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Tuesday, November 3, 2009
DECEPTIVE INTERPRETATION OF VEDAS

Gita series part 21. Chapter II - Verses 42 to 44. Krishna continues. Oh! Partha! Those who are
afflicted with material prosperity arising out of senses, those who think that the Heaven is the ultimate
reality, attach importance to flowery aphorisms of Vedas which suggest various sacrificial rites for
material prosperity. The ignorant who get deceived by these deceptive words, get carried away by
developing attachments to wealth and other material comforts and enjoyment, causing rebirths, never fix
their mind on the Paramatma (verses 42 to 44). Krishna says that those who are desirous of material
prosperity cannot develop unified focus on the Brahman. The contents of Vedas can be interpreted
either on the basis of external rituals or on the basis of internal exploration. People get carried away by
the external rituals purely out of their ignorance about the concept of the Brahman. There is no second
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the external rituals purely out of their ignorance about the concept of the Brahman. There is no second
opinion about the teachings of Vedas. The following passage will give an idea about the extent of our
ignorance about Vedas. One has to accept that Veda mantras have an interpretation from the point of
view of inner yajna, i.e. contemplating mentally the collaboration with Gods without any external effort or
substance. The goal of inner yajna is perfection of all our faculties, those of which the physical abode,
those with our life energy such as passions, emotions, attitudes, ideals, etc. and those connected with
the mental domain such as intelligence, analytical ability, intuition, discrimination between truth and
falsehood.Yajna is a collaborative effort between the Gods, the cosmic powers and human being.
Each God is associated with a particular psychological faculty (Quote from the book Taittiriya
Samhita by Mr. R.L. Kashyap). Therefore, it is clear that Veda does not mean the mere rituals. Vedas
provide gross and subtle meanings and we are by the effect of delusion could understand only the gross
meaning. The subtle meanings are for those who explore their internal mental faculties by means of
which they could establish commune with God through meditation. The gross meaning is for those who
are infected by desire and attachments. They go with the external rituals without realizing the effects of
the internal rituals and its associated benefits. Those who opt for the Heaven do not understand that
Heaven is only a temporary shelter. After being in the Heaven for a certain period the soul has to be
reborn again. The soul has no rebirth, only if it merges with the eternal and omnipresent Brahman. That is
why Krishna says that the ignorant consider the Heaven as the eternal one. This is due to their ignorance
(lack of knowledge) about the Supreme self or the Brahman or God. The one who understands the
Brahman will never opt for pleasures realized through the senses. Understanding the Brahman is
different from realizing it. The ignorance also leads to a stage where they tend to get the interpretations
of the Vedas wrong. That is Krishna says the ignorant are deceived by the deceptive words of Vedas.
The words of Vedas are formed in such a way that they provide both intricate and deceptive
interpretations. Ignorant people go with the deceptive and decorative meanings. Such situations arise
only to those who are affected by karmic accounts. If one has serious karmic affliction, due to the
influence of karma he gets attached to material comforts induced by sensory organs and in the process
forgetting the Paramatma or God. That is why it is always said that one should perform good actions out
of which arise good karmas. (to be continued)
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Saturday, October 31, 2009
Vijnana Bhairava (30)
KRISHNA INTRODUCES KARMA YOGA

Gita series part 20. Chapter II - Verses 40 and 41 Krishna now begins his teachings on Karma yoga
which can be translated as yoga of action. The karma yoga has direct relevance to ones karma. The
idea of Krishna consciousness begins here. Krishna begins by highlighting the importance of karma
yoga. In karma yoga there is neither end to the beginning nor any opposites. If this righteous path is
pursued at least marginally, it protects from the stupendous fear and birth and death (verse 40). Oh!
Kurunantadna! (Arjuna is addressed by this name as he was descendent of Kuru dynasty) In this karma
yoga there is only a single pointed determination. But the reasoning of those who have irresolute mind is
endless and ramified (verse 41). Karma yoga can be explained as actions that are performed without
expecting anything in return. Performing ones duty for the sake of duty alone and not for any
gratifications is karma yoga. Krishna says pursuing the true karma yoga is difficult. There is no
beginning or end to this yoga. The karma yoga is eternal, because this forms the basics of spiritual
pursuits. The results of karma yoga are not realized because of its tough terrain. If it is not pursued to its
logical conclusion and deferred halfway through, even then its fruits to the extent it was pursued gets
embedded in the soul. When the soul enters another form in the next birth, this gets manifested from
where it was left in the previous birth. This concept has been repeatedly emphasized ancient texts. When
the path of spirituality is pursued and 5% success is achieved, this 5% is carried to the next birth and
one need not start all over again, but can begin from this 5%. Yogis and sages want to complete the
entire 100% in this birth itself. When you perform certain action without expecting any favours the intent is
called Krishna consciousness. This means that whatever actions we do, they are for the sake of Krishna
or at the command of Krishna. What will happen if someone performs certain actions for his own
benefits? The results could be disastrous. If a ritual is not performed properly, it leads to negative results.
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Whereas, any ritual performed without selfish motive does not yield adverse results but also have the
flexibility of commencing again from the place where the soul left its pursuit in the previous birth. Such
souls are made to born with comforts. But if one could pursue the path of karma yoga till the end, it
makes the soul merge with the Brahman and attains final liberation. No more births and deaths. When
Krishna says stupendous fear, He means the fear at the time of death. However Krishna offers solutions
for the fear of death in subsequent chapters. In a way it can be said that this verse underlines the
importance of meditation or inner ritual than the glorified and tedious external rituals. Determined mind is
the basic requirement of karma yoga. This is the difference between yogis and normal beings. Yogis
cultivate the habit of single pointed focusing on the Brahman. Whatever they do, let it be sleeping, eating,
bathing etc they do it for and on behalf of the Brahman. If they eat, they consider it as intake of food by
the Brahman. If they feel the hunger, they feel that the Brahman is hungry. They do not distinguish
between the Brahman and themselves. If such a thought arises, the food comes in search of the yogi and
the yogi need not go after food. Such a thought can arise only if the mind is well tuned. The mind has to
move to the highest stage called intellect. Intellect is the knowledge required to know the Brahman. Such
knowledge is called Krishna consciousness, the awareness of Krishna in all the acts at all the times.
When a thought arises that makes you to perform an action, afflictions or virtues arising out of such
actions do not belong to you. They all go to Krishna, because the doer is only the power of attorney
holder of Krishna. If one does not have a determined mind to pursue the path of karma yoga, the mind
gets infected as it is not focused on a single object. It starts wandering. A wandering mind does not
refine itself as intellect. Mind continues to remain in a mundane state ready for sufferings and miseries
birth after birth. The main difference between external ritual and meditation is that rituals are associated
with various ingredients. For example let us take a fire ritual. You need wood logs, ghee, etc and during
the course of the ritual the concentration will be elsewhere, possibly on the fire itself or one may not be
able to tolerate the smoke coming out of the fire causing the suspension of the ritual for some time. Once
the ritual is commenced, it cannot be held back even for a few minutes. But in the case of meditation
what one needs is nothing but focus. For karma yoga the concentration and thought are important
factors. In later stages, thoughts should also fade out. (to be continued)
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BHAGAVAD GITA.
CHAPTER III.1-2.
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M 418 - 421
EXPERIENCE OF
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M 416-417
AMALGAMATION OF
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Thursday, October 29, 2009
LAW OF KARMA,
THE LAW OF THE
LORD
BONDAGE OF KARMA
MIND CONTROL
Gita series part 19. Chapter II - Verses 38 and 39 Krishna continues to encourage Arjuna not to shirk
his responsibilities. Consider victory and defeat, profit and loss and happiness and sorrow on equal
footing and get ready for the battle. If you do so, you do not acquire sin (verse 38). Having thus made a
preliminary introduction to karma yoga, Krishna then proceeds to explain certain intricacies on this
subject in the following verses. This chapter consists of 72 verses. Krishna concludes his introductory
remarks by stressing the importance of having a balanced mind. The opposites like happiness and
sorrow are not perennial in nature. If one enjoys excessive happiness today, he has to feel the sorrow
arising out of excessive dose tomorrow. A typical example is over eating in a party unaware of the
imminent stomach disorder. The stomach cannot consume more than what it can. Same is the case with
the mind. If one could tame his mind in such a way that it treats the opposites on equal footing, the end
result is the much sought after mental peace. Mental conflicts arise only due to our indulgence in
extremities. When we are in a situation of anticipation and ultimately we do not get what we have
anticipated, the end result is a serious affliction on mind causing mental distress. Sometimes such
distressed state of mind leads to health related issues. The cause for such a situation is desire and
anticipation. None of these opposites are permanent in nature and they normally occur in alternate bouts.
When we are in happy state, let us enjoy the happiness with an unaffiliated mind and when we are in a
miserable situation, here again we have to keep our mind our unaffiliated. In both these situations, you
should not allow your mind to get associated with the prevailing situations as the mind alone is
responsible for such delusions. The mind should never be allowed to cross its borders. If it does so, the
conflict is inevitable. Even if one wants to achieve material prosperity and if the mind is trained to remain
unruffled with profit or loss, he is bound to make significant progress in his goal. If he gets demoralized
LALITHA
SAHASRANAMA
M 398-402
LALITHA
SAHASRANAMA
M 396-397
CLEANSING THE
SUB CONSCIOUS
MIND
THE SUPREME
CREATION PART III
LALITHA
SAHASRANAMA
M 391-395
SURRENDERING
FREE WILL
THE SUPREME
CREATION PART II
THE SUPREME
CREATION PART I
LALITHA
SAHASRANAMA
M 383-390
GOD
CONSCIOUSNES
S
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with his loss, his mind loses its potential to make meliorate planning to offset this loss. The even minded
man always marches ahead ignoring temporary setbacks to reach his ultimate goal. Krishnas sayings
are applicable, not only for the spiritual pursuers, but for all those who want to achieve something in life.
The sermons of Krishna are also meant for B school students as well. The ultimate success depends on
ones determination and dedication. Krishna having made out the reasoning now proceeds to explain
the route for logical execution. The acquired knowledge unless implemented and executed, will not be
reflected in the end result. Knowledge should not be treated as secret but should be shared with those
who are in need of it. The teachings of Bhagavad Gita would not have been available to us, but for Arjuna
seeking the advice of Krishna. Krishna continues to address Arjuna thus; Oh! Partha! What I have
explained to you so far, was on the basis of sankhya. Now, listen to this from the point of view of yoga.
You will then become endowed with knowledge and free yourself from the bondage of karma (verse 39).
The sermons of Krishna so far were on the basis of imparting theoretical or analytical knowledge of the
Supreme. He is now going to expound the practical side of it. A true master does not stop with the theory
alone, but substantiates or demonstrates it with practice. This combination helps the students to
understand the subject better. That is why Krishna wants to substantiate his teachings taking pains to
explain them from an entirely different angle. Sankhya means the highest wisdom or the total wisdom.
This mainly deals with 24 or 36 tatwas or principles, the cause of creation. Like the levels of
consciousness, wisdom too has many levels. We have earlier seen that intellect is the highest level of
wisdom. This intellect is called as sankhya. In subsequent chapters we are going to deal with sankhya
yoga in detail. At this point, let us understand this as the supreme knowledge. After having imparted the
highest level of wisdom to Arjuna, Krishna now wants him to understand the supreme wisdom from a
different perspective. Krishna simply uses the word yoga here. In general yoga means union. Only
through yoga alone, the merger of the soul with the Brahman can be achieved. Yoga is a powerful tool to
control the senses. The wisdom or sankhya is to be implemented through yoga to achieve the desired
result. Therefore sankhya yoga becomes a potential source to realize the Brahman. Since sankhya
yoga not only dissects and analyzes the knowledge (by negations and affirmations), but also teaches
practical applications through experience and exposure and the net effect on ones karma arising out of
actions. (to be continued)
S
ISOLATE THE EGO
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SAHASRANAMA
M 381-382
FRUITS OF ACTIONS
NOT OURS
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M 376-380
SPIRITUAL
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ESTABLISHING
MIND IN THE
ETERNAL SELF
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M 372-375
DECEPTIVE
INTERPRETATIO
N OF VEDAS
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M 367-371
THE BASIC
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THE ENDOWED SOUL

Gita series part 18. Chapter II - Verses 35-37. Irrespective of Krishnas sermons, every conflict that is
happening today in this world is provoked with the ill-gotten ego of religious fanatics. God never created
humanity based on religion that is rabid. For Him, Jesus, Krishna and Mohamed are not different. This
thought is to be sown at least in the younger minds now, which could pave way for the universal
brotherhood. Krishna continues to address Arjuna; Those who held you in high esteem will now assume
that you have shunned this battle out of fear. Your enemies will make contemptuous comment on your
capability. What could be more distressing than such comments? If you are killed in the battle, you will
reach the Heaven. If you are victorious, you will enjoy in this earth. Kaunteya! Therefore rise up, by firmly
deciding to wage this battle (verses 35-37). Kaunteya means son of Kunti. The warriors are respected
on the talent of their ability and capacity to fight. Arjuna is considered as the best amongst the warriors,
therefore he was held in high esteem by everybody. If a warrior of Arjunas caliber refuses to fight, out of
love for his kith and kin, he will lose his credibility and fame and his enemies will view him as a man of
disrepute who fears for his life. He will be jeered and mocked and nothing could be worse than this for a
warrior of Arjunas caliber. There can be only two results in a battle, victory or defeat. Krishna says that
Arjuna would go to the Heaven if he is killed in the battle. Krishna knows the great qualities of Arjuna. If
Arjuna wins this battle, he will enjoy all material comforts of being a kind. Going to Heaven or hell
depends upon ones thoughts than actions as the latter arises only out of thoughts. Propagation of good
thoughts depends upon the mind, which functions based on the data provided by the sense organs. That
is why it has been stressed time and again to control the sensory perceptions. Bondage, desire, anger,
ego and lust arise out of attaching more importance to the sensory organs. Happiness and sorrow are
the products of mind and body, the former being the source of the latter. If one has a balanced mind,
uninfected either by happiness or sorrow, the mental conflicts do not arise giving no room for physical
infirmity. Arjuna happened to be in this situation due to his afflicted mind. There are certain noteworthy
points in these verses. Life itself is full of conflicts that have to be fought with determination and
conviction. When one learns to endure the difficult times, he is better tuned to reap success in future.
Crumbling under pressure does more harm than good. If one learns to fight against the odds in this birth,
his soul gets endowed with capacity to fight in future births. Unless persistent efforts are made to fight
against the evils of the sensory organs and ultimately win over them, the final liberation of his soul could
well be a distant possibility. (to be continued)
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Monday, October 26, 2009
UNPROVOKED BATTLE
Gita series part 17. Chapter II - Verses 32-34. After having pointed out to Arjuna that his decision of
not fighting is not against the laid down principles, Krishna continues Oh! Partha! Opportunity of fighting
an unprovoked battle arises to those Kshatriyas who are fortunate; this is like open doors of the Heaven
(verse 32). If you decline to fight in this righteous battle, you lose your self-dharma and glory and incur sin
(verse 33). People will then talk about your ignominy that lost long. For a person of great honour, this
disgrace is worse than death (verse 34). Krishna conveys His explicit message to Arjuna. Kshatriyas
(the class of warriors), main duty is to fight for their country. However, this battle was not provoked by the
Pandavas (includes Arjuna and his brothers). Opportunity of participating in such battles arises only to
those warriors, who are blessed. Krishna goes to the extent of saying that partaking in such battles is the
path to the unsolicited Heaven. We should not hesitate to fight against the evils of our mind as well. Evil
thoughts should be driven away mercilessly is the subtle message of Krishna. When one gets rid off evil
thoughts, the gates of the Heaven are always open to him. If the enemies (subtle meaning sense
organs) are not destroyed in the battle, then it amounts to shirking of ones responsibilities (leading to
ignorance). The mean act of shirking ones responsibility is against the principles of righteousness or
dharma. If one chooses to pursue the path of adharma or act against the principles of righteousness,
Krishna says that the he will be ridiculed by the humanity and his act would be considered as a sin. The
simple concept is that what one sows that he reaps. If Arjuna continues to be afflicted by the evils of
bondage, his karmic account swells with sins and he has to undergo consequent sufferings and
miseries. Arjuna has built up his reputation over a period of time. He is not just a warrior; his spiritual
advancement is significant. Krishna points out to him that those acts against the principles of dharma will
make him a sullied man. For a person of Arjunas reputation and stature, any blemish to his personality
is worse than death. Krishna says through these verses that we should not on our own, provoke a
conflict. The conflict could be either internal or external. External conflict is fight against perpetrators. The
internal conflict is against the sense organs. Opportunity to fight against the evils is not available to all.
Only the blessed ones get such opportunities, possibly based on ones karmas. Secondly, attacking an
enemy in self-defense is not against the principles of justice. If one succumbs to the onslaught of
enemies without counter attacking them, it is considered as the worst thing that can ever happen to a
warrior. He is then called as a coward and generations after generations treat him as disesteemed
person. The nature of cowardice could be again external or internal. The internal courage is nothing but
self confidence. One has to have self-confidence to drive away the evil effects maya or illusion, the root
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cause of bondage and desire. Basically either external or internal conflict, mind is the basic factor that
could play both positive and negative roles. (to be continued)
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Gita series part 16. Chapter II - Verses 30-31 Krishna continues to infuse confidence into Arjuna.
Oh! Bharata (Arjuna)! The One (soul) who dwells in all the bodies (all living beings) can never be slain.
Therefore, it is not appropriate to grieve for the living beings (verse 30). Even if you look at this from the
angle of dharma, you should not bother because for a Kshatriya (class of warriors) there is nothing more
worthwhile than a righteous battle (verse 31). Krishna again and again underlines the importance of the
soul and its eternal nature. Only the body perishes and not the soul at the time of death. The invisible
Soul continues to exist and gets yet another body for executing the accumulated karmas. Krishna says
that one should not attach importance to the body that is susceptible to decay (aging) and destruction
(death). Opposites like pleasure and pain, happiness and sorrow are only for the body and for the soul.
This does not mean that one should not mourn a relatives death. Krishna does not say so. After all we
are used to see a certain form for many years and one find day, it does not exist, naturally there is bound
to be a feeling of bereavement. What is lost is lost and cannot be regained in the same form. A particular
shape and form exists only once. What Krishna says is to understand this hard reality. If this reality is not
understood in the proper perspective, the maya or illusion takes complete control of that person leading
to terrible conflicts in his mind that leads to shirking of responsibilities. In the next verse (31), Krishna
talks about righteousness. Krishna classifies mankind broadly under four categories, depending upon
their level of knowledge and ability. This categorization is not based on birth, but purely depends upon
ones ability to develop certain qualities. They are Brahmins, Kshatriyas, Vaishyas and Sudras. Those
who pursue the study of Vedas are called Brahmins. Those who protect the sovereignty of the soil are
called kshatriyas, those who involve in trade are called Vaishyas and those who undertake cultivation,
etc are called Sudras. The men under each of these classes have to depend upon the other three
classes for their very survival. If one chooses to follow any one of these four categories, then they are
bound by certain guidelines prescribed by sastras. Arjuna chose to follow the principles of Kshatriyas
and hence protecting his country becomes his duty. But, Arjuna bound by the clutches of bondage,
refuses to fight. Krishna says that the decision by Arjuna not to fight is against the principles of sastras.
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Most unfortunately, this categorization of mankind led to the disastrous division of mankind based on
race and colour. In due course this paved way for further divisions based on economics, language, color
etc. God that made the world and all things therein .hath made of one blood all nations of men for to
dwell on all the face of the earth says the holy Bible. The components of blood of all the human beings
are the same. Universal brother hood should not stop at the speech level and should percolate into the
thoughts of all men to provide a safer environment for the future generation. Religion is the most
destructive weapon than all the nuclear war heads put together. The fragrance of love should prevail
everywhere paving way for a harmonious and peaceful living in the lap of Mother Nature. (to be
continued)
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INEXPLICABLE SOUL
Gita series part 15. Chapter II - Verses 28-29 Oh! Bharata! All lives before their births were not
visible, after their present lives too, they become invisible, but in between they are visible. This being the
situation, why should you lament? (verse 28). Someone behold this soul in amazement. Yet another
describes this concept (concept of soul) as something marvelous, one more listens to this (knowledge of
the soul) as surprising and yet another even if he listens to this (the sermons on the soul), he will not
understand (verse 29) thus says Krishna. The present physical body is for this birth alone. Nobody
knows the shape and form it had in the previous births nor can anybody know about the shape and form
of their future births. We are aware of our shape and form only in this birth. Therefore we should not get
attached to the gross body that we have, which is sure to be non-existent at a future date. However, the
soul remains the same and it does not undergo changes along with different physical bodies it may
have. This is so because, soul is eternal and without changes. The lack of knowledge in identifying the
soul as different from the gross body leads to attachments and desires. This in turn leads to love and
bondage. Love and bondage are only towards the gross body, as we are not aware (lack of knowledge)
of the soul. When such physical bodies die, we become grief stricken. As long as we are under the
illusion of physical attraction our miseries and sorrows continue to exist. If one give a serious thought to
this, he can realise that all our sufferings or happiness are associated only with physical structure that is
subjected to aging, decay and death. Due to our ignorance we are unable to look beyond the skin. The
skin is merely a covering for the filth and dirt underneath. That is why Krishna says attachment should not
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be developed to such physical bodies. The one, who has realized the soul, looks beyond the gross
bodies and knows that the soul that exists within him also exists in others as well. The concept of the soul
has not been understood properly. A proper Guru alone can impart the knowledge of the soul. But that
Guru should have known the soul by himself. A mere study of Vedas, Upanishads and scriptures alone
do not convey the requisite knowledge that is required to realize the soul. At the most, they can create
awareness. This can be intrinsically explained by somebody who knows the soul out his own experience.
This is what Krishna explains. The subject of soul cannot be taught like science or history. This cannot be
explained that easily. We have seen earlier, that soul can be explained by negations and affirmations.
The basic qualifications for knowing the soul are dedication and practice. A realised master can tell you
that soul has no form, no shape, it has neither birth nor death, it does not undergo changes, etc. But
ultimately, it is the effort of the practitioner that counts. According to Krishna it is rare to find persons,
who are really interested in knowing the soul. It is said in other scriptures that even an attempt to realize
the soul depends upon our karmas. For accumulating good karmas, we need to have good thoughts and
actions.
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Tuesday, October 20, 2009
IMPERMANENCY OF EXISTENCE
Gita series part 14. Chapter II - Verses 23-27 Krishna continues to explain about the soul to Arjuna
thus: The soul cannot be pierced by any weapons, fire cannot burn it, water cannot wet it and air cannot
dry it (verse 23). Without doubt it cannot be pierced, it cannot be burnt, it cannot be made wet and it
cannot be dried. The soul is eternal, omnipresent, immovable and without changes (verse 24). It is said
to be invisible, cannot be manifested and without modifications. Therefore, knowing it as such you
should not grieve (verse 25). When Arjuna was unwilling to fight just because of the illusion that when he
kills his enemies, it tantamount to killing his relatives and masters. Krishna explains that the destruction
of the gross form does not mean the destruction of the soul. The soul is not something that we cannot
meddle with. It is eternal and beyond modifications. In one word Krishna explains the soul. It cannot be
manifested. Manifestation is possible only if one has prior knowledge about an object. But the soul is
not comprehendible as it is not an object. The soul can be realized only by means of internal search and
exploration and cannot be conceived that easily. Manifestation and conception are possible only for the
objects that existed, exists or at least going to exist in future. Therefore objects are bound by space and
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time. Anything that is associated with space and time is subject to changes and ultimate destruction. But
the soul transcends all these descriptions. That is why nobody is able to give a physical description of
the soul. Even Krishna chooses to explain the soul by negations only. That is why Krishna asks Arjuna to
understand this concept and should not feel sorry for killing his relatives and masters. Such killings do
not amount to killing of the soul which is beyond destruction. Krishna reasons out for having asked Arjuna
not to grieve. Even if you think that the soul is incessantly born and dies, it is not good to grieve, Oh!
Mighty armed! (verse 26). When one is born, he is sure to die and after death he is sure to be re-born.
When there is no way to avoid this, it is not good to grieve (verse 27). Krishna having explained about
the soul now proceeds to impart some basic spiritual knowledge to Arjuna. Krishna is trying to come
down to the lowest level and starts his preaching. Even if someone thinks that soul is a misnomer or nonexistent, at least they are able to physically see birth and death. So, what is born today is going to perish
later, which is a known factor. At least from the context of this impermanency, Arjuna should not grieve
says Krishna as there is no way to avoid this birth and death and this cycle happens automatically. There
are two ways of looking at this. The first is the concept of soul and second is about the fear of death.
Though Krishna explains the situation at the time of ones death in later chapters, He indirectly says here
that one should not fear about death that is certain to happen at any time. (to be continued)
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KRISHNA EXPLAINS ABOUT SOUL

Gita series part 13. Chapter II. Verses 19-22 Krishna continues the one who thinks that he kills the
soul or the one who thinks that soul can be killed are ignorant as the Self does not kill nor it is killed. The
soul has neither birth nor death. The soul is neither born nor does it perish. It is not that it existed before
nor it is going to exist again. The soul is without birth and death, eternal, does not undergo changes, old
and does not get killed when physical body is killed (verses 19 and 20) Here Soul is referred to as the
Brahman or the Supreme Self. The soul where our karmas are embedded should not be confused here
with the Brahman that Gita talks about. Gita does not distinguish between soul and the Brahman. It talks
about jivatma and Paramatma. When atma is inside a living being it is called jivatma and the same
atmans all pervading nature is called Paramatma. Probably the following reference in Svetashvatara
Upanishad (IV.6) might help in understanding the jivatma (soul) and the Paramatma (Brahman the
Supreme). Two birds, individual self (soul) and the Cosmic Self (the Brahman) occupy the same tree (the
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gross body subject to death). The first bird (soul) eats and enjoys the fruits of the tree. The other bird (the
Brahman) just sits on the same tree and merely witnesses the action of first bird eating fruits. This bird
acts as a spectator. The first bird suffers because of overeating and the suffering of the first bird is also
being watched by the second bird. In other words, the first bird simply watches the happiness and sorrow
of the first bird. The first birds happiness is temporary and the second bird does not feel the difference
between good and bad. When the tree is cut (death of the physical body), both the birds fly away (both
jivatma and the paramatma leave the physical body at the time of death). Krishnas explanation is lucid.
The atma has no connection with the physical body. We should not be under the illusion that when the
physical body dies, the atma also dies. The atma is eternal (be it jivatma or Paramatma) and it has no
birth or death and even it does not undergo changes along with the aging process of the body. When
somebody is killed it means that only his gross body is killed and not the atman. Atman leaves the
physical body once the body stops functioning. But the same atman existed even before this physical
body, during the tenor of this physical body and shall continue to exist even after the death of this
physical body. Let us assume that a physical body lives for 90 years and during these 90 years, the
atman does not undergo any modifications or changes along with the aging of the body. Therefore the
Atman does not have birth and death, hence called eternal. When the body is killed, the atman is not
killed simply because it cannot be killed. Krishna continues Oh! Partha! When one knows that this
atman is imperishable, eternal, birth less and without modifications, to whom and how he could cause
death? (verse 21). Krishna gradually begins his preaching. He says the eternal soul cannot be
destroyed by human efforts. Krishna continues It is like a man discarding his old clothes and wearing a
new one (verse 22). The soul gets a new physical body when the existing physical body ceases to
function. Krishna says that the transition of soul from one body to another is as simple as changing our
clothes. Krishna addresses Arjuna as Partha, reminding his fathers lineage that is known for its valor. (to
be continued)
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OMNIPRESENT BRAHMAN
Gita series part 12. Chapter II. Verses 17-18 In the earlier part Krishna has said that the difference in
perception is realised by learned men. Now He elaborates further. Krishna continues to address Arjuna
thus Know that by which everything is pervaded is indestructible and none has the power to either
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create or destroy that. It is said that the physical body that covers the indestructible, unexplainable and
limitless Brahman (God) is perishable (the physical body). Therefore Bharata, fight (verses 17 and 18).
{Please note that during our discussions, the words the Brahman and the soul are used quite
frequently. Though the difference between these two has been explained on several occasions, again
it is explained here for easy reference. When we refer to the Brahman (Paramatma) it means God.
When soul (jivatma) is referred, it refers to the life of an individual. The Brahman is omnipresent, but
the soul is restricted to a life that may take different physical forms in different births. Soul is the place
where karmic account of a life is embedded and this determines ones pleasure or pain. There is
another school of thought who says that the Brahman and soul are not different and the representation
of the Brahman in a body is the soul. If this is to be accepted, the soul should also act as a witness to
our actions which leads to the question who is responsible for our actions and what is responsible for
our happiness and sorrow. Surely, the Brahman will not give either happiness or sorrow as He does
not get involved in actions. He remains only as a mute spectator to our actions. It is the karma in the
soul that prompts us to do this or do that. For easier understanding, it is better to look at the Brahman
and soul differently and in fact, it is so. It is always conceived that the Brahman lies within the soul.}
Krishna says that that what we see or hear or anything that we do in association with our senses is all
due to the Brahman. Without the will of the Brahman the whole universe would not have come into
existence as it appears today. None in this universe has the capacity to challenge the Brahman as the
Brahman is omnipresent and omnipotent which are His unique qualities. Men of knowledge are capable
of distinguishing between what is eternal and perishable. Krishna uses a word sarvam which indicates
both fixed and movable things. For example a mountain is a fixed object and a man is a movable object.
When we say universe, the term includes both. After having explained the source of creation, Krishna
says that physical bodies are perishable. The flesh and blood are only the sheaths that cover the
Brahman. Though the Brahman is the same in every life, the external visible differences will one day
vanish along with the gross body, when the soul leaves the body. It is to be clearly understood that at the
time of death, only the soul leaves the body and the Brahman continues to exist even in a corpse. This is
because of His omnipresence nature. Otherwise His omnipresence nature has no value. The Brahman
also exists in the soul that had left the body. All these concepts can be realized only through immanent
act of mind in association with consciousness. Therefore Krishna says that all physical bodies are
perishable one day and the Brahman who is within all beings is imperishable. Even if a physical body is
killed it does not mean that the Brahman is also killed as the Brahman cannot be destroyed by anybody.
Pointing out these facts, Krishna asks Arjuna to fight with kurus. Krishna addresses Arjuna as Bharata
reminding him of his fathers lineage. (to be continued)
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KNOWLEDGE IS TRANSFERRED TO SOUL

Gita series part 11. Chapter II. Verses 15-16 After underlying the importance of tolerance, Krishna
talks about the eligibility criteria for attaining liberation. Krishna continues to address Krishna: Oh! The
best among men! The influence of the sense objects will not affect a person, if he considers pleasure
and pain equally. Such a person becomes eligible for liberation. For the unreal, there is nothing called
existence. For the real there is nothing called non-existent. The difference in perception between the two
is realized by men of knowledge. (verses 15 and 16) How can Krishna address Arjuna as the best
among men? Such men will not have mental conflicts. But Krishna cannot be wrong. He chooses to
forgive Arjuna for his onetime slip. It is natural in the case of even great saints and sages, such slips do
occur. God looks into your perception and not the occasional slips. The universe exists only on illusion or
maya. If there is pleasure there will be pain too. The pleasure and pain are realized only through the
sense organs. What is the role of sense organs? They convey pleasure or pain to the mind. It is
ultimately the mind that receives the inputs from sense organs. One cannot persuade the sense organs
not to function. But one can definitely tune the mind away from the inputs of the sense organs. It is like
tuning a radio receiver to different frequencies. When duality is realized, mind controls you. No one can
prevent the existence of duality as it is a part of creation. But when you train your mind in such a way that
it does not recognize the inputs from your senses, duality is not realised and you are the master of your
mind. Krishna says that those who could master their minds are eligible for liberation. It is true in the
sense that it is difficult to follow this teaching. But, if one wants spiritual advancement, he has to begin
somewhere at some point or time. Mind can be surely trained to the level of Krishnas teachings. The
beginning can be made by making a few sacrifices in our life, by sharing a portion of what we have with
havenots. This first step will lead to further advancements. Without a proper beginning, no one can move
forward. What is real and unreal that Krishna talks about? The unreal is perishable and real is not
perishable. Every object that exists in this universe is perishable. Our gross body, the pleasures arising
from our senses and all objects are unreal. They will cease to exist at one point of time. But the
knowledge, wisdom and intellect are not perishable. Here knowledge, etc mean the quest for realizing
the Brahman and not the usual knowledge we talk about. That is why knowledge about the Brahman is
called as the Supreme knowledge. A question may be asked whether they also perish along with the
body. No, they do not perish because they are not associated with the body, but with the soul.
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Knowledge though derived through senses, ultimately gets transferred to the soul. Knowledge gives rise
to actions. A person pursuing the path of spirituality will not perform evil actions. Source of karma is only
our actions. Therefore the knowledge is not perishable as the end result of knowledge is transferred and
gets embedded in our soul. Soul is also not permanent, but we will discuss this in the relevant chapters.
Krishna says that bodies are not permanent and that Arjuna should not worry about killing of his cousins
and masters. It should not be misconstrued that killing is approved by God. God approves Arjunas
actions as Arjuna is going to wage a war against evils that are associated with pleasures, desires,
money, hatred, etc. That is why Krishna says that such differences are realized by the learned. Krishna
carefully chooses His words. (to be continued)
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IMPORTANCE OF TOLERANCE
Gita series part 10. Chapter II. Verses 13 and 14 Krishna begins His teachings on atma which is
known as the soul. The soul which is covered by the physical body that undergoes changes like child,
youth and old age. The soul also enters another body (after the death of the present physical body). A
wise man is not affected by such changes. Oh! Kaunteya! (This means son of Kunti, mother of Arjuna)
The seasonal changes, pleasure and pain arise out of perception and are subjected to beginning and
end and are not permanent. Therefore, Bharata (Arjuna) do not get disturbed by them. We should be
clear that soul is different from the Brahman. Brahman is the static energy and the soul is the kinetic
energy. Only in the soul our karmic account is embedded. Our happiness or otherwise is drawn only from
our karmic account. The karmic account consists of the results of our past actions of our previous births.
The soul leaves a body when the body perishes and when it re-enters another body, life is created in that
body. The process of ageing does not apply to soul. The soul continues to exist till it exhausts all its
karmic account or till the great dissolution. Krishna says that learned men do not bother about the gross
body and are concerned only with the subtle body. That is why birth and death do not affect them. They
are not attached to material objects. On the contrary, those who are not learned (knowledge and learning
in this context mean only the Brahman) attach importance to the perishable physical body. That is why
when a physical body ceases to exist, they repent for it and sorrow and misery prevail over them.
Krishna says that soul is permanent (which will be explained further in due course. It is not appropriate to
say that soul is permanent. The only thing that is permanent is the Brahman) and physical body is
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temporary and that one should not develop attachments towards the objects that are perishable. Krishna,
having said that, now proceeds to elaborate. Any feeling realized through senses will have an opposite
effect. If weather is hot this month, during next month it could be cold. After sometime, weather again
could be hot (seasonal changes). When one is happy with an object today, his happiness is only short
lived as any object has an end. Anything associated with duality (or opposites) are only illusionary in
nature and is associated with maya. Such dualities should not be realised through our senses. For
example climatic changes are felt through our skin, an organ of perception. Beauty of a flower is realized
through our eyes, the sound of music is realized through our ears, taste is realized through mouth. If our
senses are allowed to perceive, it leads to desire and attachment. If a physical body is not able to
tolerate certain discomforts then they are to be endured. But what is the reason for realizing such
dualities? It is our mind. When mind realizes that all objects are perishable, such dualities will not be felt.
Krishna underlines the importance of tolerance. In these two verses Krishna addresses Arjuna as
Kaunteya which refers to his mothers lineage and Bharata which refers to his fathers lineage. (to be
continued)
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KRISHNA BEGINS HIS PREACHING

Gita series part 9. Chapter II. Verses 9-12 Sanjaya who could witness these happenings in the battle
field through his third eye, informed Dhiritarashtra (who is blind) that Arjuna having thus addressed the
Lord, refused to fight and went into deep silence. The scenario in the battle field is that the two sides are
ready to commence the war by flick of a finger. But Arjuna refuses to fight by laying down his arms and
remains silent. His eyes looked blank, his body looked tired and he was on the verge of collapse. The
men of two sides watching the pathetic situation of Arjuna stood in silence. Obviously, the kurus
appeared a happy lot. They knew well, that Arjuna can destroy their entire army. In such a situation
Krishna begins His holy sermons that are considered equivalent to the teachings Vedas and
Upanishads. The whole concept of self-realization is explained in a mere 700 verses. Each word of
Krishna carries deeper meaning and significance. Krishna starts addressing Arjuna: You are mourning
for those who are not worthy of it. At the same time you talk like a learned man. But wise men do not
mourn either for the living or for the dead persons. It is not that I have not existed before, nor you, nor all
these kings. It is not that all of us will cease to exist in future (verses 11 and 12). In both these verses
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Krishna uses two negatives to emphasize the importance of His statement. In the beginning itself
Krishna writes off Kurus. He says that they are not even worthy of consideration. This is because that
kurus are known for their evil thoughts and acts. Actions arise only out of thoughts and naturally evil
thoughts lead only to evil actions. Evil actions are those that hurt somebody either physically or mentally.
Such thoughts and actions are never approved by sastras. That is why in the beginning itself Krishna
does not consider kurus worthy of any discussion. So, the Lord has set aside the evils first. Krishna has
decided that evil should not rear its head, when talking about self realization of the highest order. Krishna
then says that Arjuna talks like a wise man. In fact, Arjuna is a wise man, first by birth and secondly he
has the privilege of being Krishnas disciple. The Guru Disciple relationship is very important in
seasoning a person in his spiritual pursuit. There are two types of Gurus. The first type of Guru initiates
one into mantra and allied rituals. Plenty of such Gurus are there today. They are like masters in a high
school. They have a role to mould their disciples by laying a strong foundation. The next type is like a
professor who guides us, while pursuing our doctorate. The professor cannot teach you from the basics
and will only share his experience with you. This type of Guru is called Sat-Guru which means a Guru who
has realised the Brahman. Self-realization can be taught only by these types of Gurus. They will impart
knowledge only on the Brahman and the ways and means to realize Him. They are extremely rare to find.
Such people are known as wise men and they are referred to by Krishna here. Attachment is primarily
responsible for mourning. What is there today will not be there at a later date. Nothing in this universe is
perennial. Everything is susceptible to destruction. When you develop attachment to somebody or
something and when it ceases to exist at a future date, its absence leads you to sorrow. Happiness and
sorrow are the reflections of an unseasoned mind. The conflict in the mind arises only when a second
object is thought of. Wise men do not think about anything that is susceptible to destruction. That is why
they do not have conflict of thoughts. Therefore they do not distinguish between happiness and sorrow.
Krishna begins His teachings on atman, the soul. He says that the birth and death are recurring and
existence in any form is not permanent. You may have one form in this birth and may have a different
form in a subsequent birth. Therefore the physical forms they (Arjunas cousins and his masters) have
today are sure of not being there at some later day. This means that the death of physical bodies is
imminent. Krishna says that attachment should not be developed on objects that are not permanent in
nature. But every object is subject to disintegration at some point. The only exception is the Brahman.
But He is not an object, but the subject of self-realization. (to be continued)
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Friday, October 9, 2009
ARJUNA NOT READY YET

Gita series part 8. Chapter II. Verses 6-8 Arjuna asks Krishna We do not know who would conquer,
either they or we? By killing whom (kurus), I do not want to live; they are on the other side (of the battle
field). I am now wrecked by sympathy and fear, my mind is confused about dharma to be followed. I
submit to you to advise me the right path to be pursued. I am your disciple and totally surrendered unto
you. I find nothing that do away my inner sorrow arising out of my senses, not even a prosperous
kingdom, or even the kingdom of the deities (Indra). Arjuna openly admits to Krishna about his mental
conflict and also the causes arising out of such confusion. Arjuna could not decide whether to proceed
with the war or to stop the war. Learned men always try to analyze the pros and cons of an action. Arjuna
is a highly learned person. In spite of his spiritual advancement and knowledge, he is not able to take a
firm decision. The spiritual advancement attained through knowledge alone prevails till the end. Arjuna
has attained knowledge only through this way. In spite of this, he is not able to take a decision, because
the conflict in his mind arises out of attachment and desire (towards his cousins). The knowledge can be
total only if the mind remains unpolluted by senses. The situation in which Arjuna is placed could happen
to anybody. To hold on to the knowledge, will power is essential. The will of the mind alone can lead to
the highest stage of renunciation. Renouncing does not mean wearing red colour clothing and growing
beard. In the supreme state of renunciation, mind does not focus on anything else, but on the Brahman
alone. The results accruing out of an action does not belong to you and should be surrendered to God.
This is the spirit of true renunciation. Such actions do not carry the burdens of karma. The conflicting
state of mental attitude leads only to frustration, dejection and delusion. The present mental condition of
Arjuna is afflicted by all these three. The power of his senses overtakes the power of his soul. Soul does
not have the capacity to act on its own. The soul is fuelled by the effects of past karmas and also by the
actions of sensory organs. The effects of the sensory organs can be blocked by mind and mind alone.
This is where Arjuna has failed miserably. On seeing his relatives and masters, his mind got afflicted by
desires and attachments. This is a clear signal that even a yogi can slip from higher levels of God
realisation. Arjuna is known for his valor. He always remained as a threat to kurus. In spite of this, he
started doubting his victory. That is why he says to Krishna that they do not know who is going to win the
battle. For a moment he forgets that his charioteer is the Lord Himself. Krishna has already decided on
the result of the battle. But Arjuna immediately corrects himself by saying he has surrendered to Krishna.
The ferocity of his confusion is pointed out here. The more Arjuna things, he is dragged further down
which leads to a stage where he started sympathizing himself. Self pity is the final stage of ones
destruction. Self sympathy arises out of incapacity or laziness. Arjuna is beyond these two. But the
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mental conflict makes him to think that he is incapable of fighting with kurus and consequently he was not
sure of his victory. When one is incapable of finding a solution or as long as one is controlled by the
senses, as a last resort they go to God to find a solution. But God generally does not respond to such
prayers, as He is approached only in the last moment. It does not mean that God is not within that
person. He is omnipresent. But God wants Him to be realized, God wants commune to be established
with Him then He is ever ready to answer prayers. Since Arjuna is a devout disciple of Krishna, Krishna
gives him solution in his capacity as his Guru and the universal Lord. Arjuna totally surrenders to the
Lord. In fact he is close to the stage of total renunciation. He did not want the post of Indra, the god head
of all demigods and goddesses. Indras world is full of pleasure and happiness. Everything associated
with materialistic joy available in plenty in Indras kingdom. But Arjuna says that he does not need those
materialistic pleasures. This attitude of Arjuna indicates that he has not totally fallen from the higher level
of spirituality. Knowing this, Krishna helps Arjuna to come out his crestfallen stage. Thus begins the holy
sermons of God. (to be continued)
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KRISHNA BEGINS
Gita series part 7. Chapter II. Verse 2-5 The opening statement of Krishna was only in its gross form.
Subtle nature of His teaching is yet to be delivered. Transition from gross to subtle takes place
depending upon ones mental modification. Krishna wanted to wait and watch Arjunas mental
modification. That is the reason He opens His statement in gross form. Otherwise Krishna would not
have spoken about the Heaven, purely a gross form. In fact Heaven means the highest level of
consciousness, transcending all religions. Religion and orthodox are the two major impediments in
developing universal brother hood. Krishna continues Oh! Partha! Do not succumb to unmanliness. This
is not befitting you. Oh! The scorcher of enemies! Rise up! Get rid of the weakness in your heart. Arjuna
is also known as Partha (being the son of Pritha. Kunti, the mother of Arjuna is also known as Pritha). It is
not without reason that the Lord addresses Arjuna as Partha. Kunti sent words of courage through
Krishna to Arjuna to take on the Kurus in a battle. Krishna reminds Arjuna the words of his mother to fight
against the kurus and that he belongs to the family known for its bravery, citing Kunti as an example. The
level of Arjunas consciousness has fallen from the steep heights. That is why Krishna says rise up. If
the level of consciousness reaches higher levels, the mental confusion will goes off automatically. The
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mind becomes so pure at higher levels and remains un-afflicted by attachments and desires. What
Krishna is trying to do is to raise the morale of Arjuna. Krishna would have thought that His sermons will
go unheeded if Arjunas mental condition remains at lower levels. The conditioning of the mind is
important in spiritual progress. Arjunas mental condition was so low at that time, he could not even listen
attentively to what Krishna says. Arjuna continued to pour out his mind to Krishna. Arjuna says Oh!
Madhusudana! How can I slay my grandfather Bhishma and my master Dhrona. They are worshipped by
me. It is better for me to go for begging than slaying my guru. Even if I kill them what I am going to enjoy
is only the material happiness like wealth, lust, etc. But such material happiness will have only blood
strains. Arjunas mind got a booster from Krishnas opening statement. The words of the Lord infused
positive vibrations into Arjuna. Though he remains confused, clarity begins to dawn on him. Now from
generalized statements, he proceeds to specific issues. He is reluctant to kill his grandfather and his
guru. He says that they are being worshipped by him. Elders and gurus should not be killed is a general
rule. General rules are applicable to everybody. But there are exceptions to every rule and such rules are
applicable only to evolved souls. Scriptures say that reciting mantras and performing daily rituals are
compulsory. The same scriptures point out that such external rituals are not necessary. But these
exceptions are incorporated in a subtle way so as not to confuse the common man. The transition in
spirituality from lower levels to higher levels has to be gradual and steady. Arjuna feels that slaying of
such respectful persons is the worst sin possible and instead it is better to beg and make his living.
Earlier we have seen that Arjuna wanted to end his life and here he wants to live, even by resorting to
begging. Arjuna, the great warrior of his times should not have even thought of begging, that too with the
Lord by his side. Then Arjuna talks about the philosophy of life, material prosperity etc. Twists and turns
in his words are to be carefully noticed which clearly indicates his confused mind. The elders or even the
gurus deviate from the principles of dharma; they are no longer worthy of worship. Material prosperity
has no role to play in spiritual progress and self-realization cannot be purchased with money. Though
Arjuna has fallen from the higher levels of spirituality, he has not totally collapsed and crumbled. He
appears like a tree shedding leaves in a season and gets them back in the next season. Arjuna has not
forgotten the basic principles of spirituality. He could distinguish the difference between the pleasures
derived from the senses and the pleasures derived from the bliss. He knows that there is no comparison
between these two pleasures. He does not consider the pleasure that could be derived from the victory
in this battle as sacred. He feels such pleasures are tainted with sins. (to be continued)
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KRISHNA CHIDES ARJUNA

Gita series part 6. Chapter II. Verse 1. Chapter II of Bhagavad Gita is called Sankhya Yoga. This
chapter on knowledge consists of 72 verses and deals with the teachings of Krishnas explanation on
atma and karma. The Lord deliberates more on self realization in this chapter. In chapter I, Arjuna
sought refuge in Krishna by pouring out his mind to the God. By doing so, Arjuna firmly establishes his
contact with the God. When a clarification is needed from God, we have to establish commune with Him,
by pouring out our mind (heart and soul) to Him (meaning total surrender). If you are not able to find a
solution for an issue, leave it to God and make sincere prayers. You will certainly get an answer from
Him. But it depends upon your ability to establish commune with Him. In this chapter the God answers
the prayers of His devotee (who is with the God in body, mind and soul). Lord Krishna addresses his
devotee thus: Arjuna! Why are you overcome by dejection (delusion, depression) at this inappropriate
moment and what is the reason for it? This is not the attitude of learned men. Neither it leads you to the
Heavens nor such actions give you fame. The Lord addresses the crux of the issue directly and with firm
authority. First He talks about the situation in which Arjuna is placed. Arjuna is in the midst of the battle
field and on both sides of his chariot, warriors of both sides in full alert to plunge into action. The conches
were blown and drums were beaten by both the sides to announce the commencement of the war.
Krishna says that the battle field is an inappropriate place to give vent to ones emotional feelings. This
opening statement of Krishna indicates that specific actions are to be performed only in the specified
places. To cite an example, in a meditation hall where pin drop silence is to be observed, one should not
engage in chat. A school campus cannot be utilized for political meetings. There are established
procedures laid down by the learned. If one acts contrary to the established procedures, then he has to
face the evil consequences. The consequences are classified into two categories. One is during this life
and another is after death. That is why Krishna says neither it leads you to the Heavens (meaning after
death) nor such actions give you fame (during this life). Therefore performing any inappropriate action is
considered as a great sin by the Lord. Let us take one more example. It is the responsibility of everyone
to take care of the aged parents during their old age. If this is not done and parents are allowed to suffer
physically, mentally and financially then such an act is considered as inappropriate by the Lord. If you
look at this statement of Krishna, possibly he talks about ones duties also. Krishna is going to teach on
the intricacies of karma elaborately, but He makes a small beginning in this verse. The all-knowing God
Himself is perplexed on witnessing such irrelevant actions of a learned man like Arjuna. That is why
Krishna chides Arjuna for his despondency. The basic reason for Arjunas despondency is attachment.
Krishna does not approve such attachments which leads to shirking away from entrusted
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Tuesday, October 6, 2009
ARJUNA CONCLUDES
Gita series part 5. Chapter 1. Verses 44-47, the last verse. Arjuna continues to share his concerns
with Krishna. Oh! Janardana! We have heard that when the traditions of a lineage are destroyed, men
are committed to the hell indefinitely. Alas! Driven by desire of owning kingdoms and associated
comforts, we are prepared to eliminate our relatives. It is better for me if the sons of Dhritarashtra
beholding weapons in their hands kill me when I am unarmed in this battle. In fact it is beneficial to me.
Thus, after emptying all his thoughts to Krishna, the charioteer, Arjuna, the great warrior threw away his
bow and arrows and sat down in the seat of his chariot. The whole of the first chapter of the Bhagavad
Gita consists of Arjunas concern for his relatives in the battle field. He somehow wanted to avoid this
battle with his cousins and masters. His only aim was not to take on his relatives in the battle field. Arjuna
knows his strength and was sure of eliminating his opponents in a war. That is why he expresses his
concern for them, and also realizes sins accruing out of wiping out the entire dynasty of the opponents.
He is willing to sacrifice his life to save the lives of his cousins. The conflict in the Mind of Arjuna arises
out of two things. One is the self-pity. Arjuna belongs to a class of warriors and he should not have felt for
his cousins that too during the last minute in the battle field where the war is imminent. This war is being
thrust on the Pandavas and they have never opted for this unholy war. The second reason for his mental
conflict is his imagination and visualization. Visualization is good as long as it is used for realising the
Brahman. Arjunas visualization is on the wrong side as it is associated with worldly things. Visualization
is a progress achieved by mind during advanced stages of meditation. Imagination is another factor that
is not a product of a seasoned mind. Imagination is like a dream. Arjuna is a very advanced person
spiritually and in spite of his spiritual advancement, he has fallen from the height of spirituality associated
with a higher level of consciousness, to the worldly attachments and desires. One may argue that
Arjunas thoughts do not arise out of desires as he has not asked for any favours for himself. But desires
and attachments are the products of mind when it is still associated with senses. Spiritual progression is
possible only if the mind is not associated with the sensory organs. This leads the mind to a single
pointed focus on the Brahman. In the case of Arjuna, when he saw his relatives and masters through his
eyes, and when he heard the sound of conches, trumpets, drums etc, through his ears, he could have lost
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his self-control. The sound of war could have sounded the death knell of his relatives which he could have
perceived. The situation of Arjuna is a clear proof that one could fall steeply from the higher levels of
consciousness to the lower level of associating with sensory organs. This is a case wherein there is no
coordination between body and mind. Only in such a situation mental conflicts arise. The lower levels of
our consciousness always function under the ambit of our ego. When ego is predominant, the mind is
unable to take a decision leading to bodily fatigue. This is exactly what happened to Arjuna that made
him to throw away his bow and arrows. With this, interpretation of Chapter I of the Bhagavad Gita is
concluded. Next, Chapter II will be taken up for discussion wherein Krishna comes to Arjunas rescue. (to
be continued)
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ARJUNA'S CONCERN FOR HIS DYNASTY

Gita series part 4. Chapter 1. Verses 38-43 Arjuna continues to address Krishna Since their greed
is predominant, they are not able to realize the sins accruing due to the killings of relatives and
committing crimes against friends. Oh! Janardana! Since we know the gravity of such crimes, why we
should not perceive the evils arising out of such actions? With the destruction of the dynasty, the
traditions of the lineage also get destroyed. In such a situation, sins over power the virtues of the whole
dynasty. Arjuna appears to be genuinely interested in the welfare of his dynasty. The intention of Arjuna
is not to go ahead with the battle. He does not want to slay his masters and relatives, thereby causing a
major destruction in his dynasty. Already Arjunas mind is confused and he has gone to the extent of
renouncing his life. But the argument put forth by Arjuna appears to be reasonable. The statement of
Arjuna also points out that the evil minds do not think in the right direction nor perceive the
consequences of committing heinous crimes. Though Arjuna is suffering mental conflict, his thoughts
arise out of deeper thinking as opposed to the thoughts of Kurus. The sole idea of the latter is to behold
the kingdom and material prosperity. When one seeks material prosperity by fighting against truth and
dharma, the end will always be disastrous. On the other hand, if one develops concern for others, he
realizes the Brahman with ease. Evil thoughts are formed out of bad habits and bad associations. The
desire for material gains did not make the Kurus to think in the right direction. The consequence arising
out of performing evil actions override the desires that ultimately lead to disaster. What is the use of
acquiring something when ones own life is at peril during the act of acquiring that something? That why,
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it is said, that ill formed desires are the cause for destruction. This is the situation with Kurus. As far as
Arjuna is concerned, he continues to suffer from mental conflict. He has not understood that good will
always prevail over the bad. This is because of his mental conflict. The stage of Arjuna shows that it is
possible to slip down from the higher levels of consciousness to the mundane level of consciousness.
Arjuna is genuinely concerned about his dynasty. His further thoughts arise from this concern. Arjuna
continues to address Krishna. Oh! Krishna! When evil rears its head, the women become bad. Oh!
Varshneya! When women become immoral, the dynasty becomes polluted. Causing affliction to ones
lineage and destructing ones dynasty will consign them to hell. Their ancestors are denied the oblations
of food and water. By such crimes, the traditions of the clan are destroyed and along with it the virtues of
the dynasty is also lost. Arjuna addresses Krishna by different names, which is reciprocated by Krishna
while calling Arjuna. Here Varshneya means strong and powerful. When evil prevails everywhere,
everybody tend to become bad. We have seen earlier that ones association is important in nurturing
ones thoughts. One person alone cannot be virtuous when every other person around him is bad. One
drop of water alone, in an ocean cannot be without the taste of salt. By mentioning women Arjuna points
out that the entire progeny of a dynasty will become polluted by evil thoughts and actions. In such a
situation, there will be no seasoned elders in a dynasty to guide the youngsters through the righteous
path. The discreet meaning of using women by Arjuna indicates our sensory organs. Only through
sensory organs, one is able to gather information on good and bad. When a man wants to pursue the
path of spirituality, there are certain guidelines that he has to follow and these guidelines are laid down
by the ancestors. The genuine concern of Arjuna was that these guidelines may not be followed if the
minds of progeny become corrupt with evil thoughts. Again, these thoughts of Arjuna arise out of his
confused mind. His mind gets confused because his external sensory organs misguide him causing
attachment and desires. His attachment to his relatives and friends and his desire to protect his dynasty
are the main reasons for his mental conflict. When Arjuna pours out his mind to Krishna, the causes of
his mental confusion are exposed one after another. Providing food and water to ancestors through
oblations is a ritual followed by many, on the death day of ones relatives. Arjuna feels that such oblations
will not reach the ancestors, since they will not accept the oblations offered by their criminal progenies. It
is quite often said in such a situation, the ancestors curse their progeny which leads to the sufferings and
miseries in their present life. Performing such ceremonies on the death days of our ancestors is a thanks
giving function to our ancestors and to remember them on these days. We will not remember them
without such ceremonies. Whether such ceremonies are needed or not, is entirely a different subject and
a discussion at this point will be out of context. (to be continued)
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ARJUNA'S RENUNCIATION
Gita series - Part 3. Chapter 1. Verses 32-37 As Arjunas mind is in conflict, he goes further to empty all
his thoughts to Krishna. Basically he does this to regain his self-confidence. It is a common occurrence
in our daily life that if we have mental grief, we share it with someone close to us so that we feel relived.
Same is the situation with Arjuna now. He is crying over the shoulders of Krishna. Arjuna continues For
whose sake we are fighting this battle, they are here and ready to lay their material happiness, pleasures
and their very lives. (Arjuna then lists of such relatives). Oh! Madhusudana! Though they want to kill me, I
do not want to eliminate them even if I get the three worlds. What pleasure do we derive in slaying these
sons of Dhritarashtra Oh! Janardana! Only sin will accrue if we kill them. Killing them is not justified. Oh!
Madhava! How we can derive happiness by killing our own kith and kin. Arjuna addresses Krishna by
three different names. Krishna is known as Madhusudana as he killed a demon called Madhu. Demons
whenever used, means spiritual ignorance and its associated mental modifications such as ego,
attachment, desires, etc. All epics invariably refer to slaying of demons by Gods or demigods and
goddesses. Such deeper interpretations always go along with the moral of the concerned epic. Next he
addresses Krishna as Janardana, which means giver of knowledge. Then he addresses Krishna as
Madhava, the giver of wealth. Arjuna addresses Krishna by various names and each of these names
signify the qualities of the Brahman. Arjuna wants to please Krishna by using various names, as he
needs a definite answer from Krishna. Arjuna for sure knows that the answer to all his questions solely
lies with Krishna. Krishna is Arjunas preceptor also. Arjuna belongs to the class of warriors and as such
killing the enemy is not a sin for him. Material happiness such as owning kingdoms etc belongs to the
class of warriors. Due to his mental conflict, he forgets his basic duties. That is why it is always said that
one has to keep his mind pure, away from confusion and conflicting thoughts. Mental stability is very
important in spiritual pursuit. Mind is used to move our level of consciousness from lower levels to higher
planes. Importantly, Arjuna does not want to destroy those enemies who have vowed to kill him. This
thought cannot come to Arjuna, a warrior of class. He almost goes to the edge of renunciation as
discussed in the earlier posting. Progress in spirituality cannot be significant if one has negativity of
thoughts. But, unfortunately this is the state of Arjunas mind. True renunciation means not getting
attached to the luxuries and comforts and nothing prevents anybody to forgo them. What the scriptures
teach is to disassociate from the objects of pleasure. Arjuna by nature has the characteristics of
renunciation, an inborn quality. His soul is spiritually advanced. The situation of Arjuna explains that at
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times of great difficulties, a spiritually evolved person can transform into an ordinary man. Progress in
spirituality should be stabilized. Arjuna says that he will commit a sin if he eliminates his enemies. This
rule does not apply to the class or warriors. If a soldier kills enemies in protecting his country, it does not
amount to sin. If a lion kills a deer for its food, lion is not committing a sin. Sin or otherwise depends
upon the circumstances under which an act is done. Arjuna has forgotten all the teachings he has
received, as he is in the state of disturbed mental condition. In fact he has forgotten that Krishna is by his
side. Here attachment (towards his cousins and masters and other relatives) is leading to renunciation
and not the spiritual path. A true renunciation comes out of spiritual pursuit only. In the same way a true
happiness is derived only in the state of bliss and not otherwise. The happiness derived from other
sources is due to maya. Such happiness is always illusionary and temporary. For reaching the stage of
bliss, mind should be free of thoughts, which is not the case with Arjuna here. (to be continued)
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Friday, October 2, 2009
MENTAL CONFLICT OF ARJUNA

Gita series - Part 2. Chapter 1. Verses 28-31 A true disciple should always be transparent with his
master. Only then the master-disciple relationship will be strengthened. Unless the master is sure that
this disciple is not hiding anything from him, he will not take the disciple into his confidence. Arjuna is a
true devotee of Krishna, apart from being good friends. Arjuna shares his pitiable condition with Krishna
on seeing his close relatives and great masters on the other side of the battle field. Oh! Krishna! begins
Arjuna. Oh Krishna these two words alone conveyed everything to Krishna. When we call our father we
use different voice modulations. It depends upon the state of mind you have at that time. Happiness,
sorrow, fear etc make our voice change. Here, Arjunas voice genuinely expressed his sorrow mood. On
seeing these relatives, my limbs are failing, mouth drying, my body is shuddering, my hair become erect
(goose berry pimples), Gandiva (the powerful and sacred bow of Arjuna) is slipping from my hands, my
skin is irritating, my mind starts rambling, I am not able to stand steady, I see bad omens. Oh! Keshava
Arjuna addresses Krishna by his another name Keshava. Since Krishna killed a demon called Keshi, He
is also known as Keshava. The important point is that Arjuna is losing his mental and physical balance
on seeing his relatives. Arjuna is not scared of the enemies as he was the best known warrior of his
times. More than his physical and mental condition, he had the God as his charioteer. As a true disciple
of Krishna, he has already surrendered to Him. Secondly, both Krishna and Arjuna value their friendship.
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More than anything Arjuna has a tremendous self-confidence. He started losing his self confidence on
the mere thought of destroying his close relatives. He opened his mind to Krishna only when he lost his
self-confidence. In spiritual pursuit self-confidence is important and the lack of which will affect the level
of consciousness. When he lost his self-confidence, its effect was felt by his body and mind. Arjuna
having lost his self-confidence tries to reason out for his momentary bleakness. He speaks to Krishna
again Oh! Krishna! I do not see any reason in slaying our own relatives. I do not long for victory in this
battle, nor the kingdom, nor the pleasures (associated with kingdom). Govinda! What is the use of
having kingdoms or pleasures (arising out of owning such kingdoms) or even the very existence of this
life? Arjuna addresses Krishna as Govinda. Govinda means the chief of herdsmen. During His younger
days, Krishna tended cattle, hence this name. Arjunas mental condition filled with emotion takes him to
the brim of sanyas. Renunciation dawns when one is in a negative state of the mind. That is why great
importance is attached to mind and thought. These two are interdependent on each other. They cannot
function independently. When such renunciations are achieved during normal mental conditions through
proper meditation, it is an indication of spiritual progress. The mind and thought duo is so terrible, that
they can rear their ugly heads at anytime, irrespective of the level of spiritual progress achieved.
Therefore renunciation of evil thoughts and actions are more important than renouncing physical
comforts. One can have comforts, but should not get attached to it. You can travel in a luxury car and at
the same time you should be able to travel in a public transport. In fact the true renunciation should be
reflected in your thoughts and not in actions. This statement of Arjuna can be analyzed from two different
angles. When he speaks about slaying of his relatives, it reflects his attachment to the material world.
When he says that he is not after the pleasures of a kingdom, it shows his detachment from the material
world. Therefore, it is a clear indicator of the confused mental condition of Arjuna. (to be continued)
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