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REFLECTIONS ON THE
BHAGWAD-GEETA
MUSINGS OF A SCIENTIFIC MIND

An Attempt To Understand The Therapeutic Import Of The Celestial Song

2013
Dr Kunda Silimkhan, M.D.
Poornam- Centre for Holistic Well-being

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REFLECTIONS ON THE
BHAGWAD-GEETA

MUSINGS OF A SCIENTIFIC MIND

An Attempt To Understand The Therapeutic Import Of The Celestial Song











Dr Kunda Silimkhan, M.D.
Poornam- Centre for Holistic Well-being
Poornam2012@rediffmail.com
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P PP Prologue rologue rologue rologue
I was first introduced to the Bhagwad-Geeta at my
uncles house when I was twelve years old. At the first
reading itself, I was fascinated by the subtle truths in
it. The commentary that followed was at once
endearing and easy to follow. Yet, when I discussed
the Geeta with my paternal grandmother she forbade
me to read the Geeta for fear that I may renounce the
world. I had no further access to the Geeta till
adulthood when someone gifted me a copy of the
Bhagwad-Geeta in 1996 and I began my spiritual
journey. This was followed by Geeta Jnyna Yagnyas
of Chinmay Mission, workshops on self development,
yoga and satsangs on TV. It was only then that I
undertook a serious study of the Geeta and the
Upanishads in the prescribed manner, shravanam,
mananam, nidhidhysanam.
This led me to study Sanskrit so I could read the
divine song in its original rendering. I cannot help
thinking that had I studied the Geeta earlier, I might
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have fumbled less in life and many of my needless
anxieties could have been avoided. All through the
journey so far, there have been trials and tribulations,
moments of ecstasy and times of utter despair but
each phase has been marked with a new awareness
of the self. One cannot but marvel at the great
intelligence behind the screens of the magnificient
world drama.
My first interest has always been in the study of
atomic physics but by default I took up medicine. Now,
seeing people suffer raised many questions in my
mind. I continued to learn about recent developments
in physics along with medicine and scriptures. I was
filled with total awe when I learnt how much our
ancestors knew about the human mind as well as
higher physics. I also learnt that Albert Einstein, my
hero, kept copies of Upanishads in his library. Many
people in India never venture even to touch the Geeta.
They are intimidated by the language or perhaps more
by their beliefs. I want all to enjoy this celestial song
especially those with a scientific bent of mind.
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These thoughts came to me following my meditations. I
would read a verse, try to understand it and then
meditate. After meditation, a train of thoughts would
keep pouring in. I had to literally right in short hand,
not to miss any of them. These thoughts seemed
relevant to my life at that particular point of time and I
could apply them in my day to day life. I shared them
with my close friends, who found them useful too.
Some of them suggested that I share them with all so
that more people could benefit from the divine
guidance of the Geeta. This is not a verse by verse
translation, nor is it is a commentary. I am no authority
on the Divine song. It is a collection of questions I
asked and the answers that came, written in free style.
The verses were added later to put things in context.
Rules of Sanskrit transliteration are not adhered to, so
that people can read comfortably.
May be, this little book will prompt the readers to
undertake their own journey of soul-searching, asking
their questions and getting them answered by Sri
Krishna Himself. Today, there are many self - help
books hitting the stands. Most of them give a limited
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view of the functioning of the mind. Many authors are
not even aware of the source from where the
information has come. Some may have downloaded
directly from the kshic records or from books derived
from the Vedas. There is hardly a new concept coming
up which does not have an origin in the Vedas and all
mind-related matters can be traced back to the Geeta.
The people who apply this knowledge are worthy of
admiration. On the other hand, people who claim to
worship the Vedas and Geeta are the ones who scoff
at the scientific concepts in them.
Complete knowledge of existence and creation was
available 5000 years ago. It was also available to the
great civilizations of the West which were wiped out.
Today, people in the West are accessing bits and
parts of this supreme knowledge. Since this knowledge
is universal and eternal, it will be available to anyone,
anywhere, provided they seek it. It is also possible that
some Indians reborn in the West can simply tap their
past lives during meditations. I have taken references
from western thinking, so as to build up on those
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foundations that already exist for the modern
generation. I hope no one feels offended.
I offer my gratitude to all my Gurus who have led me
from my darkness to their light
Hari Om Tat Sat
Author











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How t How t How t How to read this e o read this e o read this e o read this e- -- -book book book book
Keep a copy of Geeta in front you.
You may go through the questions in the contents and
move to the page directly or you may read the
summary and then go to the shlokas (verses).
When stuck, find meanings of difficult words in the
glossary.
When you have understood the basics, start reading
the Geeta and meditate.
Learn Sanskrit grammar if you are interested in verse.







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Contents
How to read this e-book ........................................................................................................... 8
Ouestions of a Seeker ............................................................................................................. 13
Introduction ............................................................................................................................... 16
Dharma: ................................................................................................................................ 16
Shadripus:............................................................................................................................. 19
Yoga:...................................................................................................................................... 21
Guru: ...................................................................................................................................... 21
Duty and Karma: ................................................................................................................ 22
Law of Karma (Karma Siddhnta): ............................................................................... 24
Reincarnation: ...................................................................................................................... 26
The Varna System: ........................................................................................................... 26
Is the Varna system scientific? ..................................................................................... 28
Summary of Creation: ...................................................................................................... 30
Chapter I: Arjun Vishd Yoga-Arjunas Dejection. ........................................................... 34
To do or not to do? ......................................................................................................... 34
Chapter II: Snkhya Yoga, Yoga of Knowledge .............................................................. 51
What is Reality? ................................................................................................................. 51
Rebirth: .................................................................................................................................. 57
Who am I? ........................................................................................................................... 61
What is the importance of rituals? ............................................................................... 72
Right Versus Duty ............................................................................................................. 73
Dualities of the Mind: ....................................................................................................... 74
Oualities of a realized soul: ........................................................................................... 82
The Internal Struggle: ....................................................................................................... 85
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How does a desire arise? .............................................................................................. 87
Why do good people suffer? ......................................................................................... 97
How does a soul reincarnate? ...................................................................................... 97
Repression and suppression of senses and role of intellect .............................. 99
The Grip of Desire: ........................................................................................................ 100
Chapter III -Karmayoga, Yoga of Right Action .............................................................. 105
Why does Arjuna refuse to fight? .............................................................................. 105
Definition of yajnya: ........................................................................................................ 113
Capitalism versus Socialism ......................................................................................... 118
Do actions belong to the mind? ................................................................................. 126
Who is the enemy? ........................................................................................................ 133
Chapter IV-- Jnyn Karma Sannys Yoga, Yoga of Knowledge and Renunciation
of Action ..................................................................................................................................... 142
When does God take Avatr? ..................................................................................... 145
What is Karma (action)? ............................................................................................... 149
Why Subdue Senses? ................................................................................................... 165
Chapter V- Karma Sannys Yoga, Yoga of Renunciation of Action ...................... 170
Chapter VI: tma Sayyam Yoga -Yoga of Self-Control .............................................. 191
What after Realization? ................................................................................................. 205
What happens to a fallen yogi? ............................................................................... 210
Does the Geeta advocate Sannysa? ...................................................................... 213
Is it only for the old? ..................................................................................................... 213
Dispassion and Constant Practice: ............................................................................ 215
Chapter VII- Jnyn Vijnyn Yoga -Yoga of Knowledge and Absolute Knowledge
...................................................................................................................................................... 218
What veils us from realization? .................................................................................. 229
Chapter VIII Akshar Brahm Yoga, Yoga of Imperishable Brahm ........................... 235
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What is Brahm- the imperishable Ultimate? ........................................................... 235
The Journey After Death: .............................................................................................. 241
Brahmacharya- .................................................................................................................. 242
Time: Scientific Concept ................................................................................................ 253
Detachment from Desires: ............................................................................................. 253
Why do we need God Realization? .......................................................................... 254
Moksha or Heaven? ........................................................................................................ 255
Chapter IX: Raj-Guhya Yoga -Yoga of the Royal Secret ...................................... 257
Are women spiritually inferior? .................................................................................... 269
How does one keep a healthy relationship with the world outside? .............. 273
What is the relationship between the infinite and the finite? ............................ 273
Chapter X- Vibhuti Yoga-Yoga of Divine Glories .......................................................... 275
Chapter XI: Brahmvidhya Yoga, Yoga of the Cosmic Form ..................................... 297
Is Grace Needed? ........................................................................................................... 321
Chapter XII: Bhakti Yoga, Yoga of Devotion .................................................................. 324
Is Bhakti (idol worship) relevant? ............................................................................... 324
Forgiveness-- ..................................................................................................................... 331
Chapter XIII- Kshetra-Kshetragnya Vibhaaga Yoga-Yoga of Field and the Knower
...................................................................................................................................................... 338
Field: .................................................................................................................................... 338
Knower of field: The one who functions in any field. ......................................... 338
Chapter XIV - Gunatraya Vibhga Yoga- Yoga of Three Fold Temperaments ... 356
Life after Death: ............................................................................................................... 364
Oualities of a self realized man ................................................................................. 366
Chapter XV- Purushottam Yoga Yoga of the Supreme Spirit ................................. 373
Chapter XVI- Devsursampatti Vibhga Yoga- Yoga of Divine and Demoniac
domains (estates) ..................................................................................................................... 386
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Is there a Devil? ............................................................................................................. 386
Why do we fear? ............................................................................................................ 387
Chapter XVII- Shradhtray Vibhg Yog, Yoga of the three fold faith .................... 402
CHAPTER XVIII - Moksha-Sannysa Yoga, Yoga of Ultimate Liberation............. 416
Why do different people act differently? .................................................................. 425
Epilogue:..................................................................................................................................... 455
Glossary: .................................................................................................................................... 461













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Ouestions of a S Ouestions of a S Ouestions of a S Ouestions of a Seeker eeker eeker eeker

16.Dharma
19.Who are our real enemies?
21.Concept of Yoga
21.Is a Guru needed?
22.Theory of Karma
26.Varna System
30.Theory of Creation
48.Individual good or community welfare?
61.Who am I?
72.What is the importance of rituals?
97.How does a soul reincarnate?
97.Why do good people suffer?
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99.Suppression and repression of senses, are there
any dangers?
102.How do desires arise?
118.Socialism or Capitalism?
134.Is there Paap (sin)?
148.Is Grace needed to experience God?
154.Why me?
181.What after God realization?
203.What are the benefits of meditation?
210.One happens to the fallen yogi?
213.Is Geeta for the old?
213.Does Geeta advocate Sannysaa?
218.Do we have a free will?
237.What happens at the time of death?
256.Moksha or Heaven?
254.Time- Scientific Concept
257.Why is God Realization needed?
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323.What is role of effort (Purushrtha) versus Grace?
326.Which is the best way to worship God?
387.Is there a devil?
416.Who should receive daana?
425.What motivates man into action?
From where have I come?-Chapter XI
Where will I go? Chapter XI
Does God exist? Chapter XIII
What is fate or destiny? Chapter XIII
What is the purpose of my life?
Is there justice in the world?
Is God fair in His dealings with mankind?





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Introduction Introduction Introduction Introduction

The Bhagwad- Geeta is considered the essence of the
Vedas, a ready reckoner for the common man, to live
his life according to the principles of Dharma. It is a
book on psychoanalysis and psychotherapy. It is the
ultimate treatise on the principles of Yoga and a
compendium of duties. To understand the Geeta, we
need to understand a few terms. Some words in
Sanskrit have no corresponding words in English. They
cannot be translated into a single word but may
require a few lines for elucidating the exact meaning.
Dharma: Dharma: Dharma: Dharma:
Dhriyate iti Dharma.
That which upholds is Dharma. One is because of
ones dharma. One cannot exist separate from ones
dharma. It is an intrinsic property of any particular
entity. For example, the dharma of the Sun is to shine.
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Can the Sun ever do otherwise? Can we call it the
Sun if it stops giving light and heat?
The dharma of liquids is to flow from a higher level to
a lower level and attain equilibrium. Can a liquid do
otherwise? When it stops doing so it converts to
another form, say solid. The dharma of a green plant
is to convert carbon dioxide to oxygen through
photosynthesis. It needs no further instruction. The
dharma of the animal is to satisfy its needs of hunger,
sex and procreation.
What then, is the dharma of a human being? If we
look into ourselves or our fellow beings for a little
while, we will realize that we are constantly looking for
lasting happiness. So, most naturally the dharma of a
human being is to achieve lasting happiness. How do
we achieve this? What are the hurdles on the way?
What do we do after we achieve it? The Geeta tells
us all.
At this juncture, we need to draw a line between
Dharma and Sampradya. The English equivalent of
Sampradya is religion. And Dharma has no equivalent
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word in English. The translation of the word Dharma
into religion has misrepresented the Geeta.
The fo The fo The fo The following are true about a llowing are true about a llowing are true about a llowing are true about a samprad samprad samprad sampradya ya ya ya
1. A sampradya has a beginning and hence will have
an end.. sometime may be in remote future.
2. A sampradya has a founder or a group of
founders.
3. A sampradya has a book or a set of tenets to be
followed by its adherents.
A sampradya regulates humans from outside and
therefore is not natural.
Dharma follows none of these rules. It is eternal.
Whenever and wherever, in time and in space, dharma
will always remain the same. Dharma embodies the
highest good of all.
For example, a solar eclipse results as a consequence
of the sun, moon and earth following their dharma of
rotation and revolution. Though the earth may plunge
into darkness for a few seconds, at a higher level
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positive energies are released into the atmosphere
which benefits mankind.
The advantage of following ones dharma is that one
reaches ones real core and one can rid oneself of
conditionings and externalities a sampradya forebodes.
One understands the presence of self in the other and
tries to connect with it. This helps human beings to
rise above petty differences. It also takes away the
insecurities which are inherent in a sampradya. Since
dharma is eternal there is no fear of its ever ending
.There is no pressing need to seek security in
numbers. There is no threat of annihilation. This
releases positive energy within oneself for growth and
achievement as the survival factor is eliminated.

What are the hurdles on our path in attain What are the hurdles on our path in attain What are the hurdles on our path in attain What are the hurdles on our path in attaining our ing our ing our ing our
dharma of constant happiness? dharma of constant happiness? dharma of constant happiness? dharma of constant happiness?
Shadripus: Shadripus: Shadripus: Shadripus:
These are basically the six foes of human mind -
Desire, anger, greed, attachment, pride and envy.
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Desire Desire Desire Desire per se cannot be said to be at fault but when
desire takes us on the path of Preyas (pleasure),
disrespecting our highest good, it can lead to our down
fall.
Anger Anger Anger Anger: :: :
When a desire is not satisfied or an expectation is not
met, we get angry. If it is satisfied, we either get
attached to the fruit, bask in conceit or yearn for more
(greed). And should someone get what we desire, we
burn in envy.
The only way to prevent this downfall is to follow the
path of Shreyas. Entertain as many desires as you
wish provided they all align to your dharma. Do all you
can to achieve them but do the action without
attachment to the result of action (fruit). Enjoy the joys
of the road. Dont wait to reach the destination to
celebrate. And should you find it difficult to detach
from the fruit, take it as a gift from the Lord (prasd).
For example, if you desire a promotion and feel you
deserve one, you may put in all the efforts to get the
promotion provided the efforts are dhrmic. Something
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which is illegal, going against the interests of your
competitor cannot be called dhrmic. And should you
get the promotion, remember to share the credit with
all concerned, the circumstances, the people that made
it possible including your team members and
competitors. Should you miss the promotion you will
still have gained, having learnt from your mistakes.
Yoga Yoga Yoga Yoga: :: :
Another term which requires consideration is Yoga.
Yoga comes from the root yuj meaning to yoke.
Yujyate anena iti yoga Yujyate anena iti yoga Yujyate anena iti yoga Yujyate anena iti yoga
That which joins more than one is yoga. It may imply
joining or integration of the body, mind and soul for a
harmonious functioning of the human system or joining
the tm with the Paramtm. It may mean a
coincidence of external events conducive to the growth
of the human being (synchronicity).
Guru: Guru: Guru: Guru:
That which takes one from darkness (ignorance) to
light (knowledge) is Guru.We know now that for any
learning to occur, two things are required, the teaching
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principle and the learning principle. If fact, nothing can
be taught to the one who is incapable or disinterested
in learning. All learning depends on the learner, his
neural circuitry, his mind mapping, his NLP etc. This
system was referred to as internal guru.
The external facilitators of learning, human or otherwise
are the external gurus. They understand the students
system of learning and add more dimensions to his
understanding. Secondly, when we are trying to
understand the Self we will need validation as to
whether we have arrived. Of course, at the moment
when we arrive at the final destination, no
corroboration is needed. But the danger is, we can slip
into a by-lane and miss the goal or mistake part as
the whole. A Guru helps by taking us where He is.
Duty and Karma: Duty and Karma: Duty and Karma: Duty and Karma:
The Geeta is a compendium of duties. It beautifully
expounds the importance of duties over rights.If
everyone follows their duties, there will be no reason
or need for anyone to seek their own rights. When one
is seeking or defending his own rights, he is in the
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taking m taking m taking m taking mode ode ode ode whereas if he is defending his duties he
is in the giving mode giving mode giving mode giving mode, a higher ideal to follow.
To take a day to day example, we know the right of
way in traffic but many people tend to forget it when
they are on the wrong side. If instead, we had duty
of way we would understand what happens if there
should be a breach in duty. Being rights conscious
makes us self centred, narrow minded and egocentric.
Certainly, not a reflection of the evolved, civilized
society we claim to be. And the Geeta was told to
people 5000 years back. By now, we should have
come a long way.
Being duty conscious makes us catholic, selfless and
expanded. We give space for other peoples ideas,
opinions, beliefs and faith. We become good listeners.
As a fall out, we learn a lot and grow. One does not
have to concur with anothers norms or views.Opening
ones mind and heart to understand and empathize
with another leads to growth. Even if from a scientific
or spiritual standpoint, the other is miserably mistaken,
he still gets our heart. There is a difference of opinion
but a unity of hearts. We know that this other person
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is disillusioned and requires our highest compassion.
The Geeta opens up this great virtue in each
individual.
Law of Karma Law of Karma Law of Karma Law of Karma ( (( (Karma S Karma S Karma S Karma Siddh iddh iddh iddhnta nta nta nta) )) ): :: :
It is the scientific law of cause and effect and has no
singular exception. Karma as action is easily
understood but our intention equally counts. A knife
can do an emergency tracheotomy and save a life or
take a life by slitting a throat.Though the action was
same in both cases, the intention was entirely different.
Naturally, the consequences (karma effect) on the doer
will differ. Often, the karma effect (karmaphal) itself is
referred to as karma.When we blame someone or
entertain a negative thought about another, it may not
harm the other person but it almost certainly harms us.
Self-blame or resentment is a psychological disease
which can lead to dreaded diseases like cancer.
The corollaries of the law of karma are The corollaries of the law of karma are The corollaries of the law of karma are The corollaries of the law of karma are
Law of intention Law of intention Law of intention Law of intention-it is not enough to do good acts, the
motive is very important. One is given marks for the
motive.
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Law of A Law of A Law of A Law of Attention ttention ttention ttention-wherever you fix your mind
determines what you will obtain in this birth and next
birth, the path of Sreyas and Preyas.
Law of A Law of A Law of A Law of Attraction ttraction ttraction ttraction-You attract your destiny with your
thoughts.
Reincarnation Reincarnation Reincarnation Reincarnation-your actions and thoughts determine what
birth you will get next life or whether you will be born
at all.
Different Types of K Different Types of K Different Types of K Different Types of Karma arma arma arma: :: :
Compare karma to a bank account. Pr Pr Pr Prrabddha rabddha rabddha rabddha is fixed
deposits which are matured or loan instalments,
immediately due. Sanchit Sanchit Sanchit Sanchit is fixed deposits not yet
matured or the principle amount of the loan. Kriyam Kriyam Kriyam Kriyamn nn n
is a current account.
Pr Pr Pr Prrab rab rab rabd dd ddha karma dha karma dha karma dha karma-Is the karma effect which has
fructified.
S SS Sanchit anchit anchit anchit karma karma karma karma- -- - is the fixed deposit account we hold
which has not yet reached maturity.
Kriyam Kriyam Kriyam Kriyamn nn n karma karma karma karma: :: :
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The day to day thoughts and behaviour which are
under our voluntary voluntary voluntary voluntary control are eligible for change or
choice. In the previous eras, it took a long time for
sanchit to fructify but today the term is greatly reduced
and in the coming years there will be almost
immediate effects e.g In previous times, politicians
were not caught after crimes. Today, they are caught
and released. In future, they will be punished.
Reinca Reinca Reinca Reincarnation: rnation: rnation: rnation:
Since every effect has to have a cause, we move into
the realm of past lives when the cause cannot be
explained in terms of the present life situations. Access
to past life was restricted to a few exalted souls but
now anyone can tap past and future lives in a clinical
or laboratory setting.
The The The The Varna Varna Varna Varna S SS System ystem ystem ystem: :: :
It is clearly stated in the Geeta that varnas are based
on gunas (temperaments or attributes) and karma
(behaviour or actions).There is no mention of castes in
the Geeta. Castes are a social creation borne out of
selfishness. The four varnas are brhmin, kshatriya,
vaishya and shudra. A single person (soul) may have
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to go through all the varnas at different points of time
in one life or over many lifetimes. Krishna, Himself
followed different varnas in His lifetime. He was a
shudra when He took the cows for grazing or tended
to the horses. He was a vaishya when He negotiated
and mediated in Wartime.He was a kshatriya when He
killed Kansa, His own maternal uncle and a brhmin
when He enlightened Arjuna on dharma.
What are the duties of the different What are the duties of the different What are the duties of the different What are the duties of the different varnas varnas varnas varnas?
A brhmin learns and teaches different dhrmic
principles.
A kshatriya protects the dhrmic people from adhrmic
people.
A vaishya takes care of production and distribution of
wealth in a dhrmic way. A shudra uses his manual
skills to maintain this wheel of dharma. No wheel can
function effectively if even a single cog or screw is
missing. Hence, each and every person is important
irrespective of his role or status in society. Varna
system signifies the dignity of labour. It also shows our
ancestors were far advanced in thought. In the modern
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organizations, the brhmin is the visionary,one who
foresees, studies plans, researches and draws the
project.
The kshatriya is the vigilance department on the
administrative side, on the workers side it is the
supervisory people, the foremen and at the National
level, the judiciary and the army of a country. The
vaishyas are the finance people. The shudras are the
people who actually execute the project either in
production or marketing. Many of todays MBAs from
top business schools have little scope to use their
brains and improvise. Most of their potential is spent
on doing spinal level work planned by their CEOs and
the top brass of the company. And for doing this, are
they paid a fortune?
Is the Varna system scientific? Is the Varna system scientific? Is the Varna system scientific? Is the Varna system scientific?
Let us understand from examples. If a person is very
brave and courageous (rajoguni) he is best suited for
the armed forces. If he joins the army he becomes a
kshatriya. Can the weak and timid have any place in
the army? Can a person who has no inclination
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towards mathematics shine as an engineer or one with
no musical acumen turn a vocalist?
In the ancient system there was no hierarchy of
varnas. Sage Vysa who wrote the Mahabharata is
believed to be born of a fisherwoman and is revered
to date. The problems arose when attachment set in.
A goldsmith would not part with his skills to anyone
but his sons. A farmer chose to keep his fields to
himself and forced his brilliant sons to plough them.
The king perched his son on the throne after himself.
The brhmin priest passed the reins of his position to
his son, who could not recite a single verse.
And that was why the whole system collapsed. The
system failed because of selfishness in spite of its
innate merits. Do we not see how doctor parents buy
seats in private medical colleges for their musically
talented children, so that their hospitals may be
handed over?
Swadharmam nidhanam sreyah, paradharmam Swadharmam nidhanam sreyah, paradharmam Swadharmam nidhanam sreyah, paradharmam Swadharmam nidhanam sreyah, paradharmam
bhayavahah bhayavahah bhayavahah bhayavahah. .. .
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It is best to die in ones dharma as ordained by birth
or circumstances because to take on anothers dharma
may be frightening e.g if a person is an artist lost in
his dreams and has to take on the role of a financial
advisor in his fathers business. Can you imagine the
chaos that will follow? Can we attribute the rise and
fall of Sensex to varna confusion?
A financier has to look back and forward in time. A
kshatriya deals with the situation in hand. He cannot
afford to think of World War I and its aftermath while
he fights World War II. A vaishya cannot afford to
ignore the past and future while he acts in the present.
If India had kept the right men in the right place and
not followed the West we probably could avert a lot of
losses.
Summary of C Summary of C Summary of C Summary of Creation reation reation reation: :: :
At the beginning of creation was Avyakta or Supreme
God head, the infinite continuous substratum of
consciousness, the nature of which is Sat-chit- nanda.
By Sat we understand existence or being, Chit is the
nature of awareness or knowledge that there is
existence, what physics calls consciousness or the life
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principle in every atomic or sub atomic particle. It is
present in sentient as well as insentient beings. What
makes sentient beings different is the vibratory level of
prna or life force energy
nanda is a state of complete bliss or causeless
happiness. This is impossible to objectively measure or
even speculate in physics. In this unmanifest form, a
desire to manifest appears for reasons not known to
man. This wave of desire gives rise to creation and
from the whole come the parts. From supreme
Godhead we have the individual soul. This is achieved
by the play of My or the great enchantress. It is like
how a mirage appears in the desert. A mirage is a
visual illusion. My causes a delusion in all senses.
In the beginning, the individual had freedom to return
to Godhead whenever it wished. There are schools
which believe that this play has always been, there is
no beginning and no end only a recycling of
souls.However, the Bhagwad- Geeta states that there
was a beginning and for every individual soul, an end
to suffering is possible when it merges with the
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Supreme Godhead. Well, no one has returned to tell
us.
As the individual soul gained experience, it created its
own world of pleasure and pain and moved away from
the whole. It got engulfed in the maze of good and
bad karmas until it lost its original identity as a whole
and started identifying itself as a part.It is very
important to understand that since God occupies the
whole of existence there can never really be any
separation. It is just an illusion. To be separated and
moving, there has to be some space where God is not
there. Since this does not satisfy the statement that
God is everywhere, this movement is not possible. In
reality, we have not moved away from God and hence
not returning to God. The false impression we carry
that we have moved, ends when we attain self
realization.
In essence,we always have the God in us because we
are made up of God and deep within us is nested this
desire to be God again.When a soul comes to the
lower species (bhog yoni), it does not have the
capacity to think about God realization. But as humans,
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REFLECTIONS Page 33

we can choose to stay as individual souls or return.
Each soul will ultimately return to the original. The part
always tends to be the whole. Some may do it now,
some later. When an individual wants to return, the
path opens. The journey is arduous but so is the great
Himalayan climb.
The armies of the Kauravs and Pndavs stationed at
Kurukshetra are poised to fight a war. Dhrithrshtra,
the blind king of Kauravs is in the palace. The
happenings at the war front are reported to him by
Sanjaya, his minister and a disciple of Sage Vysa
who is blessed with clairvoyance (Television).
Dhritarshtra is the blind king, the ego blinded by
attachment to I, me and mine.
San-jaya is one who has gained victory on his
attachment and ego identifications and hence can see
clearly, a visionary.



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REFLECTIONS Page 34


Chapter I: Arjun Vishd Yoga-Arjunas Dejection.

Arjuna is in a dilemma.
To do or not to do? To do or not to do? To do or not to do? To do or not to do?
I/1-

.
My sons and nephews are poised to fight, tell me,
what are they doing now? asks Dhritarshtra.
Dharma kshetra is the field of Dharma (the seat of
intellect).
Arjuna has a battle going on in his mind as to what is
right and what is wrong as per dharma. Finally, it is
our intellect which makes decisions.
Kuru-kshetra is the site of war, also the karma bhoomi.
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The field of action is the behaviour or the mind and
body combined which executes the decisions of the
intellect.
I/2-6

T$

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H7 7
5 5 .
Sanjaya gives a description of the forces to
Dhritarshtra as said by Duryodhana.

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I/7 ,8-
1

8 7
71 7 7 .
7*^ ^

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Duryodhana flatters Dronacharya. This is typical
bantering of a scared mind.
I/9-
7

c
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Duryodhana says people are fighting for his sake. He
is trying to convince himself of his powers. You will
notice Duryodhanas everywhere do the same thing.
Even amongst the street dogs, the one who is not
powerful stands at a far-off place and barks the
loudest. The one who is the strongest usually keeps
quiet. He pounces when the time comes. Check in
your office, you will see the self-eulogising
people,showing their deep seated insecurity.
37

REFLECTIONS Page 37

I/10,11-
B 1 *H
B c H .

1
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7 .
Duryodhana asks everyone to protect Bhishma.
This is akin to protecting ones limited ego because we
think that ego is self. He also assumes that Bhishma
cannot protect himself.
I/12-19
1 7

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REFLECTIONS Page 38

] q

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The war strategy and procedure is described.
I/20-
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Arjuna takes up his bow.
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REFLECTIONS Page 39

I/21-22
( 4 |

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7|H @1
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Arjuna tells Krishna, his charioteer.
Place my chariot between the two armed forces. I will
see the enemies, so I know who all I have to tackle.
Here, Arjuna sees the enemy (problem) as a
challenge. There is no fear at this stage.
I/23-
c1 H
1

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Arjuna wishes to see the enemy line.
Doing the SWOT Analysis:
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REFLECTIONS Page 40

We first assess all our threats before taking actions.
We also observe our defences. The challenge now
seems like a threat to Arjuna. There is fear building
uphe feels the futility of war.
I/24, 25, 26-

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Krishna gets the chariot to the centre of battle field
and Arjuna sees all his relatives on either side. This
triggers anxiety.
I/28,29,30
7+ 7 77

8 7
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T$ 1

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7

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All features of a panic attack are described.
I/31-
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Arjuna suspects adverse outcome, chickens out and
seeks references. He uses rationalization to defend his
attitude.
I/32-
qH

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He denies that he wants something and behaves
rather like an advocate than a warrior. He seeks
endorsement of his views from Krishna.
E.g. Imagine a child before exam who does not want
to answer.
I/33-
qH 7

@ 91c4c .
He uses w ww we ee e for moral support.
Those whom we are expected to give to are now
ready to lay down their wealth and lives (in order to
take). Same thing happens when two brothers fight.
We will let a third person cheat us but not our brother.
This is a ventilation/purge /catharsis. Krishna allows it.
I/34-

771.

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Relates to his political enemies at an emotional level
as mine.
When we have a conflict in our mind we too relate to
issues as I, me and mine.
For example,
How could he say it to me?
My prestige is at stake.
I, cant be taken for granted.
Emotional solicitation starts--
I/35-
7

471

.
If they start killing, I still to do not wish to kill them
even if I were to get the three kingdoms.
I/36-
c 9 1
q 1 c .
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Killing the sons of Dhritarstra, what good can happen?
They may be evil but being our cousins it is paap to
kill them.
N.B.If someone is in the wrong, the punishment should
be not determined whether they are related to you or
not. And Arjuna is a kshatriya who has to administer
justice.
I/37-
1 7

17
1 c

1 .
Therefore, I do not wish to kill my cousins. How can
we be happy?
He is including others. When emotions are involved we
cannot talk for others .We can only talk for ourselves.
Now, the intellectual arguments start--
I/38-
7

5 .
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He says that they do not understand what what what what sin is
incurred by destruction of family and friends, that too
referring to the greats like Bhishma and Drona who
are well versed in dharma!
I/39-
71 q 1

9 .
When we can clearly see the destruction of families,
why not save ourselves from sin?
I/40-44

H 917

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REFLECTIONS Page 46

c7

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Arjuna resorts to generalization. War destroys family
etc. etc. -------till they will go to hell. Generalizations,
exaggeration and referencing are common when a
persons mind is wavering. It is very common to see
people who are overwhelmed go down the spiral
staircase of negativity. They use all false arguments.
I/45-
c

57

.
How sad indeed we are ready to kill our brothers for a
kingdom.
I/46-
9U U
7

17 H .
I would prefer to die at their hands without self
defence.
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REFLECTIONS Page 47

He is now a self- sacrificing goat trying to escape the
immediate pain.
Whenever we are faced with a problem, we try to find
all the defences /resources to meet it. Not being able
to do so, we harm ourselves...avoidance behaviour.
I/47-

4c

E 1

7 .
So saying, Arjuna collapses to the ground throwing his
bow reports Sanjaya.
A very dramatic description indeed!

Reflections on C Reflections on C Reflections on C Reflections on Chapter hapter hapter hapter I II I
Now, let us take a look at the scenario in which the
Geeta was told. Krishna as an emissary of the
Pandavas had approached the Kaurava princes to have
an amicable settlement. But when all efforts failed, a
war was declared with the objective of justice in mind.
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REFLECTIONS Page 48

The war was fought between those who had agreed to
fight. The others were left behind to carry on their
respective duties in their chosen fields.There was no
killing of children and innocent civilians. The war was
fought face to face and Krishnas Red Cross took care
of both human and animal lives from dusk to
dawn.When Krishna was thus helping Arjuna to get
justice, Arjuna was overwhelmed, gripped with panic--
learned helplessness. He set aside his Gndhirva (bow)
and said quits. Such is the case with most of
us.Krishna had now to counsel him as to what was his
duty or dharma. What is right and wrong and the
consequences of not following ones dharma.
Krishna was not a war monger. He had tried
everything that was humanly possible to avert the war.
He might have used His supernatural powers to stop
the war but He chose not to interfere with mans
freewill. God in our times is doing the same. Yet,
when all negotiations had failed and the call for war
was given there could not be any looking back. The
dharma of a warrior is to fight for the right justice and
in doing so he does not sin even if he kills.
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REFLECTIONS Page 49

This does not justify the killing of innocents who are
not equally equipped as the warrior. It should be a
fight between equals. The war is always in the interest
of the community at large and individual rights may
have to be sacrificed in favour of the community. For
example, when the recent market meltdown set in,
some companies cut salaries of all employees to avoid
retrenching. The individuals sacrificed but the
organizations survived the war against meltdown.
In another example, when Cadburys India suffered a
slump some years ago, the management and
employees voluntarily decided to make sacrifices to
steer the Company to the top again.When we are in a
crisis we need guidance from our higher self. This
depends on our dharma.-The ultimate dharma of a
human being is to attain eternal happiness but
immediate goal or soul agenda may vary from person
to person considered as ones ordained duty.
This comes to us by birth, circumstances and choice.
At every point we have the freedom of freewill to
exercise a choice. To accept what comes to us, to
make the most of our circumstances or take a totally
50

REFLECTIONS Page 50

different path. We should be aware that whichever path
or plan of action we may choose comes with a built-in
result and therefore choose wisely.
What is the nature of Duryodhan? What is the nature of Duryodhan? What is the nature of Duryodhan? What is the nature of Duryodhan?
Duryodhana reminds one of todays corporate and
capitalistic society - self centred and competitive.
Summary of Chapter I: Summary of Chapter I: Summary of Chapter I: Summary of Chapter I:
Describes learned helplessness/panic of Arjuna
Suicidal attitude
A AA Arjunas a rjunas a rjunas a rjunas argument rgument rgument rguments ss s to run away from war to run away from war to run away from war to run away from war
Logic -evil over good, adharma over dharma
Talk of sin to cover up weakness- floats lofty ideas
Arjuna seeks references saying that women become
corrupt
Throws his bow, becomes unarmed avoidance
behaviour, hopes to be killed


51

REFLECTIONS Page 51

Chapter II: Snkhya Yoga, Yoga of Knowledge

What is Reality?
Separation(bheda) is pseudo(mitthya). Reality or tm
is unchangeable.
II/1 -

H
7 4

.
Arjuna is described, standing in front of Krishna tears
welling up in his eyes pleading for a reassurance.
II/2-

1c

81 |

.

Seeing Arjuna in tears, Krishna asks,
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REFLECTIONS Page 52

At this eleventh hour At this eleventh hour At this eleventh hour At this eleventh hour, ,, , in the worst of situation in the worst of situation in the worst of situation in the worst of situations ss s you you you you
could be, from where di could be, from where di could be, from where di could be, from where did you acquire this condition d you acquire this condition d you acquire this condition d you acquire this condition
which which which which will gain you will gain you will gain you will gain you neither victory neither victory neither victory neither victory n nn nor heaven? or heaven? or heaven? or heaven?
Krishna is opening up Arjunas mind.
II/3 -
4 1

H5 ( ~ c4c8 7 .
St St St Stand up and up and up and up. Yield not to . Yield not to . Yield not to . Yield not to cowardice cowardice cowardice cowardice. T . T . T . This attitude do his attitude do his attitude do his attitude does es es es
not suit not suit not suit not suit you you you you. .. .
Meaning buck up, pull your socks! Enough of your
self-defeating arguments! Do something.
Only when one surrenders, does God appear.
Although, right in the beginning Krishna had seen the
attitude of Arjuna and read his mind .The counsellor in
Krishna first allowed a full catharsis to take place. He
wanted Arjuna to bring out every weakness of his into
the open so that he could see it for himself.
Two types of catharsis generally happen in front of a
counsellor. For the emotional kind of people, there is
generally a release of emotions as tears. For the
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REFLECTIONS Page 53

intellectual types as Arjuna was, it is in the form of
expressing thoughts .This leads to better cognitive
restructuring at a later date. The Counsellor allows this
before speaking.
II/4-

* qE 5

: 9 c1

.
Arjuna is still pleading. He puts forth arguments to
justify his stance, none of which stand to reason
because he had himself agreed to the war earlier.
Arjuna is again putting forth reasons to quit the war.
II/5 -

Fc

+
c 1

9 .

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Better to live on al Better to live on al Better to live on al Better to live on alms then kill my Guru. ms then kill my Guru. ms then kill my Guru. ms then kill my Guru. The fruits I The fruits I The fruits I The fruits I
will enjoy will will enjoy will will enjoy will will enjoy will be be be be blood blood blood blood stained. stained. stained. stained.
II/6-
: 7 |-

:
c
1 9

:.

How do I kill How do I kill How do I kill How do I kill my cousins my cousins my cousins my cousins, ,, , the sons of Dhritar the sons of Dhritar the sons of Dhritar the sons of Dhritarshtra shtra shtra shtra, ,, ,
whom we whom we whom we whom we stand stand stand stand facing. facing. facing. facing.
II/7-
1:

c +

:
Q 17^

7
*1 c 97 .
Krishna maintains a calculated silence. So, Arjuna puts
his final argument, saying you decide what is best,
absolving himself of all responsibility.
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II/8-
9

75

c .
II/9-

4c (

: 7
c1 7

4c

.
The solicitations still persist with Sanjay throwing in his
report.
II/10-

( : 97
7 .
Thus spoke Hrishikesha Thus spoke Hrishikesha Thus spoke Hrishikesha Thus spoke Hrishikesha with a smile on his lips with a smile on his lips with a smile on his lips with a smile on his lips
Right in the middle of the two armies aligned to fight Right in the middle of the two armies aligned to fight Right in the middle of the two armies aligned to fight Right in the middle of the two armies aligned to fight
II/11-
56

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71c 97^

7 .

The wise do not grieve for those who are living or The wise do not grieve for those who are living or The wise do not grieve for those who are living or The wise do not grieve for those who are living or
dead. dead. dead. dead.
That takes us to the fundamental question, Why does
anyone ever grieve? This is answered succinctly in
Gerard Manley Hopkins poem, Why Margaret, are you
grieving for golden groves unleaving? ......it is
Margaret you mourn for.
We are all afraid of death, our own death. That causes
us to grieve for others.
And why do the wise not grieve? And why do the wise not grieve? And why do the wise not grieve? And why do the wise not grieve?
II/12-
c

c
* .
Because everyone including Krishna and Arjuna have
always been and will continue to be always.Here is the
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first hint at reincarnation. The body undergoes
modification as it ages but he (the soul) remains
changeless through it all, even when the body is cast
off and a new one taken.
II/13-
17
79B|1

H.
The The The The tm tm tm tm in the body gets another body at the time of in the body gets another body at the time of in the body gets another body at the time of in the body gets another body at the time of
death just like it faces the modifications of childhood, death just like it faces the modifications of childhood, death just like it faces the modifications of childhood, death just like it faces the modifications of childhood,
youth and old age. The courageous man is not youth and old age. The courageous man is not youth and old age. The courageous man is not youth and old age. The courageous man is not
deluded by this. deluded by this. deluded by this. deluded by this.
Rebirth: Rebirth: Rebirth: Rebirth:
In this lifetime, we remember at least bits and parts of
our earlier years and it gives us a sense of continuity.
When we see an Alzheimers patient who often retains
childhood memory but forgets most part of adulthood,
we can understand how memory serves the function of
continuity and maintains the sense of identity through
the different developmental phases. Man does not
grieve the loss of his childhood when he enters
adulthood.
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But Alas! We lose our memories related to the body
and mind after death and this is why we cannot
remember our previous lives. For those who have a
spontaneous recall of past lives or have undergone
past life regression, past and future life is logical and
experiential.
II/14-
11

7 *

c11H1 .
Arjuna is asked to maintain a balanced mind regarding
pain/and pleasure or failure/success, because these
dualities are related to the mind and are anyway in a
state of flux. They follow the universal sine wave
pattern. See below for dualities.
II/15-
7c

c ~ .
If one can If one can If one can If one can rise above the dualities rise above the dualities rise above the dualities rise above the dualities, he can actually , he can actually , he can actually , he can actually
see the see the see the see the tattwa( tattwa( tattwa( tattwa(essence) essence) essence) essence) meaning the soul. meaning the soul. meaning the soul. meaning the soul.
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II/16-

T871c1 .
That which is That which is That which is That which is asa asa asa asat tt t (nonexistent) (nonexistent) (nonexistent) (nonexistent) cannot have a cannot have a cannot have a cannot have a
description description description description ( (( (bh bh bh bhva va va va)and that which is )and that which is )and that which is )and that which is sat sat sat sat( (( (existent existent existent existent
) )) )cannot be cannot be cannot be cannot be attribute attribute attribute attribute- -- -less. less. less. less.
II/17-

@
11 ^c

.
Tha Tha Tha That, which all t, which all t, which all t, which all- -- -pervading pervading pervading pervading, ,, , is is is is also indestructible and also indestructible and also indestructible and also indestructible and
unchangeable unchangeable unchangeable unchangeable. Nobody . Nobody . Nobody . Nobody can change it. can change it. can change it. can change it.
The body undergoes a series of modifications during
this life itself and at the end of life it will be destroyed
but there is something which cannot be destroyed.
Know that, which is indestructible.
When a person is moving about or even on his death
bed we refer to him as Mr.So and So. Till the last
minute when giving CPR, he still remains Mr. So and
So. But when the last breath is gone, the last beat
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has ceased, the doctor has seen his watch and
declared he is no more, he ceases to be Mr So and
So. It is now the body of Mr. So and So. What
happened during that last millisecond, what went out to
keep only the body behind?
These bodies have in any case an end and the
essence in them is indestructible. So why grieve?
Fight !
II/18-
77 c1 |
91 1

1 .
The The The These se se se bodies have bodies have bodies have bodies have to to to to end. end. end. end. Therefore Therefore Therefore Therefore, ,, , fight! fight! fight! fight!
II/19-
7 ^ 7
7 7 .
T TT There is neither slayer nor slain. here is neither slayer nor slain. here is neither slayer nor slain. here is neither slayer nor slain.
One cannot slay a thing which w One cannot slay a thing which w One cannot slay a thing which w One cannot slay a thing which will ill ill ill continue in continue in continue in continue in
existence. If something cannot be slain existence. If something cannot be slain existence. If something cannot be slain existence. If something cannot be slain, ,, , how can there how can there how can there how can there
be a slayer? be a slayer? be a slayer? be a slayer?
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What is killed is only the perishable body which in any
case would end. It may appear that the body had to
go before time. But as we understand the law of
karma at a deeper level we understand synchronicity
and perfect timings. There is no delay and no
hastening.
Who am I? Who am I? Who am I? Who am I?
II/20-
H

c ^

7 7 | .
That which is not born cannot die.
That which has a beginning, has an end and therefore,
all of us are insecure. As long as we remain in body -
consciousness, this insecurity will persist because the
in-built software says that birth is followed by death.
But when we start identifying with our soul, we are
free from fear .We know that the soul lives forever.
II/21-
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c

7 .
II/22-

[
|
7 |.
I II It is li t is li t is li t is like a man changing his worn out ke a man changing his worn out ke a man changing his worn out ke a man changing his worn out old clothes and old clothes and old clothes and old clothes and
wear wear wear wearing ing ing ing new ones. new ones. new ones. new ones.
Should one grieve that the old clothes have gone or
rejoice that the new ones have come?
II/23,24-
77 U
47c .
H4*
c 1

.

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The self is fire-proof, water-proof, weapons-proof etc. in
others words the usual means of destroying material
things cannot harm the soul.
II/25-
7c|

1 c

.
T TT This self ( his self ( his self ( his self (soul ) soul ) soul ) soul ) is described to be is described to be is described to be is described to be
unmanifest( unmanifest( unmanifest( unmanifest(avyakta avyakta avyakta avyakta), inconceivable ( ), inconceivable ( ), inconceivable ( ), inconceivable (achintya achintya achintya achintya)and )and )and )and
unchangeable ( unchangeable ( unchangeable ( unchangeable (avik avik avik avika) a) a) a). .. .Do not grieve for it. Do not grieve for it. Do not grieve for it. Do not grieve for it.
II/26-
c c 7

.
Even if you believe that tm takes birth and dies
repeatedly, then it is not wise to grieve for something
which is inevitable.
II/27
1 H

1
1 c

.
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Whatever is born will certainly die and whatever dies Whatever is born will certainly die and whatever dies Whatever is born will certainly die and whatever dies Whatever is born will certainly die and whatever dies
is certain to be born again. So why grieve for is certain to be born again. So why grieve for is certain to be born again. So why grieve for is certain to be born again. So why grieve for
indisputable unchangeable reality. indisputable unchangeable reality. indisputable unchangeable reality. indisputable unchangeable reality.
This gives the theory of conservation and
transformation of energy and matter?
II/28-
|

7 .
The beginning of beings is unmanifest(read GOD) and
so also the end. Only the middle is manifest. So why
worry?
II/29-
^ c ^
^ 7
^ 7

c ^ .
Someone sees Him as a wonder, another hears of
Him as wonderful. But people do not know Him though
they have heard of Him.
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II/30-
| c 1
1c

.
Even if you think that just as the body dies and a new
one is formed, the soul dies too and a new one
comes repeatedly, still, there is no cause to grieve
because the wheel of birth and death is a continuum.
II/31-
1 + +

+@

@Q 7cH1 .
Now, having convinced Arjuna that he is not ending
anything that matters in the enemies in front of
him,except their perishable bodies, Krishna goads him
to fight reminding him of his kshatriya dharma.
II/32-
T 7 1

H 7

@T .
Battle itself opens the door to heaven for a kshatriya.
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Reflect on the subtle battle going on inside the mind.
The positive and negative forces are arranged. The
intellect has to decide to fight the temptation.When
finally the intellect has decided to fight and win over
the temptation, it is victory over a weakness (negative
force), unleashing of a positive power, the door to
heaven.
III/33-
+ q0 *
1 | c 1.
If you dont fight the righteous or dhrmic war against
injustice, you will incur paap(demerit),and dishonour
which is akin to death for a man of standing.
II/34-37-
|

*7
+1 | .
5

17 c
c

c 1 .
^

7*7
67

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771c

.

Krishna is thereafter reflecting what actually must be
going on in Arjunas mind.
The enemies will think you have abandoned the battle
in fear or they will criticise your powers.
But if you fight there are two things that can happen
and both are worthy. If you win, you get the kingdom
(for your family-O son of Kunti). Krishna hints that
Arjuna has to think of others in his family. If killed, you
get heaven which is better than a dogs death (which
would come if he ran away).
A panic stricken person is always advised to do some
activity because being without activity increases the
panic. It may be breathing deep or walking up and
down. The physical action washes off some of the
harmful hormones and stabilizes the mind.
Cast off dejection and be ready to fight.
If a person is wallowing in self pity the usual advice is
get up, brace yourself, you can do it.
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II/37-
91 1 c + |
1

8 7

^.
II/38-

71 1.
Just think that it is immaterial whether you win or lose
so that you will not incur sin (demerit). Participation
counts, leave the fruits/results.
Krishna further explains yoga.
II/39-
qE

@| c

7 91.
I have explained to you Snkhyan philosophy, now I
will tell you about Yoga.
Knowing this you can free yourself from the bondage
of action and reaction.
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It is like saying, I have told you the concepts, now Ill
teach you the skills. Learning and practicing them you
can work without stress.
II/40 -
H1 9c
1~1 1 .
There is no harm in knowing about yoga, even
knowing a little bit of this dharma may redeem you
and make you fearless.
II/41-
c

H7^

q .

When a person has resolved, the mind is single
pointed .When the person has not resolved the mind
flows in different direction. There is lot of turbulence,
many conflicting thoughts.Mind is rendered
ineffective.Intellect cannot make decisions. It is
dysfunctional.
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II/41-
The people on the spiritual path are determined, with a
fixed goal.
Vyavas Vyavas Vyavas Vyavasy yy ytmika buddhi tmika buddhi tmika buddhi tmika buddhi - -- -a determined mind a determined mind a determined mind a determined mind
The right type of intellect is single pointed. A scattered
mind cannot take decisions.Think of a situation, e.g.
What to choose as a career. To begin with, there will
be many choices, so many conflicts. If a person knows
his varna
(gunas/likes/dislikes/abilities/capabilities/weaknesses-the
SWOT analysis of today) he can narrow down to may
be two choices. The intellect then decides to choose
one and the ego agrees. Both emotions and cognition
go into the selection process .More often than not we
make emotional choices.The emotions may be more in
touch with our higher self(Intuitive choice).
How do we feel about ourselves when we make that
choice? Often, people are asked to choose the first
thing that comes to their mind. From a spiritual stand
point, buddhi is higher than manas. So a choice at the
buddhi may be more right. But how do we choose
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through the buddhi? .Through the information we have
and with the help of our viveka built through the years.
Certain things can often be decided at the cognitive
level. But in some fields as in the spiritual, it may be
very difficult to have enough information. What seems
right now may be questioned after some years.
Once a choice is made, it has to stand the test of
buddhi which may reject the choice. The mind sets
itself the task of choosing again.
Power of Power of Power of Power of R RR Resolve esolve esolve esolve- When we can hold on to a single
thought, with faith it will manifest, whether positive or
negative.
Negative Self T Negative Self T Negative Self T Negative Self Talk alk alk alk. Most of the problems we have in
life are created by our own negative mental record and
mental videos.
Moksha Moksha Moksha Moksha or H or H or H or Heaven? eaven? eaven? eaven?
II/42, 43-

* 97c^
71 .
c 1 7 9
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H

^ 9.
A number of rituals are glorified with reference to
Vedas by those people indulging in empty talk.
Desirous of enjoyments, titillated by the senses, with
heaven as goal, they prescribe rituals.
What is the importance of rituals? What is the importance of rituals? What is the importance of rituals? What is the importance of rituals?
II/44 -
^ 9 (
c

@ .
Though following these teachings, their mind cannot be
steadied in Samdhi.
There is clear-cut assertion that no great fruits of earth
or heaven are worth the sacrifice one needs to make
for the sake of the rituals.
Most of these are performed either by giving money or
through use of physical strength. A little amount of
emotion may also be applied but there is no cognitive
change. Man starts as body and mind and remains to
recognise its soul nature. Such people are not ready
for Samdhi.
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II/45 -

7 c1 |H c .
Even the Vedas are a manifestation of Prakriti and
directed by three gunas. You remain always in sattwa
guna, free from duality, free from greed and
possessiveness.
II/46-
+

H1 .

That which is possible for a well is possible for a
reservoir flooded with water, so too books serve a
knower of Brahma.
Right Versus Duty Right Versus Duty Right Versus Duty Right Versus Duty
II/47-
1

q1c .
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You have only the right (duty) to work and not to the
fruit. Do not work with expectations, neither should you
stay idle.
We are so used to getting a reward that we may
chose not to work if no reward is promised.
On the other hand, we avoid something if we fear
pain/punishment. We will continue avoiding the action if
we attach to much value to value to value to value to the results.
II/48-
1

q c4c
qq

c c .
Be steady in Yoga, detach from fruits of action and
even minded in success or failure.
Yoga is equanimity of mind- samatvam yog uchhyate samatvam yog uchhyate samatvam yog uchhyate samatvam yog uchhyate. . . .
Dualities Dualities Dualities Dualities of the M of the M of the M of the Mind ind ind ind: :: :
Krishna stresses in here that that the minds very
nature is dual. The opposite emotions will always co-
exist in the mind.Pleasure and pain; happiness and
sadness; love and hate are its correlates.
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One cannot get only pleasure always. Pleasure at the
level of mind is an attribute of the third dimension and
is apt to decay. And when pleasure ceases to be, pain
fills in. We cannot take one and deny the other.To get
above pleasure and pain, we need to rise above the
mind. We need to move into the fourth dimension, that
is to ,the level of the soul. Here there is neither
pleasure nor pain, only bliss. There are no hopes, no
expectations, no anxieties, no regrets or resentments.
Just the state of being in present or equanimity of
mind (Samatvam ) -----
Let us consider this topic from the point of view of a
sportsman though it is applicable in all spheres of life.
The most efficient sportsman would be the one who is
in equipoise, his vision focussed on his goal or finish
line, or parallel bars, as the case may be.
He is not distracted by the cheering cheering cheering cheering or jeering jeering jeering jeering of of of of the
crowds or the aggressiveness of his opponent. He is
both focussed and aware and this awareness is
wholesome. He is aware of himself from within and of
his environment. He is aware how to use the external
environment to his internal advantage. Such a person
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is a winner and in his victory, he is still balanced and
does not go overboard. Touching the finish line or
shooting the last basket adds no ecstasy for one who
has enjoyed every minute of the game. In loss, he is
nonplussed. No one can take away the joy he
experienced while he played. For him, winning winning winning winning and
losing losing losing losing are, all part of the game-plan at maturity, with
an assured bonus of happiness throughout.
Let us now look at the factory worker and how he
could work in samatvam. A worker could make a
hobby out of his dreary job if could learn the secrets
of karmayoga. For a person established in self and
aware, no job can be boring because each day brings
in fresh opportunities. It is often that we miss these
when we have lost our inborn childlike curiosity. When
we succumb to the gloomy nature of the mechanical
environment, we get sucked into depression and fail to
reach our highest potential.
A karmayogi, eking out a living, in the most mundane
workplace is constantly growing.He has not chosen to
resign to circumstances but chosen to excel. Just this
enthusiasm makes him a superior worker, an innovator
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and sometimes the future entrepreneur. He is
intrinsically motivated. How many of us take our
reluctant bodies and minds to work and return back
only to be physically and mentally exhausted? How
many times have we yearned for a break to take our
dream holiday to relax? And then spent anxious hours
on booking, payments etc. only to find our energy level
at larger ebb than before the holiday?
If we take a clue from the Geeta, all this will be
history for us. We will be jumping out of bed every
day to meet that golden opportunity at work. We will
return from work in the evening as rejuvenated as from
a gym workout at no extra cost. And when we do take
a break from work, we will take our happy selves
away to enjoy even more.
II/49-

@@

@ 7

.
What happens if a person What happens if a person What happens if a person What happens if a person acts depending on his acts depending on his acts depending on his acts depending on his
emotions emotions emotions emotions? ?? ?
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Karma (with desire for fruit) is far inferior to
knowledge, so you surrender to knowledge. The people
who seek fruits are miserable (misers).
The word kripana here is very interesting. We are
indeed misers when we have the greatest of the great
in us and yet hanker after lowly fruits.
II/50-

71

.
The wise cast off both good and evil actions.Therefore,
get ready to fight. Yoga is dexterity in action.
Wise men are not afraid of good or evil action. Arjuna
is prodded on.
While doing an action we need to keep a moment to
moment awareness of the goal and use our skills. This
awareness itself stills the mind.
e.g. a painter at work. He has the big picture in his
mind .With every skilled stroke, he brushes the paint
onto the canvas lost to the world of senses when
ultimately the whole picture emerges as Aha! But all
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along there were the graceful moments we call the
joys of the road,a little pink here, a little green there.
Same is true for the singer learning a new song. At
first, there a few perfect notes. Every time you get a
note correct you are thrilled.
II/51-

c4c
77

7c .
The wise sages renouncing the fruits of action free
themselves from birth and death and reach the state of
anaamaya(healthy or dis-ease free, at ease)

II/52-

@ *
7 1

1 .
Once your intellect has crossed the darkness of
attachment, you will be indifferent to what you are
likely to hear or what you have heard.
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Once we are free of attachments we will not be lured
into listening.
Interestingly, the hearing faculty is mentioned here .It
could be representative or may imply something more.
To a meditator who sits in a quiet place, closing his
eyes, seeing, touching, speaking, tasting and smelling
is out but the two main dangers are from hearing and
mind.
Try watching a TV program without sound. Try listening
to FM radio.
Though most people are said to be visual, some
amount of sound is needed to activate the visual
system fully.
II/53-

97 11 ^

@1 1.
Your intellect has been shaken by what you have
heard. Now, keep still in samdhi(balanced mind
without agitations), so that you may attain to Yoga.
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For anything to actually happen, yoga or the
synchronicity of the universe is a must, even for
something as trivial as drinking a cup of tea. It needs
many things to fall in step ..from the boiling of water,
adding sugar etc to ---ploughing the field, drilling for
LPG gas. Only when all these fall in the proper place,
does the tea happen. And we all know that there is
many a slip between the cup and the lip. Same for
spiritual yoga, if the intellect finds the environment
conducive, it just slips into yoga.
As children we played with a small toy shaped like a
disc with broken concentric circles. It had mustard
seed sized granules, 5-6 in number which had to be
negotiated into the innermost circle. It was quite a trick
to get them there, hand.- skills, concentration,
perseverance. But the joy of yoga, once they were in,
was terrific.
II/54-

19 1 11
1 9 d .
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Oualities of a realized soul: Oualities of a realized soul: Oualities of a realized soul: Oualities of a realized soul:
Who is a stithaprajya, what are his attributes? Who is
samdhishtha?
II/55 -

9 77
c7c

8 1971 .
Sthita prajnya Sthita prajnya Sthita prajnya Sthita prajnya
A person who has cast off all desires from his mind
and is focussed on the tm and content in himself.
His qualities are listed in the following verses.
Happy I am in my own Company....? Walt Whitman
II/56,57

H 1

.
11c9

7 8 1 97 98.
He moves everywhere without attachment
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Meets good and bad times with same attitude
Neither rejoices nor hates. Free from attachment, fear,
anger
Neither grumbles, nor critical...
This verse reminds me of the Hindi poem Daakiya or
Postman.
Irrespective of the weather, irrespective of his health,
irrespective of the news the letter contains, good or
bad, the postman delivers!
II/58-

|q
757511 97 98.
Like a tortoise who in times of danger withdraws its
organs, a man facing temptation is able to withdraw
senses from objects, has steadied his Prajnya
(intellect).
e.g. When a man is driving his car, he has to focus
on his driving. If he sees an old friend on the road
and gets distracted, he will meet with an accident.
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Someone who wants to achieve a goal has to make
sacrifices and this is true in all walks of life.
II/59-
7 1
1 T$ .
If a person abstains from fulfilment of a desire, there
will not be further generation of desire in that field but
the longing may be left behind ..which will be
eliminated once he sees the Supreme.
We generally assume that if we attend to a desire, it
will be satisfied and we will feel fulfilled but this is not
so. The desire gets fanned even more. When we
derive pleasure from a desire, we will record it in the
chitta and at some other time the chitta will send a
request for the same number. It is also true that when
we want to avoid pain (avoidance behaviour), we turn
away from that which repulses us and the behaviour
gets reinforced.Resist and it will persist.
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e.g if we take a soft drink, we feel more thirsty and
want another one. If we feel satisfied, we will want a
soft drink every time we are thirsty.
If we avoid getting up in time, we feel good lazing
around and fantasizing and soon the behaviour
becomes a habit.
Consider doing the opposite.Dont take the soft drink,
when you are thirsty and watch. Your mind now learns
a new lesson. Thirst no soft drink more thirst pain.
i.e asking for soft drink causes pain. So, it will not ask
for a soft drink.
But the original thirst will keep asking for something.
So, give water.
New lesson- thirst water -thirst quenched-satisfaction.
This is true for most of our behaviours.
T TT The he he he Internal Struggle: Internal Struggle: Internal Struggle: Internal Struggle:
II/60-
H 7

1 ^
75 9 7 9 .
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Even the wise man, trying to control his senses is
forcefully carried away by the powerful senses.
How many times have we able to keep our New
Years resolution in spite of our best intention?
The whole problem is in the chitta and the number of
layer of samskrs we have gathered there. As we will
see later, as we keep dissolving these layers, our
resolves become stronger and our mind becomes
steadfast.
For a vegetarian or herbivore, green leafy vegetables
are a delicacy. Try feeding the same to a carnivore.
The impression in their mind says, I cant.
We are all victims/beneficiaries of our belief systems
depending whether they are empowering or not. We
learnt them as part of survival. Most of them are not
needed now. We have a choice to keep them or let
them go. There are many beliefs we carry without our
awareness of them. When the time comes to grow, we
start becoming aware.
II/61-
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+

c
175 1 97 98.
Control the senses and steady your mind on me
.Controlling senses, we control our intellect.
We can try simple things like not watching TV on
Sunday or getting up at 5 a.m. every day. This will
increase ones will power. There should be an
incentive for the behaviour. For the spiritually inclined it
could be meditation. But if one has a lot of unfulfilled
desires, try satisfying some of them.
e.g. one may listen to classical music or old songs. As
one stills ones mind, the lower desires will drop off
and a need to satisfy higher desires will arise, like say
a cleanliness drive on Sunday. The growth should be
slow and steady. We cannot manhandle desires. See
below for repression.
How does a desire arise How does a desire arise How does a desire arise How does a desire arise? ?? ?
II/62,63-
7

q1

qc cH .
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H{ + +c1

H
1

Hq

@c9.
Dh Dh Dh Dhy yy yy yy ya aa ato to to to vishay vishay vishay vishayn k n k n k n kmah mah mah mah-- -- -- --
Constantly thinking about an object brings about a
desire.If this desire is not fulfilled or our expectations
are not met, we get angry. In anger, we get deluded.
We lose touch with what is right and what is wrong,
thus losing our discrimination and intellect. See below.
II/64-

75^
c c 9.
Self controlled, having no attachment/attraction/affinity
or aversion to objects. For such a man, the fruit of
actions (Prasd ) is peace or end of pleasure and
pain.
Important We want to end only pain, which is not
possible.
II/65-
9

1
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97 H

@ 8 .
Having attained serenity, having got rid of pain, his
intellect becomes still.
The mind is disturbed by either the senses from
outside or the psychic impressions from the
subconscious mind trickling into awareness. Once the
chitta is cleansed, the mind is free of turmoil.
II/66-
1

1
771

.
There is no buddhi (used figuratively) for the one who
has not attained the state of yoga (harmony of body
mind soul/integration).
If there is no integration, there is no meditation and for
one who cannot meditate, from where will he get
peace?
We need to be integrated within to function well
outside.Also for any organization, institution or country
integration or harmony internally is important.
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II/67-
75 7

1 97

+,
When any sense organ is attracted to its object, his
discrimination is swayed like the canoe on a windy
day.
e.g. If a student has to prepare for the XII
th
standard
entrance examination and the Indian cricket team is
playing world cup finals.
The mind will be agitated, choosing between the two.
The intellect has to decide. If the discrimination of
intellect is polished, Vivek is awakened then the
decision happens in seconds. The decision might be to
watch the match but no time is wasted in decision.
There are no regrets later.
II/68-
11

|
757511 97 98.

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A person who has brought the sense organs under the
control of intellect and away from sense objects, his
Prajnya is steady.
II/69-

1
1 0

.
That which is night to others is day to him who is
awakened and vice versa.
1. He sees in the LIGHT (day) of his knowledge the
effects of sensual gratifications(darkness of ignorance).
2. He sees the sense objects (light to others) yet feels
nothing about them (darkness).
II/70-

98

5 97
c 97
7 .
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Desires enter such a man as water enters the ocean
but he is not agitated by them and attains peace.
There is no peace for the one steeped in desire.
e.g.Today, the world is under the grip of consumptive
consumerism. People may get transitory pleasures but
there can be no peace inside.
II/71-
7 7

^ 1

q 7.
He moves about untouched by sense objects,
unattached, egoless and attains his goal.
e.g. Police or detective or the bar tender in a
discotheque who is uninvolved in the jubilation around
and fixed on the job given to them .
We are brain-washed into believing that we are victims
of our senses. Then media is used to flood our
senses. The greatest untruth circulated is that this is
the only birth. So, people want to fill themselves with
excitements till they choke both physically and
figuratively.
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II/72-
H 1 9

H
1c17 H

.
W WW What happens hat happens hat happens hat happens when all desires are destroyed when all desires are destroyed when all desires are destroyed when all desires are destroyed? ?? ?
One attains the state of Brahman even at the time of
death. This is further elaborated in later chapters.
Reflections on Reflections on Reflections on Reflections on C CC Chapter I hapter I hapter I hapter II II I: :: :
II/47 -
Right vs Right vs Right vs Right vs Duty Duty Duty Duty
You have only the right to do action not to the fruit of
action. If such be the injunction or law, no one will
work. It is like saying you can get a right to work for
a full month but not the right to ask for pay. The right
to action becomes very important when we think of
some situations in life. Like women not allowed the
right to work, or a slum child not allowed the right to
study because he has no birth certificate. The healthy
energetic man of sixty is not allowed to continue his
job merely because he is 60.We then realize the
importance of the right to do an action as per our
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choice , as the greatest fundamental right the country
can give. Imagine the joy of a jobless unemployed
youth, when he gets his appointment letter. Seen from
another angle, the right to action is indirectly a duty
towards right action. If we have a right to an action,
we have a duty to do that action properly and not
refrain from that action under normal circumstances (
la Government servants or Ministers).
Right to food security should be a right to generate
food.
But then what happens to the fruits of action which will
naturally follow.
If a person acts to get fruits (extrinsic motivation-gain
rewards or avoid punishment or pain), the quality of
his work is of an inferior nature. No incentive can
motivate a person at the same level forever. If a
person works from intrinsic motivation, he produces
superior results or fruits. We can work without stress
when we leave the fruits to serendipity. The higher
powers viz. the boss in the office and the Devatas in
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the world are entrusted with the noble duty of
distributing the fruits.
Once you have decided that the action has to be
done, act. Do not let the anxieties of the fruit dissipate
you mental energies. Be even minded-(samatvam)
II/53/54-
Sthitaprajnya and samdhistha
He has no desires. He is fulfilled by the self alone. He
has happiness, unconditioned by anything else beside
himself.
When When When When does does does does t tt the intellect come he intellect come he intellect come he intellect come to to to to st st st steady equipoise eady equipoise eady equipoise eady equipoise? ?? ?
Not having desires does not mean that the intellect is
inert. Not having desires is not possible when a man
is alive. In fact,the desires live in man even after
death in the form of samskrs. In the present context,
it should be read as bound by desires or his
happiness being conditioned by the fulfilment of desire.
A Sthitaprajnya will feel thirsty if he is dehydrated, he
will have a desire to drink water. He will look high and
low for water because he knows he has to drink water
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but all through the endeavour he will not lose his
poise.
An archer at the Olympics cannot lose his balance.
Other O Other O Other O Other Oualities ualities ualities ualities: :: :
He is balanced in good times and bad times, free from
attachment to pleasure and pain, no fear, no anger.
He is beyond love/hate. He can withdraw his senses at
will like a tortoise.
Why does Krishna do action? Why does Krishna do action? Why does Krishna do action? Why does Krishna do action?
It is very important for our national leaders and elected
representatives to set an example for the general
public.
They have to live a life of action filled with chastity
and restrain because the general public will follow
them.Same is the case of our celebrities. Sri Krishna
had no need for action but continued to work to set a
good example to society. Our politicians do not work
even 1/3
rd
of the year and draw full salary, perks and
pension. Our bureaucrats and Government servants are
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quick to follow. What then will be the culture of the
next generation?
Why do good people suffer? Why do good people suffer? Why do good people suffer? Why do good people suffer?
Majority of people are essentially good .They want to
live a life of righteousness but are not united. On the
other hand, the asuras are united and can make life
miserable for the good people. Often, the good people
start wondering whether they should toe the line of the
defaulters. In the Geeta, there is an assurance that
whenever there is a degradation of values, God will
descend and uphold the righteous and punish the
wicked. Until then, good people should continue to do
good not to incur bad karma.A soul choosing its
mother was common knowledge at the time of the
Mahabharata and therefore known to Arjuna.
How does a soul reincarnate? How does a soul reincarnate? How does a soul reincarnate? How does a soul reincarnate?
The soul with the help of higher beings chooses its
birth. Of the many wombs available, it chooses its
mother and by -default, his father, family, religion,
community and nation. The scientific basis of choice is
to exhaust maximum of its sanchit karma i.e. pay for
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the negative karma and enjoy the fruits of the positive
karma and in doing so go beyond life and death.
When he changes his circumstances, for e.g. when he
changes his religion or adopts another country, he
creates fresh karma instead of exhausting his old, if
while doing so he is not connected to his higher self.
Connected to higher self, he can choose wisely. The
greatest danger in choosing a new country or religion
is denial or negation of the previous one. It is a
natural human tendency to denigrate ones old country
or religion to justify the adoption of new one. This
causes negative psychic impressions (samskrs) which
can cause his spiritual downfall. Few can rise above
this negativity and for those who can do so, religion
ceases to have any meaning .They are above religion.
Sri Krishna reminds Arjuna that he has gone through
many births and deaths though he remembers none.
We see today that in Past Life Regression Therapy
(PLRT) that if a person has suffered a betrayal or
loneliness or depression ,the same pattern is repeated
over lifetimes till the person has learnt a lesson of
letting go off the negative emotion.
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Repression and suppression Repression and suppression Repression and suppression Repression and suppression of of of of senses and role of senses and role of senses and role of senses and role of
intellect intellect intellect intellect
It is often feared that a yogi suppresses his desires
consciously or represses them unconsciously. These
fears are unfounded because a yogi has developed a
sharp discriminating intellect (vivek).The intellect which
is quick to detect any suppression or repression is fully
aware of its repercussions. He has trained his intellect
in a superior manner where ephemeral pleasures of
the senses cannot sway him from his exalted position
on the throne of sublime bliss.
Does it mean that he has to forego all worldly
pleasures? Far from it! In fact he enjoys them more
than any other connoisseur with the best aesthetic
sense because he lives in the present, he does not
have the anxiety or fear of loss or deprivation which
hound others.Like the Zen master at the tea drinking
ceremony, he enjoys every sip from his cup of nectar
that serendipity has laid on his way. He is equally
adept at digesting the occasional bitter pill, which
though unpalatable will ultimately lead to his highest
good.
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Is his not an enviable position?
II/62-63-
The Grip of D The Grip of D The Grip of D The Grip of Desire esire esire esire: :: :
In the age of consumptive consumerism which
swallows the consumer, the common man is at the
mercy of Draconian forces that go by the name of
advertising and marketing. Everyone seems to be
sucking your blood.
How can man keep his sanity How can man keep his sanity How can man keep his sanity How can man keep his sanity and and and and keep himself safe keep himself safe keep himself safe keep himself safe
from the clutches of this sticky cobweb? from the clutches of this sticky cobweb? from the clutches of this sticky cobweb? from the clutches of this sticky cobweb?
To know how, we shall first have to understand desire.
The advertisers have studied it in detail to capture and
enslave us. A human being has a few natural and
genuine desires, wholesome food, safe and clean
shelter, and protective and comfortable clothing, sex. If
we watch any TV channel, we will realize that we are
conned into spending on exactly the opposite of what
our real needs are. e.g food, that is totally unhealthy
and disease causing. The next ad of course will be on
therapy.
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Clothes, which are too skimpy to protect our skin,
shoes so tight that our skin cant breathe and shelters
that harm us and our ecology.
But how does desire arise?
All desires first start from a single thought. If this
thought is allowed to stay,it becomes a desire. When
we dwell on the thought constantly we give it power or
energy.It is okay if the thought is positive or is in
accordance with our highest needs. But should the
thought be of a lower nature and energized, it has to
be channelled properly lest it harms.
Let us see what different channels it can take.
1.This desire wishes to be satisfied .To satisfy it we
may adopt right or not so right means. If we satisfy
the desire using dhrmic means, then there no residual
krmic effects. If we satisfy a desire using adhrmic
means, we leave a trail of negative krmic seeds
which may have to be neutralized over several
lifetimes. If we satisfy a lower desire, we do not feel
fulfilled and our heart yearns for more of the same or
we sow another desire. So this constant cultivating and
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harvesting of desires continues. If the desire is based
on the souls agenda, there is total fulfilment and a
similar desire does not arise. In fact, we may turn
inwards towards our higher ideals.
2. In case the desire is not satisfied, we may get
frustrated and angry. We may even try deceitful ways
to satisfy it.
3. Seething with anger we try to pursue that desire
even more. The desire takes away our soul.
4. Thus ridden of our soul, we lose our memory. There
is a subtle hint in this verse. By memory loss it is
suggested that the person loses sight of his very
purpose of being born in this body, the memory of
which was with him when he was still in touch with his
soul (most children have their consciousness open till 5
years).
Having lost memory, the superior intellect fails to
function effectively, leading to ruin.
What happens when your desire is satisfied? What happens when your desire is satisfied? What happens when your desire is satisfied? What happens when your desire is satisfied?
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You may get attached to the object of
desire(moha)and seek to protect it.In the bargain, it
drains you of a lot of energy or you may crave for
more (greed)or feel conceited(ahamkara) and should
someone else have more of what you crave for, you
suffer the pangs of envy(irsha).
Let us understand this from a common day to day
example, leaving spirituality aside.
Take the example of a chain smoker who wants to
relax. He watches an ad which says you relax with a
cigarette. For some time he keeps thinking about it.
There is an internal conflict whether to smoke or not
to smoke. The more he focuses on the thought that
smoking gives relaxation, he is drawn into a desire to
smoke. If he does not get a cigarette, he gets angry
or irritated. He tries every possible means to get a
cigarette. If he gets a cigarette, he does feel relaxed
for some time, because the ad had conditioned his
mind to think so but when the cigarette is over, he
needs another one. After a few cigarettes, he is
coughing and restless and not at all relaxed. The
whole action has defeated the very purpose for which
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it was stared.viz.to feel relaxed. Now, he is confused
but his intellect is already dimmed, so he continues
smoking, ruining his health.














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Chapter III -Karmayoga, Yoga of Right Action
Why does Arjuna refuse to fight?
1.He is caught up with attachments-I, Me, Mine
2. He may have a fear of failure, defeat in war is
failure for a gallant man is loss of self.
3. He may fear the death of his ego /pride.
4. He may fear taking responsibility for the mayhem
that is likely to occur in war.
III/1,2

7 c 1

@
c .
4

@
^c

.


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J JJ Jn nn ny yy ynyoga nyoga nyoga nyoga versus versus versus versus K KK Kar ar ar armayoga mayoga mayoga mayoga
What is superior, knowledge or action; The brain or
brawn; the sword or the pen?
A very intricate situation indeed! Even in the wake of
todays situation there are people who are anti war.
They want to transform the world through their pen.
Arjuna faces this dilemma on the battlefield.
In personal life, we face it every day. Have we
planned enough, have we enough information, is it
time to implement?
III/3-
17 8

9
7 qE .
The path is two -fold, path of action and path of
knowledge. We cannot act without knowledge and we
cannot function only with knowledge, if we do not
perform action.Both knowledge and skills are needed.
The two kinds of workers/learners are depicted here,
the concepts-people and the skills-people.
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III/4
+7*+

77 @ .

By refraining from action (avoidance) man does not
reach the stage of being where there is no need to do
action nor does abandoning action lead to Moksha.
III/5-
^cH

8c

H 9

.
There is not a single moment without action.Action is
natural.
Even if not externally visible, mental and cellular
activity is going on every minute.
III/6-
75 + 1 1
757

c .
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A person who physically controls the senses but
mentally entertains sensuality causes suppression or
repression of his desires. Such a person is called a
hypocrite.
III/7-
1c75 +

75 * .

He, who does action controlling his senses, excels.
Channelize energies and act without attachment.
III/8-

c 7 H
| 9@ .
Do the work allotted to you, action is better than
inaction. Even your body cannot survive without action.
III/3-8
There are two different paths a human being can
follow, the path of knowledge and the path of action.
Any one who wants to reach perfection can get it
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through his chosen path. If he has chosen the path of
action, he can do so only by doing action. By keeping
himself away from action he cannot reach the ultimate
goal. In Arjunas case ,the action was fighting and the
goal was to establish justice. Even if one chooses the
path of knowledge, one cannot reach perfection without
action, a mind-boggling paradox indeed. . . . Because the
nature of the human being is such that past s ss samskrs
( (( (psychic impressions) will drive him to action(behaviour)
whether positive, neutral or negative.The iron willed
man may force his body to refrain from action, but
actions continue in his mind.Even action in thought
(intention), leads to karmic effect -sankalpa shakti.
Since thought is energy and it is not inert, it will
definitely lead to some consequence somewhere,
sometime in future. This can be better understood in
terms of higher physics.
A person who believes he is not acting merely
because he is refraining from physical action is
deluding himself more than anyone else and deserves
the title of a hypocrite. One classic example is our
modern day politician. An active politician is a man of
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action, he canvasses, contests an election wins or
loses. If he wins he may do good work, do nothing or
fill his own coffers. For these actions, he is answerable
by karma effects. Even if we should disregard next life,
we all know the little voice of pure consciousness
called conscience that nags us when we do a thing
which is not so right. If we have already succeeded in
numbing our conscience, we may not manifest any
physical or psychological symptoms but we will
definitely see them reflected in society. One thing to
remember is, as long as we expect our personal
servant or employee to be honest with us, we still
uphold honesty and at some level our conscience is
still intact.
Now, this politician can achieve his goal only by
action. He cannot win by saying I will not contest. On
the other hand, we have the drawing room politicians
(the nynyogis) who neither contest nor canvass or
even vote. They seem to know everything about how
to run the country but do not think it is their
responsibility to contribute actively. In their mind, they
are continuously playing the VCD of the politicians
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ruining the country and they themselves are unwittingly
contributing to the ruin (Law of Attraction).The negative
energy generated by these people is much more than
that accounted by the 1% politicians.
For those who have chosen the path of action, their
journey will be comfortable if the action is done without
attachment to the fruit.There is great psychological truth
in this one line. When we undertake a task, it requires
certain planning. It is wise to spend enough time in
planning the task. The task has an action strategy and
the goal incorporated in the plan. When we actually
start the task, our focus should be only on the task at
hand. If we keep looking back at what we have
achieved or how far we have to go, we will not only
need more time to complete the task but also our work
will be of an inferior quality(Type B versus Type A
personalities).
A type B personality functions like Krishnas karmayogi.
He gives his all to whatever he is doing in the
moment. The results are magnificent. This reminds me
of a young man called Abdullah. He built an
underground water sump for us. One morning I was
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watching Abdullah plaster the top of the tank. Since
the top was almost level with the ground, few people
would worry about the finish. He could finish the work
fast and take off. In any case, he was not paid by the
hour but not, Abdullah. With his deft hand, he crafted
the cement as smoothly and graciously as a master
painter, stopping every few minutes to admire the
beauty he had created. A permanent smile on his face,
he seemed completely absorbed in his work, unmindful
of the world or who was watching.He seemed to care
little for appreciation from others or whether moss
would soon grow on it. For him, this moment was all
he had to work, to enjoy, to savour. At the end of the
day, a happy and beaming Abdullah went home to his
family to share his joy .An ordinary worker who does a
fast and shoddy job may collect a few extra rupees
but then spends more to buy himself the ever illusory
happiness through drinks or cigarettes.
III/9 -
7c 7 7
7

.
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Pour yourself whole heartedly into this undertaking
(yajnya), with energies sufficiently channelized or
sublimated to a higher goal, say for the sake of
sacrifice.This leads to self actualization.
D DD Definition of efinition of efinition of efinition of yaj yaj yaj yajnya nya nya nya: :: :
Krishna talks about the yajnya of giving. And give we
must, if we want to be happy .It is natural. Giving
makes us lighter. The lighter we are, we can vibrate at
a higher frequency and move easily into a higher
dimension (travel light).The lighter you are, the easier it
is to rise.
III/10-
7 9

9
9* 1c8

.

Having created mankind through yajnya, the creator
blessed them with fulfilment of their wishes.
Early on when we start practice, it is not possible to
channelize energies. The karmic layers are very thick.
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We will have to exhaust our vsanas through action or
bhakti.
III/11-
7 7

1 7 1 .
The Gods satisfied by yajnyas, will bless you with
abundance.
We should give but whom should we give to? Dak -
ksheena means having given, your demerits become
ksheena or feeble. Give to someone who is capable of
burning off your karmas.
Scriptures say that daana( (( (donation ) should be given
to the deserving ( (( (satptra) )) ). .. .Here a subtle message is
insinuated. Give to the Gods. Who are the Gods?
They are nothing but positive energies. And what you
get in return is fulfilment of wishes. Outwardly, this
may seem selfish or pure commerce but it is more
scientific than what meets the senses. What we are
capable of giving to the Gods is actions or things. But
can an action or thing matter to an entity which is
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subtle energy? It possibly cant. But before we begin
the action, there is an intention to act, the thought
which can be positive or negative. When we say give
to the Gods, it means we are giving positive energies
or holding on to positive thoughts, by modern parlance,
affirmations.My grandmother used to say talk positive,
God is always saying tathtsu (so be it!).
And what will you get for a stream of positive
thoughts? Only positive results are possible.
III/12
877 17 7
9

q 1 .
If one puts in effort, one will verily get the fruits.These
fruits are to be offered to Gods, otherwise one is a
thief. . . . It means sharing of fruits. Also, one should
contribute and not eat of others labours.
e.g. Shirking work in office and taking pay.
Plagiarism-stealing of ideas, taking credit for what
others have done, taking bribes, writing proxy papers
etc., common in big organizations, all amounts to theft.
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III/13-
7 8 7

7 ~

c 7cc .
Those who partake the leftovers (balance) are absolved
of sins.Selfish people cook for self only.
Now let us look at a J JJ Jnyni. .. . When a person has
reaches the stage of self realization, all struggle has
ended for him. He is so happy with himself that he
has no need to do anything but just be! e.g. a great
musician who has just scored his masterpiece. He is
so happy with himself that he does not need anyone
or anything to make him happy. He may choose to
share his happiness with others or keep it to himself.
It does not matter. An accomplished musician, he now
functions in the world just like any other musician
attending to his mundane duties or he may just bask
in the sunshine of the swaras (musical notes). It would
wise for us to take a cue and see where we stand.
Have we attained perfection or are we still on the path
to the goal?
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If we have already attained our goal or are on the
path of our soul agenda, an inner sense of peace will
engulf us. We need no external parameters, group
references or endorsement. It is just the sense of
being. There is no pressure of doing. When we have
reached this stage in our life, we are still
accomplishing, but there is no effort needed .We are
manifesting effortlessly. There is no doership. There is
only the feeling that things are happening. This is what
Krishna calls working without attachment. And now, if
we reflect back on the last few verses, we will realize
that karmayoga and jnynayoga are two different paths
merging into one another with a common goal of
fulfilment and an ultimate goal of lasting happiness.
They are just two perspectives as seen by the mind.
The persons who cook only for themselves, meaning
selfish peopled are referred to as paapis (sinners)
Whatever undertaking has been undertaken, the fruit
has to be shared. No work is possible without
collective efforts. It may mean sharing of credit,
rewards, resources or corporate social responsibility.
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But today, there is no fair sharing. We take so much
from nature but do very little to protect it.With
industrialisation and globalisation, we have become
mass looters. The electronic waste we dispose, expose
people to cancer. Our food, which comes from China
or Australia not only increases global warming but it
deprives the poor people there.
Capitalism versus Socialism Capitalism versus Socialism Capitalism versus Socialism Capitalism versus Socialism
The Geeta is certainly socialist in its approach. For an
evolved civilization of Bharat, there is certainly no
place for selfishness. If we hadnt turned our minds
away from the Geeta, we would have a very high
percentage of altruistic individuals in the present
generation. Imitating the West in secular and spiritual
matters we are gripped with insecurity.
III/14,15,16-
7{7

77+
7{ 7 7

.
H{ @ HH

{
1 H c 7 98 .
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9 H

75 .
In short, the whole food chain or eco -cycle is
described, how the whole world is interdependent and
how living in sense gratification (as the consumptive
consumerism), is useless.
III/17-
1cc 1c

B^
c7 7

811 .
A person who is completely satisfied with himself
(found fulfilment), has no need to do anything. In other
words, he has moved from doing to becoming to
being.
III/18,19,20
1

^
1

^ .
1
H7

.
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@1
q0 +7

.
A person who has found fulfilment in himself is not
troubled by what is done or not done. He doesnt
depend on any external source for fulfilment. So it is
wise to perform actions without expectations because
doing so one attains to the Supreme. Having attained,
he has no personal interests/ desires but continues
action in the larger interest of community (self
actualization).
III/21-
81
c9

.
A leader has a vicarious responsibility because people
imitate him whether in the religious field, organisation
or politics. .. .
Rjah kleshu kranam: : : : the king is responsible for the
times, good or bad.
III/22-
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1

BB .
I do not owe a duty in any of the three worlds nor is
there anything that I need to attain, yet I keepin
motion!
III/23-
H

75
c

* .
If I do not work this way, without relaxation, soon
people will imitate me.
That was what happened to Indians following large
scale adoption of Buddhism. They forgot the Jtak
Kathas and Buddhas journey. They tried to imitate
Buddha at a superficial level. There were more
renunciates for the hard working people to feed than
was realistically possible.
III/24-
c

q1 1

7 9.
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Though I have no reason to work, I work too. If not, it
would lead to Varna confusion and the worlds would
perish.
Varna sankar-If people do not follow the rules of
varna, it leads to a degradation of progeny. There was
no caste system in Krishnas time. Varnas were based
on gunas.
People will imitate Krishna and fall into languor.We
have seen that whatever is not used, loses its power-
(Disuse atrophy) or vestigial organs like appendix
which can cause trouble.
What motivates the wise man into action?
III/25-

1^|

|q0 .
Just like ordinary people work for fruits, a wise man
works but without attachments to results .. with a view
of lok- sangraha in mind.
Lok Lok Lok Lok- -- - sangraha sangraha sangraha sangraha -It is understood here as collective good
or community benefit. There are some people who
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collect people around themselves to build an air of
reverence.That, is not lok sangraha.
What are the duties of one who has reached What are the duties of one who has reached What are the duties of one who has reached What are the duties of one who has reached
perfection? perfection? perfection? perfection?
III/26-

@ 7 q
c 7

.
A wise man should not take other men away from
action. It will lead to decadence. Let the idolators be
idolaters. Everything is okay with God. Even in
traditional Hindu families, there is no idol worship.
There is always praan-pratistha or invoking the
consciousness in the Idol before worship. In many
places, the idols are then immersed in flowing water
after the ceremony. It is sad that some people
misinterpreted this scientific concept as idol worship to
suit their own agenda and called the Hindus, idolators.
Thoughts are seeds of action & depend on gunas. If
action is done with ego I am the doer it attracts fruits.
If you want doership, you have to take responsibility.
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When a person reaches the stage of perfection, he
works leisurely, effortlessly. Things happen around him.
Just being there is enough. In this situation, people
may get the notion that his life is easy and cool. The
wise man has to guide others and prod them towards
action because only through action can one gain
perfection.e.g. when an young child watches an expert
driver he thinks it is as simple as turning a key,
holding a steering wheel and say go. The car will go
wherever his mind wants it to go. It will also dodge all
traffic automatically. So, he comes home and imitates.
Only when he starts learning himself, does he realize
what all actions are required to produce that blissful
joy ride.
III/27-
9

c 7 .
All actions are performed /driven by Prakriti.
For this, we need to understand Prakriti. Prakriti or
nature functions in three modalities the sattwa, rajas
and tamas. The Sattwa mode of action takes us to our
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highest good. Incidently, our highest good also
means the highest good of humankind and also the
universe. In real terms, we are not separate. It is just
an illusion of separation. We are constantly exchanging
air, prna (vital energy) and thoughts with each other.
The rajas mode has both positive and negative
intentions in it. It is selfish. We may help someone
and while doing this, someone else may be harmed,
e.g. If I put in a word with the Minster to give my
friend a job.
The tamas mode being negative, we are driven by our
base tendencies to do an action which leads to harm
or at least resentment and regret. Often after such
actions, we say, I did it in spite of myself. Something
takes us over. This leads us to a still deeper question
about who we are. When we think of ourselves as a
small self, the package of mind, intellect and body, we
are befooled. We, as intelligent modernists know that it
is impossible for body- mind -intellect to achieve
anything on its own. There are so many extraneous
and environmental factors that dictate what I do or
what happens to me.
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Let us take the example of our own health. Can we
ensure that we can keep ourselves completely healthy
and fit? Can we be responsible for our genes from the
standpoint of body and mind? Or for that matter
protect ourselves from air, water and food pollution and
adulteration?
When I reach my higher self, I know that all these
things are happening around me with my choice and
permission and I can choose otherwise.
That would mean that we really do not have a freewill
and there is some controlling force controlling our
lives.We need to understand this force/power if we
need to free ourselves from the shackles of so called
destiny.
III/28-

7 c 7 .
Do a Do a Do a Do actions belong to ctions belong to ctions belong to ctions belong to the mind the mind the mind the mind? ?? ?
At a microcosmic level it is better to know that all
actions are done by the mind-body complex and tm
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is the witness. At a macro cosmic level we need to
understand that the Supreme Spirit orchestrates. If we
take the analogy of the orchestra further, the individual
musician plays his role whereas the director is not
playing .But he has written the whole orchestra and
has to coordinate with all to ensure harmony. tm
doesnt stand in front and conduct the orchestra
because He is unassuming. He acts incognito. Ever
wondered why the earth does not collide with the
moon every night? Synchronicity!
We collide into people, cars and animals but nature is
perfect. .. .
III/29-
9

77

c1 77

c17 .
Krishna here teaches acceptance. He asks learned
people to understand and accept those people who are
yet to learn, those who have not understood the laws
of karma and prakriti and are still attached to the
senses. He asks them not to stop actions of these
people. e.g if a person is depressed, he may take to
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smoking or alcohol if he sits idle. It is better for him to
engage in activity.
e.g.
Also, there will be amongst mankind, a subset of
delicate few for whom analysis of these issues itself
will invoke anxiety. These individuals can continue
doing their work as per their gunas without attachment
to fruit resting their faith in the Lord (bhakti ).
e.g.
Even in an organization, we see some people who are
content in not analysing but doing as instructed. They
have full faith in the leader. The advantage is that they
rarely suffer from anxiety and peptic ulcers. They are
the efficient and effective people who are the hands of
an organization.Without their integrity, no
accomplishment is possible. They turn in the scheduled
work to the next in hierarchy and live in total freedom.
They return home, free of bondage to enjoy a peaceful
home life.
III/30-
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771c

1 7 .
Turning inwards, surrendering all actions to God, fight,
freed from egoism, fear or expectations.
This is good advice to religious leaders. Perform
actions to exhaust vsanas and not create more
vsanas.
Act in the present e.g. If a student is studying for
exams, and he keeps turning pages to see how much
he has covered or how many pages are left, very little
study will be accomplished.
III/31-
c

87
@7

7 .
Those who accept this knowledge in theory and
practice it with faith, they can free themselves from
actions.
III/32-
c

87
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7

717@ 8.
Those who do not accept this knowledge of right
action and criticise it or having accepted do not follow
it are deluded and will bring their own downfall.
If you want to learn, keep an open mind because if
we have a closed mind we cannot learn. One can
follow the advice and see results for oneself.The mind
is said to be like the parachute.It has to open, to
function.
III/33-
T 8 11 9

7
9

0 *.
Even men of knowledge follow their own nature. Where
is the question of controlling the mind? Here there is a
hint at repression and suppression of desires. In the
Mahabharatha, Duryodhana, though well versed in the
scriptures and aware of dharma falls prey to the
tendencies of his mind acquired from his previous
births.
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vin vin vin vinshk shk shk shkle viparit buddhi le viparit buddhi le viparit buddhi le viparit buddhi- -- - when your end is near your
intellect goes for a six. It is very important to clear the
samskaars.
III/34-
751751 1
H1 7.
Mans attachment to sense organs. Man should not
allow sense objects to control his mind.
According to the Darshanas the objects do not come
to the senses. The senses reach out to the objects.
This can be understood by this example. Just thinking
about grandmas pickle, makes the mouth water. So, it
is not the objects which are responsible for our
feelings but our mind which has attached a certain
emotion to a certain object in terms of pleasure or
pain. Even if we like laddus, the law of diminishing
returns applies. The tenth laddu will not give the same
pleasure as the first laddu. Similarly lifting a 10 kg
weight for the first time may be painful but with
practice it becomes easy. Lifting our 10 kg child is
more pleasant than lifting 10 kg of rice. If we
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understand these principles we will not become victims
of our senses. We can still experience and enjoy the
beauty and pleasures of the world yet be free of
attachments. When we have them, we are happy.
Even when we dont have them, we are still happy.
The way is to have neither attraction (raag) nor
aversion(dvesh) to sense objects .
III/35
71|

c1

8
1 | .
Dignity of labour and unconditional acceptance-
swadharme nidhanam swadharme nidhanam swadharme nidhanam swadharme nidhanam sreya sreya sreya sreya
Each one of us is born with a soul agenda and
chooses a certain job. No one job is more dignified
compared to another. To each, his own. Performing
ones ordained duty even if it should bring death is
deemed meritorious. Taking anothers duty is filled with
fear.I have discussed this earlier.
III/36-

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9

7 * .
What makes a man run towards paap /sin /demerit
against his own wish?
III/37-
H

{
q .
Kaam or desire is also the krodha or anger, both arise
from rajoguna. Desire thwarted, is anger. It is the
greatest danger. Wisdom clouded by desire and anger
leads to paap.
III/38-

d 7 |
~

.
As a flame is veiled by smoke, mirror by dust and the
fetus by the amnion, so also this knowledge (about
self) is covered by desires.
Who is the enemy? Who is the enemy? Who is the enemy? Who is the enemy?
Or what is the Or what is the Or what is the Or what is the obstacle/hurdle/threat? obstacle/hurdle/threat? obstacle/hurdle/threat? obstacle/hurdle/threat?
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III/39-

7 7 c
F 7

.
As a flame is shrouded by smoke, mirror by dust and
the fetus by the membranes.
Desire is the enemy of knowledge.
W WW Which is the seat of the enemy hich is the seat of the enemy hich is the seat of the enemy hich is the seat of the enemy? ?? ?
III/40-
75

@18

c 7

c .

The senses, mind & intellect are the abode of desire.
Desire veils the knowledge of reality from the self.
When a thing goes wrong, we need to catch the actual
culprit,if we dont want the same problem in future. In
crime, it is like the Don and the small fry.
III/41-
175 +
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9 H 77 .
First,tackle the senses. Bring them under the reign of
knowledge and win over desire.
It is very difficult to control the mind. Mind has
dualities .e.g. If a person loves someone and expects
love in return and if he finds that there is no
reciprocation or is repulsed, he gets angry or feels
rejected. Even if the anger is not expressed i.e. anger-
in, he still harms himself.
III/42
75

75
1

@|

@ 1

.
Hierarchy is explained. Mind is superior to the senses
(body), buddhi is superior to mind, tm is superior to
buddhi.
III/43-

q 1cc

.
Where do I start?asks Arjuna.
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Having understood the hierarchy, understanding that
the tm is above buddhi brings happiness to self by
self (tm).It is not conditioned by any external
forces.This happiness is also called Bliss.
Consider people who watch pornography, are addicted
to TV serials, alcohol, food or anything which tickles
and tantalizes their senses. As the habit is allowed,
the desires get strengthened. This is because the roots
of desire run deeper and deeper, some probably in
past life. People at the lower rung of evolution (
Maslows hierarchy) are just not capable of
understanding that satisfaction of desires, breeds more
desires. Try telling them. Its a waste of time and
energy. They need to exhaust some of these desires
through actions, if they have to make spiritual
progress.
E.g.
A tmasic person is very lazy and will not exercise. He
develops obesity & diabetes. Yet, he will not exercise.
So, instead of exercising, we can ask him to dance
which he may do.
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Promiscuity may lead one to HIV & AIDS- then, in
pain, he may seek the self.
Food: if someone likes laddus, he can eat 100 of them
till he is tired of them. He should not develop an
aversion to them because that also is binding.
Even when people do sttwic karma, they develop a
suksma-ahamkar (the subtle ego).This again leads to
rebirth.
Reflections on Reflections on Reflections on Reflections on Chapter Chapter Chapter Chapter III III III III
How do How do How do How do desires lead to downfall? desires lead to downfall? desires lead to downfall? desires lead to downfall?
For the best of men, desire is a foe which veils the
good in them. Driven by desires they do unwise
actions .Desire is insatiable. It is like pouring ghee into
the fire. The more you try to quench the flames with
ghee, the fire flares up. Satisfying a desire borne of
the mind (trishna) will flare up more desires.e.g. drug
addiction or sexual promiscuity.The same amount no
longer brings the original ecstasy.
So, Krishna advocates destruction of desires. If desires
are not of our making and borne out of prakriti and its
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three modes, how are we to destroy them? And do
we destroy all desires, even the desire to do good
things?
And how do we do it ? Destroy the sense objects?
Numb our sense organs? Go about the world with dark
glasses and ear plugs?
Far from it! Though borne out of prakriti, desires arise
in our mind, the seat of duality, the abode of pleasure
and pain. We cannot forget the bitter truth that
whatever brings pleasure is capable of bringing pain in
future if we get attached to the pleasure.
e.g. If a mother gives birth to a daughter she is happy
in the company of her daughter. If there is attachment,
then there will be pain when daughter leaves home. If
there is gratitude for the opportunity of the birth and
upbringing, there is no pain.
But above this mind, is the intellect, the seat of
discrimination which tells us what is right and wrong
for achieving perfection.
We need to develop this faculty of discrimination called
Vivek. It is a slow process. We need to give it small
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tasks at first.Having succeeded, we move to greater
tasks, e.g. Getting up in the morning as decided the
previous night, is in our self interest but the mind
decides to laze in bed forcing the body with it. If we
make a habit of ruling the mind and get up at the
predetermined hour, our viveka will be sharpened.
or
We decide not to tell a lie for one month and stick our
resolve.
When we are giving a bribe to get things done in a
government office initially we are uncomfortable with it.
But after many visits we realize that only our work is
not done because we refused to pay a bribe.We are
tempted to give a bribe and justify it by saying that
everyone gives.You have to survive in the
system.Instead of 30 visits, our work is done in ten
visits. We have saved time and money, so a small
bribe is not a burden. But what have we lost in the
bargain? Our very integrity, the great power of viveka
to what is right and what is wrong? All the hard work
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we had put in is lost in one day and we may spend
sleepless nights in guilt.
The person who gave the bribe on the first day had
no shame or guilt. His consciousness is at a level
where things like the soul have not been touched. But
for an evolved person it is hard to send a lifetime
achievement in integrity down the drain. It will be easy
for us to sustain ourselves in the world if we
remember that the soul is supreme and our soul is not
different from the soul of the other who is asking for
the bribe. Working at the soul level we can still get
things done without a bribe. If there is a delay it may
be because of our negative thinking or past karmas. In
either case, the delay is to teach us a lesson in self
growth. The person at the desk is only an instrument
in our lesson on life.
Swadharma, Swadharma, Swadharma, Swadharma, adharma and paradharma adharma and paradharma adharma and paradharma adharma and paradharma
Swadharma is ones own dharma resonating with ones
own natural tendencies. Adharma is that which is
against the dhrmic laws. Paradharma is following
anothers dharma, e.g. the dharma of a policeman is to
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protect the law abiding citizens from unlawful elements.
When a policeman takes a bribe to do his duty he is
following adharma. If he joins hands with the unlawful
people he is following paradharma. Only swadharma
can take one forward.
To be read between the lines. To be read between the lines. To be read between the lines. To be read between the lines.

Lastly, kill the enemy who is in the Lastly, kill the enemy who is in the Lastly, kill the enemy who is in the Lastly, kill the enemy who is in the form of desire form of desire form of desire form of desire- -- -
F F F F. .. .









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Chapter Chapter Chapter Chapter IV IV IV IV-- -- -- -- J JJ Jny ny ny nyn n n n Karma S Karma S Karma S Karma Sanny anny anny annys Y YY Yoga oga oga oga, , , , Yoga of Yoga of Yoga of Yoga of
Knowledge and Renunciation of A Knowledge and Renunciation of A Knowledge and Renunciation of A Knowledge and Renunciation of Action ction ction ction

When to do and when not to do? When to do and when not to do? When to do and when not to do? When to do and when not to do?
Pravritti- a propensity for a particular behaviour/action
Nivritti- Retirement from that behaviour/ or disinclination
towards action.
IV/ // /1 - - - -

1 9
17 9

+ .

This yoga is ancient. I taught it to Sun God, who in
turn, taught it to Manu, who taught it to Ikshvaku.
This is very interesting. God taught the Sun about
karmayoga and the Sun is still going strong. There
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hasnt been any noticeable change in its brilliance over
millions of years.
IV/2-
+9B |

8 7.
This knowledge was passed down to the royal Rishis
but was eventually lost over time.The modern rishis
(scientists) are trying to unravel the secrets of the
cosmos at CERN, Geneva.
IV/3-
9

1 H

.
I am restating the same to you, my friend and
devotee.
IV/4-

7 7 1
c 9.
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H HH How did y ow did y ow did y ow did you teach it to the ancients ou teach it to the ancients ou teach it to the ancients ou teach it to the ancients who came who came who came who came
before you before you before you before you? ?? ? asks Arjuna. asks Arjuna. asks Arjuna. asks Arjuna.
IV/5-

7 c c 7 .
You and I had many lives before.You do not
remember them but I know them all. A reference is
made to rebirth.
IV/6-
7c

^
9

18 ++c.
Though I am unborn (without birth) and indestructible, I
take birth willingly through the power of Maya.
IV/7,8-
1

c 1 c

+ .

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1 +

.
When When When When does G does G does G does God take od take od take od take A AA Avat vat vat vatr rr r? ?? ?

Whenever there is degeneration of values (dharma), I
come in every yuga to destroy the wicked, to save the
good people and to re-establish Dharma.
Desire is needed even for the infinite to manifest.
At the very beginning of manifestation (assuming a
beginning), it was the One wanting to be many.
Established in D Established in D Established in D Established in Dharma harma harma harma
IV/9, 10-
7
c4c

.
H 7

{ .

When a man understands in essence that I am God
and not Sri Krishna is God it will liberate him from
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rebirth. This can be done through study of scriptures,
logical analysis, meditation.
One ridden of passion,fear, anger, lust,settled in Me
attains to me.
Effort or Effort or Effort or Effort or G GG Grace race race race? ?? ?
Grace is effort of an earlier date.It is like advance
booking.
IV/11-
97 1 +
c

* .
Whichever path one follows, I reinforce it by rewarding
man in the same field or manner. Every path is a
path towards Me.
God teaches all mankind(not just Hindus) tolerance and
acceptance of others.
IV/12-
qH7 @ 7
H9

@ .
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If a person has a desires for external objects
(extroverted mind), his actions are motivated by a
desire to obtain that object (extrinsic motivation). He
wishes immediate gratification of needs and they are
promptly rewarded. However, at the peak of all
gratification, the happiness which appears comes from
God.
Emotional people are better suited for bhakti yoga-right
brain.
Logical/left brain predominance better suited for
Jnyaan yoga.
If both, right and left are balanced-karma yoga.
All three types proceed to meditation.
IV/13-

1 q .
I have created the four fold Varnas depending on
gunas and actions(-introverted/extroverted personality
classification).Though I have created the varnas, know
me as non-doer and imperishable.
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Varnas are based on gunas, gunas are born of prakriti.
The Supreme has no gunas but since prakriti ultimately
comes from the Supreme and gunas from prakriti and
varnas from gunas, God is taking vicarious
responsibility.
IV/14-
+7 1

.
Actions do not bind me, nor am I touched by its fruits.
A person knowing me thus is freed from karma.
IV/15-
7c

.
Knowing this, the Mumukshus (those desiring Moksha)
do karma. Those who have come before you have
performed actions. So, you too, perform action
following those of your ilk.
Krishna is goading Arjuna unto action. Krishna is goading Arjuna unto action. Krishna is goading Arjuna unto action. Krishna is goading Arjuna unto action.
IV/16-
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9+ 77c +

.
W WW What is hat is hat is hat is K KK Karma arma arma arma ( (( (action action action action) )) )? ?? ?
What is What is What is What is akarma akarma akarma akarma (inaction)? (inaction)? (inaction)? (inaction)? Is it idleness? Is it idleness? Is it idleness? Is it idleness?
What is the motive for an action? This has baffled
even the wise ones.
I will teach you all this so that you will be liberated
from inauspicious (rebirth).
Sri Krishna is giving Arjuna an incentive to fight /act.
IV/17-
H @ @
@ .
You have to know about karma, akarma(inaction) and
vikarma(prohibited action).The gati (course) of action is
unfathomable.
Gahana karmano gati---
IV/18-
H @ @
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@ .
One who sees inaction in action and action in inaction
is a true yogi(yukta). Doing good can take one to
heaven but does not earn Moksha. Right action and
good action is different. Good action brings poonya
and rebirth. Poonya is like a bank overdraft.
There may be a lot of thoughts in physical idleness,
and when a person is actually working, he may have
an attitude of non doing as a person who works after
self realization.
Also, when a person is breathing, there is action but
man cannot claim doership. In the dream state, there
is no physical action but lot of things are happening in
the mind. The word yukta coming again from yuj , is
very intriguing.
IV/19-
1 + q~
7

.
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A person who has burnt all desires in the fire of
knowledge(of tm) and does not begin any work with
desire or expectation of fruit, is a Pandita.
Does that mean that we Does that mean that we Does that mean that we Does that mean that we should should should should not plan not plan not plan not plan? ?? ?
IV/20-
c4c q c

B
9

c .
Renouncing all fruits of action and ever content and
nirshraya (non dependent), though indulging in
action,he is doing nothing.
IV/21-
c c 0
|

7 ~ .

Without expectations (nir-sha), self controlled,
abandoning all possessions ,and doing actions at the
level of the body, he does no wrong.
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Spiritually it means if one surrenders all fruits and acts
as a instrument of God or Guru, one is freed of
karmaphal and hence consequently,a rebirth.
In day to day life, it speaks of the power of being in
the present and the science of ergonomics. If we keep
our mind only on the action and not fantasize about
the results, we do perfect action. We cannot turn in
defective jobs.
IV/22-
T7

8 7 c
@@

c .
The karmayogi is content at what comes his way, free
from dualities, competitiveness. Balanced in success
and failures,he is not bound by actions.A good lesson
for the corporate worker who seeks endless growth,
unreachable targets and cut-throat competition and
lands up with a heart attack at 30.
This can be easily understood. Most of us so wired to
expectations that we cannot deliver our best in the
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given circumstances.When something untoward
happens, we ask, W WW Why me? hy me? hy me? hy me?
When something good happens we say or feel we
deserved it. We rejoice in our success and despair in
our failures. This saps us of our very joy of living. We
can if we wish dis-link action and the fruit of action
and enjoy ourselves, come what may. There are
different ways in which one may attain ones goal .i.e.
the ultimate goal of self realization.
Whichever path one may go to achieve this, it needs
sacrifice.You have to leave the lower rung of the
ladder, to move to the next rung . A person who is
not capable of sacrifice cannot enjoy any fruit.e.g. A
student who is not ready to put in hard work and
sacrifice his leisure activities, cannot aspire to get good
marks in spite of his lofty goals. Sacrifice through
knowledge is better than sacrifice performed through
material things. If we have full knowledge of why we
are doing the sacrifice, it will cease to seem like a
sacrifice. Giving up the lower rung to reach the next is
no sacrifice at all. In the office, we may have to give
up a lower post on promotion. With the promotion
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come more sacrifices and responsibilities. We have to
give up the privileges of the lower post for the higher.
We cannot resent this if we want to be happy. If we
do this at a material level, we will not be contented.
But with full understanding, we will free of any
misgivings.
IV/23-
q1

1 71
7 0 9|.
G GG Gatasangasha muktashya atasangasha muktashya atasangasha muktashya atasangasha muktashya A hint at what has A hint at what has A hint at what has A hint at what has happened happened happened happened
and freedom from attachment to it .No regrets. and freedom from attachment to it .No regrets. and freedom from attachment to it .No regrets. and freedom from attachment to it .No regrets.
A Jnyaani who is beyond fruits of action, self absorbed
in knowledge works for yajnya, dissolves all karma.
This denotes sacrifice of personal/individual interest for
community interest.
E.g team work, any project in office, social projects.
The jnyni feels no pain.The other, is also himself. No
feeling of sacrifice, no feeling of martyrdom. Since
Geeta has been excluded from secular education
system, the spirit of co-operation is gone and spirit of
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competition has been borrowed from other cultures. If
we study the scriptures of other cultures, there is no
competition in them but unfortunately, some individuals
distorted sociology to suit their political agenda and the
whole world is in danger.
IV/24-30
H H H H

H 7 H .
7

H 7 7

[.
|757

[
|77 75

[.
75 9
c

[ 7|.
5717 71
177^ d.

[ 9 9
9 q 9.
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979

[
7 7 H~ .

Different types of yajnyas are described. Ultimate fruit
is Brahma-hood. .. .
Jnyna yajnya is superior.Right knowledge is required
for right action. When you know the mechanism of
action, there is cognitive restructuring. You cannot be
fooled by false knowledge.
It is then easier to rise above your cognition or
intellect. It is only one step away from tm. Man is
not tossed and turned by the vicissitudes of life.
Learning the concepts, Learning the concepts, Learning the concepts, Learning the concepts, application application application application of concepts of concepts of concepts of concepts ( (( (s ss skills kills kills kills) )) )
and practice and practice and practice and practice
There are two ways of working,
1. Learn the concepts first, then the skills, understand
the hurdles etc. and start the work.
2. Start the work. By trial and error, you will develop
the skills .Then decipher/derive the concepts.
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The first person who starts has to work the concepts
then others can follow. The pioneer lays the path.
The first style may be suited for most tasks. But in an
emergency, one has to act first. Secondly, there are
people, who know the concepts and the skills but they
do not practice. They are of no good to themselves or
the community.
E.g. People know dharma, they know about sdhana,
they have a goal of self-realization, they have learnt
ten techniques of sdhana but do not practice a single
one. Even of the Geeta, it is said , experience at
least one shloka. Even a single thought from the
Geeta can take one to self realization .e.g Truth.
Pursue it till the end. You become truth truth truth truth ,which is God
Himself.
IV/31,32-
7 8

7 H
1c71

7 H

7@ 7 7c +.
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Intellect provides yes and no type of answers.
Viveka is sharpened intellect. It decides what is
dhrmic and adhrmic (right and wrong). Highest good
of the universe is considered.
On the other hand, emotions are multihued, different
responses are possible.
In NLP, LEARNING, memory, working of mind is
explained. Imagine 5000 years back we had the same
type of information. Even though we know everything
about the mind, stress is still present. Why?
Because there are Vsanas present in the mind which
will lead to rebirth. So, learn well and gain perfection.
Knowledge is superior to dravyamaya action (Material
sacrifice).
-If we read Chapter IV we are bound to get confused.
Krishna is goading Arjuna to fight (act) but says
knowledge is superior to action.
IV/33-
757777 7
7 .
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Yagnya of knowledge is superior to yagnya with
dravyam(material things).All actions lead ultimately to
knowledge.
Jnyna is subtle ..it rises or soars.
Dravyam= fluid, flowing
Law of Attraction- relates to dravyam.Flow is
important.Stagnation or hoarding hampers progress.
IV/34-
@ 9 9
+7 7 71 .
Therefore, prostrate(surrender) in front of the learned
men, learn by questions and sewa (hands on training).
To receive, we have to bend down. Knowledge is
fluid.It cannot climb up. It always flows from higher
level to lower level.
First, empty your cup to learn. i.e. Unlearning is
needed. You have to suspend your beliefs and
disbeliefs, to learn something new. This is especially
true in the spiritual field.
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The The The The story of story of story of story of Zen Zen Zen Zen M MM Master and aster and aster and aster and his his his his tea tea tea tea ceemony ceemony ceemony ceemony
Once, a westerner went to see a Buddhist sage to
learn something on spirituality. He went on jabbering
about the things he had learnt. The perfect one,
seated silently on his chair requested for tea and a
cup. The he went on pouring tea in the cup, till it was
overflowing. The westerner was shocked and asked,
What are you doing? Cant you see that the cup is
full, how can you pour more?
The Master answered,I was trying to learn how to
pour knowledge into your cup which is already full.
There is no dumb acceptance here. Ouestions, doubts
and clarifications are encouraged. These expose the
students thinking processes and mental maps, i.e. a
feedback is obtained (pari prashnena).
I II Is there need for a Guru s there need for a Guru s there need for a Guru s there need for a Guru/faith /faith /faith /faith? ?? ?
Faith is needed.
For any action we plan to undertake in life, faith is
needed, be it a journey while vacationing or a spiritual
journey. We have to have faith in ourselves, our
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guides and our goal. In every journey it is best to
have a guide, someone who has walked the path
before and has arrived (unless you are an explorer
and like getting lost). We save time and needless
headaches. We can learn from other peoples mistakes.
When we leave the mundane arrangements to the
guide, we are free to enjoy the joys of the road. Even
for solving a complicated math problem, we can always
do better by having a coach. Once we have arrived at
a solution, no one can stop us from trying out other
methods to solve the same problem but if we get
stuck at the first time, we will get nowhere. And lifes
journey is tougher than a maths problem.
E.g.
We need to have faith in the train driver who takes us
from Delhi to Bangalore. Otherwise, we will have to
keep up the whole night watching whether he is
crossing the right stations. Faith makes life much
easier. Faith when repeatedly endorsed by successes
leads to conviction and conviction in oneself leads to
attainment. There is nothing called as blind faith
because faith is always blind. It cannot be verified with
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statistical data. It is the voice from the depth of
yourself which tells you that you are right in spite of
evidence to the contrary. It may be a voice which may
save you from death or lead you to achievement. It is
as real in your experience as any recorded data,
though it cannot be recorded in a graph (experimental
vs experiential science). It is your intuition which
decides whom to trust.
IV/35-
7c

| 1

7 5+1c7 .
Having gained right knowledge you will not be fooled
and you will see all people in you and also in Me.
Then your action will be a true service /sewa
IV/36-

7*.
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Even the most sinful of the sinners will cross all
sin(paap) with the boat of knowledge. Paap is like a
bank loan account. See karma.
IV/37-
@ 1c

7 1c

.
Actions are burnt by the fire of knowledge (of self)
just like a fire which burns wood.
A candle dispels all darkness.Knowledge of the bosons
will clear misunderstanding about creation.
Burning actions means burning vsanas or desires
which lead to action and reaction.
The Aha! and the Eureka!
Eureka! I have got it. No more doubts.
A person who gets knowledge, feels the E EE Eureka ureka ureka ureka and a
person who gets the the the the experience, feels the A AA Aha! ha! ha! ha!
IV/38-
7 T
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c1 @ c 7..
There is nothing in the world as pure as self
knowledge.The one who has mastered yoga, finds the
knowledge in himself in due course.
Keyword word is Swayam (oneself). You have to get it
yourself, not by proxy.
Klena-in due time; eventually ; na-chirena-no delay
Gods delays are not Gods denials and justice delayed
is justice denied. Since God is just, He cannot delay.
One will get the knowledge when his time has come.
It may be later than you expected but it was the right
time for you.
IV/39
@~ 7 c 75
7 7 .
The faithful, those dedicated and have their senses
controlled are blessed with this knowledge. Having
obtained it, they get ultimate peace.
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Why Why Why Why Subdue Senses Subdue Senses Subdue Senses Subdue Senses? ?? ?
Sense gratification is an immediate gratification. Every
time we satisfy our senses, we create more desires.
Eg a student before examination may want to watch
TV. If he is led by his desire, he will not be able to
read and will not learn.
IV/40-
7^^ c
1

c.
The ignorant, untrusting and sceptical of Self are
bound to be destroyed. They have no happiness in
this life, forget about life hereafter.
Krishna describes a typical doubting Thomas. Earlier in
the same chapter, Krishna had encouraged questions.
Now he asks for faith. Why? Here the doubting is
referred to self. If you have self doubt, you cannot
succeed.You cannot get anything from this world nor
happiness hereafter. Having blind faith in another is not
encouraged in the Geeta nor is cynicism. Geeta
encourages free thinking.
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e.g. People who undergo a regression in PLRT, see
their past lives but think it is their imagination .So,
they cannot work out their knots. They condemn PLRT.
They are the losers. Self-doubt is the worst doubt.
Another important aspect is, when a person is in crisis
and is overwhelmed by things beyond his control.
He would be less stressed if could trust in the power
of God.
Refer discussion on faith given above.
IV/41-
771 77
c7 7 .
A person who has renounced actions by the power of
yoga, meaning eliminated the vsanas, has cleared his
doubts by right knowledge, who is centred in self,
cannot be bound by actions.
From the spiritual point of view, a person is free from
doing actions only when desires are exhausted
.Desires are exhausted only when Vsanas are
exhausted. Whatever means are adopted (discussed in
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REFLECTIONS Page 167

later chapters),once Vsanas are burnt, tm is
realized. There is now no need for action.
Eg In Arjunas case, if he didnt have a desire for the
kingdom he would not be on the battlefield.
One has at least to suspend ones disbeliefs to
experience yoga.If you want to go into another
dimension, you have to leave the present. One cannot
row a boat if the anchor not lifted. You have to leave
the first rung to climb to the second rung.
IV/42-
17+

(c1 7c
8$ .
With the sword of knowledge cut all self- doubt,
derived from ignorance about your capabilities. Take
the help of (karma) yoga and Get up!
Reflections of Reflections of Reflections of Reflections of C CC Chapter IV: hapter IV: hapter IV: hapter IV:
The knowledge of yoga has been handed over since
generations.
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Here is the greatest exposition of rebirth.Though both
Sri Krishna and Arjuna have had many lives, Arjuna
has no memory of them while Krishna remembers all.
God (consciousness/unmanifest) is birthless and
deathless or with no beginning and end, He manifests
through the play of My.
Think of electricity .It is flowing before we put on the
switch. But only when we put on the switch does the
fan rotate or the bulb, light.
Krishnas purpose of manifesting is to protect and up
hold goodness whenever and wherever, decadence
tries getting an upper hand.
In a state of conflict, a person who surrenders to the
Lord casting away fear, anger and attachment becomes
one with Him, or becomes positivised.
There is reference to the Varna system which is far
removed from the present understanding of caste
system.This chapter also has the famous karmayoga
mantra which extols one to stay in the present while
doing work without consideration of the fruit like a type
B personality.
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REFLECTIONS Page 169

This chapter also speaks of doubting Thomases(the
sceptics) and their fate.
Lastly, a clear cut prescription for diet, exercise, sleep
and yogic practices has been outlined.













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REFLECTIONS Page 170



Chapter V- Karma Sannys Yoga, Yoga of
Renunciation of Action

In Chapter three, the virtues of Karmayoga were
extolled. In Chapter four, the merits of Jnyaanyoga, so
the Arjuna (in us) is in doubt.
V/1

77

|
Q 7

^ .
What is superior, Karmayoga or Gnyaan yoga? Tell
me, specifically.
V/2 -

77 ^

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1

77c *.
Karmayoga for the householder, Jnyna yoga for the
renunciate.Both lead to the same.
W WW Why? hy? hy? hy?
V/3-
7 c77 8 qH
7

7c9

.
A Sannysi is free of hatred and aspirations. He is
free from dwandhas(dualities).
He has no likes / dislikes. He is same in success
/failure; joy /sorrow. So, he has no avoidance
behaviour or learned helplessness.
---E.g.One does philanthropy and accepts recognition
creates a vsana of poonya which leads to rebirth.
In Vydha Geeta ,the butcher (vydha)kills animals as
part of his job. He is not attached to fruit of his
actions. He does not worry about paap or poonya. At
least ,no samskrs or vsans are created because of
that action and old vsans are exhausted. No rebirth.
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REFLECTIONS Page 172

One question often comes in our mind. What if I dont
mind being born again? Let me do only good work
and gain poonya and enjoy heaven.
Here, is the pitfall. Many innocent souls have been
lured into doing good work with the lure of heaven.
What we need to understand, at least after we have
read the Geeta is that, we should keep far away from
the heaven-trap. I presume that the people who talk
about heaven have not understood Gods laws or
nobody could be so cruel enough to bind souls in this
trap of birth and death.
Reasons Reasons Reasons Reasons: :: :
Doing any good deed (SEWA), even if you have good
intentions, may not serve the highest good of the souls
concerned. Your intellect is limited. While doing sewa
one should surrender to God or Guru.
There is no guarantee that you will be born in human
birth soon and have this opportunity for realization.
Even if born again on this plane, you may not have
the opportunity to hear about Moksha very soon.
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And if you attain Moksha and become God, you still
have the liberty to come back to enjoy here any time.
So why worry? Try to be God again, at the first
opportunity.
After contemplation on these postulates, a person can
decide better. The decision of course will be driven by
the existing vsans, at this moment.
V/4-
qE

97
1 +

7 .
The ignorant (children) say that yoga of knowledge and
action are different but not the wise. The one who
understands one, understands the other.
Those who have read Eckhart Tolles,The Power of
Now , will recollect, They are neither good nor bad,
just unconscious.These are the blha.
There are no pagans or heathens in the worldonly,
different people and different paths.
V/5-
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REFLECTIONS Page 174

cqE 9 1 +
qE .
The Snkhys(Jnynis) reach the same place as the
Yogis. A person who sees both as one is the one who
knows (the self).
V/6-
771

H .
Without yoga, Sannysa (renunciation) is difficult. The
Muni who is steadfast in yoga goes to Brahm without
delay.
V/7-

@c c 75

7 .
When you know you are divine you at once
understand that all others are divine.
God is there in all and He is same in all. Hence,
acceptance comes naturally.
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REFLECTIONS Page 175

No longer would you say that my Prophet, my
Guru,my Messiah or my Avatar is the only available
Divinity on earth. So, all of you leave your prophet and
come to my prophet. That is not the mark of a yogi or
a realized one.
Knowing that I am a soul is tmajnyn. This is a
relatively common experience. A person who has had
either a NDE, spontaneous or induced, an OBE, Past-
life regression or Samdhi is convinced that he is a
soul and by inference he can understand that all
others are souls.
In the ultimate knowledge (Vijnyna), one knows that
one is the God who has become the many. This
experience is rare indeed.This, in terms of physics is
the Unified field experience. At present, still a
hypothesis.
V/8,9 -
c

71

U7771^ .
97

[7

777
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REFLECTIONS Page 176

7575

7 .

The yogi while doing all activities believes that I am
not the doer.
Practice this by saying the body of Mr X is going to
the market. The mind of Mr Y is angry; Mrs Ys ego is
jealous of Ms Z.
OR
I, as Mrs Y am jealous of I, as Ms Z.
This inner dialogue, practiced for a long enough time,
frees one from fresh karma.
No resentment, no guilt, no vsans.
This leads to ego purification.
I, the One-self has become all. The ego of the
Jeevtm is neither up(elated) nor down(
dejected),neither superior nor inferior compared to
others.
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REFLECTIONS Page 177

He cant cheat me or I, him. So, there is no fear.
These minds are playing games with false money as
in a game of T TT Trade rade rade rade.
V/10-
H q c4c
+..
As a lotus leaf is not affected by the mud it grows in,
so also the one who does action without attachment to
the fruits of action
V/11-

q 75

7 q c4cc

@ .
Yogis perform actions by body, mind and intellect
keeping the ego free. There is no me and mine. He
has no anxieties because anxiety is related to
protection of ego.
V/12--

c4c 7 8|

: .
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REFLECTIONS Page 178


The yuktas, having left fruits, gets everlasting peace.
The a-yuktas, aspiring karmaphal (fruits) get ensnared.
V/13-
711

7 .
The dehinah(soul) resides happily in the city of nine
gates( The body) when a person has mentally given
up all desires .He does not act nor does he force
others to act.
V/14-

c 1

11

9 .
The Supreme Self does not create actions or fruits of
actions for people. Actions are borne of ones nature.
However, all nature (Prakriti ) has come from Supreme
Self.
Actions happen naturally in the realized soul.
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REFLECTIONS Page 179

E.g. Throw a stone.The potential energy f stone is
converted to kinetic energy.Once set in motion the
activity (motion), it will continue till it comes to a
natural halt.
V/15-
1c

H7 7.
The all pervading reality does not reward or punish.
Knowledge is shrouded in ignorance hence beings get
deluded. Ignorance is not bliss.
V/16-
7

7 c
c77 9 c .
When you destroy the ignorance by knowledge of self,
the Ultimate in you, dazzles like the Sun.
V/17-
q

@1c1781c
7c

~.
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REFLECTIONS Page 180

For those whose intellect is absorbed into THAT, those
whose mind is fixed on THAT,having unswerving faith
in THAT, having THAT as supreme goal, having
washed faults with knowledge, for them there is no
return.
V/18-
+7 H 1

^ .
They see elephant, dog and pariah in the same light.
A AA After fter fter fter G GG God realization od realization od realization od realization, he sees everybody as equal. Be
it a brhmin, a cow, an elephant or even a dog or dog
eater.
Eating a dog, who is considered mans best friend was
probably not accepted in those times.
V/19-
| + 1
| H 1q H 1.
Those who have their minds well-balanced have gone
beyond rebirth, while they are in this world itself. They
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REFLECTIONS Page 181

are established in Brahm which is faultless and equal
to all.
Sama drasthi- a person who is very broad- minded,
accepting and accommodating.
V/20-
9(*c9 9 c9 9
1

@+

HqH 1.
One whose mind is steadied, free from attachment is
knower of Brahm and established in Brahm, he is
equipoised in pleasant and unpleasant situations. Think
of an Olympic archer or a chess grandmaster and you
will know what it means.neither avoidance, nor
attraction nor attachment.
V/21-
H1*c 7cc c

..
The one, who is not titillated by sensuality, acquires
the joy in his own self and enjoys ultimate &
everlasting bliss.
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REFLECTIONS Page 182

V/22-
1

77 7

.
Whatever pleasures are obtained with the help of
sense organs or sense objects (sensual joys) are
bound to give pain. Hence the wise do not revel in
them.
Pleasure and pain are two sides of the same coin. If
you want pleasure, you have to accept pain. Better to
sit on the edge of the coin and watch both.
V/23-
4

94|H
H{

.
If a man, while still in this world and in this body is
strong enough to withstand the onslaught of desire and
anger, he is to be understood as a happy yogi.
(Jeevanmukta)
Anger stems forth when desire meets with a hurdle
and greater the desire, greater is the anger.
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REFLECTIONS Page 183

V/24-
7

7177|
H H

.
Happy outside , relaxed inside and shining within, the
yogi attaining to Brahm merges into Brahm.
V/25-
7 H

H~
7 c

.
Those Rishis get NIRVNA, whose sins are about to
end (ksheena), who have torn the dualities of mind,
who have self controlled and given to welfare of all.
V/26-
H

H c .
Freed from lust and anger, having controlled the chitta,
having known the self, those yatis get absolute Brahm
Nirvna.
V/27,28-
184

REFLECTIONS Page 184

17

c H^H^7 H

c 7 .
75

|H
H

.
Those who by withdrawing senses ,balancing breath,
aiming at Moksha, control body mind and intellect and
freed of desire fear and anger , he is freed forever
(keval mukta)?
V/29-
7 ^

7c 7

.
One who knows that I am the enjoyer of yajnyas,
tapas, God of all and friend to everyone attains peace.

Reflections on Reflections on Reflections on Reflections on Chapter Chapter Chapter Chapter V VV V
Karma is superior as far as the house holder is
concerned.
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REFLECTIONS Page 185

Jnyna yoga is best suited for the renunciate. A
householder has to attend to worldly affairs and also
sustain the renunciate. It will be difficult for him to
function in the world if he starts off with the premise
that he is the One in all. For e.g. if a person has to
attend an interview, he has to present his qualifications
and expertise as superior to others, if he has to get
the job, but he should leave the fruit to the
interviewer.If he starts thinking that the other candidate
is the same as he, he will not be able to perform well.
Guilt will start nagging him. Similarly, functioning in a
family with varied roles of a son, father and husband
will not be possible. One cannot afford to stay
inreality all the time. After all, the One has descended
(manifested) to the world to become the many, in
order to experience.
Even the realized soul has to keep switching on and
off to the manifested world to function at the mind -
body level. It may be far easier to feel and accept
oneself as one experiences oneself, as a karmayogi. In
doing so, one can fulfil ones soul agenda and yet add
no further karmas to ones account. Then, one is ready
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REFLECTIONS Page 186

to establish oneself in R RR Re ee eality ality ality ality. One has no fear of
keeping ones worldly identity and can accomplish
freely from the advantage point of reality. But should
one be a hypocrite and pretend to be what one is not,
the journey is fraught with dangers of an impending
fall. It is like walking the razors sharp edge. And if
even this seems difficult, with a little dash of bhakti, a
Karmayogi can do work as service to the divine.
To understand the paths of Karmayoga and
Jnynayoga, we will have to go to the beginning of
creation.
If we observe around us, we will see that there is a
constant change at the microcosmic level and also at
the macrocosmic level. It is most likely that since the
Earth is not static ,it may not have always been and
probably came into existence at some point of time in
history. If we accept that the universe was created
from emptiness, the whole secret unfolds before us. At
the very beginning, everything was neutral or Avyakta
and for reasons yet unknown to us there was a
constructive effort at creation. Whenever a positive
energy emerges from neutral source, it is bound to
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REFLECTIONS Page 187

release an equal and opposite negative energy. The
devil is as much part of the Avyakta as the good is.
So, for each soul borne out Avyakta, the divine and
devilish will exist in equal measure. If the God in us is
happy than the devil in us is sad and so forth.
But why on But why on But why on But why on E EE Earth arth arth arth (sorry! (sorry! (sorry! (sorry! Entire Entire Entire Entire Existence Existence Existence Existence) would ) would ) would ) would
Avyakta Avyakta Avyakta Avyakta mani mani mani manifest in humans fest in humans fest in humans fest in humans, only , only , only , only to feel to feel to feel to feel sor sor sor sorrow? row? row? row?
Avyakta is neutral. It has all the knowledge but is
perfectly balanced in both positive and negative forces.
It can neither feel pleasure nor pain. It cannot even
experience itself. It just knows that it is. And so it
decides to manifest, to experience. As long as the soul
remembers that it is Avyakta that has manifested, there
is no suffering .One has donned the robe of a villain
or hero. It does not matter.
But when one refuses to cast off the acting garb and
return back to original self, one gets deluded. That is
when suffering starts. Suffering is nothing but a
reminder to us as to who we are and that it is time
return. If you feel a tinge of envy that others are
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REFLECTIONS Page 188

enjoying worldly pleasures while you suffer, know that
you have woken up earlier. Their time is yet to come.
What actually causes suffering is, when we get
attached to a particular experience as pleasurable and
deny another experience as painful. For God
realization, we need to detach ourselves from both
experiences, both pleasurable and painful. There is no
act which is virtuous or sinful. It is the mind which
judges. In the Vydha Geeta, it is seen that even the
butcher can reach God realization while performing his
duties, diligently. And what does judgement cause?
Every time we judge someone, we are subconsciously
marking ourselves.
Summary: Summary: Summary: Summary:
Karma (actions) decreases vsanas or samskrs.
Karmas should be done with knowledge or we will
increase the samskrs.
While doing karma if the dhrmic desires are fulfilled,
we keep awareness of all other desires that are likely
to bind us.
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REFLECTIONS Page 189

Even if we stop outer activity, the inner activities
continue.
For God there is no virtue or sin.
We often question as to how God is tolerating injustice
or sin.If we really understand God, the unmanifest,
scientifically, He is neutral. No virtue or sin can affect
Him. He is totally non judgemental. It is the mind of
man, which judges and suffers in the bargain.
e.g.
The Sun shines and gives heat, sometimes scorching
the earth, which rotates and revolves around the sun,
causing itself to go through the day-night cycle and
seasons. The man protects himself from the sun with
an umbrella. The water evaporates and causes rain.
So many things happen because the Sun is. He
shines on the water and rock alike but only the water
evaporates. It is the nature of water to evaporate. He
shines on the good man and also on the man who
has deviated. He never judges, He just is.
God, similarly, just is is is is. And He is everywhere. He is in
the good and in the not so good. He does not judge.
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REFLECTIONS Page 190

He is an ocean, rather an infinitum of unconditional
love, boundless bliss. It is we who take whatever we
want from God. We can take his gift of love or shut
ourselves from it.The choice is entirely ours, borne out
of our Prakriti or nature. Having attained a state of
perfection, when all the past accounts of karma have
been exhausted, a man is established in the One self.
He does not get disturbed by whatever comes his
way.He can now turn his senses inwards in meditation
and get all the joy within himself.







191

REFLECTIONS Page 191


Chapter VI: tma Sayyam Yoga -Yoga of Self-Control

M MM Meditation editation editation editation
Here, we have been given tips on meditation.
For purification, karmayoga is suggested. Exhaust
some vsans through karma, bhakti or kriys.
All activities in the outside world including noble ones
leave samskrs.Hence fruit (phala) will follow.
VI/1-

77 H.
One, who acts renouncing fruits of action is a yogi and
sannysi and not the one who abandons rituals or
action.
Do not mistake idleness for Sannysa. Do not live a
parasites life.
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REFLECTIONS Page 192

VI/2-
77 9

| @
H771q~ ^.
A yogi has to renounce thoughts not actions. Sannysa
and yoga are equivalent.
VI/3-
H

F1 1

.
Before attaining to yoga, perform action. After attaining
to yoga, shama (quietening the mind) is to be adopted.
Even for yoga to happen, a person has to at least sit
somewhere in the meditative pose to seek self. Once
that is done, some day yoga will happen.
Obviously, once there are no thoughts(i.e. no desires),
there is no need for action.
Eg If the goal is to reach the top of Mount Everest,
one has to start climbing. Once one has reached the
top (the shikhar), one cannot climb (act)higher.
r rr ru uu ud dd ddh dh dh dhy yy ya aa a: :: :
193

REFLECTIONS Page 193

The word suggests mounting the mind. Mind has to be
tamed and mounted just like a horse. Any amount of
force will not work here. Once we grow spiritually, we
need quietude and self withdrawal.
We create a lot of activities or (noise) in our lives to
numb ourselves against the incessant rumble of our
minda sort of a counter noise. Others numb
themselves with chemicals. But when the mind is quiet,
all these activities will drop off.
VI/4-
75

7
q~77 F1.
H HH How do I ow do I ow do I ow do I know which know which know which know which mental mental mental mental state I am state I am state I am state I am in? in? in? in?
One has no mental attachment to sense objects or
actions whatsoever (external.)
One who has quietened the mind (internal), has
attained to perfection.
There is no disturbance from thoughts or desires.
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REFLECTIONS Page 194

There are bound to be practical difficulties in the
beginning. A person will get distracted because of
thoughts flooding his conscious mind from the
subconscious. Keeping an observers attitude will help
the sdhak progress in meditation.
Taking Taking Taking Taking Full R Full R Full R Full Re ee es ss sponsibilty ponsibilty ponsibilty ponsibilty:
VI/5,6,7-
@ cc c
c Hc 7

c.
7

cc11 cc
c1

c c

.
c 971 c
*

.
One has to take full responsibility for ones progress.
Man is his own friend (when the mind is conquered-
mind over matter) and man is his own enemy(mind
unconquered).
Victorious Victorious Victorious Victorious Self: Self: Self: Self:
One who is self-controlled, peaceful, balanced in
195

REFLECTIONS Page 195

i)Honour & dishonour ego
ii)Pleasure & pain-mind
iii)Cold & heat -body
He is a Jeettm(victorious self)
Non Non Non Non- -- -judgement and judgement and judgement and judgement and Acc Acc Acc Acceptance: eptance: eptance: eptance:
VI/8,9-
77

Bc

1 75

8.

(7

1 *7

@ *.
One who is content with knowledge, has no need for
achievements.
One who has won over his senses, has no cravings.
One who sees sameness in all material things (gold &
mud),
One who is accepting, non judgemental .See above
One who is same to relatives, friends, enemies,
unconcerned, mediators, repulsive people, saints and
196

REFLECTIONS Page 196

sinners (Righteous/unrighteous).For him the whole
universe is his self.
What are the methods What are the methods What are the methods What are the methods? ?? ?
VI/10

c 1
c 0.
Try to control the mind constantly sitting alone, in a
quiet place, free from greed, acquisition & hoarding.
VI/11-

98 1c
c

.
Have a clean spot, neither high nor low, a mat of
grass, skin or cloth for a seat.
It is preferable to have an insulating material which will
not ground the energies generated during meditation
like wool, covered by soft silk.
VI/12
0

c 75H
197

REFLECTIONS Page 197

7c

@.
Having focussed his mind, sitting on the mat, he
practices self purification.
Meditation gives inner purification.
VI/13-
0 7 1
+9+ 0 1 ^ .
Body, neck and head should be in a straight line, gaze
fixed toward the tip of the nose.
It is important to be the body straight because after
constant practice the kundalini shakti is activated and
the energy rises in the middle channel (sushumna).
Any obstruction to flow can give rise to physical or
mental problem. So, it better not to lean unto
something. Also, it is noted that when you sit straight
you can sit for longer hours so can enter a deeper
state of meditation leading to samdhi. This is for the
beginner. Once established, meditation becomes
second nature and one remains in constant awareness
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REFLECTIONS Page 198

of self. Secondly, when being guided by a perfected
being, a lot of concessions may be allowed.
Gazing at the tip of the nose is one of the methods
but not the only method. One needs a focus for
dhrana or concentration which could be a symbol,
lamp or thought itself. An auditory focus like a mantra
can also be used.
VI/14-
97c Hd 1
+

c.
Thus sitting with a peaceful mind, fearless, steadied by
Brahmacharya, mind controlled and focussed on Me.
VI/15-

7 c
7 c1 .
The yogi balanced and self controlled attains ultimate
peace and Nirvna(no return).
VI/16, 17-
c^1

1 7^
199

REFLECTIONS Page 199

11 0

81

11

.
Yoga cannot be attained by those who resort to
extremes in eating and sleeping. Moderation is the key
to success.
VI/18-
c78
1

.
W WW When can it be said that he is ready to receive? hen can it be said that he is ready to receive? hen can it be said that he is ready to receive? hen can it be said that he is ready to receive?
When he is Yukta, that is, his mind is rested in self
and free from longing.
Trishna Thirst, longing after desires, pining, yearning.
VI/19-
| 1 q 1

c.
Yukta Yukta Yukta Yukta- -- - O OO Oualified ualified ualified ualified,adept ,adept ,adept ,adept
200

REFLECTIONS Page 200

One whose mind does not flicker, like the lamp in a
windless place
VI/20,21,22-
@
cc 7c

*.

c7

@0H75
1^ .
7
171

~.
He is satisfied by his own self. Once infinite bliss is
obtained, it stays with him. There is nothing superior to
this experience, which is beyond senses and mind.
Once established, he is not affected even in great
crisis.
VI/23-
q

^ .
201

REFLECTIONS Page 201

Yoga is disunion from every union with dukkha or
painful contact (Dukkha samyoga viyoga).
VI/24, 25
q~971c4c
750 + 7.
q

|
c1

c 7 .
Here, the tips to practice are outlined.
Abandoning all desires which arise due to sankalpa,
meaning when senses are warded off, there will still be
cravings arising from past conditionings.
Very slowly, direct the mind to remain stabilised in the
tm (think of tm).This will lead to quietude of
intellect. Once intellect is quietened, then the soul is
experienced(soul consciousness).Once soul
consciousness is experienced, keep the mind and
intellect steady, so as not to unsettle them.
202

REFLECTIONS Page 202

E.g. Once the dirt in bucket of water is settled and
one can see the reflection of the Sun, one should not
unsettle the dirt again by shaking.
VI/26-
^ ^1
1 +c7 .
The mind is restless and unsteady. It tends to run
here and there, hence called the monkey mind. Try to
bring it back to the tm from wherever it has
wandered to. One important point to note is that at
any one point of time, we can have only one thought.
When we are thinking of tm we cannot think of
anything else. As we keep practicing the wanderings
will decrease.
What are the benefits of meditation? What are the benefits of meditation? What are the benefits of meditation? What are the benefits of meditation?
VI/27-
97 H

7 H

~ .

203

REFLECTIONS Page 203

He, who has controlled rajas, has a quiet mind, is free
of sin, who has attained to Brahm is in BLISS.
Pra-shaant- the peaceful experience is qualified......
VI/28

7 c ~

H1 c7

.
Such a sinless yogi, whose mind is tuned to the self
can very easily experience the Bliss of Brahm.
VI/29

1c

c
H

c .
The true mark of a meditator lies not in how he
appears during meditation but his behaviour after he
has left the meditation seat.
He is same to all, seeing self in all and all in self.
Thus he has no envy.
We see the physical world with our physical body,
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REFLECTIONS Page 204

Others emotions with our emotions(our mental
conditionings),
Others intellects with our buddhi (judge others).
We dont perceive the world as the world is world is world is world is but as we we we we
are are are are.
Can we do it Can we do it Can we do it Can we do it differently? differently? differently? differently?
These faculties were given to us to use in ourselves
not others. For a change let us perceive differently.
e.g. When a person approaches us, instead of seeing
physical features, let us feel his vibrations.
When a person shouts at us, let us meet his anger
with no reaction.Keep plain silence and see the effect.
VI/30-

1 9 9.
He who sees Me everywhere and in everything, sees
everything in Me. He is not far from Me or Me far
from him.
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Supreme is part and parcel of the universe. Biologists
will understand this very well because they keep
saying that genes are part and parcel of the DNA.
Becoming God may be easy but we have to be ready
to take the responsibility of being a divine being, a life
which few will agree to undertake. People prefer to be
separate from God so that they have the liberty to err
and someone else to lay the blame on to. To err is
human, to forgive is divine.Start forgiving and you
become divine. Do not justify your manhood by erring
repeatedly.
VI/31-

1 cc1
.
What after R What after R What after R What after Realization ealization ealization ealization? ?? ?
He who is established in wholeness (oneness),
worships me as the One dwelling in all beings, and
whatever might be his behaviour, he acts for Me.
1. sarvabhoota--in everyone
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2. being is Sarvatha vartaman api- EVERYWHERE
and NOW and HERE
Vartamanpresent tense/time- now
Sarvatha everywhere
3.ekatvam-oneness
VI/32
c+

.
The yogi sees that there is sameness in all,
understands that pain and pleasure is common to all.
V/33-

1c 9 +

1 cc1 1 .
I cannot foresee the steadiness of this yoga of
sameness because of the restless nature of my mind
VI/34-

* 9 q T
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1 0 7

* .
This mind is restless, powerful and flimsy/turbulent.
Controlling it is as difficult as controlling the wind.
Wind shows turbulence or flow. Air has no flow.
Attachment the wind takes the air from high pressure
area to a low pressure area. Similarly, our mind goes
out to lowly pleasures. Air is sucked to low pressure
areas. Wind carries both, scent or stink. Same is the
case with our mind.We carry our negative thoughts and
pollute.
VI/35

H .
Verily, the mind is not easy to control but one can
achieve it with practice and dispassion.
Abhy Abhy Abhy Abhysa sa sa sa(constant practice) & V VV Vair air air airgya gya gya gya(dispassion).
Effort in practice of meditation & detachment from fruit.
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This is very interesting.When we are seeking peace or
happiness, it eludes us just like the butterfly which
darts away when we start chadsing it.
Effects Effects Effects Effects of Medi of Medi of Medi of Meditation tation tation tation: :: :
P PP Practically what happens is-
On intellect; at the mental level ; at the physical level
Rajas- causes vikshepa(turmoil)
Tamas- causes varana(veil).This depends on the
activities of a person while not meditating. He should
direct his energies, rightly. He should keep a check
what he sees, hears or eats.
See no evil, hear no evil, speak no evil .do no evil ,
think no evil.
Watch WWF- violence increases.
VII/36-
c

*9
c

4B

.

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It (meditation/yoga) is difficult for one whose mind is
not controlled but for one whose mind is restrained it
is easy.
VI/37-

@
9 @

* .
What happens to the man who has resolved but finds
that his senses do not back him?
VI/38,39,40-
38-
7H87H
98

H .
Is he not lost, then like a cloud having stryed from his
divine path? In a state of limbo, neither up nor down?
39
7

1
c7 11 H

.
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Slash this doubt of mine completely.No one else can
do it for me.
40-

11
~

c^ .
There is no destruction for him, here or
hereafter.People who pursue music may be born as
musical child prodigies in the next life.
W WW What happens when mind wanders hat happens when mind wanders hat happens when mind wanders hat happens when mind wanders? ?? ?
What happens What happens What happens What happens to a to a to a to a f ff fall all all allen en en en yogi yogi yogi yogi? ?? ?
Either Either Either Either from sdhana, death, hijacked by temptation?
VI/41-44
9

c ^

H8.

7 |T .
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7.

[ H
7

1 H .
After residing in higher dimensions,
1. He is born again in a pious, healthy family.
2. He is born amongst wise yogis
3. Knowledge of previous lives is retained in the form
of sanskrs. He starts meditation early in this life and
there is fast progress. Even in the case of music,
dance or art, it is never too late to start.
4. He cannot be born in lower realms.
VI/45-
91

@~.
7@1 .
With effort of many lives, he is purified from paap. He
reaches the highest.
VI/46-
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1 7
^ 1

.
Yogi is better than tapaswi or jnyani or karmi
(ritualists).
Organized type of religious practice not aimed at self
discovery or mechanical prayers is inferior to yoga (it
is obvious and it is evident).
VI/47-
7c
@7

.
The devout worship Me in full faith, inner self merged
in Me. They are excellent.
Reflections on Reflections on Reflections on Reflections on Chapter Chapter Chapter Chapter VI VI VI VI
The how and the why of meditation and yogic lifestyle
is discussed in general. A person sits in meditation on
a seat made of grass, deer skin and cloth. In todays
time, we will have to replace the deer skin with any
insulating material like wool. So, that the positive
energy generated during meditation should not siphon
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to the Earth. The head and the body should be in one
line. The posture should be comfortable. This is
followed by fixing the attention on a single point, the
tip of the nose.With senses and mind turned inwards,
the yogi focuses on the higher self which is the seat
of bliss.To achieve the final state of bliss, an order of
discipline is required. Moderation is the key to success
and one should neither overeat nor starve.There should
be moderation in sleep and activity.
Does the Geeta advocate Sannysa?
Is it only for the old?
VI/17 Yukta aahaar-----
Optimal exercise and nutrition .Optimal effort in activity,
adequate sleep and activity spare a yogi of all
troubles. Can there be more said in 4 lines on modern
ergonomics, exercise physiology and nutrition? To
attain the state of yoga (the highest state), we need
moderation in all that we do. Moderation is the key to
success. For e.g. if need to execute a project, we
need enough exercise, good food, adequate sleep
adequate effort optimally applied to gain success. If we
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overwork our selves we may fall sick and not be
available the next few days ultimately delaying the
project. We should never forget that Geeta was told on
the battlefield to the valiant Arjuna to deter him from
sannysa.
Optimal and regulated effort in all activities is the
primary requisite for success.
E.g. The focussed mind without a flicker becomes still
or thoughtless. The yogi then enjoys the ultimate bliss.
Here again, a purified intellect is required to discern
the real from the unreal.The minds very nature is fluid
and it is apt to deceive the intellect into believing that
this ultimate bliss is not real. A purified intellect,
trained over the years with guidance of a Guru can
help the yogi hold himself steadfast in his path.
Having attained this state, he is same to friend and
foe, in sorrow or joy, heat or cold. Having realized that
God is present in himself, he at once realizes that
God is present in every one else. He now does not
have to spend any extra effort to do virtuous acts
because he has become virtue himself. For him, there
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is no hurt as he does not feel that the other has
wronged him.
To achieve the dauntless task of controlling the mind To achieve the dauntless task of controlling the mind To achieve the dauntless task of controlling the mind To achieve the dauntless task of controlling the mind, ,, ,
two things are required two things are required two things are required two things are required, ,, ,
Dispassion and Constant P Dispassion and Constant P Dispassion and Constant P Dispassion and Constant Practice: ractice: ractice: ractice:
Even though this task may seem unachievable, it is
better to start some time because whatever we have
achieved on the spiritual path, is carried forward into
the next life. In our next life, the conditions will be
conducive to our spiritual growth. No effort in this
world is wasted. But the diligent yogi can achieve
perfection, in this very life.
And what is the experience of the commo And what is the experience of the commo And what is the experience of the commo And what is the experience of the common man during n man during n man during n man during
meditation? meditation? meditation? meditation?
He feels rejuvenated and revitalized. Being connected
to Source, all his negative ties drop and he is
positivised. For a person in meditative state, throughout
the day, functioning at I am the soul level, all the
rules of dietetics and nutrition are challenged. Their
food requirements are reduced considerably and energy
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outputs are high. It is as though he is being nourished
from an eternal spring.
How is man different from animals? How is man different from animals? How is man different from animals? How is man different from animals?
Man and animals have four functions in common,
nutrition, sleep, fear and reproduction. In addition, man
has an additional ability. He is capable of self
realization. He has the ability to respond to instead of
reacting based on his base tendencies.
He has the freedom to do, not to do or do otherwise.
And this doing otherwise is what leads him to self
realization. Self realization is available to all of
mankind and not just the readers of the Geeta. But
what is needed is a free will to do otherwise which
may not be available in an organized religion where, in
an attempt to discipline its flock, the leaders take away
the right to freewill. This deters likely aspirants from
the path of spiritual growth. Material life is well looked
after in organized religion but spiritual growth becomes
stunted. If we need the Ultimate, then we need to
break away from the beaten track and choose the road
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less taken. If you have the conviction, help will surely
follow.













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Chapter VII- Jnyn Vijnyn Yoga -Yoga of Knowledge
and Absolute Knowledge
VII/1-

7
0 71

.
I will tell you how to gain all knowledge about Me.By
doing yoga, with your mind attached to Me, taking
refuge in Me. No doubt about it.
VII/2-
7 7 ++
77c

777*.
I will tell you about Jnyn and Vijnyn, knowing these
no other knowledge of this world needs to be known.
Having known this nothing else remains to be known-
Vijnyna
VII/3-

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* U

^ @
@ ^7 .
Of 1000 men an occasional one tries to become a
Siddha, of such Siddhas, a rare one gets to know
Me(-vijnyn)
VII/4

@
7 9

8.
My eight fold nature (prakriti) is made up of the five
elements viz. earth, water, fire, air and ether plus the
manas(emotions),intellect and ego.
VII/5-
1c7 9

.
This is Apar or My lower nature. Now, know My
higher nature or Par- Prakriti. It is Jeeva bhoota
(lifegiver) and it sustains this world.
VII/6-
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c11 9 91.
All beings arise from the womb of Prakriti .I am the
creator and destroyer of the worlds.
Par: creation and dissolution is an ongoing
process.Here, Sri Krishna is referring both to
cosmology and subatomic physics,at the same time.
VII/7-
7c1
9

.
There is nothing higher than Me. Everything is held by
Me like beads on a thread.
The thread reminds the scientist in me of M strings of
physics.
VII/8,9,10

7 91

^1
221

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^1 1

@1 1 1 .

I am the rasa(essence) in water; (light)in the moon and
the Sun; Om in the Vedas; sound in ether; virility of
man; sweet smell of earth; brilliance in fire; life in
beings ; tapasy in tapaswis(austerity in the austere);
eternal seed in creatures(created things); intelligence in
the intelligent; splendour in the splendid etc.
We know that sound requires a medium to travel
in.So, even in apparent vaccum, the ksha,there is
something.Whether it is the scalar EM waves of the
Russians or yet some other unknown energy is to be
seen.
VII/11-

@

1 .
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I am strength in the strong (powerful). .. .I am the desire
which is not conflicting with dharma.
A desire to be God again is a dhrmic desire and is
allowed.
Power with D Power with D Power with D Power with Dispassion: ispassion: ispassion: ispassion:
Controlling power is a weakness.Power corrupts and
absolute power corrupts absolutely.Note that God has
said that He is in all. Though He is in all, He did not
say that I am their weakness in the weak because
weakness is not a quality. When strength is absent
what remains is weakness.
VII/12-
c 1^
7@ c

.
Whatever, has come from the three gunas, has come
from me but I am not in them, they are in me. From
above examples it may be mistaken that the supreme
is captured by things or beings. Hence Sri Krishna
clarifies. God is more like the canvas in a painting or
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the movie screen of a motion picture, which provides
the support but is not within the picture.
VII/13

.
Everyone is enchanted by the shades of three gunas.
The world does not understand me as being beyond
these and indestructible.
VII/14-
H

c
97 7 .
Crossing my divine Maya ordained by gunas is difficult.
Only those who worship Me can swim across.
VII/15-

97
(7

.

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The evil doers, the Moodhas,(the deluded) the lowest
of men dont worship me. They keep a demoniac
predisposition.They follow the devil.
VII/16-

| 7

| 7 .
Devotees can be divided into 4 types.
1. The rts who turn to God in terms of trouble, the
crisis people. These are people who will wait for crisis
to occur and then run helter -skelter.
2. The Arthrtis, the aspirants after worldly pleasures,
the money minded for whom the ends justify the
means. They work for results, result oriented.
3. The Jijnysus the curious inquisitive the people with
a why question in their mind.
4. The Jnynis are the ones established with
knowledge of self, those who are well versed, the aces
or experts. It is usually in the last birth of the
reincarnation cycle that a person worships God
(unconditional love) for Gods sake alone and is a rare
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being. Even a desire for Moksha or liberation can bind
man. Most people worship the lesser Gods.
VII/17
7 c

*
9 7c 9.
Of these the Jnyni who is always focussed on Me,
who worships Me alone is the best. I am very dear to
the Jnyni as he is to Me.
God or the ultimate cant be having favourites but it is
natural that if we focus our mind on something , we
will know more of it,e.g.. Einstein knew more of
cosmology becaused he focussed on it.Pasteur knew
more of disease becaused he focussed on it.
VII/18-
7 cc
1

.
All these people are magnanimous(udra) but the
Jnyni, I consider him as My own self. He blessed in
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bliss and self- controlled, thinks of Me as the only
goal.
Again, to take Einsteins example further, he was
known to be generous with his knowledge. He shared
his ideas with others who in turn helped him work out
solutions unlike top guarded secrets of today.Just for
the sake of royalty, peope are working separately and
we still do not have a cure for diabetes or cancer.
VII/19-

77 77 9

.
The Jnyni after many lives, knowing that God only is
everything, comes to merge in Me. Such a Mahtm is
rare indeed.
VII/20-
11(7 97 7
1 9

c 1.
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When wisdom is captured by various desires, they
worship other devatas (Gods) following rituals,
depending on their nature.e.g wealth, power etc
VII/21,22,23-

1 1 @ + .
@

11
7 7 .
7

{c~
7 7 { 7 .
Whichever devata one worships in good faith, I
reinforce his faith in that God and he obtains the fruits
of desires as per the nature of the devata, which I,
Myself have created. Whatever these men of small
intellect receive is perishable.Those who worship the
devatas reach their abode and those who worship Me,
the Ultimate, unmanifest reach Brahm-hood.


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L LL Law of aw of aw of aw of A AA Attraction ttraction ttraction ttraction
When people aspire for money, money becomes their
God. In Hindu mythology, wealth is worshipped as
Goddess Laxmi. A person who propitiates wealth is
likely to be blessed by the Goddess. Worse still,
religion becomes God to many and the name of God
is used to propagate ones own religion or sect instead
of spreading unconditional love. The benevolent maker
shines through all. He reinforces our faith in whatever
or whoever we choose to worship. But all forms(of
worship) are bound by rules of the material world and
are subject to decay. Only reality is eternal .ONLY
REALITY IS REAL.
VII/24-
7 77

@
7

.
Those who do not understand My indestructible and
ultimate form, think that the unmanifest has become
the manifest.
VII/25-
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9 1

.
Since I have come by Yogmya, I am not seen by all.
People do not know that I am unborn(birthless) and
indestructible.
VII/26-

^.
I know all beings, ever born, present and those yet to
be but no one knows me.
VII/27

c 7

+ 7 7.
W WW What veils us from realization hat veils us from realization hat veils us from realization hat veils us from realization? ?? ?
All beings are deluded by the dwandhas(dualities) born
out of Icch( desire) & Dvesha (aversion).
Vacillating between pleasure and pain.
VII/28-
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c7

7 Td.
Those virtuous men whose sins have come to an end,
freed of dualities(of attraction/aversion) worship me with
dedication, perseverance and determination.
They accept all, saying Thy will be done.
VII/29
H c 7
H

c1c .
Those who want to be liberated from death and old
age, surrender, they know Brahm, adhytma and all
karma(action). They are the psychology and karma
experts.
ADHYTMA is knowledge of soul. Psychis in Greek
means soul.
VII/30-

.
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The learned knowing adhibhoota, adhidaiva, and
adhiyajnya are devoted to Me even at time of death
really know Me.
Reflections on Reflections on Reflections on Reflections on Chapter Chapter Chapter Chapter VII VII VII VII: :: :
One of the attributes of Maya is duality.
It is like two sides of the same coin. The minute you
choose one side, you get attached to the other side
with an emotion of aversion. The discerning soul
chooses the edge of the coin, he sees both sides but
remains unattached to either.
VII/2-
Only one amongst thousands who will strive for self
realization and very few will achieve it. Self realization
is knowledge that one is God experiencing the world in
the human form. God or ultimate reality is the
unmanifest, who manifests itself through Yoga-Maya or
delusion. Maya is the most difficult to understand
concept in the universe. Its nature can only be
understood by the awakened soul.
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Let us understand it with the help of the dream cycle.
When a person goes to sleep he is aware of the time
and place he went to sleep. When he starts dreaming,
the mind is taken to different places in different time
zones. He may dream that he is a king or a beggar.
Sometimes a decade may pass by in his short
dream.Psychological time and clock-time are not
consistent. As long as he is dreaming, he continues to
believe he is the dream character. Only on awakening,
does he realize that he is different from the dream
character.
My is that force, which deludes man from knowing
who he really is and it makes him believe that he is
somebody else. When God, the unmanifest manifests
Himself, he takes on the veil of My. He is now
immersed in his lower nature born of My and its
attributes, the three gunas viz. sattwa; rajas and
tamas, the five elements viz. earth; water; fire ; air and
ether, the mind(feelings), intellect (cognition)and
ahamkra (a belief that one is separate from the
whole/ego).
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VII/5-
But the elements by themselves cannot make existence
sustain.What is required is the life giving principle.
Today, it is understood as consciousness in science. It
is the substratum of the universe, the living as well as
the non-living world:
Students of physics know that all the non-living atoms
are also active and as such they cannot be considered
unconscious although they are insentient. We only
have to split the atom to know what power lies within.
VII/6-
Change can be discerned only when there is an
unchanging substratum, a fixed reference point or a
frame. The wave is the change seen on the surface of
unchanging ocean
And as long as the feeling of separateness exists
there will always be a feeling of restlessness, the part
will always seek to become the whole or merge with
the whole. When we throw a stone up in the air it
comes and meets the earth because it is borne out of
the earth element. Water flows ultimately to join the
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ocean. Air will always rise up. Similarly we will always
strive for lasting happiness because that is our
essential nature. And till we achieve it we will always
feel restless. No matter what the material world gives
us. The more we have of the material world the more
we long for eternal happiness.












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Chapter VIII Akshar Brahm Yoga, Yoga of
Imperishable Brahm

VIII/1,2,3,4-

qH c

.
7 17

9 7 c .

H H 1c

{ 7.

^
7

.

What is Brahm What is Brahm What is Brahm What is Brahm- -- - the imperishable U the imperishable U the imperishable U the imperishable Ultimate ltimate ltimate ltimate? ?? ?


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What is What is What is What is A AA Adhy dhy dhy dhytma tma tma tma (spirit)? (spirit)? (spirit)? (spirit)?
Adhyatma is the imperishable expressed in the body.
What What What What is its K is its K is its K is its Karma arma arma arma? ?? ?
Karma is that function of mine that gives rise to
beings.
What is What is What is What is Adhibhoota? dhibhoota? dhibhoota? dhibhoota?
Adhibhoota are all perishable things.
What is What is What is What is Adhidaiva? dhidaiva? dhidaiva? dhidaiva?
Adhidaiva is the imperishable, expressed as the
governing principles in the different faculties of body
and mind.
Who is Who is Who is Who is A AA Ad dd dhiyajnya hiyajnya hiyajnya hiyajnya? ?? ?
Adhiyajnya is the eternal witness, dwelling in the body.
VIII/5,6-
7 17

4c
9 { 1c .
17 cc7
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7 {.
How How How How am I am I am I am I to to to to be remembered by the self be remembered by the self be remembered by the self be remembered by the self- -- - controlled controlled controlled controlled
man man man man at the time of at the time of at the time of at the time of his his his his death? death? death? death?
If you think only of Me, at the time of death you reach
My state, undoubtedly.
Whatever you remember at the time of death you
reach that state. In PLRT, it is seen that whatever
pain, emotion or goal is held by the mind just before
dying, one takes a rebirth to replay that emotion.
Before death, a quick recap of the present lifetime is
flashed in the mind. All unfulfilled desires find
expressions in the next life.
VIII/7-
1c

@*1 .

7 .
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That is why, with your mind & intellect surrendered to
me at all times, remember me, so that you will
definitely reach me.
Constant awareness..
VIII/8-

7 .
Keeping constant awareness of self by the yoga of
constant practice, he reaches the Supreme Spirit.
VIII/9-

1
1 7cF-
c 1 .
It is important to understand the nature of the self.
Kavih: all knowing; Purnah(ancient); Anushshith
(ruler,controller); Dhtaram-nourisher/supporter.
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Far from tamas. Beyond tamas..ignorance and
darkness.
Anoraniym: Anoh (subtle) ; Anniysam(subtlest).From
subtle to subtlest.
Subtlest of the subtle, the most fundamental Think ,
subatomic physics!
The subtlest controls the grossest.
Self is very minute, subtlest of the subtle. The more
subtle a thing, the more pervasive it is. Steam is more
pervasive than water which is more pervasive than ice.
If something has to be present everywhere at the
same time then it has to be all-pervasive and logically
the subtlest.
ditya varna: brilliant like the Sun
Achintyaroopah: Inconceivable.
When we start thinking of such an entity as present
everywhere, our thoughts fall short. However great an
I .O. we may possess, our intellect is limited when we
start thinking of Reality. We start feeling giddy or we
are filled with so much awe that we forget about
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thinking and just revel in the glory of what we have
discovered so far.
e.g.
If we start contemplation on a basic cell, the nucleus,
the DNA, the innumerable genes, the RNA, the
enzymatic processes , the different proteins
manufactured by the cell and so on. The different
impulses needed to regulate the synthesis, the
feedback system, the intelligence behind the whole
system.Think about it. Very rarely does the system fail.
We are so overwhelmed, we cant think further. We no
longer want to define that intelligence, we want to
make a straight go at it. Having seen enough of the
garden, we want to meet the gardener.
e.g .
If someone describes to us a movie and says it has
excellent photography, exotic locales, absorbing
storyline, superb direction, brilliant acting etc. and then
wants to tell the story, we will say , No, do not tell
me, I want to watch the movie myself. We dont want
to think the movie, we want to experience it.
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VIII/10-
9
4c

9 +

.
T TT The he he he Journey After Death Journey After Death Journey After Death Journey After Death: :: :
Surrender and devotion are necessary. If we want to
know the self, rather BE the SELF, we have to stop
being the man. If you want to be the butterfly, you
have to stop being the caterpillar.
Why is faith Why is faith Why is faith Why is faith needed needed needed needed? ?? ?
Since long we have been in the embodied condition
and forgotten our real nature. When we move towards
reality we move from known (embodied) to unknown
(transcendent).This change invokes fear. Faith is
needed either in the scriptures, Guru, or built through
contemplation that we are going to be fine. Wherever
there is faith, there is no fear and vice-versa.Faith ana
fear cannot co-exist.
VIII/11-
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H 7
7
7 H 7
0 9+ .
Whom the knowledgeable called imperishable, in Him
the unattached yatis enter. Those who desire Him
practice brahmacharya. I will briefly describe that state
to you.
Brahmacharya Brahmacharya Brahmacharya Brahmacharya- -- -
Brahmaat charati iti brahmachri-
Brahmachri is a person whose mind is constantly
fixed in God. Ordinarily Brahmacharya means celibacy
but since the Geeta is told to a King who is married, it
may not mean celibacy. Arjuna had completed his
family at the time of war, so celibacy could have been
also advised. People who have fixed their goal on
Moksha naturally follow celibacy. There is no
suppression of desire. Just that the goal is fixed
higher. The bliss of samdhi is described as thousand
times that of sexual bliss. Even during the height of
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sexual climax, it is said that the stoppage of mind and
expression of tm, is what brings about bliss. It
follows that people will have to accept this verse as
per their status in life.
VIII/12,13-
+ (

7c 91 .
cH H 7

1
9 c7 .
Controlling all doors,fixing the mind in the emotional
centre, fixing prna in head region,focussed on self,
chanting AUM, remembering me leave the body,
reach me .
VIII/ 14-
7 1 c
1

1 .
The one who constantly remembers Me and only Me,
he is fit for this yoga. People may wonder how it is
possible for a common man to constantly be aware of
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God. Just like we are constantly aware that I am a
man or woman, we remember that we are souls and
our aim is to merge back. The person has already
purged his vsanas to a certain degree, to want to be
God again.
VIII/15-

7 c @ .
Having attained to me these great souls, having
reached the ultimate, they are freed from the
transitory rebirth which is the abode of pain and
sorrow.
VIII/16-
H

7 .
All beings who have reached any dimension below the
Brahmaloka are likely to be reborn but not those who
have reached Me.
VIII/17-
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REFLECTIONS Page 245

U

7 qH

U7 .
Brahmas one day has a 1000 years and so too his
night. Those who know this know day and night
(ahoraatra).
There is no absolute time. A clock on Jupiter does not
give the same time as that on the Earth.If we move to
another dimension, time changes.
VIII/18-
q 97c
9|7 7 .
When the day dawns all beings rise with it, and at
night fall all beings dissolve into the unmanifest.
This supports the subtlest forces in nature, the dance
of Natarja or the cosmic strings of physics.
VIII/19-

c 9|
9c.
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All these societies of beings having arisen dissolve at
night and rise again the following day.
Constant change chaos.
VIII/20-
11

7c

.
But there is also something higher and eternal, the
supreme unmanifest, who is not destroyed even when
all beings are destroyed.
The substratum where there is no change.
VIII/21
H c

9 7 @ .
The unmanifest, itself called indestructible, is the
ultimate abode. Having attained which one does not
have to come back, that is my ultimate state.
We will have to understand that this is not a place
somewhere in space but at a dimensional level it is a
higher plane, a subtler level of consciousness.
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E.g. A tree standing next to an electric pole is higher
than the tree, a monkey resting on the tree is higher
than the tree.The man sleeping under the tree is
higher than the monkey. An evolutionary by-lane is
referred here.
VIII/22

4c 1c7
17 1

.
That Purusha is attained with unwavering devotion. In
him, all beings reside and through whose powers all
this has sprung forth.
VIII/23,24,25-
c

9 7 + .
7|

4
9 7 H H .

*: H
75 7| 9 .
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I will tell you the right time for getting a permanent
visa (no return state, green card) and when the time
is not conducive.
Brightness, day time, uttaryana, shuklapaksha or
bright fortnight is conducive.
Darkness
,
dakshinyana, Krishnapaksha (darker fortnight
of lunar cycle) is not conducive.
VIII/26-

* H ^
c

.
Shukla and Krishna are considered the two eternal
paths, one causes one to return and the other not.
As far as thanatology is concerned not much research
has been done on these issues.
VIII/27-

H ^
1

.
A man who knows these two paths is not deluded so
dwell in yoga at all times.
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VIII/28

98
c c c
1

.
A yogi who knows the fruits of studying the Vedas,
Yajnya, austerity and charity overtakes all others and
reaches the ultimate abode.
Reflections on Reflections on Reflections on Reflections on C CC Chapter hapter hapter hapter VIII VIII VIII VIII
---In yoga terms, when prna is balanced, sushumna
ndi is opened up , a person reaches sam-dhi states
(mental tranquility). dhi is turmoil and sam means
balance.
Whatever and wherever the mind focuses on during
the time of departure of the soul from the body, the
soul goes to that realm.If he thinks of God, he will go
to God. And should he think of hell, he will go to hell.
Should he think of heaven, he will go to heaven to
enjoy the wonderful yet ephemeral joys only to return
back to earth, when his merits have exhausted and his
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REFLECTIONS Page 250

visa can be extended no longer. You cannot stay for
long in a foreign land and nobody can drive you from
your own country. Our mind is capable of travel and
thoughts are the vehicle through which mind travels to
far-off places but being coupled to the body it returns
back. But once the life force has left the body, the
mind takes off its flight and takes the soul along with
it.
The mind at the time of death will be occupied with
the kind of thoughts it has entertained while living. Our
journey after death is determined by the thoughts we
entertain during life or any leftover karmas of previous
birth.
The best way to die is to die like a yogi. Fully
conscious, free of attachment, breath under control and
leaving the body, ready to reach a realm of ones
choice. It also depends on our concept of heaven,
whether we think it as an ultimate abode or the lower
dimension of exalted pleasures. It is better to
remember the Self at all times so that whilst leaving
we will not have to put any extra effort in remembering
God/Self at the last minute. Remember,just as a stage
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actor would remember that he is Mr X when he is
playing the role of Othello. It is commonly observed
that when people die without preparation they usually
call the doctor, wife, son etc instead of God.
It is not enough to remember the name of the Lord
when we die. Most people do. It is important to also
understand what exactly that name means to them.
e.g. If someone calls to Ram and remembers the ruler
of Ayodhya or the brother of Laxman or he remembers
the redeemer of Ahilya. Better still, would be to
remember Ram in His effulgent glory.
Now, this kind of speed thinking is not available at the
time of death, if your mind is occupied by other
thoughts. If our concept of God is clear during lifetime,
if we have run the script many times before, if we
have thought about death and planned as to how we
will leave the body, the chances are high that we will
be able to take our soul to the place we wished to go.
e.g. Before actually flying a plane we have lessons in
engineering as well as simulation exercises.
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In Past Life Regression Therapy it is observed that
whatever pain or relationship issue was on a persons
mind at the time of death is carried forward into the
next life.
Accepting rebirth is essential to conscious living. It is
not the punishment for misdeeds that need attention.
But imagine how a person would treat Mother Earth if
he was sure he was coming back again. We would not
exploit natural resources to the hilt.
Reaching back to Godhead, there is no return to the
world of dualities. It is said in the scriptures that this
journey is granted only to humans and human birth
occurs once in 84 lakh yonis (species).Everyone may
not want to go to Godhead if worldly life is going
good. But we should be aware that with every new
birth we incur fresh karmas which will take further lives
for repayment.
We should think before wasting such a golden
opportunity. And for those who are suffering in this
world, they should know that they are blessed.
Because there is no better way to ensure that we
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never return to suffering. Instead of asking why me, it
is better to get ready for the great homecoming.
Time Time Time Time: :: : S SS Scien cien cien cientific C tific C tific C tific Concept oncept oncept oncept
Is time a reality? To explain this Krishna explains that
Brahms day covers a thousand mahyugs and his
night likewise. Time (psychological) is a concept of the
mind. When we are happy time flies quickly. When we
are sad, we dread time and try to kill it.
When mind ceases to be, time vanishes along with
space. This can be extrapolated from data in higher
physics but is actually experienced by the yogi in
Samdhi states. ---
Detachment from D Detachment from D Detachment from D Detachment from Desires esires esires esires: :: :
It is important to understand and accept that desires
arise in our mind and do not belong to the Self. Know
that the desire is there but be detached from it.
VIII/12,13-
Sublimate desires instead of suppressing or repressing
them .We know what happens when we repress our
emotions.
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Contemplate on Aum while leaving the body, not just
during the final death but even during samdhi states
when man is lost to body consciousness. In deep
meditation, the yogi hears the sound of Aum de novo.
If he remembers that this was the sound from which
sprang forth the universe, he can reverse his journey
back to the Spirit state. He may feel himself occupying
entire space or transcend time.
God realization is not so difficult if we really seek. It is
not a part time pass-time. Whatever we may be doing
at any point of time, our mind should be fixed on the
supreme goal.
Why do we need God Realization?
After God realization, we need not take rebirth. We
attain Moksha (freedom from limitation of body and
mind). It is important to remember that Moksha has to
be attained whilst we are still in the body and not after
death. As long as we have a body, however glorified it
may be, we cannot have lasting happiness. It reminds
me of P.B. Shelleys poem,The Pulley.
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If goodness lead him not, yet restlessness may toss
him to my bosom.
VIII/16-
Talking about realms of consciousness or the different
levels or different dimensions, Sri Krishna says, up to
the level of Brahmaaji, the creator we have to return
again to embodiment but when we reach the ultimate
there is no return. In yoga, during the higher states of
samdhi we burn our samskrs, so naturally we dont
have to take birth again to exhaust our karma.
The Earth is said to be in the third dimension at
present. When we transcend time as in meditation, we
reach 4
th
dimension. As we still go deeper we reach
the 7
th
dimension, the highest. The depth /height of
Samdhi can be roughly gauged by what a person
feels after coming out like psychological time, energy
level, ecstasy.
Moksha Moksha Moksha Moksha or H or H or H or Heaven? eaven? eaven? eaven?
If a person reaches the dimension of the so called
heaven/paradise,he has still to come back and take a
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REFLECTIONS Page 256

body before the final merger. For a vedantin, Moksha
is higher than heaven.
When a man realizes he is God or to be very precise,
he merges with God, there is no question of this man
ever returning again to take birth as man or any other
species. Man cannot say now I will return. What God
decides to do is of course a different matter. As long
as God wants to be many probably the cycle will
continue.










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Chapter IX: Raj-Guhya Yoga -Yoga of the Royal
Secret

IX/1-

H 9++

7 7 77c +

.
Since you do not envy I will reveal to you the royal
secret, knowing which you will be free of all sorrow.
IX/2-

9cH +

.
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REFLECTIONS Page 258

This the greatest of all secret knowlege.This is eternal
and indestructible knowledge of dharma and very
pleasant to follow.
IX/3-

11 7
9 7

c .
People who lack faith cannot attain to my being.They
get caught up in the wheel of birth and death.
IX/4

c1

*1.
I have engulfed this whole world with my
manifestation.All beings rest in me, not I in them.
Obviously, the whole cannot rest in the manifested
part.
This is vey interesting. We try to see God in everyone
and fail. If we could see everyone in God, we may
understand God and everyone, better.
IX/5
259

REFLECTIONS Page 259

c1

1 c

.

Though I am the creator, the sustainer of this manifest
world yet I am not a part of the world.
e.g. a mirror which reflects an image is not the
image.
IX/6-
1 c

c1c

.
Like the wind which flows everywhere, and is always
present in space though appearing to be different, all
beings are present in Me.
IX/7

7 9

7
~H

1 ~

+ .
At the time of dissolution all beings enter into Me and
at the time of creation I manifest them again.Like
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REFLECTIONS Page 260

something entering a blackhole and disappearing to
appear on the other side.
IX/8-
9

18

c1 9

.
The material world is under My sway. It rises and
dissolves as per my wish.If you are conversant with
subatomic physics, think how solid matter is constantly
created and dissolved.The wave is the particle and
vice-versa. Is it Strings or M-strings or bosons?
IX/9-
7

.
These actions do not bind Me.I am indifferent to all
actions or fruits.
Egocentric vsans leave karma scars.God is beyond
ego and hence not bound by samskaras.
IX/10-
H 9

261

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7 .
Nature functions under My direction causing creation
and dissolution.
IX/11-
7

+ .
When I incarnate in human form stupid people despise
Me. They do not understand that I am the Divine
reality behind all causation.
IX/12-
7
H

| 9

.
Those deluded by useless/petty desires motivated by
useless fruits, and worthless knowledge tend towards
demoniac predispositions.
IX/13-
c1

7c7 7c

.
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REFLECTIONS Page 262

The mahatmas praise Me knowing that I am the
indestructible cause or beginning of all creation.
IX/14-
| 7 7^ Td
17^ 4c c

.
The mahatmas worship Me continuously and
persistently, chanting My name in faith.
IX/15-
77 7 7

4c

.
People worship God in different forms, through Jnyaan
yajnya.
IX/16-
H

7 1
77

.
I am rituals, the yajnya, the ghee, the mantra
(chanting), the fire and the offering.
IX/17-
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REFLECTIONS Page 263

1
q 4

.

I am the father, the mother, the supporter, the
grandfather, that worth knowing or the goal of learning
, the pure sound of Aum and the vedas
See self in all ..even the enemy
IX/18-
9

H (
9 9 1 .
I am the path, the supporter, the Lord, the witness, the
abode, the final resort, the friend, the creation, the
dissolution, the substratum, the purpose/meaning, the
indestructible or unchangeable seed.
All relationships belong to Him. He is the
unchangeable substratum against which all chage is
experienced.
Be like a witness like in an Out Of Body Experience
(OBE) or Near Death Experience(NDE).
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REFLECTIONS Page 264

Gati= speed, path, direction and the destination all
rolled in one.
IX/19-
+

[+

.
I give light and heat, I send the rain or stop it. I am
death and immortality, I am real and virtual, the being
and non-being.
IX/20-

7$ 1 9 7

75
^7 7 . .
Those people, who go after desire prompted actions or
desire heaven, ultimately worship Me.
When desires are fulfilled they reach heaven and enjoy
the fruits amongst Gods.
IX/21
265

REFLECTIONS Page 265

4c 1
H

c 7

97
7 ..

Having enjoyed the fruits of heaven they fall back to
the third dimension. In spite of following the
injunctions, they get caught up in the wheel of karma,
having entertained desire prompted actions.
IX/22-
7^77

H + ..
But those who have single pointed devotion towards
Me and Me alone, I take care of their every need.
Yoga Yoga Yoga Yoga- -- - kshema: kshema: kshema: kshema: to get and to keep to get and to keep to get and to keep to get and to keep
Yoga - gain success
Kshema -guard success
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Perseverance, total effort and diligence needed for
success.
Only spiritual knowledge is continuous.Most other
knowledge is lost across lifetimes.
IX/23-
7 7 @7
7 7c

.
Those worshiping any other Gods actually worship Me
albeit injudiciously.
IX/24
7 9

7 7 .
I am the enjoyer and Lord of all these yajnyas but not
understanding this they fall.
IX/25-
7 d 7

77

7 7 .
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REFLECTIONS Page 267

Those who worship devatas reach devatas, those who
worship deceased ancestors reach them, those who
worship ghosts reach the ghosts and My devotees
reach Me.
IX/26-

* 4c 9
4c

(^ 9c.
One may worship me with a leaf, flower, fruit or water.
Whatever is given in faith and pure mind, I accept.
IX/27-
c ^ 7

1 7 c

* .
As you do, so shall you receive. Whatever you offer,
donate or sacrifice do it in My name.
IX/28-

+ 7
77

*.
268

REFLECTIONS Page 268

You will be freed from the auspicious and inauspicious
fruits of your labour which bind you to rebirth. Having
been thus freed you shall attain to Me.
IX/29-

*1 9
7

4c

.
God does not discriminate. For Him there is no
difference whether good or bad, no preference or
prejudice (raag-dvesha).
It is man who denies himself the love of God.With
dedication we can become one with God.
IX/30-
c

7 + .
Even if one has questionable behaviour outwardly but
is devoted to God within then, he is to be thought of
as a sdhu or good man.
IX/31-
H9 c ^7
269

REFLECTIONS Page 269

7 9 9.

The person who is steadfast attains lasting peace in
no time. Declare that My devotee is never destroyed.
IX/32-
c 1

U 11

51 7 .
All people who surrender to Me attain the Ultimate
irrespective of their birth.
Are women Are women Are women Are women spiritually spiritually spiritually spiritually inferior inferior inferior inferior? ?? ?
Since the Lord has said that even women can get
liberation this is used to suggest that women are
considered inferior. But this is not the case. Krishna
might be referring to the prevalent customs of that time
or rather He may have said it in anticipation of what
was likely to happen in later times. In any case, he
has certified that women are eligible for Moksha. In
fact, one observes that when people go deep into
spiritual practice the male and the female energies get
balanced. A man looks effeminate and vice versa. The
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REFLECTIONS Page 270

self has no gender and thinking that women are
spiritually inferior is ridiculous. There could also be a
possibility that there may be a distortion in the shloka
at some point in history.
The four varnas have been discussed in detail earlier
so the reader will easily understand the context. For
further understanding, we may think of the varnas as a
reflection of Maslows pyramid. Instead of hierarchy of
needs, lets us replace it with hierarchy of values.
E.g. A person who values material things will be at the
bottom layer whereas an altruistic person will be at the
top. Both may strive towards self realization and both
are eligible. The person at the bottom may have more
temptations in life that he has to fight or the path he
has chosen may be different from the one chosen by
the one at top. Heredity has no role to play in any
case.
IX/33-

1
c

9 1 .
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REFLECTIONS Page 271

And why not My devotees? Having come to this world
of temporary happiness,they worship me with devotion.
IX/34-
7 { 1

4cc c .


Fixing your mind on Me worship Me and you will
definitely attain to Me.
Reflections on Chapter IX Reflections on Chapter IX Reflections on Chapter IX Reflections on Chapter IX: :: :
The knowledge of the unmanifest (nirguna) and the
manifest (saguna) is told.
Krishna unfolds the divine scientific knowledge to
Arjuna. All beings rest in God just as air would rest in
ether (kasha).
God can be approached through bhakti, meditation,
jnyna or karmayoga, all ultimately leading to the same
goal.
272

REFLECTIONS Page 272

Humankind is blessed with all the weaknesses.As long
as we are aware that a weakness a weakness a weakness a weakness is a weakness, it is
fine. When we think that weakness is natural to
mankind, there is danger of the fall of the great human
race. Though we have the devil (evil) in us we also
have the God (good) in us .The God is as natural as
the devil. This is what the Geetas psychology lays
stress on.
There is no devil separate from God. There are few
philosophies in the world accepting darkness with
brightness which is very scientific in its import.The
whole universe follows a sine way pattern of ups and
downs, darkness and light, pleasure and pain. Sri
Krishna assures us that even evil is part of existence.
And, if everything came from God, so also the evilest
of evil.
e.g. Sexual desire is borne out of the higher ideal of
creation and not a flimsy pleasure of the flippant mind.
When we have no goal of creation indulging in sexual
activity or sexual fantasies can only be a wasteful
activity of the self though such an understanding may
be unpalatable in kaliyuga.
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REFLECTIONS Page 273

How does one keep a healthy relationship with the
world outside? ?? ?
It is said that the person who you love the most is
most likely to make you unhappy.
Becoming a yogi is actually attaining to God, attaining
the divine qualities. That is, you are in the world but
not bound by it. The world is in you. Live in the world
praising the Lord and offering anything but with
faith.Have no attachment or aversion and live in
surrender.
What is the relationship between the infinite and the
finite?
If the infinite gives rise to the finite then the infinite
has to go through a change that makes infinite
/supreme changeable. Something that is changeable
cannot be the changeless substratum on which we
observe change.
Therefore, we conclude that that there is a finite when
in reality the finite is not.
Again, let us take the example of the mirage. There is
no water but an optical illusion. The desert sand has
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REFLECTIONS Page 274

not changed to water nor does water change back to
sand. For a person not aware of the concept of optical
illusions, the mirage is real. He may doubt his eyes
but not the mirage. Same happens to the mind which
is not illumined. It trusts the finite world. The water,
miles away has not changed position. The eyesight
has not changed .Yet we see water in another place.
Now, the question arises, why do we take rebirth? Now, the question arises, why do we take rebirth? Now, the question arises, why do we take rebirth? Now, the question arises, why do we take rebirth?
Once a mirage is perceived, in that illusion a lot of
change is possible, all of which is unreal. Suppose a
photograph is taken with a person in front of the
mirage, it will show the person in the photograph but
does not change the fact of the water body in any
way.






275

REFLECTIONS Page 275






Chapter X- Vibhuti Yoga-Yoga of Divine Glories

Krishna describes His glories to Arjuna.
X/1-

9 + +.
Listen again. I am telling you since you are my dear
friend in your interest. This is greater than the
knowledge I gave you earlier.
X/2-

9
| .
276

REFLECTIONS Page 276

My creation and glories the devatas do not understand
nor do the maha-rishis because I am the origin of the
devatas and maharishis.
BELIEFS
If we are expected to understand the Geeta then
definitely the rishis should understand. Here Krishna is
urging us to do an independent inquiry so that we do
not get stuck up in concepts.
X/3-
^
+

.
The man among all men who is, free of illusions and
sees me as unborn, without a beginning, the Lord of
the world, he will be free of sin.
X/4, 5-
Forgiveness and Forgiveness and Forgiveness and Forgiveness and S SS Self elf elf elf- -- -control: control: control: control:

@7+ H c

81
277

REFLECTIONS Page 277

7

.


One,
Who is free from intellect (intellectualization),
knowledge (conceit about knowledge), attachment and
doubt,
Who is established in forgiveness, truth and self-
control,
Who understands that happiness and sorrow, birth,
death, fear, fearlessness, non-violence, equality,
contentment, tapasya(austerity), sacrifice, success and
failure and other qualities all arise through me.
X/6-
B

c 1
{ 9.
The Maharshis and Manus have come from my mind
and all beings that reside in the different worlds arise
from them.
278

REFLECTIONS Page 278

There is a suggestion that there are many worlds.
X/7-

7 .
The one who is convinced of my yoga power and
glories, he is ready for single pointed devotion.
X/8-
1 9 9
c 7

7.
I am the creator of nature and the spirit worlds.
Everything arises in Me. Those intelligent men who
know this, get absorbed in My devotion and worship
me from their heart.
X/9-
9 7 1
7^ c

*7 7 .
279

REFLECTIONS Page 279

The ones whose chitta is in me, whose prna is in me
and those who keep Me in their conversation are
always happy.
X/10-

7 .

Those who worship Me always and lovingly, I bless
them with such knowledge so they can reach unto Me.
X/11-

+ 7
+c1 7| 1.
To give them special blessings I, who reside in their
hearts remove their darkness borne of ignorance,
lighting the lamp of brilliant knowledge.
X/12, 13-

H
280

REFLECTIONS Page 280

1c

1
1 .
Arjuna said,
You are the ultimate abode, ultimate purity and
absolute truth. You are eternal, divine, unborn,
Narada, Asit, Deval and Vyaasa concur to this. And
now you too tell me.
X/14-
T 7 7
7

.
Whatever you have told me I believe it all to be true,
neither Gods nor the demons can know you.
X/15-
1cc c c

c .
Only Y YY You ou ou ou can know Your self self self self through Y YY Your our our our power
X/16-
281

REFLECTIONS Page 281

1 Hc

|1c 8.

Please tell me about Your glories through which You
pervade the whole universe.
X/17-
1c 7

7c 7.
How can I know You, constantly thinking about You?
In what way should I think of You?
X/18-
1 c

.

Tell me again about Your yoga and glories in detail.
Listening to Your nectar like glories, I am still not
contented. I want more.
X/19
282

REFLECTIONS Page 282

7 * Hc

97

8 1c7 11 .
My details have no end. I will tell you the main
aspects.
X/20-
c

1
^

7 .
I am the beginning, the middle and the end of all
beings, residing in their hearts.
This is to say that all beings are essentially divine
even in the manifested form.
X/21-
c *

7|

| 1 H .
I am Vishnu among dityas(the 12 sons of Aditi)
Sun among lights
Marichi among maruts( the 49 Wind-gods)
283

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Moon among nakshatras(the stars that shine at night)
X/22-
1 1
75 ^1

1 .
Smaveda among Vedas
Vsava among devatas (gods)
Mind among senses ( mind is considered sixth sense)
Intelligence in beings
X/23-
5 q^1 HH

^1 .
Shankara among rudras (11 rudras)
Kubera, the guardian of wealth among rakshasas and
yakshas
Pvaka among 8 vasus,
Meru among mountains (Meru is the hardened
sushumna nadi in kundalini yoga)
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X/24-

E @

1
17 1 .

Brihaspati among priests
Skanda among senapatis
Ocean among water bodies
X/25-
|

1+ 4H
7 71 1 .
Brigu among rishis
Aum amongst words
Japa amongst yajnyas
Himlaya among immovable things
X/26-
^c

H |
7 @

.
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I am,
Ashwattha (peepal) among trees,(the peepal tree gives
oxygen for all 24 hours).
Nrada among deva-rishis,
Chitraratha among Gandharvas,(elemental beings)
Muni Kapila among siddhas.
X/27-
^ @

{
75 .
Uchaisravas among horses, obtained while churning the
ocean, part of mythology.
Airvata among elephants
King among men
X/28-

9^1 7 1

.
Vajra among tools.
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Kmadhuk among cows
Kardarpa(cupid) creative power ,libido. Creation needs
sexual power.
Vsuki among snakes
X/29-
7^1
1 .
Ananta, the seat of Vishnu among ngas(cobras)
Varuna among ydass(water resources)
Aryama among pitras(ancestors,manes)
Yama, the Lord of death among controllers (apoptosis,
Yama also controls population.)
X/30
9~^1 c

75 ^ H .
Prahlda among demons
Time among kalayata/ganak-measures
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Vainateya (eagle) among birds,
Lion-king of animals among animals
X/31-
1 U

^1 P1 7.
Wind among pavatah (purifiers),
Ram among warriors,
???Shark amongst matsya ???Shark amongst matsya ???Shark amongst matsya ???Shark amongst matsya ( (( (fishes fishes fishes fishes) )) )
Ganges among rivers
X/32-
7^

c 9 .
I am the beginning middle and end of creation.
I am study of tm among all knowledge.
Logic of the debaters (pravda)
X/33-
H1 7 1
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H ^

.
Letter A among the alphabets.
Dwanda(a type of compound word) among
samss(compound words)
I am the only thing which is inexhaustible (akshay)-I
am time.
I am the support of the whole universe.
X/34-

{^ *
| 4 | 1

H.
I am death
Of feminine qualities, I am Keerti (fame),shree(wealth),
smriti(memory), medha (speech),
dhriti(fortitude),kshama(forgiveness).
These nouns have feminine gender
X/35-

c + 7
|

.
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Brihatsaam among hymns smaveda --moksha
Gyatri among metres,
Mrgashirsha among months-(balance of cold wind
heat)
Kusumkar(spring) among six seasons.
X/36-

1 1 1
1 1 .
Dhyuta among frauds-cchalaya,manipulations
Splendour or brilliance in the splendid
Victory in effort/enterprise/activity
Essence of sttwic people
X/37-

.
Vsudeva among the clan of Vrishnis,
Dhananjaya among Pandavas,
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Vysa among munis
Usana (Shukracharya) among kavis(knowers of subtle
meanings/viveki)
X/38-
1 1
1

H 7 7 .
Sceptre or royal staff of punishers,
Neeti (war-strategy/policy ) of those who want to
conquer,win.
Silence of all secrets,(silence is golden)
Knowledge of the knowledgeable. All knowledge
,discoveries, inventions come from infinite.
X/39-

1 c17

.
Beejam (seed) in all beings,
There is no being moving or non- moving which can
exist without me.
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One can imagine how more scientific our ancestors
were. Now, physics is talking about consciousness in
non- living things. This was when other cultures used
to believe that women, animals etc. dont have a soul.
Further on, Krishna has said that I am there in all
things born.
X/40-
71

1 .
There is no end to My divine glories.
X/41-
Whatever is glorious, prosperous and powerful comes
from me.
Appreciate the good in everyone.
X/42-

c1 1 .
Why do you seek details. I am supporting the world
with only a small part of me.
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The manifest is a small expression of the infinite
unmanifest.
A common underlying underlies the whole universe.This
was what Einstein was seeking , the Holy Grail of
physics?
Re Re Re Reflections on flections on flections on flections on C CC Chapter hapter hapter hapter X XX X: :: :
How do we keep in touch with tman while going
about the world?
This is the converse of the question asked in the
previous chapter as to how to do work in the outside
world.
Now Krishna asks Arjuna to turn his senses inwards.
We need to understand that we create our world with
our thoughts. Each thing that happens to us has been
created by us at some time in history either in this life
or before this birth. We are fully responsible for our
condition and we alone can change it. I create my
world and you create yours but your thoughts spill
over to my world and mine to yours, if you are
receptive.
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Sri Krishna describes to Arjuna His manifest existence.
He reveals Himself to Arjuna through the power of
clairvoyance.
What is the most important aspect of this chapter is
that while asserting that He is the splendour of the
splendid. He says that He also exists in everything
which superficially may not seem divine.e.g in death,
animals or non sentient things.
It behoves a seeker of truth to understand that if God
is in all then He should be there in everything and
everyone including the devil. It is this knowledge which
sets him free. It is easy to behold God in your friend
or a saint but seeing God in your enemy or the
murderer is what elevates you. Higgs boson has no
polarity.
X/25-
Yajnynm japoyajnyosmi
Yajnya in modern terminology is a project or mission
undertaken to achieve a goal.
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The goal may differ as per the individual. Japa means
repetition. When we do something over and over again
we become proficient. The more we exercise our
abilities in our chosen field of interest, more the
probability of success. Japa or repetition is the key to
success in any field of activity.
X/28-
For those who believe that the Bhagwad-Geeta is for
the renunciate, Krishna says that God is the very
sexual desire borne out of a will to procreate. This
statement is very relevant to the present day world
where the biologic purpose of sexual desire has taken
a backseat and it is promoted as means of cheap
sensual gratification. Sex sells!
Such a vile desire borne out of the senses can never
be gratified, it only breeds more desire like ghee
added to fire.
--What has been fed into the modern mind is that the
sexual urge is a natural phenomenon. Sex is a natural
instinct in animal but is a human being only an animal
or is he more?
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We see celibates in perfect good health and state
blissful right up to their golden years.Do we consider
them abnormal or unnatural? The present day
obsession with sex and baser instincts has brought
man down to the level of an animal. Sex is fine but
why be obsessed with it ?
Even an animal wont be obsessed. e.g. A tiger on the
prowl.
That is why rarely find geniuses like Vysa Muni or
Adi Shankaracharya today.
We are satisfied with mediocre achievements.
Accepting a sensual desire is one thing and glorifying
it altogether a different story. Eastern psychology is
founded on the study of the healthy human mind, both
average and gifted. Hence it differs from western
psychology which is derived from the study of the sick
mind. And often the researchers have interjected their
own distorted thinking into their observations assuming
that others minds function like theirs. However, a few
exceptions like Maslow exist. It is time we taught the
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newer generation the glory of the human being, before
they learn these faulty concepts.
The syllable Om.
What is the significance of O What is the significance of O What is the significance of O What is the significance of Om? m? m? m?
If a yogi goes into deep meditation he will hear a
sound this sound appears like Aum. This is true for all
people whatever their belief systems. It is the
primordial sound which caused that caused the
vibration that caused the world.









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Chapter XI: Brahmvidhya Yoga, Yoga of the Cosmic
Form

Seeing the whole universe in the Self of Krishna-
holographic vision
For understanding the Macrocosm in the microcosm,
we need a
1. Superior intellect to understand God
2. Superior perception to perceive God.
XI/I-

Hc
1 .
Arjuna says, I am now free of confusion on listening
to the spiritual secrets you blessed me with.
XI/2,3-

1
c H c+ .
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1
c H c+ .
c cc ^
58

F^

.
I have heard about your creation and dissolution of
beings, I have even experienced your greatness but I
wish to see your cosmic form, your abundance.
XI/4-
7 4 58

9
^ c c .
Please show me your cosmic form, if you think I am
eligible for seeing it.
XI/5-

F U

.
Krishna replies, Behold My different forms, Divine.
XI/6-
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c7

-5^ 1

7T8

^ .
Behold the dityas, vasus, rudras, shwins, maruts,
plus different wonders.
XI/7-
1 c

c1

7q58

.
See the whole world and anything else you want to
see, here in my body. See the present and the future
in the cosmic form.
Arjuna is seeing the macrocosm in the microcosm.
Arjuna gets a glimpse of holomovementmultidimensional vision appearing and
disappearing which fills him with fear. Krishna had shown another dimension of
His Self to Yashoda which was awe inspiring but not frightening.
XI/8-

4 58

1H
H ^ .


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However, you will not be able to see me with your
ordinary vision.So, I grant you divine vision through
which you can see Divinity.
XI/9--

4c 7^
F^ .
Sanjay reports,so saying ,Hari readies to show his
glories to Arjuna
XI/10-
4{

.
It was of numerous faces and eyes, divine ornaments
& weapons.
XI/11-
~+ 7

^ 7 ^

.
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Divine mls(garlands) and clothes , divine scents,
unending, all wonderful, effulgent.
XI/12-

U1

c
T 1{11 c.
Like a 1000 suns shining together in the sky.
XI/13-
1

c1 9
1 | 1.
And Arjuna saw the myriad forms in the cosmic form
all at once.
XI/14-
1 8 (8 .
9+

.
Arjuna bowed his head down, folded hands and started
praying.
XI/15-

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1
1

q
H 1
^

^ .
I see all gods in you, Brahm seated on the lotus,
rishis and divine serpents.
XI/16-

4
c 7F
7

1
^^ ^F.
Manifold arms, stomachs, mouths and eyes, neither
end nor middle nor beginning.
XI/17-
| H
|B7
c

|+ 7 -
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|B

9 .
With crown, gada (club) & chakra(discus), shining
everywhere, You are like a blazing fire or Sun that I
find it difficult to look at You, I can only try to
comprehend You.
XI/18-
cH
c1 ^1
c ^ B
1c

.
You are akshar(indestructible),
param(absolute,ultimate),
Shswat-dharma-gopta-protector of eternal dharma
Santan-eternal,
Avyaya-indestructible,
Nidhnam-support, the ultimate goal, only thing worth
knowing.
XI/19-
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77
7

c |B

4
1 ^ 7 .
You have
No beginning, middle or end, from sky to earth,
unending, many armed, sun and moon are Your eyes,
Your mouth the face of blazing fire, the universe is
filled with awe at Your brilliance.
Heat stands for life. In death, the body grows cold.The
world nidhnam is interesting here which also refers to
conclusion regarding the cause, effect and course and
outcomes.
XI/20-

7
B c ^
T${

0 -
9 c .
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The groups of Devas entering You are scared, they
are praying.The Maharshis and siddhas are praising
You.
XI/21-
c

q 7
{ 9

7
11c

4c @q
1

7 c 1

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Praising You, enter the gods with folded hands, the
siddhas and the maharshis extolling You and singing
hymns.
XI/22-
5c
^^ ^*^
7 H

@q
H7 c 1^ .

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Rudra, dityas, vasus, sdhya, vishvadeva,
Ashwinikumars, maruts, ushmapas(pitras), gandharvas
yakshas, asurs, siddhas are looking at you in awe.
XI/23-
F

T$ 91 .

Looking at this manifold form of yours others and I,
myself, am also distressed.
XI/24-
1

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|B
T$ c 97c

7 * .


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Seeing your form of many colours dazzling big eyed,
combing the skies my soul is troubled.
I lack courage and peace.
XI/25-

T$ 7

9 7.
I do not have the strength to behold Your ferocious
form of many mouths, gritting teeth emitting fire like
pralaya(dissolution).
I cannot feel happy. Bless me.
XI/26,27-
c

q
* 5

1
1|

E.
4 c 7
308

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7

7T7

q.
All kings from both sides are entering You. Some are
getting stuck in Your teeth, their skull being crushed.
XI/28-
| +

57

7 477.
As the rivers flow into the ocean, so too these gallant
men enter into You.
XI/29-
9|B 7 q
7

@
7
4

@.
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Like a moth flying into a flame to meet its end, these
men hurry into Your mouth.
XI/30-
H 0 7-
7077 {

c0
10 97 *.
You are devouring all people from all sides. You have
manifested as a blazing fire engulfing the whole world.
This is a picture of things that would happen at
dissolution. When an earthquake or hurricane or
tsunami strikes, things are far beyond our mental
powers to tackle.
XI/31-
E

0F
1

9
7

7
9 9

.
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Let me know Your purpose, I pray to You.
XI/32-

1 H

c9

c *7
1 9c

.
Krishna says,
I am TIME.I have come to annihilate all these people
from both the armies even without You.
The foregoing discussion was a personification of time
which eventually dissolves all things, good and bad.
Only Dharma(truth) remains.
XI/33-
1

8 1
c

q+ 7

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REFLECTIONS Page 311

.
So, get up and fight. Beat the enemy and take the
credit. As per My plan, they have already been killed.
You are just the instrument to bring about their end.
This takes the ego or guilt away from what we do as
long as we are on the path of dharma.
XI/34-
5 * 5
7
1c 8

1 .
Drona, Bhishma and Karna, I have killed them already
.So do not get stressed, kill them.
XI/35-

c 1

||
1

*
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REFLECTIONS Page 312

9+.

Sanjay reports that Arjuna, trembling and scared, with
folded hands prays,
XI/36-

1 ( 9|c
c9(*c

7
H 57
17 @q.
Having been reassured, Arjuna says that the whole
world is happy. The siddhas are bowing to You but the
rkshasas are scared and running.
XI/37-
1 7c
| H
7 7
cH c .
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REFLECTIONS Page 313

You are greater than Brahmaaji, the creator, then why
should they not worship You?
Beyond this material world all that exists as
indestructible cause of all causes is You.
XI/38-
c

c1 ^1

c ^7F.
You are the supreme, the ancient, the only support of
this manifested world. You are all knowing and the
knowledge itself. You are the ultimate abode beyond
the three gunas. You have occupied the whole
universe.
XI/39-

q
91c 9^
1 1

c
314

REFLECTIONS Page 314

1.
You are the wind, the ultimate controller, the fire, the
water, the moon. You are the creator of Brahmaa
because You are the creator of the creator.
I bow down to You, a thousand times.
XI/40-

81
1

7H1c
.
I bow down from front, from behind, from all sides
because You are everything, unending, occupying all.
Almighty, You are ALL.
XI/41,42-
c 9

*

9c9 .
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REFLECTIONS Page 315

c

cH
cH c9 .
If at all, not knowing Your greatness, assuming You to
be my friend if I have insulted You in any way, please
forgive me.
This applies to mankind in general. We, assuming that
the person in front is a body, forgetting his true nature
of Jeevtm, judge him and conduct ourselves as a
body to body or ego to ego. We need to ask for
forgiveness.
XI/43-
1 1
c1

7^

|
cc1c

7
99.
You are the father, the ultimate spiritual guide, there is
no one equal to You.
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REFLECTIONS Page 316

XI/44-
1c9+ 9
9 cq

1 E

9 9

.
You are the God of each being. Prostrating before
You, I pray. Like a father of his son, friend of his
friend or husband of his wife, tolerates any
misdemeanour, You please forgive me.
XI/45-
T8

(1 T$
9
F
9 7.
I was happy to see the cosmic form, which I had
never seen before but my mind is distressed. Now,
please show me Your form of Purushottam Bhagwan.
XI/46-
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REFLECTIONS Page 317

| H1
c 58

U ^

.
Wearing a crown, carrying a gada(mace) and discus &
lotus in Your four arms.
I am restless to see You in that form,again.The
crowning glory of knowledge.
XI/47,48-

97

F c
^7
7 c7 T8

.
7
H 0
F 4

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REFLECTIONS Page 318

q8

c7

9..
Pleased by you, I showed you My cosmic form in this
material world itself.
No one before you had seen my cosmic form. This is
not accessible by means of Vedas(knowledge),
Yajnyas, sacrifice, good deeds or austerities of the
most severe forms.
XI/49-

T$ F T%
9

1c
F 9.
You are distressed and confused by my form. So, I
will end the vision. Now, you can see my form as you
wish to see it.
XI/50--

c

14c
319

REFLECTIONS Page 319

1 F

c.
XI/51-

T$

F +
1

.
Arjuna is relaxed seeing this pleasant and kind, human
incarnation of Krishna.
XI/52-

F T8 7
1 F1 c qH.
The form you saw now is very rare. Even the devatas
crave to see this form.
XI/53-
7
320

REFLECTIONS Page 320

4 58

T8 .
Through your divine vision you are seeing a form
which would not be possible through only study of
Vedas, sacrifice and tapas.
XI/54-
4c c7 4

58

98

7.
The way I stand before you now is possible to be
seen only through unflinching devotion.
This is the only way you can enter my secret essence.
XI/55-
c

7c { q

.
So free yourself from expectation and logic and thrust
yourself in devotion. The one works for Me alone and
considers Me as the sole goal in life, who is friendly
to all he definitely attains Me.
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REFLECTIONS Page 321

Is Grace Needed? Is Grace Needed? Is Grace Needed? Is Grace Needed?
In the XIth chapter, the description of how Krishna
reveals His divine self to Arjuna is elucidated. He
bestows on Arjuna the power of clairvoyance,
clairaudience and clairsentience so that he may
experience God in all His brilliance. It is impossible to
experience God without Grace.
One who is awakened sees the Reality in everything.
Going beyond present, past and future, he is
transported across time and space or he has
transcended the space- time continuum. Few mortals
would be ready to behold the entire and true aspect of
Divinity. We have made God into a concept to suit
ourselves. When we wish to see God as It is, all our
belief systems built over the years will lie shattered,
crumbled. Only a yogi with a fortified and open mind,
pure and unbiased intellect is ready and privy for such
a vision.
Oneness in all Oneness in all Oneness in all Oneness in all
In modern physics, atoms differ in different elements
but when we go to the level of photons, we know that
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REFLECTIONS Page 322

they are common to all. There is constant exchange of
energy in the world. Nothing is really my own.
XI/44-
One important shloka (verse) is when Arjuna talks
about prostrating his body, it means that Arjuna has
realized his true nature and is not identifying with his
body. Even after self realization, his devotion to
Krishna is steadfast.
Reflections on Reflections on Reflections on Reflections on C CC Chapter hapter hapter hapter XI XI XI XI
Krishna bestows on Arjuna the power of the divine
eye, the power to visualize, conceptualize and may be
to actually see. Few years back, Television was fiction.
Today, we are moving into virtual reality. Perhaps
science was far advanced then.It may also refer to
expansion at an abstract level, taking a higher
perspective. When I land in a space station, I do not
identify with my house, Earth or its atmosphere.
Seeing God in the cosmic form is both fascinating and
at the same time scary. I cannot deny the possibility of
such a vision but definitely it is a bit far -fetched for
todays man to imagine. In any case,it is not necessary
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REFLECTIONS Page 323

for self realization. As we expand, we gather more and
more people into our spiritual fold and slowly other
species get included. We realize that mother Earth is a
living entity and stop exploiting her. We are concerned
about happenings in the whole universe. We want to
preserve resources for the generations to come. We
think of souls that have passed away and give them
ascension. We move beyond the time -space
continuum. At some level, most of us have this vision.
Even if we do something about what we are certain
about we will grow but most of us wait for others to
do something. Imagine printing brochures on paper and
saying save trees or talking about global warming in
an AC room, further contributing to the warming.







324

REFLECTIONS Page 324

Chapter XII: Bhakti Yoga, Yoga of Devotion

Arjuna has seen the cosmic form now probably asking
for the benefit of others.
XI/1-

1c

H .

Is Is Is Is B BB Bhakti hakti hakti hakti (idol worship (idol worship (idol worship (idol worship) )) ) relevant? relevant? relevant? relevant?
Which God, Skra or Nirkra, God with form or
without form?
Since God can be worshipped in both forms manifest
and unmanifest form, Arjuna wishes to know which
form of worship is better. In the world we have
different people worshiping the almighty in different
ways. In the form of Krishna, Ram, Devi etc or the
Sun God, Tree God, Wind God ,Rain God of Vedic
times.
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REFLECTIONS Page 325

Let us see what idol worship is. We worship a pratima
or a pratik. Pratima is an image like say a statue of
Lord Rama or a saint or a messiah who stands for
something we are convinced about.
Pratik is a symbol (insignia) which stands for the
pratima which stands for our values.
E.g. a discus will represent Lord Vishnu, who
represents sustenance or protection. It is there in all
religions. A cross is representative of Christ who
represents unconditional love and forgiveness which
are qualities of the divine.
Icon filmstars /sports persons etc which are worshiped
by GENEXT.
XII/2-

@ 1

.
Those worshiping me with their mind fixed on me, with
perseverance and faith are the best
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Aveshya-thought penetration
Faith has to be consistent
nitya yukta- dedication, determination, perseverance.
Single pointed focus plus consistency.
XII/3,4-
cH

7c

1 H

.
7+750

@
9

.
Those people, controlling the senses, balanced in
mind, dedicated to the welfare of all, worship the
immutable, indefinable, omnipresent, inconceivable,
immovable and certain, they get Me.
Nirdesha-unmanifest---literally means without place or
space to occupy.
Oualit Oualit Oualit Oualities ies ies ies of of of of the U the U the U the Unmanifest nmanifest nmanifest nmanifest
XII/5-
41
327

REFLECTIONS Page 327

{ .
The one who is enchanted by My unmanifest form
suffers a lot of distress because the embodied
(those people who live in body consciousness) reach
the unmanifest after much struggle.
This refers to all Jeevatms.
Anyone on the path, a sdhak must understand the
hurdles on the path. If one has difficulties or struggles,
you can infer that you are on the right track. Consider
climbing Mount Everest. If you are climbing a mountain
and the climb is easy, it is probably not Mount Everest
or someone has laid a path for you or the Government
has built a special cable way. The climb of the natural
mountain is dangerous but thrilling.
XII/6-

771 c
7 7 .
Those renouncing all actions in me, worship me alone,
surrendering the mind unto me are freed from this
ocean of samsra(material world) without delay.
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REFLECTIONS Page 328

XII/7-

c .
XII/8-
c1

@
* .
Keep your mind and intellect fixed on Me. Doing thus
you will ensure that even after death you will live in
Me.
XII/9-

4 1
B

.

If you cannot keep you mind steadily on Me, resolve
to get perfection through practice of ABHYAASA yoga
or yoga of constant practice.
XII/10-
| c
329

REFLECTIONS Page 329

7@1.
If you cannot perform the yoga of constant practice,
think you are doing all your actions for My sake. This
alone will lead to perfection.
XII/11-

c .
If this may not be possible for you, take refuge in Me,
surrendering all fruits of actions keeping your mind
controlled.
XII/12-
777q *
c c1c77 .

Knowledge is better than constant practice, meditation
is better than knowledge, renunciation of fruits (future)
is better than meditation. Peace immediately follows
renunciation.
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When we do constant practice of any sdhana we do
get benefits. Some samskrs are washed off. At least
during the time of practice new samskrs may not
arise. But over the months, the practice becomes
mechanical. Awareness is lost. It is just like saying a
prayer, pledge or national anthem. If any practice is
done with awareness or knowledge, it is more fruitful,
even in the secular fields.
If in the course of this practice with awareness we slip
into dhyna or meditation, we get in touch with our
tm. During this period we dont get any samskrs
but one cannot stay in dhyna all the while. One may
need to work or be driven to work by past karma.
Every time we work at a physical or mental level, a
samskr is formed. So, if we surrender all fruits,
meaning learn to form no fresh samskrs which are
automatic reactions to our action, we will have a pure
chitta. One whose mind is pure and unburdened is
always at peace.
At this juncture, if he tries meditation, it is easy. If he
tries to gain more knowledge, it is also easy.
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XII/13, 14-
8

H.
7

8 c T^

@| { 9.
He is
A-dveshtha,-without hatred
A friend to all; Karunah(compassionate);
Nir-mama-free from I, me, mine, i.e.attachments.
Nir-ahankar- without ego, humble
One who is balanced in pleasure and pain;
kshami(forgiving); ever content; yogi, balanced chitta;
driddanischayi (determined); one who has surrender
mind and intellect to God.
Forgiveness--
Why forgive?
Firstly, because there is myself in the other. Secondly,
everything comes to me because of my karma.
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Today, physicists are discussing the concept of
consciousness (the unchanging common substratum)
through or because of which, change is discernable.
Sri Krishna, in unequivocal terms asserts that there is
something common in all aspects of life and also in
the non-living creatures with which the modern
scientists agree. Can one hate another who is an
extension of ones own self? It is like our left thumb
being jealous or angry with the right thumb.
XII/15-
17 7

9.

One,who causes no turmoil in the world and who is
not agitated by the world freed from, envy(irsh).Joy
(hursh), fear(bhay ), distress(udvega),
The p The p The p The pic ic ic icture of ture of ture of ture of the the the the devotee devotee devotee devotee- -- -36 qualities 36 qualities 36 qualities 36 qualities
XVI/16-
H

H
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+c { 9.
One who is free of expectations, vigilant, with purity or
clarity of thought, not concerned (about trivial issues),
free of stress, having abandoned endeavours meaning
one who works as an instrument in the hands of God.
XII/17-
(* 8 qH

c 7 9 .
He neither rejoices nor grieves, nor yearns for anything
because he is joy/bliss himself. He abandons good and
evil. He is dear to me.
XII/18-

*

.
He, who realizes the self in himself, also realizes the
self in all.So, he is same to all, friend and foe, same
in heat & cold; honour & dishonour. He frees himself
of attachment.
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E.g. If a person is attached to his friend he will feel
hurt if the friend refuses a request. But if friend and
enemy are same there is no hurt. He can also ask a
favour from his old enemy. The man is the same but
the enmity is dead.
XII/19

~71

8
1 7 9 .
He is equal in praise and criticism,
He remains silent- No pressure of speech. He has no
inclination to jabber.
He is contented with anything. It is well known that
sttwic food induces sttwic thoughts but a yogi can
digest any kind of food.
without home meaning free of possessiveness. You
can have possessions. Remember Arjuna had all
worldly things.
Such a man is dear to Me.
XII/20--
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c 1 9 .

Reflections on Reflections on Reflections on Reflections on C CC Chapter hapter hapter hapter XII XII XII XII: :: :
God.. Skra or Nirkra, God with form or without
form?
Since God can be worshipped in both forms manifest
and unmanifest form, Arjuna wishes to know the better
form of worship. In the world, we have different people
worshiping the almighty in different ways. In the form
of Krishna, Ram, Devi etc or the Sun God, Tree God,
Wind God ,Rain God of vedic times
N NN Nature ature ature ature of God of God of God of God
The New Age movement worships god as light or
unconditional love, the Nirkra Swaroopa. Since God
is the creator, he can assume any form he wishes to
take. In His unmanifest form, He is shapeless,
odourless, invisible. He is omnipresent, omnipotent,
omniscient. He has no beginning, no end (he is infinite
in space)and no past and future(eternal).He is
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indefinable. He is immovable (since he occupies all
existence there is no space for Him to go).He is
changeless.For any change to be seen we need an
unchanging reference. This changeless substratum is
God.
He is unthinkable. It is very difficult to comprehend
God even with the most superior of intellects. God is
beyond intellect. Intellect has issued forth from God.
But fortunately, God can be experienced. And He
reveals His true nature of sat chit nanda.
Sat- existence, being, truth
Chitknowledge, consciousness
nanda -bliss, lasting happiness, happiness without an
external cause, unconditional love
A yogi who has experienced this nature of God even
for a few seconds, is a changed man.
Devotion to the unmanifest is difficult for one who lives
in body consciousness. It is easier for him to surrender
to the Lord and worship Him in whichever way He
chooses. Here, between the lines, we have to read the
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clause of unconditional acceptance. When we have
chosen to worship God in one particular form, then we
have to accept that another has the right to choose his
own form of worship. Saying that mine is the only form
or my way is the right way, amounts to blasphemy
against God and is borne out of negative tendencies
and can take man to the lower realms or adhogati.
It is generally believed that after attaining manhood a
soul does not return to the animal or plant kingdoms.

Even if this worship be difficult God permits man to
work like a karmayogi performing actions for Gods
sake alone, promising him the same gifts of grace.
The practice of worship will differ as per the
temperament of man and God in all his Grace has
given man the freedom to choose. Lord Krishna extols
the qualities of a true devotee. One, who is even
minded free from dualities and full of faith in God is
dear to Him.


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Chapter XIII- Kshetra-Kshetragnya Vibhaaga Yoga-Yoga
of Field and the Knower

Field:
Field refers to a field or area of interest. People often
say my field for their area of specialization or work.e.g.
if a gynaecologist is asked to do cataract surgery, she
will say it is not my field.
Knower of field: The The The The one who functions in any field one who functions in any field one who functions in any field one who functions in any field. .. .
Prakriti Prakriti Prakriti Prakriti the inert equipment and
Purusha Purusha Purusha Purusha-the vital sentient factor
Krishna is getting Arjuna, the warrior ready to work in
the field (battlefield/war).
Pure knowledge (potential of knowing) is transferred to
field of knowledge by the knower.
Only then something happens.For example, the painter
has transferred his mental visualization on to the
canvas for the picture to be created.
Krishna tells Arjuna about nature (field),
Purusha(knower of field), knowledge and knowing.
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XIII/1-

| 7 Hc
9

H7 .
This body is called field and the one who knows the
body is the knower of the field.
Awareness of the body, as distinct from the essence
can lead to self knowledge. There is no need to
worship elsewhere because God is within.
XIII/2-
H7 @ H

HH77 .
The Supreme is the Knower of field in all the fields in
this universe.
Knowing the knower in ones body, we know that the
same knower exists in all the fields or in all the
bodies.
XIII/3
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cH T4 ^
c9^ c

.
Now, hear from me regarding the field, its attributes
the changes that take place, its origin, its knower, and
its influence, in brief.
XIII/4-

{ ^.
The description of field and the knower has been
elucidated by various rishis in the scriptures specifically
in the Vedas,
XIII/5-

7q

@
75 75.
Field consists of 24 principles.
Contents of field the full spectrum.
5 elements of nature, ego, intellect with 3 gunas,5
special senses or organs of perception + 5 organs of
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action+ mind, 5 objects of senses( sound, touch, form,
taste and smell)
XIII/6-

cH

( .
Desire, aversion, pleasure, pain & fortitude and
physical body, chetana(mind,intellect,ego).
Emotions are the objects of knowledge as long as self
is concerned.
XIII/ 7, 8, 9-
c+c H7
| 1 c0.
75

q
7

.
*q

c c88

.
20 qualities of knower 20 qualities of knower 20 qualities of knower 20 qualities of knower
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Humility; unpretentiousness, non-injury, forgiveness,
steadfastness, purity, self control etc. non attachment,
absence of egoism, indifference to object of senses,
reflections on evils of birth; death; old age & disease.
Humility is natural, you cannot act humble. You dont
have to do anything to be humble.
Purity is what remains after impurity is removed.
Forgiveness- Not with a sense of superiority. SEE
above
Steadfastness vacillations removed. No Do or not to
do? attitude.
Absence of sakti (attachment) for child; wife; home
Unconditional love, caring, concern, compassion are all
divine.
No possessiveness, weakness or insecurity.
Difference be Difference be Difference be Difference between w tween w tween w tween wanting to anting to anting to anting to love and needing love: love and needing love: love and needing love: love and needing love:
Need based relationships tend to be dysfunctional in
the long run. If you are full of love, you do not need
love. Love just overflows to those with whom you
come in contact.
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--XIII/10, 11-
7
c .
c 7cc 7
77 97 7.
Channelize the unspent energy into bhakti.
A-vyabhichari
Ananya bhakti -without other
What is meant by What is meant by What is meant by What is meant by gnyeyam gnyeyam gnyeyam gnyeyam (Known/goal of
knowledge)?
XIII/12-
7 c9+ 77c

c H 7

.
I will tell you about superior knowledge, knowing
which you can revel in the nectar.
It is without beginning, neither sat or asat; immortal
XIII/13, 14-
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c H

c 8.
75

75

.

Its hands legs, eyes, heads, mouths and ears are
everywhere. So too, the Supreme is all pervading
It is like saying walls have ears.
Like the story of the two disciples who were given a
bird by their master to be killed where no one was
watching. While one disciple killed it in a cave, the
other returned back saying he was always watched by
the One within.
Supreme is the origin of all senses yet He is without
sense organs. He is beyond the three gunas of Prakriti
and yet He is the Lord of the gunas.



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XIII/15-
7^

+c 7

1 7 .
The essence is there inside and outside all beings
moving and non moving. It is so subtle that it is far
and yet near. It is the same self in all.
XIII/16

77 0*

9*

.
Supreme is not divided but appears divided. He is the
one who sustains and He is the one who
destroys.Traditionally, we think destruction as negative.
But scientifically viewed destruction is essential to life.
Take the example of cancer cells, there is not only
excess creation but more prominently decreased
destruction or apoptysis which leads to cancer.
XIII/17-
7 771

7 7 7+ ( 1 8 .
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He is the light of lights.
e.g. Whenever we want to highlight or illustrate
something we say, in the light of these findings
We notice that this is an inner light of knowledge
which enlightens us about some truth. Even to tell this
I had to use words with light in them.
XIII/18
H 7 7
{ 7 { .
He is dwelling in the heart of all. No need to worship
in any particular place.
I have told you in brief about the field the knowledge
and the known. Knowing me my devotee reaches my
Bhaava(being).
XIII/19-
9

@|
^

^ @ 9

+ .
Know that Prakriti and beings are immortal.The change
you see is a manifestation of Prakriti.
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XIII/20-

.
Prakriti is the cause of all material things whereas the
Jeeva(soul) is responsible for enjoying or suffering all
the pleasures or pains.
Pleasure & pain are reactions of ego. These are
perceived because of Purusha-or Jeevtm
E.g. during anaesthesia or hyonosis, intellect is not
functioning so there is no pain.
Samadhi-person is in soul consciousness - intellect is
rendered ineffective. No pain.
XIII/21-

q 9

q1 7

.
In this way, the Purusha as Jeeva enjoys the material
world and is liable for rebirth. God, the unmanifest
cannot enjoy creation.
XIII/22, 23-
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58

7 ^
c

17

.
Jeevtm is the spectator, permitter, supporter, enjoyer.
One who knows the Purusha and Prakriti endowed
with three gunas, whatever he may be doing does not
get rebirth. He is now the Supreme Self because when
realized the same Jeevtm becomes Supreme Self.
XIII/24-
c 7 cc
7 qE .
Through meditation, jnyna yoga or karma yoga, tm
knows the tm.That is, jeeva- tm knows that it is the
param- tm.
tm-subject-nominative case
tmni in the tm /self-locative case
tmn-with the help of tm (self)-instrumental case
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tmnam-in self, accusative case-object
Sees self by self in self. This is like a Zen koan.
But But But But who see who see who see who sees ss s? ?? ? Thats your answer. Thats your answer. Thats your answer. Thats your answer.
XIII/25-
7 c7

c7
7c

.
There are others who though not well versed in
knowledge (of tm), after hearing from other people
about self, believe them, trust and worship them to
reach the goal of self.
XIII/26-
c c 1q
HH7@ .
Everything (moving and unmoving) comes into
existence because of knower and field contact.
XIII/27-

87 ^
c17 .
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He who sees the Supreme in all as same and
indestructible, he sees in fact , freed from illusion-
realizes the LORD
XIII/28-
7 1^
1ccc .
He, seeing the self in all, cannot destroy self or
another, reaches perfection.
XIII/29-
9

c H
c .
He sees that the Jeevtm is not acting but that the
Prakriti does all actions.
tm is the witness.
The body-mind-intellect equipment runs the show but
only as long as the permitter the soul exist in the
body.
XIII/30-
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1 H + .
When a discerning individual stops looking for the
different experiences in different bodies and sees the
immanence of self in all, he attains to Brahma.
If being born in India or US, as a woman or man ,
I am the same there is no point in another birth.
XVIII/31-
c7

ccc
|1 7 .

Since Paramtm is without beginning without gunas
and indestructible though residing in the body it neither
acts nor is stained (or tainted). i.e It gathers no
mala(vsana /dirt).
XIII/32-
++
1 c .
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It is just like ether though going(being) everywhere on
account of its subtlety, it is not affected by anything.
XIII/33-
9c

c1
H H

c1 9 .
Just like the Sun who illumines the whole world .So to
the kshetrajnya illumines the whole field.
XIII/34-
HH7 7 7H

7 .

Those who realize this subtle difference between field
and knower through inner knowledge and free
themselves from prakriti reach the Supreme.
Reflections on C Reflections on C Reflections on C Reflections on Chapter XIII: hapter XIII: hapter XIII: hapter XIII:
M MM Microcosm icrocosm icrocosm icrocosm
The microcosm is made up of the body, mind and the
individual soul.
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The body is the field of activity aptly called the kshetra
and the individual soul is called the kshetrajnya, the
knower of the field or controller of the field.Now, it so
happens that the kshetrajnya is a common factor in all
the fields. The knowing factor is common to all fields
or bodies.It is linked with commonality, uniformity and
continuity.
In other words, every individual consciousness is linked
and is continuous with another individual
consciousness.
And this makes up the cosmic consciousness. To
understand its full import we have to break away from
the frog in the well mentality and move into the realm
of higher consciousness. Even if taken as a concept
minus the actual experience it is obviously scientific,
rational and appealing though intricate and intriguing.
Then what keeps us from accepting this higher
wisdom? Our attachment to our beliefs and what is
perceived by our body-mind apparatus.
We have to rise above the body-mind apparatus to
reach consciousness. Having spent many lives in body
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consciousness, it becomes difficult to reject the body.
Furthermore, the reference points we have for
individualization and separation at societal level,
strengthens our mistaken notion that we are
separate.Fortunately, for those born in the age of
higher physics, things are much easier.
We now know that, at the most fundamental level, the
body is not solid but a set of vibrations. It is a
spectrum from the gross to the subtlest level, from
highest to lowest frequency of vibrations ( Our heart
rises in awe, when we realize the advances in India
5000 years back).Knowing the reality, makes us not
only love the neighbour as an injunction but as a
natural emotion because the neighbour is not separate
from me. If a man decides to find out he can get all
the answers within himself because he is the kshetra
and also the kshetrajnya.
Briefly stated, the field comprises of body- mind-
intellect equipment. It also includes the activities of the
body and the attributes of the mind and intellect.
Through various means mentioned earlier, we may
come to understand individual consciousness at the
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intellectual level. But consciousness is not a thing to
be understood. No amount of formulae can give us a
full understanding of its extent and intent. It can only
be experienced.
When experienced at an individual level, it is said to
be the nature of sat chit nanda. nanda has been
described earlier. When we describe sat or being, we
indirectly hint that there is also asat or non being.
Hence, we can only extrapolate that supreme
consciousness is beyond both being and non being.
(satasat).It may be indeed impossible for any human
being to experience this. Or if they do experience it,
they may not be able to return back from that
dimension to relate the experience. It would be like
God telling God what God is!!





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Chapter XIV - Gunatraya Vibhga Yoga- Yoga of Three
Fold Temperaments

The student must wonder why this vast difference
between species or members of the same species, if
the One Self has become the all.
The Self (Purusha) is a witness to the experience of
matter as seen through or reflected through the three
gunas or coloured by the three gunas just as we see
the world of different colours when seen through
coloured glass. The gunas are dynamic in nature. They
are seen in different proportions in an individual and
one guna predominant at any one time.

9+ 7 7

77c

@ .
XIV/2-
7

c +
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7 9 7 .

The one who has realized correctly attain to my being,
Krishna promises Arjuna and the likes of him Godhood
and not just a glance or vision of God. They are not
born at the time of creation and do not die at
pralaya(dissolution).
Creativity and creator are essential to creation. Hence
whenever we see any creation we are bound to ask
about the one who has created the creation.
XIV/3-
qH 17 +
+

.
I plant my seed in the womb of cosmos.
The spirit takes the three gunas from Maya and His
creation is tinted by the three. At a macrocosmic level,
the illusionary power is called Maya and at a
microcosmic level it is called avidhya(ignorance).
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Every person has some talent, some hidden potential.
When creativity is invoked, the giant within is
awakened. If it is an artist painting a picture, he needs
a canvas, paints etc. But if it is whistling a tune, no
external props are required for creation. The Spirit is
present behind all creation.
All births(beings) have a soul. Why, for that matter
every atom has a soul (consciousness). Because of
avidhya(ignorance), the ego feels that it is a body with
a soul (Body consciousness).

+7
H 9 .
XIV/5-
1

+
7 .
Sattwa,rajas,tamas are the three gunas.
XIV/6-8
cc9

q 7q .
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c @

*q

{
7 7 .
1c7 @
91517 .
Sattwa-is without blemish (mala), shining and healthy,
still binds by attachment to happiness and knowledge
(an-aamaya=disease-free).
Rajas-nature of passion, attractive force gives rise to
thirst (trishna) and attachment, binds by attachment to
action.
Tamas-rising from ignorance deludes the soul and
binds by distraction, laziness and sleep.
We can see this happening in our day today
life.Having got up after a good nights dreamless sleep
we feel fresh, light, rejuvenated,refreshed and often
inspired to do something. We want the state to
remain.That is binding by happiness .Or we may want
to learn something or create something. That is binding
by knowledge.On a Monday morning when we get up,
all stressed, ready to go to work,we are in rajas.On a
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Sunday morning, after a late night out, we get up well
after the Sun is high up in the sky, least willing even
to brush our teeth.That is attachment to laziness.
XIV/9-

9 c

.
The gunas are described by their external
manifestations.
Sattwa-bound by knowledge and happiness - artist
Rajas- bound by thirst (to get) & attachment (to keep)
It is of the nature of passion, urges, emotions and
desires. Give me more!
Tamas- Knowledge veiled, attaches itself to
distractions.
Sleeplethargy, laziness
People driven by tamas have no divine aspirations.
They are seemingly tranquil.
XIV/10-13
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1^

^ 1.

19
7

@ c

.
9

+ 1

1 7

@ .
Actions according to the gunas:
i)Sattwic-prefer the state of Being.
They have a fixed goal, i.e. knowing the self inside.
ii)Rajasic prefer the state of Becoming.
Goal is external, goal keeps going further, as we
approach it.
iii)Tamasic prefer the state of Doing
no goals, dissipated actions
Gunas Gunas Gunas Gunas in p in p in p in physiological hysiological hysiological hysiological s ss states tates tates tates: :: :
Sattwa- seen during prayer, rest.
Rajas seen during any goal oriented action.
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Tamas seen during sleep.
XIV/13,14-
99

^ 9
1 7

7.
9

79.
Perception Perception Perception Perception as per gunas as per gunas as per gunas as per gunas: :: :
We hear best, see best when we are in sattwa mode.
See no evil; speak no evil; hear no evil; think no evil;
do no evil
XIV/15-
9 c q

9|1

.
Guna Guna Guna Guna at time of Death: at time of Death: at time of Death: at time of Death:
Sattwa-knower of light, goes to light.
Rajas goes to action oriented atmosphere.
Tamas goes to animal/vegetable kingdom to exhaust
those vsanas.
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What is the fruit endowed by the gunas? What is the fruit endowed by the gunas? What is the fruit endowed by the gunas? What is the fruit endowed by the gunas?
XIV/16-

7 .
Fruit: Fruit: Fruit: Fruit: karmaphal karmaphal karmaphal karmaphal
Sattwa pure fruits
Rajas-pain/pleasure
Tamas ignorance
XIV/17-
c 7
9 7 .

Satwa-Maximum potential is invoked.
Rajas there is greed, so there is stress, energy
wasted.
Tamas- laziness, procrastination, ignorance.
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Life after D Life after D Life after D Life after Death: eath: eath: eath:
XIV/18-
7 1 87
7

1 7 .
Gunas affect evolution: after death
Sattwa- he ascends up
Rajas he goes to middle realms
Tamas- he descends down
E.g. sattwa-knowledge-self actualization or self
realization
Rajas greedachievements-stress
Tamas ignorance-sensuality-disease?
XIV/19-
7

58

^ { .
The Supreme is higher than the gunas or beyond the
gunas .He is not bound by the gunas (gunateet).He,
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who knows that he is not the man (i.e beyond body
consciousness) but is the Supreme that is reflected in
man, he has arrived. He, who knows that he is the
Spirit who has apparently taken a body and not a man
which has a spirit, is realized.
Mat bhva-attaining to my being man becomes God.
Bhaava is a very interesting word in Sanskrit which
has no exact translation. Something like being
,existence,nature,character,intention,quality,resonating to
same frequency or vibrations...to have bhaava for
another is actually merging into the other.
There is actually no need to become become become become God because
man is God thinking that he is man. This may seem
blasphemous to certain creeds but we find in all
religious texts, some suggestions to this effect.
XIV/20-

c 7 |

{
7

.

XIV/21-
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qU7

9
U7

.
How does such a How does such a How does such a How does such a realized realized realized realized man man man man look like look like look like look like? ?? ?
Oualities of a self realized man

XIV/22,23-

9 9

8 +9

qH.

| ~

7 c 8 q .
He is beyond all craving and aversions. All his
pretense drops off. He is detached. He is alone yet
not lonely. He is established in Self.
XIV/24,25-

11 8

~99 1

~7c1

.
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1

~1

~ H
+c

.
Gunateet- beyond the gunas.
He is same towards all material things, relationships,
likes and dislikes, praise/censure,
Equanimity in honour/dishonour-egoless.
Same with friend and foe since all are parts of me.
If you can talk to the Janitor in the same manner as
you talk to the President, you have arrived.
XIV/26-

7c7H

~ .
H 98

11
^1 1

171 .
One has to be gunateet + single pointed devotion
(avyabhichri bhakti).
All focus is only on Supreme to the exclusion of all
else. Such a person, attains to Brahm.
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Levels of C Levels of C Levels of C Levels of Consciousness onsciousness onsciousness onsciousness: :: :
Sleep-dream-awake-turiya and above
XIV/27-
H 98

11
^1 1

171 .
I am the ground of Brahm,the immortal, immutable,
eternal, dharma itself & the ultimate bliss.
Reflections Reflections Reflections Reflections on on on on C CC Chapter hapter hapter hapter XIV XIV XIV XIV: :: :
Prakriti (manifest energy) and Purusha are both
beginningless.
Just as we understand that energy and matter are both
the same (E=mc2), and we cannot say what gives rise
to what(chicken and the egg). Similarly, the positive
and the negative co-existing in a single atom gives it
its neutrality. The same is true for the macrocosm. It
has both the negative and positive elements existing in
neutrality in the beginning.Then energy sets itself forth
and manifests itself in different modalities as witnessed
in activity.
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Prakriti is endowed with three gunas, the sattwa, rajas
and tamas. And the activities we do are dictated by
the preponderance of or the combination of the gunas
in us at any particular moment. When the soul gets
identified with the gunas it gets propelled in the
manifest world by the sheer power of karma to
experience a rebirth.It does this by choosing a kshetra
(field)to express, experience and exhaust its karma
debt. When the individual realizes it true nature that it
is no different from Supreme Soul, he frees himself
from the cycle of rebirth.
--- Each individual is different. He is not a tabula
rasa. There are so many impressions written on his
sbconscious mind (samskrs), some with ink, some
with a lead pencil and some with a ball point. What an
individual does is, hide the ones he does not like. A
counselling process teaches a person not to hide or
suppress these negative psychic impressions but to
see them and wipe them with an eraser. The writing is
wiped out but the smudge remains, the mind is still
bruised. The best way to handle this is to release
them from the mind. For this, we need to raise the
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frequency level of the mind so that the impression no
longer holds ground (In sdhana or spiritual practice it
is called burning of the samskrs or karmas).
--- The Self is present in all yet it is without
attributes. Just as the Sun shines on all it reveals the
dirt in one, the cleanliness in another, the height, the
depth, the beauty, the ugliness in various forms, it is
not responsible for any of these attributes.
There are two reasons why the Supreme scientific
knowledge of the Bhagwad-Geeta went out of vogue.
Geeta teaches us a straightforward direct path to
Godhead.This would not satisfy the negative elements
in nature, the so called devil. The devil is like the
errant child who continues to play when the Sun has
gone down and refuses to heed the call given by the
mother to return. In gross terms, it was attachment to
rituals, idols and ceremonies which took man away
from the path of yoga.
Needless to say, it was both, ignorance and selfish
motives that led man astray. Even when he cast off
the rituals he did not turn to yoga because by now the
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occident had captured the mind of the intellectuals.
Nay, brainwashed them so much so that they could
not think freely. Every thought of theirs needed a
reference in a foreign book. They had to think based
on an already existing concept. This is what I would
call intellectual bankrupcy. The approach of the
occident even in science fields has never been
scientific though we should give them credit for
methodologies, recording of data etc. It took them
years to accept the concepts in higher physics which
many scientists had already postulated in the last
century.
In science, we need to ask open ended questions and
accept whatever comes even if it means that all our
pre-held notions are changed. Today, there is a
struggle to revert to natural living after all the
industrialization.In the gross world, it has cost us very
dearly and irreversibly. Similarly, in the subtle world the
distortion of collective intelligence has taken the
freedom of the individual to think independently. This is
not to judge or criticise anyone but to highlight how
man lost out on his higher quest. Fortunately, the trend
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is changing and more and more people, both in India
and West are enjoying the brilliant expositions in Indian
scriptures.












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Chapter XV- Purushottam Yoga Yoga of the Supreme
Spirit

XV/1, 2-

^c 9

7 1 1 .
^ 9

11

@ 9
^

* .
Describes the pipal tree as described in the scriptures
as an imperishable tree with the trunk up and
branches up and down, endowed with three gunas, the
leaves of which are the Vedas meaning knowledge. It
is known to those well versed in the Vedas. The aerial
roots are hanging down to earth representing the
desires(the vsanas) that bind man to action. These
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need to be uprooted. The more they are sent out the
more they nourish desires.
Now, understand that the leaves are the Vedas,
knowledge which is autonomous. In a tree, it is leaves
which create food.
XV/3,4-
1
7 +98
^c

qU T c.
c
1 7

9
9

.
Cut the root, the supplier of nourishment by the
weapon of detachment.That is, one should have neither
have raag (attraction) nor dvesha (aversion) or the
usual love /hate relationships we have in the world for
anything that matters to us.
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There is a dictum in psychology, whatever you resist
will persist, the law of attraction and repulsion. This
even includes physical pain and illness as per new
research finding. Surrender to that Supreme Spirit
having reached whom, there is no return and from
whom all this activity has sprung.
XV/5-
q-
cc

7
7c

.
W WW Who is likely ho is likely ho is likely ho is likely to gain success? to gain success? to gain success? to gain success? W WW Who is the winner? ho is the winner? ho is the winner? ho is the winner?
The one who is detached from outer things, the
dualities of the mind, senses turned inwards dwelling in
the self.
Desire is a function of the intellect.Once you reach
beyond intellect, there is no desire.
XV/6-
{

| q
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c 7 @ .
My abode is that place which is lighting by itself, place
of no return
Seeing, knowing is not with the outside light but with
the inner light of thoughts.
Even if a person is awake and hypnotised he may fail
to see something in front of his eyes.
A dead mans eyes are open, the objects are there,
the lights are also there but he sees not.
When we are seeing our thoughts, we get the Aha!
experience.
XV/7-

875 9

1 .
The Supreme Spirit in man, now the embodied soul,
which is eternal, attracts the 5 senses and the mind
(subtle body).
XV/8-
|

cH^
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|c

7 .
The soul when it leaves the body carries with it the
subtle body just as air carries with it the scent from
the previous abode.
The subtle soul moves and carries the scent and the
stink just like air i.e. the vsans, both good and bad.
XV/9-
H 1 U
8 ^

.
The Jeeva enjoys the sense objects through the
various sense organs and mind.
XV/10-
cH7 1

7 7 7H.
Only a man of knowledge knows that I II It tt t, the soul, is
the ultimate who is shining through all the experiences.
The deluded see Him not, tinted by the gunas,
appearing to depart, stay or enjoy.
Jnyaan chakshu-inner vision third eye is opened.
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e.g.
When common people watch a movie they get lost in
the experience identifying with 1or 2 archetypal
characters in the movie. They cry, laugh, cringe with
fear etc. Some village folks used to even prostate in
front of Rams character. When another movie director
watches the same movie, he sees all that the common
person sees plus the photography; sets; the acting
talent; direction etc. and is constantly aware of the
director of the movie.
One who is lost in the experience of duality and
emotions is lost to the process of creation and the
creator. The director may not feel the intense human
experiences invoked by the movie which the common
person feels by proxy, but he is enjoying himself at
some other level because he sees the whole picture.
He is connected to the director.
When the movie ends, the common man suffers a loss
that the entertainment has ended and he plans to see
another movie (rebirth).For the director, there is no
loss. He has gained because he did not identify with
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the movie characters in the first place. A person in
touch with the creator also experiences the dualities
but is aware that he is experiencing them.
We often see the younger generation, heavily
borrowing from western thought question as to why we
should deny ourselves emotions, whether pleasant or
painful? This is when everything is fine and the going
is good. But when the same people have a slight
discomfort in life, forget major tragedies want to drown
their self inflated sorrows in distractions like smoking,
alcohol, parties etc.There is no fortitude to face the
problems. A person bred on the philosophy of the
Geeta accepts that going beyond emotions is a
challenge. He is aware that pleasure and pain are two
sides of the same coin. He is aware of his pain or
suffering but is also aware of the bliss in himself. He
can keep going till the nadir ends and the upslope
starts.
XV/11-
7 ^ 7cc71
7

c 7c.
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Why do seekers not succeed in their goal Why do seekers not succeed in their goal Why do seekers not succeed in their goal Why do seekers not succeed in their goal of God of God of God of God
realization? realization? realization? realization?
Their practice could be just automatic action. For
realization, you need a refined mind, sharp intellect
and superior wisdom,
The mind, should be free of turmoil and agitations,
The Intellect should be free of clouding or the
disempowering belief systems. For this, a lot of
unlearning has to be done.
Our parents and society have fed a lot of concepts
about God into our head. God is beyond concepts. We
can only describe what He is not. And may be,we can
infer from the characteristics of a person that he is
realized. There is no laboratory proof. However, a
person who has realized is intimately aware though he
will never declare so.
One of my teachers Shri Nagueshji was asked by one
of his students Sir, have you realized? He kept
quiet. On further prodding, he replied. A realized man
will not admit that he has. If one does his realization
is questionable.
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XV/12-
c {
75 @ .
He is the light of the Sun which is the light in all. At
one point of time in history, the modern world believed
that the Moon had its own light. Now, we know that it
is only reflected light. Even the light in the sodium
vapour bulb comes from the Sun. If the Sun ceases to
be, then the men who make the bulb or use the bulb
will cease to exist.
XV/13

c c.
I support all beings with by power and assuming the
form of rasa I support all plants and herbs.
XV/14-
^

c 9
9

+7

.

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I am Vaishvnara, the digestive capacity in beings
joining the prna and apna. I digest the four types of
foods.
XV/15-
1 ( 78
1

7
^
7

.
I reside in the heart of all, as memory, learning &
unlearning, Apohanam. I am the creator of Vedanta,
the knower of Vedas and the knowledge of the Vedas,
that which is worthwhile knowing.
XV/16-

H^H
H

1H .
In the world there are two selves, the perishable and
imperishable. The perishable are the beings and
imperishable, is called the Kootasthah.
XV/17, 18-
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1c7 cc

(
c +.
1cHH
1 9

.
The Supreme Spirit is Purushottama, imperishable
pervading the three worlds and sustaining them.The
three worlds may mean the three states of
consciousness viz. sleep, dream and wakefulness.
When the perishable has been transcended, there is
nothing like imperishable persisting but only the
Purushottama.
There is a disagreement regarding this verse between
the dualists and vedantins.
XV/19-
+

{ .
Thus knowing, the knowledgeable man worships me
with devotion.
XV/20-
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H P

@71c

c^ .
I have taught you this secret science, O sinless one.
Sin is an act, feeling or thought which has
repercussions.
Reflections on C Reflections on C Reflections on C Reflections on Chapter hapter hapter hapter XV XV XV XV
Lord Krishna further elucidates that creation borne out
of Prakriti is an illusion and refers to the allegory of
inverted pipal tree, the imaginary tree of knowledge. To
understand the soul as separate from the body we
should understand how the soul leaves the body.
At the time of death, the soul leaves along with the
mind and the subtle sense organs. Whilst living, man
finds it difficult to understand that it is the soul which
runs all the activities. A sharp intellect can discern this
with intense contemplation.So also, the yogi who can
feel the light in his heart during meditation. Here again,
a distinction is made between the individual soul and
the Supreme Soul. Though seemingly through the veil
of Maya, the individual soul appears to travel from the
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REFLECTIONS Page 385

one body into another and identifies with the mind
body equipment but the Supreme Soul though a part
and parcel of the individual soul has no movement and
is constant being free from Maya.
To dwell more on this issue,we need to understand
the implicate order in physics.How the imperishable
appears to be perishable yet not actually changing.










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Chapter XVI- Devsursampatti Vibhga Yoga- Yoga of
Divine and Demoniac domains (estates)

VALUES VALUES VALUES VALUES
Is there a D Is there a D Is there a D Is there a Devil? evil? evil? evil?
In Chapter X, we saw that the devil is also a part of
Brahm.
If one takes any one divine quality and follows it to
the core, one will reach divinity.When he lives a quality
(part) fully he becomes the reality (whole), e.g. truth
which is an essential quality of divinity or the positive
aspect of Supreme God-head. Virtues remain same
everywhere and at all times. See above.
XVI/1-

@71
^ 7 ^ 11 .


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Divine or empowering qualities
i)Fearlessness- a-bhayam
Why do we fear?
We fear because we are ignorant that we are the
resplendent spirit.
ii)Purity of heart
iii) Jnyan yog vyavasthitah .Steadfast in yoga of
knowledge- ---committed to the truth.
iv)Daana -charity-sense of abundance
v)Dama-restrain of sense organs
vi)Yajna, sacrifice-sharing
vii)Swdhyaya self study, study of scriptures and study
of selfintrospection,
viii)Tapas-austerity
ix)rjavam-uprightness, straight-forwardness, sincerity,
non manipulative.
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He has no ulterior motives. Ulterior motives split a
personality. A person may do sewa but if his ulterior
motive is to get the allegiance of the served, it is
devilish.
Ahimsa Ahimsa Ahimsa Ahimsa - -- - non violence non violence non violence non violence
There are often people who deplore war publicly
saying it is a sin. They want Kashmir to be handed
over to Pakistan on a platter but if one square foot of
their land has been taken by their brother they will
drag him to court and the next two generations will
continue the feud. Only those who have achieved
ahimsa in manasa, kaaya and vacha (mind, action,
speech) in their personal life, can advocate ahimsa as
a National agenda.
XVI/2
cH1c 7

[| .
V VV Values are discussed alues are discussed alues are discussed alues are discussed further. further. further. further.
i)Ahimsa, non injury in thought, speech and deed(See
below)
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ii) Satya- truth, honesty
iii) Akrodha-absence of anger. Respond rather than
react. Anger appears when an expectation is thwarted.
iv)Tyga-sacrifice of fruits of action.
v)Shnti-peace
vi)apaishunyam-not back biting or slandering
vii)compassion to all,
viii)aloluptwam-no addictions or extreme greed or
attachment.
ix) mrdavyam-gentle, polite, modest.
It is said that speech should have the following
qualities,satyam, hitam, priyam and mitam.i.e. honest
yet polite, short and sweet and beneficial to the
listener.
x) Achpalam- without frivolity.
XVI/3-
H

5
7 + 1 .
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Further,
Teja-vigour ,brilliance
Kshama- Forgiveness. To forgive is Divine.
Dhriti- Fortitude, Courage
Shoucha- Cleanliness. Purity of mind is probably
considered because all others are qualities of the mind.
People give too much importance to washing the body
often insulting others if they are touched.
Adroha-without hostility
Na-Atimnita- humility.Not overestimating oneself,
without a superiority complex.
XVI/4-
+ |^ H *
7 1 +

| .
Demoniac qualities
i)Dambha-Hypocrisy
ii)Darpa-Arrogance,haughtiness
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iii)Abhimn-Self conceit
iv)Krodha-Anger
v)Prushyam-Harshness, rudeness in speech, cruelty
vi)Ajnyn-Ignorance
You can easily identify todays rank materialist in this
list.
XVI/5-
+H 7

+ .
Divine qualities lead to Moksha and suric qualities to
bondage. You, (that includes Arjuna, myself and you
who are reading the Geeta) are born of Divine
qualities. Very few people will touch the Geeta. If they
have reached as far as the 16
th
Chapter then, we can
freely assume that they have it in them to attain
liberation.
XVI/6

17

1 9

.
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There are two classes of mankind (bhootsarg), divine
and demoniac. I have explained the Divine. Let me
now explain the demoniacal.
XVI/7-
9

.
The asuras do not know pravritti/nivritti. They are also
lack cleanliness (purity of purpose), right behaviour or
conduct & honesty.
Pravritti: tendency, propensity, right knowledge of what
to do.
Nivritti: right knowledge of what to refrain from,
Kartum, akartum, anyatha kartum cha. The divinely
endowed people have risen above their animal
instincts. They have ability to do, not to do or do
otherwise.
XVI/8-
c98

+
1+

7c

.
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Moreover, they deny that God exists and believe that
world is without truth or foundation, is born out of
desire without any cause or purpose(Chaos theory)
XVI/9
T88 8c~

@
97c

0 H .
Focussing thus, these narrow minded, fallen souls with
small intellects(alpa buddhi) are ready to destroy the
world. They indulge in fierce deeds. They can cause
wars.
XVI/10-
c

+7

|cq079 7

d.
They are victims of desires, dependent on desires.
They constantly fan desires. These hypocrites are ruled
by pride and arrogance, deluded by attachments,
falsely believing that dishonesty is a virtue, commit
impure acts. They have questionable intentions.
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Civilization is in danger because we have to bring up
children in such a society.
XVI/11-
7 97

.
They are caught in the net of innumerable and
everlasting worries trying to satisfy their never satiable
desires, insisting that immediate gratification of needs
is the best.
XVI/12
@ H
7 7 .
Bound by a hundred hopes, under the sway of desire
and anger, gather wealth by devious means to satisfy
their desires.e.g. corruption.
The The The The I II I factor. I do factor. I do factor. I do factor. I do everything everything everything everything. .. .
XVI/13,14-
91
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1 *

*
+ @ 7

.
They believe that I have earned this, I shall
accomplish this, this wealth is mine and I shall gather
more. I have killed this enemy and I shall kill another.
I am God, I am the enjoyer, I am perfect, I am strong,
I am happy.
XVI/15
1 71 T
H 1 * c7.
I am rich, I am royal. Who else can compare with me?
The one deluded by ignorance says I will do yajnyas, I
will donate and I will celebrate. He is conceited.
XVI/16-
H7

.
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The impure, living in their fantasy world, ensnared by
attachments, addicted to sense indulgences, they fall
into hell.
XVI/17-
c+ 1 7
7 71 +

.
Like donkeys praising their own tails,elephants blowing
their own trumpets, proud of their wealth, these self
aggrandised hypocrites perform yajnyas half heartedly.
Like some of the NGOs of today, who fill their own
coffers in the name of welfare.
XVI/18-
q H
c

97

.

Established in egoism, power-crazy, conceited, full of
lust and anger, they hate Me in their own bodies and
those of others .They hate and envy others.
XVI/19
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H

H+U

|*

.
Such hateful, cruel, inauspicious lowly men, I send
them to the suric world again and again. We
understand how if we want a better world, we have to
change ourselves and help a few others change too.
XVI/20-

| 7

7 7
9 7 7c .
Once they fall into the suric domains repeatedly, they
do not reach Me and sink more into the lower domains
meaning subhuman life. It can well be seen how
important the human birth is and how one can lose
this golden opportunity to attain to the Supreme.
XVI/21
1 c
H1 11 c c .

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There are three gates to hell, lust(kaam);
anger(krodha); greed(lobha) which destroy the tm
.Hence one should abandon these three.
XVI/22,23-

7 U
cc 1 .
U

7
@

.
If he avoids these three dark gates, he goes the
highest.But a person ignoring this science, gives in to
licentiousness and gains neither happiness nor
perfection nor the Ultimate.
XVI/24-
1U 9 1
7c U

.

Having known the science (Shstra)of the scriptures,
act accordingly.
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Reflections on Reflections on Reflections on Reflections on C CC Chapter hapter hapter hapter XVI XVI XVI XVI
When one scrupulously follows truth, he will become
truth personified. Initially we may start off by abstaining
from telling lies to others. When we continue this habit,
we will realize that we often tell lies to ourselves.We
pretend to be what we are not. Slowly, we will
progress to face the dark truths about our personality
and have the courage to accept our negativity.
The minute we accept our negativity without
reservations, it gets released, it is no longer
suppressed or repressed. When we have released all
negativity from our system the effulgent soul shines
from within. Same is true in the case of ahimsa,
forbearance, purity etc. The devilish tendencies are
diametrically opposite of divine. Hypocrisy is opposite
to truth.Demoniac qualities lead to bondage here and
hereafter.
XVI/8-
People with demoniac tendencies believe in the
assumption that world has occurred by chance. Hence,
they keep cherishing their never satiable desires and
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REFLECTIONS Page 400

sensual pleasures and believe that those are the
highest joys in life. There is nothing beyond the body
and mind and there is nothing hereafter. So strong is
their conviction they can stoop to any extent to
expound their views. Often, you will hear people
equating humans to animals. They find references in
animals to justify their view-points. They are also
prompt in denying all the joys a Divine person enjoys.
Living in denial, they seldom meet the light. They take
false pride in matters of the world though they have to
leave behind everything when they leave the body.
Even name and fame that they had acquired will not
last more than a few centuries. But blinded by
ignorance, these man fail to see what is obvious. The
inner voice always guides these people on the right
path. Egocentricity makes them kill their soul and to
become victims of demoniac forces. The minute they
stop seeing their own soul, they stop seeing the soul
in others and can only see the devil everywhere.
These souls keep taking birth again and again often
falling into lower dimensions of existence.
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REFLECTIONS Page 401

Desire, anger and greed are the gateways to the so
called hell.













402

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Chapter Chapter Chapter Chapter XVII XVII XVII XVII- -- - Shradhtray Vibhg Yog, Yoga of t of t of t of the he he he
three three three three fold faith fold faith fold faith fold faith

The Bhagwad Geeta is not a scripture to be read or
worshiped with flowers. It is book to be lived. It is a
D-I-Y manual of life. You could even use it to quick-
fix your day to day problems. There is hardly an issue
about life and living which the Geeta has not
addressed. Faith is needed to live the Geeta because
if we are thrown amongst suric people we tend
imbibe some of their values. Unless there is faith, one
cannot reach anywhere. We cannot wait for another
person to reach Moksha and give us a lift. We have to
make the arduous climb ourselves.
For example,keep onions with potatoes.The potatoes
will take the smell of the onions.Faith is the container
which separates us from the negative.
XVII/1-

7 7 q7
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8

* 1 .
What is t What is t What is t What is the he he he faith faith faith faith and and and and fate fate fate fate of the people of the people of the people of the people who do not who do not who do not who do not
follow the scriptural guidelines? follow the scriptural guidelines? follow the scriptural guidelines? follow the scriptural guidelines? What is the nature of What is the nature of What is the nature of What is the nature of
their their their their faith, faith, faith, faith, s ss sttwic, r ttwic, r ttwic, r ttwic, rasic or t asic or t asic or t asic or tmasic masic masic masic? ?? ?
XVII/2, 3-
@ 1

F 1 @
@

Q@ .
The basic faith of mankind is of three kinds, depending
on their temperaments.
Sttwic, rjasic and tmasic. As his faith, so As his faith, so As his faith, so As his faith, so is is is is the the the the
man. man. man. man.
The sttwic- stay in the present.
Rjasic worship desires
Tmasic dwell in past, dead things and spirits or
fantasize about the future.
XVII/4-
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REFLECTIONS Page 404

7 7HH
97

^7 7 .
The sttwic people worship God or divinity,the rjasic
entertain desires (yaksha & rkshasa) or the
temptations, which can burn them and the tmasic
worship ghosts & spirits.
e.g.Different politicians have faith in different means to
win an election.
Sttwic have faith in or rely on well wishers,
Rjasic- will buy votes,
Tmasic- will win by booth capturing.
This makes one feel that the Geeta was written in
Dwpryuga with Kaliyuga in mind?
XVII/5,6-
U 7
+q

7.
7 |1

0
7 |1 7@

^ .
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REFLECTIONS Page 405

Those gripped by pride and hypocrisy, motivated by
desire, attachment and power, performing severe
austerities and those fools who torture the body and
Me dwelling inside are demons.
The body is a temple of the soul. The body has to be
taken care of by a sdhak.
XVII/7-
1c 1 9
711

.
Likewise food can also be divided on the three gunas.
So also, yajna, tapas and charity.
XVII/8-

9
1 1 1 ( 9.
S SS Sttwic ttwic ttwic ttwic
Sattwic food is pure increases longevity, energy levels
and decreases cravings,confers strength, health,
delight(preeti) & happiness(sukha).
406

REFLECTIONS Page 406

It is rasya (juicy)-full of rasa like a ripe fruit plucked
from the tree. Rasa is not just the juice but the
essence or life giving force in any food; snigdha(oily);
sthira (firm /fresh); hriddya (agreeable/hearty).
No ban on fatty food here! Some amount of fat is
needed for bowel movement, hormones etc.How much
is not clarified.
XVII/9-
+c

*+FH
18

9.
R RR Rjasic jasic jasic jasic: :: :
Rjasic food fuels desires and can cause suffering .It
increases anger and leads to violence.
Bitter, sour, salty, very hot, tikshna(pungent/sharp
taste),dry, causing burning, cause pain ,sorrow &
disease.
XVII/10

8 9 .
407

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T TT Tmasic masic masic masic: :: :
Tamasic food is lethargic and clouds the intellect.
Cold,stale, insipid, foul smelling, from others plate etc.
When a person partakes food there is an energy
exchange between him and the food.It is preferable not
to eat what others have left. Also it not wise to waste
food. Take only as much as you can finish.
XVII/11, 12, 13-
qH 7 T8 7
8 .
7

+
7 8 7 @ .
|

87 7|H
@ 7 H.
Yajnya Yajnya Yajnya Yajnya- -- -sacrifice: sacrifice: sacrifice: sacrifice:
Sttwic-done as duty, without expecting return,following
correct procedures brings contentment of mind.
Rjasic- done expecting fruits or to show off.
408

REFLECTIONS Page 408

Tmasic- done without following procedures, without
faith, without giving charity.
XVII/14, 15, 16 -

97

H | .

4 c 9
1 % .
9 +c c0

@c

.
T TT Tapa apa apa apas ss s: :: : austerity, penance. The body is the temple of
the soul and should not be tortured.
Sttwic tapas, through control in speech or action.
Tapas though body: worship of Gods, reverence to the
learned, simplicity, purity, celibacy and non-violence.
Tapas in speech: speech which is not inciting, truthful,
pleasant, beneficial & self-study.
Saty Saty Saty Satya(truth a(truth a(truth a(truth) )) ): :: : there is integration of intellect and mind,
express what the intellect approves.
409

REFLECTIONS Page 409

Non- manipulative, intention is important, speech should
be truthful but without bluntness. Silence is preferable
to hurting others.
Mental tapas: cheerfulness, kindness, silence, self-
control, pure intentions.
Serenity, tenderness, purity of motive.
XVIII/17-
@ B 1c
qH

H.
Done without expectation, in full faith
XVII/18-
c

+
H 9 H

.
A rjasic person does for the sake of fruit in the form
of honour, felicitation or pooja (reverence).His tapas is
laced with hypocrisy, it is wavering & transitory.
XVII/19-

0 c c H
410

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1c

( .
T TT Tmasic masic masic masic tapas tapas tapas tapas
A tmasic, person will take up tapas even to the
extent of harming himself and others believing it to be
service to God e.g. suicide bombers and members of
some sects who kill themselves to prove their faith in
their religion.The Geeta does not uphold penances like
self-mortification or sacrifice of animals or humans or
genocide as an offering to God.
Look at the following interactions,
1) win-win
2) win lose
3) lose-lose
4) win-destroy
5) destroy-destroy
A tmasic tapas includes the words like destroy .
There was interesting Past Life Regression reported
where a man who had committed murders underwent
severe torture of the body by sitting in the ice in the
411

REFLECTIONS Page 411

Himalayas. He saw his soul before death. Yet, in this
birth he is born again to work in the glamour world.
XVII/20,21,22-
|

9c

| 48 1

.
^ |
c

( .

D DD Daana aana aana aana -Charity:
S SS Sttwic ttwic ttwic ttwic done as a duty, appropriate place, time and
to worthy person, given with no expectations in return,
not even gratitude
Rjasic- expects something in return
Tmasic-given to unworthy person, without respect, or
with a insult.
Giving should be done with a feeling of abundance.
412

REFLECTIONS Page 412

XVII/23-
c HU 1

H1 ^ 7^

.
Om tat sat are the three words, decreed since
beginning and used by Brhmans for reading the
Vedas, and performing yajnyas.
Om Om Om Om- -- -primordial sound, primordial sound, primordial sound, primordial sound, is it is it is it is it the sound of the sound of the sound of the sound of the the the the big bang? big bang? big bang? big bang?
Tat- that, referring to the Unmanifest.
Sat-real, eternal,truth
XVII/24-
1c

(c 7 H
9 7 H .
Therefore as declared in this injunction the sttwic
people perform actions chanting Om.
XVII/25-
c7 7 H
H H7 HqH.
413

REFLECTIONS Page 413

Chanting tat, those aspiring for liberation (and not fruits
of action) perform actions.
XVII/26-
{

c c9

7
91

7 .
The title of sat is for goodness, austerity, so also for
the performers of pious actions and the great
endeavours connected with them.
XVII/27-
7 1
| c.
That steadfast state of mind while doing yajnya, charity
and austerity and the actions necessary for doing
these is also referred to as sat. Being in the present
,we perform the action to the best of our ability.
XVII/28-
@

1B

c9c .
414

REFLECTIONS Page 414

Whatever is sacrificed, donated or done without faith is
asat (unreal). There is no benefit from asat in here or
hereafter.
e.g. If a person undertakes an action without faith in
himself or the system, then there will be no proper
execution and benefits will not come in the present or
future.
Reflections on Reflections on Reflections on Reflections on C CC Chapter hapter hapter hapter XVII XVII XVII XVII
Sacrifice: Sacrifice: Sacrifice: Sacrifice:
The body is considered as a tool to know the ultimate
and as such it is to be respected. Similarly, all other
bodies have the divine within and killing them would
be against worship of divinity.
D DD Daana aana aana aana
A gift is sttwic if given with a sense of duty. One has
to consider oneself blessed to be able to give and
thank the person who is ready to receive. The giver
should ensure that the gift is given to deserving
(satptra). We cannot keep giving money to a drunkard
415

REFLECTIONS Page 415

who will spoil his health .We can buy him food or
medicines.
Charity with a feeling of superiority is rjasic. A rjasic
person gives for self glorification expects
gratitude/servitude in return. He often uses the name of
charity or sewa to satisfy a hidden agenda or ulterior
motive. He is on the lookout for gullible people who
will fall prey to his manipulations. The focus is benefit
to self rather than the higher good of the receiver.
A gift given indiscriminately is tmasic. E.g. Gifting a
car to an under aged son when it is likely to harm him
and others. Any gift given, any penance performed,
without faith in the highest good is of no good.



416

REFLECTIONS Page 416

CH CH CH CHAPTER APTER APTER APTER XVIII XVIII XVIII XVIII - -- - Moksha Moksha Moksha Moksha- -- -Sanny Sanny Sanny Sannysa Y sa Y sa Y sa Yoga oga oga oga, , , , Y YY Yoga of oga of oga of oga of
Ultimate L Ultimate L Ultimate L Ultimate Liberation iberation iberation iberation

Sannysa versus tyga
XVIII/1-

771

c1 (

.
What is th What is th What is th What is the difference e difference e difference e difference between between between between renunciation and renunciation and renunciation and renunciation and
ab ab ab abandonment? andonment? andonment? andonment?
A question often arises in our minds, Am I avoiding
my duty?
XVIII/2,3-

+ 7 77

c 9

1c H .
c7 c 9

7 c7 .
417

REFLECTIONS Page 417

Subtle distinctions between sannysa and tyga are
drawn to quench all queries of Arjuna. Sannysa is
renouncing all actions motivated by desire and tyga is
renouncing the fruits of action.At another level,in
sannysa you renounce expectations/desires, something
which you dont yet have. In tyga, you leave
something which is yours.
Some people advice to renounce all action irrespective
of merit considering them to be inherently binding,
Others advocate renouncing only evil acts while
continuing to perform yajnyas, charity and austerity.
XVIII/4-

c
c

U +9| .
Here again tyga(abandonment) can be classified as
sttwic ,rjasic and tmasic.
XVIII/5,6-
7 c7
7 .
418

REFLECTIONS Page 418

7

q c4c

.
One should not abandon good actions like yajnyas,
daana, tapas since all of them, purify. A duty done for
its own sake without attachment to fruit (intrinsically
motivated action) is sttwic tyga.There should be is no
anxiety about the fruits.
XVIII/7-
1

77
1 c1 | .
Abandoning an ordained duty is declared as a tmasic
tyga.
XVIII/8-

c c 4

c c c .
Avoidance of duty for fear of discomfort is a rjasic
tyga and bears no fruit. e.g laziness, procrastination.
DOING ACTION
419

REFLECTIONS Page 419

XVIII/9-
c c H

q c4c c .
Whatever action is done as duty, abandoning the fruit,
that abandoning is Sttwic.
XVIII/10-
$

7
c 8 7.
The intelligent tygi is not attached to agreeable action
neither repulsed from disagreeable action, as long as
they are a part of his duty.
XVIII/11-

4 c

c cc.

It is almost impossible to entirely abandon actions but
if one abandons fruits then he is still called a tygi.
XVIII/12-
420

REFLECTIONS Page 420

88
cc 9c

77 4 .
One, who is not a tygi is bound to receive the three
types of fruits of actions, ishtha(expected),
anistha(unexpected) or mixed. Sannysis are exempted
from these.
XVIII/13,14-

qE

7 9 @ .
8

48 .
The five aspects of action as per Snkhya philosophy
come close to modern psychophysiology.
For any action (read- behaviour/emotional
reaction/cognition) to happen, five things are needed.
1. The afferent or sensory limb or input
2. The central processing
Reasoning-why, how, when, what, where?
421

REFLECTIONS Page 421

Motivation-
intrinsic (prompted by vsana)
extrinsic(response to environmental stimulus)
3. The afferent limb/motor/behaviour
4. The electrophysiological processes needed for all
the above three
5. Luck factor/uncertainty
In other words, the following are needed for an action
to happen: the doer, the means, a place, efforts and
serendipity or the luck factor.
Seen slightly differently, for a task to be successful,
you need 5 things.
Adhisthanam-vision/goal/aim/objectives
Doer Doer Doer Doer- -- -
Resources include manpower,infrastructure.
Remember, even a machine is a doer.
Doing- agency / organs
422

REFLECTIONS Page 422

Various activities/skills including networking, co-
ordinating.
The daiva - the uncertainty factor.
Hardly anything in management is left out in these few
verses.
XVIII/15-
|% c 9
7 | 1 .
Whatever action happens through the body, mind,
speech has these five aspects (factors/basis).
XVIII/16-
c

@c7

.
If one takes the tm or self (ego) as the doer without
consideration giving to the five factors, he is mistaken,
i.e. when the ego identifies as the self. God is not
responsible if I decide to curse someone, though He is
responsible for my being here. Being here, I need not
curse. I have an option to curse or to bless.
423

REFLECTIONS Page 423

XVIII/17-
1 q

@ 1
c ~7 7 .
He, who is not acting egoistically (as I am the doer),
does not cloud his intellect and though killing these
people he kills not and does not incur sin.
If you understand all the five factors, you know that in
a war the soldier or the commander is not the killer
but just the agency.
The sense organs, action and actor are the three
components of karma. Action is motivated by jnynam,
jneyam and jnyaata (knower).
XVII/18-
7 7 7
q0.
Karmasangraha and karmachodana
Perceptive F Perceptive F Perceptive F Perceptive Faculties: aculties: aculties: aculties:
Karmachodana (motivational force): is the urge to act
or the process of learning and is dictated by
424

REFLECTIONS Page 424

1.Jnynam(knowing), jneyam(the goal of knowing-object
of knowledge) and the parijnyta(knower).
2. or the observation, the object of observation and
observer
3. or the perception, the perceived and the perceiver
4. or the experience, the experienced and the
experiencer.
e.g. I have the blessing of sight so, I see.
Suppose, a rose comes in my field of perception I will
see the rose.
The three things are I, the seer, the act of seeing
and rose, the seen.
Karmasangraha Karmasangraha Karmasangraha Karmasangraha: :: :
Behavioural Behavioural Behavioural Behavioural F FF Faculties: aculties: aculties: aculties:
The different component parts of the totality of
action(karmasangraha) include the performer of action,
the action and the instruments of actions.
To take the example of the rose further, when I notice
the rose in my field of vision,
425

REFLECTIONS Page 425

I will Iook at the rose.
There are again three parts: I, the one who looks; the
act of looking and the rose which is looked at.
XVIII/19-
7

qE

7.

Why do different people act differently?
Now, different people will act differently depending on
their temperaments in this simple act of seeing the
rose. Here again,action refers to behaviour, emotion or
cognition. I can be happy, neutral or sad in seeing the
rose.
One can think that jnyaana( knowledge) or
understanding, the doer and doing also come under
the reign of the three gunas.
XVIII/20,21,23-

77 @ .
426

REFLECTIONS Page 426

4c

77 7

77 @ .

c1 17

( .
1.Sttwic knowledge is that there is One reality in all.
e.g aerial view, the whole perspective, the 3 D view,
Gods eye view.
This is a broadminded, catholic or inclusive view-point.
This promotes co-operation. All paths are good, all are
needed.
2.Rjasic knowledge is that there are different sentient
entities in different beings.
e.g. Sees different views, believing all are not part of
whole but accept they exist. The binocular vision, 2 D
view with a 3D reconstruction.Good team work.
e.g. Blind man and the elephant. Like one one one one blind man
touching different parts of elephant.
My path is better, or my view is better, which leads to
competition.
427

REFLECTIONS Page 427

3. Tmasic knowledge is a single face view say front
view, monocular vision.
There is only one path, Mine Mine Mine Mine, even though there is no
scientific or even a logical basis for it. This leads to
unhealthy competition, conflicts, narrow-mindedness,
coercion, conversion, e.g. any one of the blind men
with the elephant. There is no dedication to truth.
ACTION ACTION ACTION ACTION
XVIII/23-
q

.
Bounden action without attachment to fruits, free of
likes or dislikes is Sttwic.
e.g. Sdhus meditating in the Himalayas to save
Mother Earth, no one even knows their names. Just
their presence is enough to heal.
XVIII/24-

( .
428

REFLECTIONS Page 428

Rjasic action is one which is done for fruits ..like the
Olympic athletes.
XVIII/25-

7 H +

.
Tmasic action:
Undertaken without discretion as to what would be the
consequences, characterised by violence, power &
delusion e.g a bandh with Government vehicles going
on fire.
THE DOER THE DOER THE DOER THE DOER
XVIII/26

q |

c7
qq .
S SS Sttwic ttwic ttwic ttwic doer doer doer doer: :: :
Non egoistic/humble; enthusiastic;
consistent/perseverant; unattached to fruits.
429

REFLECTIONS Page 429

e.g. the little ant.
XVIII/27-
9

7 || .
R RR Rjasic jasic jasic jasic doer doer doer doer: :: :
Attached to fruits; expects fruits; greedy, violent;
jealous.
Wants power, control.
Ready to use impure, hideous or devious means,
manipulative.
He is given to ecstasy and despair.
XVIII/28-

1 *

| |

.
T TT Tmasic masic masic masic doer: doer: doer: doer:
He has an unsteady mind; materialistic; adamant;
ignorant; rigid in views; cheating; malicious; lazy ;
procrastinating ; dejected.
430

REFLECTIONS Page 430

XVIII/29-

4c .
There are three types of buddhi (intellect) and three
types of fortitude.
The I The I The I The Intellect ntellect ntellect ntellect
XVIII/ 30, 31,32-
9

7 H

@ | .

c9

@ .
7

7|^

@ .
The intellect is said to be Sttwic when it is steeped in
Viveka, with a clear understanding of dharma and
adharma. An intellect though understanding dharma tilts
to the side of adharma for self-gain is Rjasic. An
intellect which thinks that adharma is dharma is
431

REFLECTIONS Page 431

Tmasic. e.g.Today, political parties will field a
candidate with criminal background depending on
winnability or if he has the money power to buy
votes. His victory is then used as a bailout to prove
his goodness or innocence.
The sattwic person knows the difference between
pravritti & nirvritti; doing & not doing; fear and
fearlessness; bondage and freedom.There is neither
propensity nor avoidance for anything.
Understanding: Understanding: Understanding: Understanding:
Sttwic understanding is when a person understands
that the One, undivided imperishable consciousness is
present in all.
The Rjasic person accepts individual consciousness
but knows it as separate from the body.
A Tmasic person believes that the body and senses
are all.
E.g.There is nothing above the beauty, commercial
value or the impermanence of the rose. I can admire
the rose, pluck the rose or destroy the rose.
432

REFLECTIONS Page 432

Dhriti or F Dhriti or F Dhriti or F Dhriti or Fortitude: ortitude: ortitude: ortitude:
XVIII/33,34,35-

c 975H

|.

9q qH

.
1

.
The decision making capacity of the mind is of three
types.
Dhriti or firmness/fortitude of the mind is Sttwic when
one is steadfast in Yoga. When it clings to worldly
pleasures it is Rjasic and it is Tmasic when it
embraces negativity.
(mud,swapna,bhaya,vishaad,shoka).
Mud- vanity, conceit
Swapna- fantasy
Bhaya-fear
433

REFLECTIONS Page 433

Vishda-dilemma
Shoka-despair
It is very easy for anyone to understand that hate is
negative or sinful but few people will accept that
sorrow is also negative. It is a sin against ones own
self. All these negative emotions take the mind to a
grosser level or lower level of vibrations, described as
sin.
Hence, it is said that one is punished by ones sins by ones sins by ones sins by ones sins
and not for ones sins for ones sins for ones sins for ones sins as generally believed. There is
no one sitting with a hammer.
In other words, we owe ourselves happiness. No one
can give it to us if we dont attract it.
In PLRT, patterns of grief, rejection, betrayal are
repeated till we have learnt to let go. In life too,
people who feel abundance receive more wealth.
In EFT, releasing emotions heals illness. (One can only
wonder at the depth of knowledge present at the time
of Geeta).
XVIII/36,37,38,39-
434

REFLECTIONS Page 434

7 .
0

9c

@9 .
75 0

.
0

c
519c

( .
Joy Joy Joy Joy: :: :
Which comes from within as in meditation is Sttwic,
the joy which appears as poison at first then turns to
nectar. The joy coming through satisfaction of sense
organs is Rjasic. It appears as nectar.Lastly, the joy
which arises from sleep (ignorance), lasya(laziness) or
pramd (intoxication) and leaves one stupefied
before, during and after the enjoyment is Tmasic like
alcohol or psychedelic drugs.
XVIII/40--
1

435

REFLECTIONS Page 435

9

: 1c

:.
There is nothing in the three worlds which is free from
these gunas.
XVIII/41-
HH

5 7
9 19

.
Even the varnas and the actions by these varnas are
based on gunas.
XVIII/42, 43-
1 H7
7 714 H 1 .

@
^^ H 1 .
Duties if a Duties if a Duties if a Duties if a Br Br Br Brhmin hmin hmin hmin: :: :
Shama-mind control; Dama-sense control;Tapas-
austerity;Shoucha-purity; Kshnti-forgiveness; Aarjavam-
rectitude; Jnyn- knowledge,understanding.
Duties of Duties of Duties of Duties of Kshatriya Kshatriya Kshatriya Kshatriya: :: :
436

REFLECTIONS Page 436

Shourya-gallantry; Teja-brilliance; Dhriti-fortitude;
Dakshyaam- alertness; No retreat during war;
Daana-charity; Devotion.
XVIII/44-

+7 1
c

51 1 .
Duties of Duties of Duties of Duties of Vaishya Vaishya Vaishya Vaishya: :: : Krishi-agriculture; Goraksha-animal
/cow welfare
Duties of a Shudr Duties of a Shudr Duties of a Shudr Duties of a Shudra aa as ss s: :: : Service
XVIII/45-
1 1 @
1 @ 7

.
Dedicated to ones own karmas they all reach
perfection.
XVIII/46-
9

1 @ 7 .
437

REFLECTIONS Page 437

By worshiping the omnipresent creator through doing
ones ordained duty.
The concept of work is worship is highlighted.
XVIII/47-
71|

: c1

8
1

7 ~ .
Better to follow ones own dharma even with its
imperfections though anothers dharma may seem
attractive to us. He who does duty according to his
own dharma is not at fault.
A person takes time to learn skills just as a bird learns
to fly. If a bird tries to walk because it appears easier
it is sure to invite trouble.
XVIII/48-
7 c
+

.
Like fire which is enveloped by smoke all
beginnings/undertakings are bound to have problems.
438

REFLECTIONS Page 438

Teething trouble is a natural phenomenon. One should
not get disheartened.
XVIII/49-

@ c 1

*+ @ 77.
One who performs actions without attachments, mind
controlled, he reaches state of pure being, where and
when he has no need to do anything
(naishkarmasiddhi).His thirst for enjoyment has
disappeared.
XVIII/50-
@ 9B H
7 8 71 .
The one who has attained the state of being reaches
Brahm, I will tell you how, in brief.
XVIII/51-

cc +
|71c4c

1 .
439

REFLECTIONS Page 439

Abandoning speech, attachments and aversions, his
mind controlled, intellect purified, he gets perfected.
XVIII/52-
4
c

.
He eats sparingly, lives in solitude in control of body,
speech and mind, practicing meditation regularly,
established in dispassion.
XVIII/53-
q H 0

7 H

~ .
One who has given up ego, power, darp(arrogance)
desire, anger ,hoarding , is peaceful.. is eligible for
state of Brahm.
Even given up the word my.
XVIII/54-
H

97c qH

{ .
440

REFLECTIONS Page 440

He is prasanna (serene), neither grieves nor desires,
same to all he is blessed by my grace.
XVIII/55-
4c 7^1
7c 7 .
Through bhakti yoga he understands Me in essence
and having understood Me merges in Me.
XVIII/56-

q
c9 ^ .
Doing all actions, surrendered in Me he reaches the
Ultimate state by My grace.
XVIII/57-
771 c

c .
Renounce all actions in Me, and with the help of your
intellect, fix your mind on Me
XV III/58-
441

REFLECTIONS Page 441

c9*
q7 * +.
Fixing your mind on Me with My blessings you will
overcome all difficulties and if you refuse to listen
because of your ego you will perish.
XVIII/59-
qc c1 7
1 9

1c + .
If due to your ego you feel you should not fight, you
will have to fight, driven by nature against your
will.Once the opposite army would attack, Arjuna
would have to defend.
XVIII/60-
1 7 @ 1

7c*1 .
If you refuse to fight because of your delusion but you
will have to fight, compelled by circumstances.
When we do not take preventive action, we have to
take corrective action or crisis management.
442

REFLECTIONS Page 442

XVIII/61-
^

(q

8
H7

7F .
God, the great eluder is there in all beings residing in
their heart, directs the actions of all beings through
My.
XVIII/62-

c9c 7 1 91 ^ .
Surrender to Him with his blessings you will attain
absolute peace and rest at your eternal abode.
XVIII/63-
7E

Hq

.
I have told you the greatest of all secret, now use
your viveka and do as you think fit.
God allows us all freedom to choose.
XVIII/64-
443

REFLECTIONS Page 443

8 T + .
Again listen to my secret word (precious pearls are
revealed). I am telling you as my friend, for your
benefit.
XVIII/65-
7 { 1

* c 9 9 .
Give your mind to Me, be My devotee, worship Me,
bow to Me, you will reach Me. This is My promise. Do
not fear. God is asking you to bow. Once we
understand reality this paradox is clear.
XVIII/66-
7c7 d
c H*

.
Abandoning all dharmas surrender to me. I will free
you of all sins. Do not grieve. Krishna tells Arjuna,
You do not worry about the sins of war, I will free
444

REFLECTIONS Page 444

you from them. Give up all other duties while
fighting.Focus!
XVIII/67-
1

.
Do not reveal this secret to those who do not perform
tapas or are devoid of devotion or those who do not
do sewa (service) or those who are envious.
XVIII/68-

H { *1

c *c.
Whoever, tells this secret to my bhaktas (devotees), he
will reach Me.
XVIII/69-
17

^7 9

17 9

.
445

REFLECTIONS Page 445

There is no one more liked by Me than him, not now,
not ever. Earlier, God had said that He neither likes or
dislikes.
XVIII/70-
* +
77 8 1 .
I declare that the one who studies this dialogue on
dharma would have worshipped me through jnyn
yajnya.
XVIII/71-
@

~79

.
Similarly, if the one who is faithful, free of jealousy
simply listens, he too shall free himself and he can be
eligible for higher planes/dimensions.
XVIII/72-
c0
7+ 981 .
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Krishna asks Arjuna,You have heard Me in full
concentration. Has your delusion vanished?
XVIII/73

8 1

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Arjuna replies,With your blessing my delusion has
vanished, my memory has come back I am standing
free from confusion. I will do as you say.
XVIII/74-77-
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Sanjay is ecstatic and describes his feelings
XVIII/78-
^

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.

I feel that wherever there is the great Lord of yoga,
Yogeshwar Krishna and wherever there is Prtha, the
archer there is prosperity, victory, bhooti (great power)
and neeti (principles).
For victory and righteousness or for that matter any
successful outcome, the two are required, the intellect
under the power of yoga (steady) and the single
pointed focus of Arjuna, the dhanurdhara.
Reflections on Reflections on Reflections on Reflections on C CC Chapter hapter hapter hapter XVIII XVIII XVIII XVIII
The eighteenth chapter systematically recapitulates and
summarises the entire Geeta.
To quench all queries of Arjuna, Krishna elaborates.
Sannysa is renouncing all actions motivated by desire
and tyga is renouncing the fruits of action. Here again
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tyga(abandonment) can be classified as sttwic ,rjasic
and tmasic. Abandoning a prescribed duty is declared
as a tmasic tyga. Avoidance of duty for fear of
discomfort is a rjasic tyga and bears no fruit. e.g
laziness, procrastination.
A duty done for its own sake without attachment to
fruit (intrinsically motivated action) is sttwic tyga
.There is no anxiety about the fruits.
Desire Desire Desire Desire-less less less less action belongs to the present moment.In
other words it is BEING in the NOW. Any desire
breeds restlessness. A lot of energy is needlessly
wasted in the restlessness which follows desire. If this
energy could be utilized to produce work, in terms of
ergonomics much more could be achieved. In addition,
we have the cognitive costs of this mental
restlessness. If we can avoid the unnecessary
investment in opposing thoughts which accompany the
activity, our work will be of better quality and
exemplary.
Tyga is a means to the final goal of sannysa. All
people cannot give up attachment overnight.So, we first
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give attachment to the fruits of action.Since all action
is binding, the question naturally arises whether we
should also abandon actions like charity, austerity and
sacrifice. These so called positive actions will produce
positive fruits (merits/poonya) and are as much binding
to man as paap/demerits. They retard mans journey
back to Godhead. We will have to exhaust the merits
of this good karma in the so called heaven before we
return to God realization. So, Sri Krishna gives us a
bailout plan.
Do good things, since act we must. Even if sit still, we
still do a lot with the sheer power of our mind. To
quote in scientific terms, the Butterfly Effect.Even if we
look at society, there are always some people who
have expanded sufficiently so as to include the
community in their benevolent acts, the self-actualized
people.
The The The The Reaction to An Action: Reaction to An Action: Reaction to An Action: Reaction to An Action:
Every time an action is performed, it leaves behind a
reaction in the subconscious mind.This reaction is
called vsana or samskr, a psychic impression or
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mental conditioning in modern terms. If it is negative, it
is referred to as an emotional knot. It is important to
note that all our further actions are based on this
vsana. e.g if we are rejected once, we have a fear of
rejection in us which actually invites further rejection.
We did the action of moving towards someone
expecting him/ her to accept us or our thoughts or
philosophy. When that did not happen, we felt rejected.
We needed to understand that others have a right to
reject us or rather we have no right to expect people
to accept us. We take responsibility for our feeling and
avoid self blame or blaming others (RET). We
understand and correct ourselves. Next time, we offer
our views /opinions/ help/love, we will be ready to take
a no and automatically also learn to say no (AT).
If we see the positive side, success usually comes to
the successful. The first success creates a vsan of
success and attracts more success.
Another good example is we dislike a particular person
and he provokes anger in us. The minute we see him,
we may feel angry as a reaction though he has done
nothing at that particular moment. Sometimes, even a
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similar looking person or one with the same name or
from the same place invokes anger. This anger coming
from our vsan and is not justified. We react rather
than respond.An important point to note here is when
Krishna says karma, He not only means action or
behaviour but also includes emotions and thoughts
which is acceptable in poetry.
One is asked not to abandon duty but to forego the
attachment to fruits. Even in a workaday world doing
any task for its own sake without thinking of the
results brings joy to the doer and the result is the best
possible in the given circumstances. The fruits of an
action may be desirable (positive) like elation, ecstasy
or undesirable (negative) like regret, resentment,anger,
despair often leading one to depression or suicide or a
mixed bag of feelings. But for one who has renounced
the fruits there is no cause to worry.
In pratiprasav sadhana or the Past Life Regression
Therapy of modern day, we realize that patterns keep
repeating themselves not only in this life but also in
subsequent lives. If it a positive pattern of say fame,
we may choose to keep it but when it is a negative
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schema like suicide or sorrow, we will definitely want
to eliminate it.
When one wants to return to Godhead, he has to
relinquish both, the good and the bad.The way to
move higher is from sensuality to positive emotions to
altruism to realization or from doing doing doing doing to becoming becoming becoming becoming to
just being being being being . .. .
That takes us to the next big question. Do we do
anything at all or are we puppets in the hands of so
called fate? Does everything happen according to
prefixed plan which falls in place in time and space as
we move -synchronicity (Hrinananubandh)? Are we just
following the script? Are we only actors (action-
doers)?
If so, who is it that acts?
To quote the Geeta, though slaying, he slays not.
Who slays? Who is the doer?
If we take body, mind, ego and soul, the following is
obvious.
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The soul is ever free and hence cannot be caught in
action or reaction. The body is not affected by
reaction. Though only physical harm is possible which
last as long as the body is not healed. Maximum, it
can last a lifetime.
Mind- is dynamic, fluid it keeps changing from moment
to moment.
The ego- it registers the reaction. When the ego takes
ownership of action it also has to take ownership of
the fruit of action or reaction. This is further stored as
memory in the hard disc of the mind (chitta).When the
ego gives up ownership of action it frees itself of the
reaction. There is no storage. File is deleted.
How do we s How do we s How do we s How do we see this manifested in the world ee this manifested in the world ee this manifested in the world ee this manifested in the world? ?? ?
When we see a man acting at the body level or with
ego-centred actions, very little gets done. Others who
have surrendered to higher forces achieve much
without any effort. There is no fatigue.
Sttwic action is what happens effortlessly for a
person.It is in consonance with his soul agenda. He is
filled with joy while performing the action and is not
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motivated by external rewards, e.g. playing the sitar.
When the volunteers of any spiritual group organize
gatherings for over a lakh people, things move
smoothly.
A rjasic action is driven by achievement, by goal-
setting, deadlines and competition. So, there is an
inherent strain whilst doing the action. The person
misses the joys of the road.He waits for a desirable
outcome to enjoy. He is subject to joy, elation, despair,
anger, fear, jealousy, guilt, in varied measures.
A tmasic action is a base action, soul-less and
denigrating to the doer.
In the end, Krishna reminds Arjuna not to abandon his
duties though it has some misgivings. Lord Krishna
reiterates that whatever path one may take towards
perfection he will definitely reach the same goal. In the
end, the Lord promises that anyone who understands
and follows the Bhagwad-Geeta, will meet with grace
and lead to liberation.


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Epilogue Epilogue Epilogue Epilogue: :: :

In this book I have looked at the Geeta from the
creationists standpoint and also as a book of
psychology. In my next book I will attempt to
understand the physics and evolutionary standpoint.
Whichever field you may be working in,whichever
religion or sampradaya you may belong to,you can use
the software software software software of The Bhagwad Geeta to reach where
you want to go. It is a universal and eternal scripture
meaning it is applicable horizontally and vertically in
management terms. Just replace your concept of the
Highest in place of Bhagwan. Nowhere has it been
told as words of Sri Krishna which many practising
Hindus tend to overlook. Even if you are an atheist or
a physicist, you will be able to find at least one
inspiring word which can change your life.
What interpretation has been given in these pages was
relevant to me and the people around me when I had
penned these lines.Ten years later, when I read the
Geeta, I will get a different guidance which will again
be relevant to me at that time.This software is
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naturally and freely updated which is in keeping with
the laws of higher physics, the observer changes the
observation.This is the main strength of this scripture, it
is fluid, flowing and flexible. Following the Geeta for
millenniums made the people of Bharatvarsha very
flexible and they could preserve their culture and
civilization in spite of external invasions. It is the only
ancient civilization which is alive to date.
In this age of turmoil, sincere students of The Geeta
should not be swayed by other peoples minds. Keep
reading and contemplating and you will get your
answers. Be inclusive,learn and share. At the same
time, be proud of your cultural heritage..
I am also supplementing this text with Sanskrit
grammar. It is best to study a scripture in its original
form. So, that you dont fall prey to other peoples
coloured glasses including mine. I am now studying
Aramaic and Persian to read The Holy Bible and The
Holy Koran. You could do the same.
To highlight the importance of this, I will relate to you
my own experience.
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As a child, I was fascinated by the stories of the
ecstasic raptures of Sri Ramkrishna Paramhamsa and
his catholicism. He is one of my many disincarnate
spiritual Gurus.I was in awe of him. Then I read an
English translation of his biography which said that he
advised seekers to stay clear of woman and gold. I
was angry. I kept fighting with him internally but still
remained close to him. His child-like smile was simply
enticing.
But soon the muck in my mind cleared.I got a Marathi
translation of the original which said, Kamini-Kanchan.
In the entire works on spirituality I have not found
Two words to self realization. Such is the import of
these two words which was distorted by the English
translator.
K KK Kmini mini mini mini is a feminine word for desire, any desire. She
is the enticing seductress or Maya the attractress.
She ensnares. She lures you into getting what you
dont possess. She is the bait in the trap.
K KK Knchan nchan nchan nchan is the trap which glues you to what you have.
The Midas touch .Or the lid of the trap. These two
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together make bondage. If you want confirmation, ask
the mice.
Kamini is the lack, the envy and the anger from
thwarted expectations. Kanchan is the fear of loss, the
jealousy.
When I asked further,I was shown that Kamini is the
future, the expectations that build anxiety, stress, sense
of lack. Kanchan is the past which you just cannot let
go, the regrets, the hurts, the resentments, the
burdens, the crosses.
To be free there is only one moment, NOW.
So, being free of Kamini-Kanchan is being free of all
bondage. I am in awe again. What superior knowledge
I would miss if I didnt get the original words.
One more thing about The Geeta which keeps people
away from its splendour is the concept of re-birth.They
consider it unscientific because that is what their
school curriculum makes them believe. Now, which
scientists are we talking about? Open-minded or closed
minded?
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I still meet people who think that the astronauts never
landed on the moon and that the Sun goes from East
to West. I tell them that they are right because the
observer creates the observation. It is all okay to have
any beliefsas long as we dont crucify others or burn
them.
Today, there have been at least one lakh aunthentic
records of past lives. It is very difficult for me to
assume that all of these people would tell lies. Why
would anyone on Earth report that he was a slave ten
centuries ago? Why would reputed psychiatrists in the
US risk their careers to investigate these cases.
I once asked a Roman Catholic friend why she didnt
accept PLRT as a efficient therapeutic tool when there
was enough credible evidence. She said that if she
did, she would lose all faith in The Vatican and that
her faith was very important to her. She did not even
touch Dr Brian Weiss book I had lent her and
returned it without reading. She has a very valid point.
We should never disturb anothers faith. I only
requested that if ever a person with spontaneous
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regression came to her, she should not label it as
hallucinations but refer the person to a regressionist.
However, I leave it to you. There are many other good
things besides rebirth in The Geeta which you could
follow and benefit.
Wishing you a happy journey
Author











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Glossary: Glossary: Glossary: Glossary:
Aachaar-behaviour
Aarjava-rectitude, sincerity, straightness
Abhimaan- self esteem, self respect
A AA A- -- -himsa himsa himsa himsaa aa a-non injury
Ahoraatra Ahoraatra Ahoraatra Ahoraatra- -- - day and night
Akshar Akshar Akshar Akshar- -- -imperishable or indestructible.
Aprameya Aprameya Aprameya Aprameya-unlimited
A AA A- -- -sat sat sat sat- nonexistent, unreal, non-being
A AA A- -- -shesha shesha shesha shesha-without keeping anything ,total
A A A A - -- -chintya chintya chintya chintya-incomprehensible
A AA Adhi yajnya dhi yajnya dhi yajnya dhi yajnya-see text
A AA Adhi bhoota dhi bhoota dhi bhoota dhi bhoota- -- -aatmaa
A AA Adhi deva dhi deva dhi deva dhi deva-controller of function
Aa Aa Aa Aalasy lasy lasy lasya-idleness
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Aapuryamaanam Aapuryamaanam Aapuryamaanam Aapuryamaanam-flooding
A AA Aaruddhya aruddhya aruddhya aruddhya-mounted
Abhij Abhij Abhij Abhijnyaan nyaan nyaan nyaan-recollection of knowledge.
a aa a- -- - ja ja ja jaa aa a- -- -unborn, without beginning
Akarma Akarma Akarma Akarma-without work, inaction
A AA A- -- -k kk kee ee ee eertim rtim rtim rtim-disgrace
Ambhasi Ambhasi Ambhasi Ambhasi- -- -water
Amedhy Amedhy Amedhy Amedhya - impure
An An An An- -- -aamaya aamaya aamaya aamaya-healthy, without disease
Anagh Anagh Anagh Anagha-sinless
A AA Anumanta numanta numanta numanta- permitter
A AA Aparaa paraa paraa paraa -inferior, lower
Aarta Aarta Aarta Aarta-afflicted
Arth Arth Arth Artha aa aarthi arthi arthi arthi- -- -desirous
Asteya Asteya Asteya Asteya -non stealing, in todays context it may mean
..not copying copyrighted CDs, plagiarism, piracy, using
office phone for private work etc.
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A AA A- -- -suras suras suras suras- d-evils, evil, demons, negative aspects of
creation. According to Vedanta they have their origin in
the unmanifest form.Sur is good,God.
It also means to be in tune, the right frequency note
causing resonance resonance resonance resonance. Asura means dissonance.
Aatmaka Aatmaka Aatmaka Aatmaka: jealousy
Aavarana Aavarana Aavarana Aavarana-cover, envelop, veil
Avyakta Avyakta Avyakta Avyakta- -- - unmanifest
A AA A- -- -vyayam vyayam vyayam vyayam- indeclinable, imperishablevyay-part, avyaya-
whole
Bhaava Bhaava Bhaava Bhaava--existence, life, condition mode, state of mind
and body, intention
Bhakta Bhakta Bhakta Bhakta-devotee, one who worships.
Bharta Bharta Bharta Bharta-supporter
Bheda Bheda Bheda Bheda- -- - seperation, dissension
Bhokta Bhokta Bhokta Bhokta-enjoyer
Braahman/ Braahman/ Braahman/ Braahman/br br br brhm hm hm hmin in in in- a member of the final varna in the
varna system akin to a self actualized person of
Maslow.
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Brahm Brahm Brahm Brahm- -- - The ultimate unmanifest, the substratum of
creation, the unchanging existence on which all change
is perceived.
Brahmaa Brahmaa Brahmaa Brahmaa- -- - that aspect of God which is responsible for
creation of the manifest world, depicted as a 4 headed
personality, creative faculty in man.
Buddhi Buddhi Buddhi Buddhi- is that aspect of the mind which makes
decision & judgements, viz. the intellect or cognition.
Cchala Cchala Cchala Cchala- -- -fraud
Char Char Char Char- -- -achar achar achar achar-movable and immovable
Chitta Chitta Chitta Chitta- This part of the mind that is not available to
awareness, the subconscious mind. It is revealed in
dream states, hypnosis and meditative states. Chitta
stores all memories even of past lives. Anything which
is registered by the mind without conscious awareness
is stored here.eg when we are talking to a person, we
also see the persons glasses but we may be so
absorbed in the conversation that we think we have
not noticed the glasses. However, the chitta has
registered details of the glasses at a subliminal state,
information of which can be retrieved. All reactions to
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actions are registered in the chitta. To attain to yoga,
we need to clear the chitta of all the impressions-the
chitta-vrittis.
Dakshinayan Dakshinayan Dakshinayan Dakshinayan-Southern course of Sun
Dama Dama Dama Dama- -- -restrain sense organs
D DD Dambh ambh ambh ambh-deceit, hypocrisy
Darpa Darpa Darpa Darpa-arrogance, pride, also refers to strong smell.
Dehinah Dehinah Dehinah Dehinah-that which occupies the body, the soul of me.
Devata Devata Devata Devata- -- - is a divine being. There are supposed to be
33 crore devatas. These are the principles that govern
the different functions of the universe. An abstract
concept personified by giving it a body, for the
understanding of the common man. Science has so far
not elucidated the 33 crore different functions. E.g.
Soorya -devata or Sun God governs light and heat
energy. It does not refer only to our Earths Sun
because in the Geeta we are told that they are many
suns. Our ancestors were aware that there were more
solar systems. So also,Vayu -devata- wind God, Van -
devata-the forest God, vriksha -devata, the tree God
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etc. In olden times,there was emphasis on respecting
the life principle in all living beings, a respect of nature
in general.
Dharma Dharma Dharma Dharma- -- - dhriyate iti dhriyate iti dhriyate iti dhriyate iti dharma dharma dharma dharma
See below. In the Geeta it refers to righteousness, that
behaviour or thinking which will take man to his
highest glory, i.e. Godhood.
Dhyu Dhyu Dhyu Dhyut-gambling, chess
Dirgha s Dirgha s Dirgha s Dirgha soo oo oo ootri tri tri tri-procrastinating; long thread
Dakshya Dakshya Dakshya Dakshyam-alert
Durmati Durmati Durmati Durmati- -- -negative thinking
Drav Drav Drav Dravy yy ya aa a-flowing, money
Dravya yajnya Dravya yajnya Dravya yajnya Dravya yajnya -material sacrifice
Dwand Dwand Dwand Dwandh hh hw ww wa aa a-duality, duel in grammar
Gada Gada Gada Gada-mace
Gahan Gahan Gahan Gahan-deep, impenetrable, difficult to understand
Gati Gati Gati Gati-course, path, manner
Guhya Guhya Guhya Guhya- -- -secretive.
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Guna Guna Guna Guna- one of the three hues of Prakriti. Anything in
nature comes under the ambit of the three gunas viz.
sattwa ,rajas and tamas, something like temperament.
They are present in different proportions in a being
and are dynamic in nature. At a particular moment,
one of the three will be dominating.
Gunatraya Gunatraya Gunatraya Gunatraya- -- -three gunas
Hanta Hanta Hanta Hanta- -- -express pity, grief express pity, grief express pity, grief express pity, grief
Hriddya Hriddya Hriddya Hriddya(food)-agreeable, hearty
Ida Ida Ida Ida-left channel for praana
Indriya Indriya Indriya Indriya artham-that which is meant for sense organs,
sense objects e.g. picture is an indriya-artham for the
eyes.
Jijnyasu Jijnyasu Jijnyasu Jijnyasu-curious, wishing to know
J JJ Jnyaan nyaan nyaan nyaan-knowledge, all knowledge obtained from senses
to that perceived by the intellect.
Kalmash Kalmash Kalmash Kalmash -sinful, wicked
Karma Karma Karma Karma -refers to action. In philosophy it also refers to
actions done by the mind like seeing or thinking. Every
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action has a reaction which is called the fruit of the
action (karma-phal).People often refer to karmaphal as
karma( to be understood in context). More details in
text. The fruit may be tangible & visible or it may be
subtle in the form of a samskar in the chitta.
Kavih Kavih Kavih Kavih- -- -seer
Ki Ki Ki Kilbish lbish lbish lbish-fault, sin, diseases
klaibbyam klaibbyam klaibbyam klaibbyam-impotence, cowardice
Kootastha Kootastha Kootastha Kootastha-not changing, steadfast, firmly fixed. Koota is
anvil on which the blacksmith moulds other metal
objects. Like the steadfast tin soldier.
Kosha Kosha Kosha Kosha- -- - sheath, one of the five levels of existence,
annamaya kosha; praanamaya; manomaya;
vijnyanmaya and anandmaya kosha corresponding to
physical, etheric; astral; causal and supracausal bodies.
Kripana Kripana Kripana Kripana-pitiable, miserable
Kshayam Kshayam Kshayam Kshayam-wasting
Kshetra Kshetra Kshetra Kshetra-field
Kshetrajnya Kshetrajnya Kshetrajnya Kshetrajnya-knower of field
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Ksh Ksh Ksh Kshee ee ee eena na na na-feeble, about to end.
Kundalini Kundalini Kundalini Kundalini- dormant vital energy lying at the root of
spine, rises on activation. In a yogi it flows to the
middle channel, the sushumna naadi.
L LL Lok sangraha ok sangraha ok sangraha ok sangraha-collecting people, public welfare, carrying
people along.
Lolupta Lolupta Lolupta Lolupta- -- -very greedy
Manah Manah Manah Manah-that aspect of the mind which is fluctuating,
represents the flow of thought, feels emotions.
Manas Manas Manas Manas- as above
Mardavam Mardavam Mardavam Mardavam- -- -softness, gentleness
Maya Maya Maya Maya-the great illusion by which the unreal world is
thought of as real, transcending which one may realize
his true Godly nature. She is depicted as a bewitching
enchantress, the veiling power.
Moha Moha Moha Moha- -- - confusion, delusion, attachment
Moksha Moksha Moksha Moksha- -- -merger with Brahma, freedom from rebirth,
God realization, freedom from pain
Mooddha Mooddha Mooddha Mooddha-deluded, foolish person
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Mud Mud Mud Mud-intoxication, passion
Mukha Mukha Mukha Mukha-face, mouth
Mumukshu Mumukshu Mumukshu Mumukshu- one desirous of Moksha
Muni Muni Muni Muni-sage
Navrasa Navrasa Navrasa Navrasa- -- -the ninesentiments,
shringar, veer, bibatsa,roudra, haasya, bhayanak,
karuna, adbhoot, shaanta...
romance, bravery,disgust,anger,laughter/mirth,
scary,pathetic,surprise, peaceful,
Nirdesh Nirdesh Nirdesh Nirdesha aa a-direction,declaration
Nirved Nirved Nirved Nirveda-disgust, depression, quietude, indifference to
worldly things.
Naishkrittika Naishkrittika Naishkrittika Naishkrittika: malicious
Nir vritti Nir vritti Nir vritti Nir vritti-retire from work, refrain from work,
accomplished, fulfilled.
Paap Paap Paap Paap means demerit or sin but not as understood
ordinarily. It is the negative act or thought which will
bind us to rebirth. It is likely to invite pain in future.
There is no moral judgement. One is ones only judge.
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It is said that you are punished by your sins and not
for your sins. There are interesting things which are
seen during PLRT sessions that throw light on the
concept of sin.e.g.We do not consider sorrow as a sin
but sorrow not only causes rebirth but invites sorrow in
the next life. If a man is cheated in this life, it may be
considered morally wrong but as per spiritual laws it
may not be sinful because the transaction is nullified
from a previous life.This is also true about innocent
people being put in jail. The most important aspect of
the paap concept is that it is not God or his
representative who decides the punishment. It is soul
itself with the help of spiritual guides who decides
punishment. The next birth thus chosen, will exhaust
maximum number of samskaras. In modern terms, we
could say that we have learnt the lesson and are
promoted to the next class till we graduate.
Panchtattwa Panchtattwa Panchtattwa Panchtattwa-5 elements, prithvi-earth; Jal-water; Agni-
fire; Vayu-air; Aakash-space,ether
Par-supreme
Param Param Param Param- ultimate
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Pariprasnen Pariprasnen Pariprasnen Pariprasnen- -- - asking and seeking clarifications; even
God was not spared ; no diktats
Par Par Par Par - -- -yana yana yana yana- -- - final resort, original cause; final resort, original cause; final resort, original cause; final resort, original cause; ayana is a ayana is a ayana is a ayana is a
course or journey like uttarayana, Ramayana. course or journey like uttarayana, Ramayana. course or journey like uttarayana, Ramayana. course or journey like uttarayana, Ramayana.
Pal yana- retreat, running away; a-palayana is non-
retreat.
Parinaam Parinaam Parinaam Parinaam-outcome
Pingala Pingala Pingala Pingala- -- - right channel for praana right channel for praana right channel for praana right channel for praana, controls catabolic , controls catabolic , controls catabolic , controls catabolic
function function function function
Poonya- merit, opposite of paap. This too earns one a
rebirth but in a place where one can enjoy the so
called heaven. If born again on the earth plane, it
brings you all the good things in life. The ultimate goal
is to go beyond all paap and poonya.
Pooti Pooti Pooti Pooti-putrid, stale, foul smelling
Prabh Prabh Prabh Prabh-lustre, radiance, effulgence
Pr Pr Pr Prkrita: krita: krita: krita: materialism
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Prajny Prajny Prajny Prajny-decisive knowledge, grasp, part of mind
knowing outcomes-visionary, retention, wisdom, refined
perception.
Pr Pr Pr Prkriti kriti kriti kriti- the natural condition of anything. Scientifically,
we could think of the zero state of entrophy yet not
forgetting negentrophy. In Saakhyan philosophy it is
that power that sets the world in motion as opposed to
Purusha and has three shades or gunas, the kinetic
energy, the feminine aspect of God.
Pralaya Pralaya Pralaya Pralaya- -- - dissolution, of the world or the ego
Pram Pram Pram Pramd dd d-carelessness, distraction, confusion
Praanaaya Praanaaya Praanaaya Praanaayaa aa ama ma ma ma- control of praana, aayama is regulation
or control.
Pras Pras Pras Prasd dd d-grace, blessing
Prasanna Prasanna Prasanna Prasanna-pure, without blemish, glad, serene
Prash Prash Prash Prashnt nt nt nt-calm, salvation
Pratik Pratik Pratik Pratik-symbol
Pratim Pratim Pratim Pratim- -- -idol
Prithak Prithak Prithak Prithak separate, parts
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Pratishtha-foundation, respect, firm basis, support
Pravritti Pravritti Pravritti Pravritti-propensity to do something, activity, operation
of body mind soul, movement, perseverance
P PP Preeti reeti reeti reeti-love, affection
Preyas Preyas Preyas Preyas-are things pleasurable, that choice which gives
immediate gratification and invitation for rebirth. It
always comes with a potential for pain.
Pumaana Pumaana Pumaana Pumaana-man
Purusha Purusha Purusha Purusha -is the male principle, the potential energy, the
soul or tm in the body. In Snkhyan philosophy it is
sentient part of creation that is a witness to the play of
Prakriti or nature. In Vedanta philosophy it is thought
that all creation including Prakriti has sprung from
Purusha.
Purush Purush Purush Purush- -- -artha artha artha artha- The four objectives of a man: dharma,
artha, kama, moksha
Rasa Rasa Rasa Rasa- -- -essence, juice
Rishi Rishi Rishi Rishi- -- -Vedic seer
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Snkhya-one of the oldest philosophies of the world,
based on discriminative or analytical thinking like
todays logic, attributed to Kapilmuni.
S SS Snkhyaa nkhyaa nkhyaa nkhyaa- -- - one who follows the above thought.
Sdhak-seeker
Sdhana-spiritual practice
Su Su Su Su- -- -hrid hrid hrid hrid-wellwisher
Swa Swa Swa Swa- -- -bhaava bhaava bhaava bhaava-jam jam jam jam-innate nature or borne out nature,
Sakhaa Sakhaa Sakhaa Sakhaa-friend
Samskaars Samskaars Samskaars Samskaars/vaasanas/chitta -vritti/mala/psychic
impressions/conditionings/psychological knots/engrams.
A long list indeed! We store a lot of things in our
subconscious mind. Our mind at birth is not a tabula
rasa(blank slate). It is a storehouse of the memories of
lives lived. We keep adding to this store house during
this life. Compare with the software in the hard disc of
your computer. We have a master program, operating
programs and some software which has come free with
the purchase. What we buy and load is what we add
in this life. We keep operating these systems to suit
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ourselves. Unfortunately, we also pick some viruses.
Some inadvertently, some due to our recklessness &
some are deliberately sent. We need a good antivirus
system to protect ourselves.
San San San Santan tan tan tan-eternal, that which is always there, that which
is beyond the time zones. Nitya nutana sanaatanah-
always & ever and yet new, evergreen, same in past,
present and future.
Sannyaasa Sannyaasa Sannyaasa Sannyaasa-renunciation, giving up all material pursuits
for spiritual pursuits
Sat chit Sat chit Sat chit Sat chit nanda nanda nanda nanda- -- - the Supreme Spirit, nature of supreme
Spirit.
See text
Sat Sat Sat Sat- -- -existence, being, reality, truth
Shad ripu Shad ripu Shad ripu Shad ripu: Six foes. Ripu means foe. Here it means a
hurdle on our path of spiritual growth shat-ripus are six
hurdles.viz. desire, wrath, attachment, greed, conceit
and jealousy
Shama Shama Shama Shama-subdue mind, purify, destroy samskrs
Shatha Shatha Shatha Shatha: manipulating person
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Shoonya Shoonya Shoonya Shoonya-void
Shoucha Shoucha Shoucha Shoucha purity, cleanliness, honesty
Shouryam Shouryam Shouryam Shouryam-bravery
S SS Siddha iddha iddha iddha-accomplished, successful, perfected, has 8
siddhis or occult powers
Snigdha Snigdha Snigdha Snigdha-oily
Soumyatvam Soumyatvam Soumyatvam Soumyatvam- -- -kindness, mildness, gentleness
Spriha Spriha Spriha Spriha-envy, wish, long for, pine
Sreyas Sreyas Sreyas Sreyas-whatever is meant for our highest good, takes
us to god realization. Contrast with preyas. Involves
sacrifice or putting off immediate gratification.
Srijan Srijan Srijan Srijan-creation
Stabda Stabda Stabda Stabda-adamant
Sukha Sukha Sukha Sukha-happiness
Suras Suras Suras Suras-Gods, divine, positive aspects of creation
Sushumna Sushumna Sushumna Sushumna- the middle channel for praana
Swaadhyaya Swaadhyaya Swaadhyaya Swaadhyaya-self study and study of self
Tad Tad Tad Tadtma tma tma tma- tat tmaa, that realized soul
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Tapas Tapas Tapas Tapas-heat, suffering, pain, austerity, fervour
Tatpar Tatpar Tatpar Tatpar - beyond that ---tat apar
Tattwa Tattwa Tattwa Tattwa-reality, essence, first principle, all starts from
that
Tikshna Tikshna Tikshna Tikshna-sharp, pungent
Triguna Triguna Triguna Triguna- three gunas
Ty Ty Ty Tyga ga ga ga-abandonment, giving up of fruits of action, a
step towards sannyaasa
Ty Ty Ty Tygi gi gi gi- -- - one who gives up fruits of action
Ud Ud Ud Udra ra ra ra-exalted, generous, magnanimous, noble,
splendid, adj., udaara: noun,a generous person
Udsin-one going through the dark night of the soul,
indifferent, unconcerned, sitting apart, uninvolved, non
aligned
Udvega Udvega Udvega Udvega-agitation fear, sorrow caused by separation,
impatient, disgust
Uparat Uparat Uparat Uparati-abstinence, cessation
Updrishtha Updrishtha Updrishtha Updrishtha-witness, overseer
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Uttar aayana Uttar aayana Uttar aayana Uttar aayana- -- -northern journey of Sun
Varna Varna Varna Varna- a social classification of people based on their
gunas and actions as distinct from the caste system of
today which it is equated with. See above.
Veet raag Veet raag Veet raag Veet raag-dispassion
Vibhuh Vibhuh Vibhuh Vibhuh- -- -mighty, powerful, supreme
Vibhut Vibhut Vibhut Vibhuti-splendour, glories
Vijnyaan Vijnyaan Vijnyaan Vijnyaan- is the ultimate knowledge which is beyond
the buddhi, knowledge of the ultimate or Supreme
Spirit. In Geeta it means Knowledge that one is God.
Vikarma Vikarma Vikarma Vikarma- is forbidden action, negative action.
Vikshep Vikshep Vikshep Vikshep- is fickle mindedness, restlessness, distraction.
Vishaad Vishaad Vishaad Vishaad- -- - is dejection, grief, disconsolate state. In the
first chapter it is more of a dilemma for Arjun.
Visham Visham Visham Visham uneven, odd, intolerable
Vishama Vishama Vishama Vishama-odd (feminine), yin qualities
Viveka Viveka Viveka Viveka- the discriminative intellect, an intellect so
sharpened that it cannot be swayed by emotions,
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capable of distinguishing between right and wrong or
dharma and adharma.
Vyakta Vyakta Vyakta Vyakta- -- - visible, manifest, expressed, object of senses
Yajnya Yajnya Yajnya Yajnya- -- - is an undertaking for anothers good or
common welfare. In Vedic times, it was generally
referred to the sacrificial acts performed with a goal in
mind. Though condemned harshly in the intervening
period, yajnya has been gaining popularity in modern
times. One classic example is the Agnihotra, a special
fire which purifies the atmosphere and leads to better
agricultural production has been adopted by European
countries to promote organic farming. Kirlian
photography can now demonstrate conclusively the
effects of the yajnya on the atmosphere and things
kept in vicinity. We also have terms like Mahayajnya,
one component of which is education. So, we can
conclude that yajnya has a greater than usually
understood. In todays time, we can equate it with a
project with a goal. A project co-ordinator, a team,
team work, planning, execution, delegation, distribution
of rewards etc all form parts of a project.
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Yat Yat Yat Yattma tma tma tma- yat-tma, one who is a yati
Yati Yati Yati Yati-ascetic
Yoga Yoga Yoga Yoga- yoking, joining, union, contact, coincidence,
concurrence
Yukta Yukta Yukta Yukta-restrained, appropriate
Yuk Yuk Yuk Yukt tt ttma tma tma tma- one who has become yukta
RET-Rational Emotive Therapy
PLRT-Past Life Regression Therapy
EFT-Emotional Freedom Technique
AT-Assertive Training
OBE-Out of Body Experiences

Arjunas names Arjunas names Arjunas names Arjunas names: :: :
Bharat Bharat Bharat Bharat rishab rishab rishab rishab bhratarshab-great son of Bharat
Bharat Bharat Bharat Bharat- -- -son of Bharatvarsha kingdom
Dhanan Dhanan Dhanan Dhanan- -- -jaya jaya jaya jaya-conquered the greed for wealth
Dhanurdhar Dhanurdhar Dhanurdhar Dhanurdhar-wielding bow and arrow
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Gud Gud Gud Guda aa aakesha akesha akesha akesha-long haired
Kounteya Kounteya Kounteya Kounteya son of Kunti
Mah Mah Mah Maha aa aabaaho abaaho abaaho abaaho-strong armed
Parantapa Parantapa Parantapa Parantapa-subduer
P PP Pa aa aartha artha artha artha-of the earth dimension 3D, son of Pritha
Purusha Purusha Purusha Purusha vyaghra-lion among men
Kurunandan Kurunandan Kurunandan Kurunandan-son of kurus
Anagha Anagha Anagha Anagha-sinless one
Kurupravee Kurupravee Kurupravee Kurupraveer- best of Kurus
Krishnas names Krishnas names Krishnas names Krishnas names
Achyut Achyut Achyut Achyut permament, not yielding
Ari soodana Ari soodana Ari soodana Ari soodana- destroyer of enemy or friend to all.
Bhagwan Bhagwan Bhagwan Bhagwan the glorious one
Bhootesh Bhootesh Bhootesh Bhootesh-God of beings
Devah Devah Devah Devah- God
Devdev Devdev Devdev Devdev-god of gods
Govinda Govinda Govinda Govinda:-cowherd
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Hari Hari Hari Hari- protector
Jaganniwa Jaganniwa Jaganniwa Jaganniwas- Lord of the world
Jagatpatay Jagatpatay Jagatpatay Jagatpatay- Lord/controller of the world
Jan Jan Jan Janrdan rdan rdan rdan- -- - de- stressor
Kamalpatr Kamalpatr Kamalpatr Kamalpatrksh: ksh: ksh: ksh:- -- -with with with with eyes like the leaves of the lotus
Keshava Keshava Keshava Keshava- -- -having luxuriant hair
Keshi soodana Keshi soodana Keshi soodana Keshi soodana-killer of demon Keshi
Madhusoodana Madhusoodana Madhusoodana Madhusoodana-killer of demon Madhu, Madhu also
means flattery.
Mahatma Mahatma Mahatma Mahatma- great soul
Purusha Purusha Purusha Purusha: supreme
Purushottam Bhagwaan Purushottam Bhagwaan Purushottam Bhagwaan Purushottam Bhagwaan-Great Lord
Rishik Rishik Rishik Rishik- -- -eesha eesha eesha eesha-Lord of Senses
Shreshta Shreshta Shreshta Shreshta-greatest
Vishveswar Vishveswar Vishveswar Vishveswar: Lord of the Universe
Yogeshwa Yogeshwa Yogeshwa Yogeshwar: Lord of yoga
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To understand Sanskrit grammar in the Bhadwad
Geeta, I will shortly bring another book.

Books by the author Books by the author Books by the author Books by the author
My little book of understanding and overcoming stress

Other Other Other Other e ee e- -- -books books books books
FAOs in Health & Well -being with their Honest Answers-Part
I
Managing Weight Holistically
Reversing Diabetes-The Diabetes Educators Training Manual
Demystifying the Chakras An Easy Guide to Self Healing
The Mysterious Science of Dowsing
Good bye, Anger
Flex your Spiritual Muscles- Your Guide to Metaphysical
Fitness
Understanding Past Lives & the Souls Journey
Learn My Secret- Study less, Score more
How I Healed Myself My Journey through Asthma
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Holonomic Therapy the future of healing
Aanganwadi worker- Indias preventive cardiologist



About the author
Dr Kunda Silimkhan, M.D. trained as a physician, now
conducts stress release workshops at workplaces and schools
and guides students before exams teaching them how to learn
as well cope with anxiety and panic.
Author of a book on stress, she runs a centre for holistic well
being which offers various modules in stress release, lifestyle
modification and yoga.






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