally given up attachment to actions and their fruits, no longer depends on the world and is always satisfied –but fully engaged in action.

Having subdued his mind and body and given up all objects of enjoyment and free from craving he does not incur sin.

The Karmayogi is the one who is contended with whatever is got unsought, is free from jealousy and transcended all pairs of opposites like joy and sorrow and is balanced in success and failure is not touched by his action.

All his actions melt away who is free from attachment, who has no identification with the body and does not claim it as his own, whose mind is established in the knowledge of Self and works only for sacrifice.

At this stage of mind when every thing he sees as Brahma- in the form of sacrifice, fire, oblation and finally in the ultimate goal-whose is absorbed in Brahma

There are so many ways to offer sacrifices- perception of identity, sound, vital airs, material possessions, austerities, vows, study of sacred texts, exaltation into that of inhalation and vice versa, practice of pranayama, regulating the diet-all these sacrifices are to wipe out the sins Many such sacrifices have been set forth in Vedas.

All are involved in the action of mind, senses and body. Knowing the truth about them you will be freed from the bondage of action.

Know that sacrifice through Knowledge is superior to sacrifice with material things. All actions end in knowledge.

This knowledge will be imparted to you if you understand the true nature and with respects and humility approach the wise.

When you reach enlightment, ignorance will delude you no more, you will see the entire creation first within your own self and then in Me.

You may be the sinnest among sinners but this knowledge alone will carry you like a boat across all your sin

He who has mastered his senses, exclusively devoted to his practice and is full of faith, attains Knowledge-having had the revelation of truth- he attains supreme peace in the form of God realization.

The opposite will have neither this world or any other world and ever be unhappy.

Actions do not bind him who has dedicated all his actions to God according to the spirit of Karmayoga.

Thus in a beautiful exposition of Karmayoga to mankind- Lord Krishna has shown a path by which the whole universe can live in peace. There will be no war, no hatred, no anger and prosperity of all beings both men, animal, planets and every living objects in the earth.



Thursday, October 8, 2009




In a specific question, Arjuna asks Krishna the yoga of knowledge is superior to action and if so, why he asks him to go into action.

The performance of prescribed duties is obligatory for everyone.

Here Lord Krishna categorically and comprehensively explains how it is the duty of each member of society to carry out their functions and responsibilities in their respective stage of life according to the rules and regulations of the society in which one lives. Further the Lord explains why such duties must be performed, what benefit is gained by performing them, what harm is caused by not performing them. In addition, what actions lead to bondage and what actions lead to salvation?

In this world, I have recommended two courses of Sadhana in the past. In the case of Sankhayoga the Sadhana proceeds along the path of knowledge; where as karma yoga it proceeds along the path of Action (3-3)

Surely, no one can ever remain inactive even for a moment; for every one is helplessly driven to action by nature-born qualities. (3-5)

He who outwardly restraining the organs of sense and action, sits mentally dwelling on the objects of senses – that man of deluded intellect is called a hypocrite. (3- 6)

On the other hand, he who controlling the organs of sense and action by his power of his will, and remaining unattached, undertakes the yoga of Action through those organs- he is the Superior and deserves for salvation. (3- 7)

Therefore, you perform your allotted duty – for action is superior to inaction. Desisting from action- you cannot even maintain your body (3 -8)

Having created Mankind with the spirit of sacrifice at the beginning of creation- The creator Brahma said: you shall prosper by this; May this yield the enjoyment you seek. (3- 10)

Foster the gods through sacrifice and let the gods be gracious to you. Each fostering other disinterestedly, you will attain he highest good. (3- 11)

Fostered by sacrifice, the gods will surely bestow on you unasked all the desired enjoyments. Who enjoys the gifts bestowed by them, without giving them in return is undoubtedly a thief (3- 12)

The Virtuous who partake of what is left over after sacrifice are absolved of all sins. Those sinful ones who cook for the sake of nourishing their body alone eat only sin (3- 13)

All beings are evolved from food- production of food is dependent on rain – rain ensures from sacrifice – and sacrifice is rooted in prescribed action. Know that prescribed action has its origin in the Vedas and the Vedas proceed from the Indestructible GOD –Hence the all-pervading Infinite is always present in sacrifice. (3-14, 15)

Arjuna – he who does not follow the wheel of creation thus set going in this world (does not perform his duties) is discarded as sinner and his life will be a waste (3- 16)

Therefore, go on efficiently doing your duty without attachment. Doing work without attachment leads you to GOD. (3- 19)

Whatever a great man does, that very thing all others do- whatever standards he sets up – other men follow the same. (3- 21)

Should I not engage in action at any time- the world will stop and I will be the cause of confusion and destruction? All actions are being performed by the modes of Prakruthi- but the fool who thinks that it is because of him. His mind is deluded by egoism.

He who has true insight into the respective spheres of Gunas and actions, holding that it is the gunas in the shape of mind and senses that move among the objects of perception does not get attached to them

The man of perfect knowledge should not unsettle the mind of those insufficiently knowing fools.

Therefore dedicating all actions to Me with your mind fixed on Me, the self of all, freed from hope and the feeling of mecum and cured of mental fever fight.

Attraction and repulsion are rooted in all sense objects. Man should never allow himself swayed by them, because they are the two principal enemies standing in the way of reaching near to God.

One’s own duty, though devoid of merit is prefererable to the duty of other well performed. Even death in the performance of ones own duty bring blessedness.

As a flame is covered by smoke, mirror by dirt and embryo by the amnion- so is Knowledge covered by desire.

Knowledge stands covered by this eternal enemy of the wise – known as desire, which is insatiable like a fire

The senses, the mind and the intellect are its seat –screening the light of truth through these - the desire deludes the embodied soul.

You must first control the senses and kill this evil thing, which obstructs Jnana (knowledge of the absolute and Vijnana)

Senses are said to be greater than the body- greater than the senses is the mind- Greater than the mind is intellect and greater than the intellect is they Self (3- 27 -43)

Thus lord Krishna place before Arjuna the importance of Action. Through this, he conveys to humanity that they should do things without attachment and leave the result to God


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Wednesday, October 7, 2009





Krishna takes the center stage from now on. As if speaking to Arjuna Krishna speaks to the World and explains the difference between Athma, Jeevathma and Paramathma, the birth and rebirth concept of human beings, soul and its characteristics.

In significant reference, he explains the difference between Body and Atma. The Science of knowledge also called Sankhya yoga starts with Arjuna’s faint-heartedness, the yoga of knowledge, the duty of Kshathriya to engage himself in fight, karma yoga or yoga of selfless action, the marks of the man of stable mind and his glories.

Krishna commands Arjuna:

Yield not to unmanliness, Arjuna: it does not behold you. Shake off this paltry faint-heartedness and stand up (2-3)

Arjuna! You grieve over those who should not be grieved for and yet speak like learned: wise men do not sorrow over the dead or the living (2-11)

In fact, there was never a time when I was not or when you or these kings were not. Nor is it a fact hereafter we shall cease to be (2-12)

Just as boyhood, youth and old age are attributed to the soul through this body; even so, it attains another body. The wise man does not get deluded about this (2-13)

The contacts between the senses and their objects, which give rise to the feelings of heat and cold, pleasure and pain, are transitory and fleeting-ignore them (2-14)
Unreal has no existence and the real never ceases to be: the seers of truth (2-16) have perceived the reality of both

Know that alone to be perishable, which pervades this universe: for no one has power to destroy this indestructible substance (2-17)

He who knows the soul to be capable of killing and he who takes it as killed- both are ignorant-for verily the soul neither kills nor is killed. (2-19)

The soul is never born nor dies; nor does it become only after being born, for it is unborn, eternal, everlasting and ancient; even though the body is slain; the soul is not (2-20)

As a man shedding worn-out garments, takes other new ones, likewise the embodied soul casting off worn-out bodies, enters into others which are new (2-22)

Weapon cannot cut it nor can fire burn it; water cannot wet it nor wind dry it (2-23)

The soul is eternal, omnipresent, immovable, constant and everlasting (2-24

This soul is unman fest; it is unthinkable; and it is spoken of as immutable (2-25)

Death is certain for the born and rebirth is certain for the dead-this is inevitable (2-27)

This soul dwelling in the bodies of all can never be slain; therefore mourn not (2-30)

Happy are the kshathriyas who get such an opportunity for war, which opens the door to heaven (2-32)

If you refuse to fight this righteous war, then, shirking your duty and losing your reputation will incur sin (2-33)

Consequences in not fighting:

If you refuse to fight this righteous war, then, shirking your duty and losing your reputation, you will incur sin (2-33)

Nay, people will also pour undying infamy on you. (2-34)

Die and you will win heaven; conquer, and you enjoy sovereignty of earth; therefore, stand up, determined to fight (2-37)

Treating alike victory and defeat, gain or loss, pleasure and pain- get ready for the fight, then fighting thus, you will not incur sin. (2-38)

All the above and attitude of mind has been presented to you from the point of view of Jhana yoga.


Equipped with the Jhana yoga or science of knowledge, you will be able to throw off completely the shackles of Karma (2-39)

In this disinterested action, there is no loss of effort; nor is there fear of contrary result, even a little practice of this discipline saves one from the terrible fear of birth and death (2-40)

In this yoga, the intellect is determinate and directed towards one ideal other wise it will wander aimlessly (2-41)

Vedas deal with three gunas-1) worldly enjoyments and the means of attaining them, 2) indifferent to these enjoyments and means) raising above of wants, 3) absolutely unconcerned about the supply of wants and the preservation of what has been already attained and self controlled (2-45)

Your right is to work only, but never to the fruit thereof. Be not instrumental in making your actions bear fruit, not let your attachment to inaction (2-47)

Perform your duties established in yoga, renouncing attachment, and even-tempered in success and failure; evenness of temper is called yoga (2-48)

Endowed with equanimity, one sheds in this life both good and evil. Therefore, strive for the practice of this yoga of equanimity. Skill in action lies in the practice of this yoga (2-50)

Wise men possessing an equipoise mind, renouncing the fruit of actions and freed from shackles of birth attain the Supreme blissful state (2-51)

When intellect, confused by hearing conflicting statements, will rest, steady and undistracted on God-then he attains the yoga-lasting union with God (2-53)

A Stable mind is the one that dismisses all cravings of mind, satisfied in the self through the self (2-55)

Take the case of a sage- he is unperturbed amid joys and sorrows and free from all passions, fear and anger-he has stable mind (2-56)

He is unattached to everything and meeting the good and evil with equal composure, neither rejoices nor recoils. (2-57)

Sense objects turn away from him so also tastes (2-59)

Having controlled them all and keeping the mind stable sit on meditation, devoting his heart and soul to Me (2-61)

Arjuna! Know- from anger arises infatuation, from infatuation confusion of memory, from confusion of memory loss of reason and from loss of reason one goes to complete ruin (2-63)

He who has not controlled his mind and senses cannot see reason, cannot see or think of God, and can have no peace and happiness (2-66)

As the waters of different rivers enter the ocean which though full on all sides remain undisturbed, likewise he in whom all enjoyment merge themselves attain peace; not he hankers after such enjoyment (2-70)

He who has given up all desires, and moves free from attachment, egoism and thirst for enjoyment attain peace (2-71)

Arjuna! Such is the state of the God-realized soul; having reached this state, he overcomes delusion. In addition, at this state he attains the supreme bliss (2-72)

In this chapter Lord Krishna in an assertive way emphatically declared that knowledge is superior and he who control the senses and unaffected by sorrows and joys and keep his mind stable ultimately reaches to the Supreme Being.

He gives various steps to control the senses.

Sankhyayoga or the yoga of knowledge is meant for all of us and it is not exclusively for Sanyasi. People in Grahsthasram can also follow this yoga. Many people think that this is hardest form of meditation. In the succeeding chapters, Lord Krishna offers various alternatives for us.

Elders think this is the finest exposition by the Lord to the humanity.

Bhagavan place before us many options to choose to obtain salvation. Sankhya Yoga is the first option. He clearly set our mind in a righteous path and the ultimate calamity we will face if we choose the wrong path.

A wrong mind is best described:

Sinful mental actions

Coveting the property thinking what is Adherence to evil
others undesirable doctrines
/ / /
Evil verbal actions wicked bodily action
/ / / / /
------------------------------------------------------ /
Speaking Attacking Carrying talking
Untruth others by tales against ill of /
Abusive others others -------------
Language taking what injuring illicit
is not givenl iving ntercourse

The above description is true to all times and for all races and all nationals-, it is universal.

A question may be asked- Is it possible to every one to observe the Sankhya yoga. It is possible and in this century itself many eminent people have lived like this-Mahatma Gandhi, Rajaji, Kamaraj, Lal Bhahadur Sastri, Tilak, Gokale, Vinobha Bhave and others in the past and Poundarikapuram Swami, Chinmayananda, Kanchi Periyaval, Anantharama dikshathar, Subramanya Barati and others from recent times.

From my book opportunities Un- limited many common people have lived and are living such a life.

For those who cannot live like this Bhagavan Shows other ways which we will see in other chapters.


Monday, October 5, 2009




Strength ofPanavas Army

Duryodhana spoke to Dronacharya about the strength of Pandavas Army in the battlefield at Dharmakhesthra Kurukshethra.

Behold Master, the mighty army of the sons of Pandu arrayed for battle by talented pupil Dhrstadyumna, son of Drupada – ( 1-3 )

Dhuryodhana is fully aware of the strength of his opponents in this battle.

There are in Pandavas Army heroes wielding mighty bows and equal in military prowess to Bhima and Arjuna-Satyaki, Virata, Maharathi Drupada, Dhrastaketu, King of kasi, kuntibhoja, Yudamanyu, Abhimanyu and the five sons of Draupadi- all are expert warriors- ( 4,5,6 )

Dhuryodhana then explains to Dronacharya the warriors in his side.

Guru-thyself, Bhishma, Karna and Krpa, Aswathama, Vikarna and Bhurisrava – (1-8)

This Army of us is well protected by Bhishma is unconquerable; while that army of theirs guarded by Bhima in every way is easy to conquer (1-10)

As if agreeing the estimate of Dhuryodhana Bhishma blew his conch

The grand old man of Kaurava race, their glorious grand-uncle Bhishma-cheering up Dhuryodhana roared like a lion and blew his conch (1-12)

Reacting to this sound……

Sri Krishna blew his conch-Panchajanya Arjuna-Devadatta, Bhima-Paundra – (1-15)

Arjuna asks Krishna to place his chariot between the two Armies.

O! Lord of the Earth-seeing the Dhuyodhana army ready to fight Arjuna requested Krishna to place his chariot between the two armies to observe the strength and weakness of his opponent army (1-20, 21, 22)

Now Arjuna saw stationed there in both the armies his uncles, grand uncles, teachers, great grand uncles, maternal uncles, brothers and cousins, sons and nephews, friends and ell wishers ( 1-26, 27 )

Seeing all those relations present there, Arjuna was filled with deep compassion and uttered these words in sadness (1-27, 28)

Arjuna said to Krishna: At the sight of these relations ready to fight in this battle, my limbs give way and my mouth is parching: nay a shiver runs through my body and hair stands upright (1- 28, 29)

The bow-Gandiva- slips from my hand and in my skin too burns all over, my brain is whirling, as it were and I can stand no longer (1-30)

And Kesava! I see such omens of evil, not do I see any good in killing these kinsmen in battle (1-31)

Krishna, I do not covet victory; nor kingdom, nor pleasures. Govinda-of what use will kingdom or luxuries or even life be to us. (1-32)

The very persons for whose sake we covet the throne, luxuries, pleasures-teachers, uncles, sons and all our relations-are here arrayed on the battlefield risking their lives and wealth (1-32, 34)

O Slayer of Madhu! I do not want to kill them, though they should slay me, even for the throne of three worlds: how much the less for earthly lordship!

Krishna, How can we happy by slaying the sons ofDhrtarashtra, killing these desperadoes sin will surely take hold of us. (1-36)

Arjuna then describes the scene after the war.

Age long family traditions disappear with the destruction of a family; and virtue having been lost vice takes hold of the entire race.

With preponderance of vice, Krishna, the women of the family becomes corrupt: and with corruption of women, there ensure intermixture of castes

Admixture of blood damns the destroyers of the race as well as the race itself; deprived of the offerings of rice and water (shradda, tarpana etc) the manes of their race also fall

Through these evils bringing about an intermixture of castes, the age long caste-traditions and family customs of the killers of relatives get extinct

Oh! What a pity! Though possessed of intelligence we have set our mind on the commission of a great sin that due to lust for throne and enjoyment we are intent in killing our own kinsmen.

It would be better for me if the sons of Dhrtarastra armed with weapons killed me in battle while I was unarmed and unresisting. (1-38, 39, 41, 42 to 46)

In 47 slokas, the first chapter of Bhagavath Gita vividly portrays the picture of Arjuna’s mindset and his predicament and the disastrous consequences of war.

The stage is set perfectly for the battle of good over evil. Gita begins with-
Dharmakshethrae Kurushtrae.

In those days, war was fought away from cities so that the normal life and the city are not affected.

Here the place of battle is mentioned as Dharmakshethrae Kurushtrae

What is Dharma? Dharma is a Sanskrit expression of widest meaning. It cannot be defined but only can be explained. It has a wide variety of meaning. Dharma is called Justice. Bhishma explains dharma:

It is most difficult to define Dharma. Dharma has been explained to be that which helps the upliftment of living beings. Therefore that which ensures the welfare of living being Dharma. Rishis have declared that which sustains is Dharma.

In Karna Parva Dharma has been explained as

Dharma sustains the Society
It maintains the social order
It ensures the well being and progress of humanity
It is that which fulfils these objectives

Bhagavat Gita beautifully begins the chapter with Dharma as the principal player in this war.

Manu says:

There is no act of man, which is free from desire: whatever
A man does is the result of the impulse of desire.

Force behind every action of a human is his desire- Kama.
The desire to have enjoyment of wealth-material pleasure-Artha.
The desire of human is influenced by impulses like anger- Kroda.
Passion-Moha, Greed- Lobha, Infatuation-Mada, and enmity- Matsarya.

These six natural impulses were considered as six internal enemies of man, which allowed to act uncontrolled could instigate in man to entertain evil thoughts in his mind.

Dharma was evolved as a solution to these impulses.

Bhishma states that when a few persons began to deflect from the path of Dharma being overpowered by sensual desires, passion and greed for wealth- being physically stronger began to harass weaker ones-then comes into play the ideals of three-fold ideals called Dharma, Artha and kama were laid down for the welfare and happiness of the people of the State with the King as its head. The king was empowered to ensure the implementation of this Trivarga Doctrine.

Thus Bhagavat Gita starts with the Science of Dharma as the main plank for this battle and the battle field is called Dharma kshthram.

In this chapter there many secrets embedded:

1.Before a war commences, the first thing to do is to access the strength of the opposing army.
2.Battle is fought away from cities to avoid hardships to people.
3.Is there any way to avoid the war and prevent catastrophe?
4.Consequences of war-destruction of race, intermingling of castes and resultant evils.
5.Ethics in war.


Sunday, October 4, 2009


Introduction continued

An interesting note that clearly speaks the importance of Gita to Mankind has come from the greatest Scientist, which is reproduced here.

An interesting incident took place in 1948-49. A young researcher by name Dr B.M. Gupta met Dr Einstein, the accepted father of Modern science in Princeton Institute of Advanced Studies in the States. The German scientist hailed him in Sanskrit instead of English. The Indian scientist pleaded his inability to reply in Sanskrit. Dr Einstein was amazed at the poor response of the young Indian scientist and said,

“You hail from India which is the original home of Hindu philosophy, yet you have not cared to learn that language. See my library, which treasures classics from Sanskrit, namely the Gita and other treatises on Hindu Philosophy. I have made the Gita as the main source of my inspiration and guidance for the purpose of scientific investigations and formulation of my theories.”

Not only Einstein, but Thoreau the great thinker also derived his inspiration from the Gita and Upanishads. He himself categorically states thus: “In the morning I bathe my intellect in the stupendous and the cosmogonal philosophy of the Bhagavat Gita, since whose composition years of the gods have elapsed, and in comparison with which our modern world and its literature seem puny and trivial and I doubt if that philosophy is not to be referred to a previous state of existence, so remote is its sublimity from our conceptions.”

Also while talking about the pyramids of Egypt Thoreau says, “How much more admirable the Bhagavat Gita than all the ruins of the East”.

From time immemorial, the Gita injected enthusiasm to the humanity as a whole.
Mahatma Gandhi, Bala Gangadara Thilak, Maharishi Aurobindo, Mother of Aurobindo Ashram, the great poet Subramanya Bharathi of Tamilnadu , Bhankim Chandra Chatterji, the great poet Rabindranath Tagore were all derived their inspiration from Gita.

These are only a few. Hundreds of thousands of persons worldwide get their answers from Gita for their day-to-day problems. We may quote Mahatma Gandhi as to how he got his comfort from the verses of Gita.

Mahatma Gandhi said: “When doubts haunt me, when disappointments starve me in the face, and I see not one ray of light on the horizon, I turn to Bhagavat Gita, and find a verse to comfort me; and I immediately begin to smile in the midst of overwhelming sorrow. My life has been full of external tragedies and if they have not left any visible or invisible effect on me, I owe it to the teaching of the Bhagavat Gita.”

Before going into essence of each chapter, certain basic facts and explanations are necessary in understanding Bhagavat Gita. Rajaji offered concrete significance of the treasure trove in Gita and dispelled some misconceptions.

Infatuation of Half Knowledge of Science and Gita:

Certain puesado-scientists refuse to believe any thing that are not proved practically and do not want to accept the existence of God and scriptures. These Scientist acquired half knowledge and as a result are unable to understand that which is big or small, which is nearer and which is farther. Those that cannot be grasped by them-they deny the existence of such a thing. They say that all such things, which cannot be grasped, are false. They say that all sastras and scriptures are to fool the common person and written for selfish motives.

However, a true Scientist will not treat these subjects lightly and agree that what they have achieved is only an atom and there are so many secrets unresolved. They agree that there is force beyond every thing and which is responsible for the orderly conduct of nature and moving force behind every thing. They also agree their knowledge is not enough to reach that substance.

Existence of Supreme Being:

That stands beyond reasons-that stands beyond boundary-that stands beyond our vision- and that is beyond the scientific experiments-that is called the Supreme Being. It is sublime and cannot be bound with in our brain. May be the container is beautiful but it cannot hold bigger than another container. So also if any one standing on a plank cannot lift that plank without coming down from it.

A horse pulling the cart and if it is put into the cart, it cannot pull it. Like this, our knowledge and brain are within that Supreme Being and cannot stand-alone. Our intestines can swallow every food items but it cannot swallow the intestine itself. A snake however hungry it may be it cannot swallow the self. . However, man tries –he cannot bring under control the Supreme Being.

Method and Limit of Research:

Science has set a limit for research. Beyond that limit, any research is futile. For example, we dig a well. When we touch the rock, we stop digging. So also any research if it touches the rock in our brain, we stop that research. What we have seen and what we have heard are all like the top layer of hot milk. We have so many secrets under it.

It is such secrets that Vedas, Sastras and Scriptures try to bring out to humanity. What we cannot understand from our 5-senses, Gita and other Scriptures provide the answer to our search. To understand this-you require bhakthi, devotion, sincerity, purity of heart and soul, body and environment- not necessarily penance or torturing one self- but centering our mind and body towards the object.

You may ask one common question- what we cannot understand-why then go deep into that-forget it?

You should know that those which cannot be identified practically-does not mean that they do not exist- they do exist but we can not touch and they are beyond reach from ordinary brain-that thing is mingled with every object-living and inert So we cannot leave that thing from our lives. That thing guides us from going astray and corrects our path if we go wrong. We call it as the Supreme Being.

If we approach this keeping ourselves pure and open minded -we can find that those things, which we discard as useless, will become alive. Once you are able to see this brightness in you will be transformed and be able to enjoy the pristine glory of Parmathma.

Understanding our Dharma:

We must shed our inhibition and hat redness and approach this subject with pure heart. We must also know that our ancestors had the same opportunity and same sense and intelligence as we are having today, might have the same doubts, and were cleared before leaving them to us. That is why this dharma is carried forward down the ages and generation after generations.

May be in the course of time some selfish people might have taken advantages by offering certain additions and deletions but the basic things remain uncorrupted. Therefore, you have to approach this subject not as Policemen entering a house just burgled (mindset) but to know the ultimate goal and correction needed to achieve that goal. Bhagavat Gita can help us in various ways in our daily routine-which we can see in the succeeding chapters.

Athma, Parmathma ,Jeevan, Daehi:

There exists one thing-that is we. We include our body, our inner thing called Athma and above all the Paramathma. Atma drives the body and Paramathma drives Athma. Each one is interconnected but has its own distinct qualities. Jeevan cannot be seen by us. However, it is encircled our entire body and propel us. Laugh, anger, fear etc are all qualities belonging to the body but they are all not Atma. It is standing alone just like the sky, which we call it as ether. It has no weight, no measurement and it exists in all things-men, animal, trees, plants etc.

Since Atma resides in our body and is called Kshethra and the atma is called Kshethre and who knows this abode is called Kshethragnan.

If a man dies, animal dies, or the plant withers- it is happening only to the body, which will be buried or cremated but the Atma never, dies and cannot be killed, unaffected by fire, water or air. This Atma enters another body-that is all like we wearing different cloths. Once we understand this, we will not cry for dead.


Saturday, October 3, 2009




I used to tell stories from our puranas to my grand children when they were young. After growing up also, they will come to me and ask some important clarifications on our religion and Sanathana Dharma. Recently they posed a question to me- You have read Bhagavat Gita in your young age and recently. What difference you find?

It is a very good question and I thought over this deeply. What difference Githa has made in our life style when we were young and when we are old?

When I was young, my Elders impressed up on us that Gita should be read to persons who are on the deathbed. There was wrong notion that you will become a sanyasi if we read Githa. There was also a wrong argument that the Sankya Yoga is meant for sanyasins.

Many parents in those days were afraid to place before the children-Gita for fear of they may turn into sanyasin in later years.

All these thoughts are due to ignorance of the golden treasure handed over to us down the ages.

You will be amazed to note that Geetha has been translated in 32- languages of the world.

Lord Krishna spoke the Bhagavad-Gita on the battlefield of Kuruksetra in 3102 B.C.; just prior to the commencement of the Mahabharata war. This date corresponds to 1700 years before Moses, 2500 years before Buddha, 3000 years before Jesus and 3800 years before Mohammed. Therefore, first it should be clearly understood that Buddhism, Christianity, Hebrewism or Islam has not influenced the eternal knowledge of the Bhagavad-Gita; for these religions did not exist at that time and were established millenniums later.

Many great and notable individuals from modern times as well as bygone eras have read the Bhagavad-Gita and have extolled its universal message. We are naming some of them:

Truly speaking no one has the power to describe in words the glory of Gita since it is a book containing the highest form of doctrines- in short the essence of Vedas.
In olden days, there was no ink, pencil, or notebook to preserve this great work. Therefore, people should know the slokas by heart. To enable and make it easy to recite the composition of each sloka is composed on simple 2-lines poems.

Many eminent personalities like Ramanuja, Sankarachariar, and Madhvachariar have written Sri Bhashyam on Githa. What we try to explain will be only a peel of any fruit. Then why this attempt?

It is only to recollect the teachings of Bhagavan that is more relevant - we become old and more matured to understand the significance and essence of the Gita and how far we have adopted the same in our lives.

This attempt may be a good attempt if it helps many of our younger generation and older generations to correct our paths, which we have erred and join the mainstream and lead the correct way propounded by not less than the Bhagavan Himself to the humanity.

All men irrespective of Varna and Asrama posses the right to study Gita-the only qualification needed is faith and reverence. Bhagavan says that women, vaisyas, Sudras and even men and women born of sinful wombs can attain salvation if they cultivate devotion to the lord. All men and women have equal rights to God-realization.


Many great and notable individuals from modern times as well as bygone eras have read the Bhagavad-Gita and have extolled its universal message. We are naming some of them:

Albert Einstein stated that when reading the Bhagavad-Gita he thinks about how God created the universe and then everything else seemed so superfluous.

Mahatma Gandhi stated that the Bhagavad-Gita calls on humanity to dedicate mind, body and soul to purity.

Dr. Albert Schweizer stated that the Bhagavad-Gita has a profound influence on the spirit of humanity by its devotion to God, which is manifested in all actions.

Sri Aurobindo stated the Bhagavad-Gita has a new message for every age and every civilization.

Herman Hesse stated that the wonder of the Bhagavad-Gita is its beautiful revelation of life's wisdom, which has made philosophy blossom into religion.

Ramanuja has stated that the Bhagavad-Gita reveals the goal of the all the Vedic scriptures.

Aldous Huxley stated that the Bhagavad-Gita is the most comprehensive statement of perennial philosophy.

Bhagavath Gita is part of the story of Mahabharatha. At the start of the war, the armies of pandavas and Dhuryodana were in lines on both sides. Arjuna wanted to know the strength of the opponent army and asked lord Krishna to take the chariot to the middle of the line.

After seeing his Guru, close relatives and Friends in the line Arjuna was dejected and felt that this war will not be of use to anyone-after losing all the above people- He dropped his bow and arrow and sat down. Lord who was on the chariot as driver understood the predicament of Arjuna and wanted to boost the morale of Arjuna-began his Famous Bhagavat Gita.

Though Bhagavath Gita is part of the whole, yet it is entirely independent and is a science of living or art of living. This is considered another Upanishad. We should forgetthe bharatha Story when we read Gita- and study as a Science and Art of Living.

If any one with sincerity and faith read even few slokas from Gita-, his life will certainly turn for better. All our thoughts and actions are based on the foundation of unfailing belief on our Sanadhana Dharma and Gita is part and parcel of it.

Gita comprises 18-chapters and 700 slokas. In the following blogs, we try to take the essence of each chapter and see how it is relevant to day and how we can adopt the same to our lives.


Thursday, October 1, 2009



Ippasi sukla Ekadasi is called Papangusa-will protect from sins like armory. Those who fast on this day will not fear for yama Yadan. They earn the fruits equal to bathing in Ganga and other holy rivers, the fruits arising from yagas and dhanas even if partially observed.


Karthikai Krishna Ekadasi is called Rama Ekadasi. There lived a king-Musukundan. He had a beautiful daughter-Chandrabhaga. He got married his daughter to prince Shobanan both came to the palace of Chandrasenan-father of Sobhanan. On that day, Karthikai Krishna Ekadasi and the King announced that no one should take food on this day and observe fast, failing which they will be punished.

Shobanan was a fragile person and cannot live without food even one time. Yet he observed fast and died. He was cremated. His wife felt very sad. After some days, they went on pilgrimage where they met one Somasarma. He informed that her husband is ruling a nearby kingdom. His wife went there, saw her husband, and was very happy. The Prince told that though he observed the Ekadasi half-heartedly- he was given this kingdom to rule but it will be temporarily. His wife gave the fruits of her Ekadasi observances and made the arrangement permanently and they lived very happily.


Karthikai Sukla Ekadasi is called Prabothini Ekadasi. Lord Vishnu opened his eyes from sleep on this Ekadasi. Those who worship Him with flowers and fruits and with Thulasi leaves will get equal to crores of fruits and will reach heaven.

During this day if any one sees the Thulasi leaves, worship thulasi, plant the thulasi etc will be rewarded.

In any year, the additional Ekadasi is called kamala Ekadasi. That month is called purushothama month. A Brahmin by name Sivasarma- he had five sons. The last one called Jayasarma was a bad character and hence driven out of the house.

He was wandering came to the place of Harimithra sage. He bowed and with respects and asked for salvation. The sage explained the significance of kamala Ekadasi and asked him to observe fast on this day. Accordingly he did. Goddess Lakshmi appeared before him and bestowed him wealth.