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Wednesday, February 23, 2011

BHAGAVAD GITA CONCLUDED

ESSENCE OFBHAGAVAD GITA

V RAVI

Gita Series – 178: Conclusion.

Bhagavad Gita is not another epic. It is considered as the science of spirituality.The Lord speaks through the seven hundred couplets, the precepts of mankind as awhole. Kṛṣṇa takes the aspirant towards liberation, slowly eliminating every doubt of students of spirituality. While talking about the steps required for liberation, Kṛṣṇaalso lays down guidelines for day to day living. He does not advocate spiritualpractices, nor gives hopes to the humanity that He would absolve them from their sins. He makes it apparently clear that everyone’s life is determined by his own

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actions and says there is no divine intervention involved. One has to seek the Lordto get away from pains of transmigrations.

Among many other things to be followed, he stresses importance of doing one’s prescribed duties.Shirking from one’s responsibilities is considered as a sin. The second important factor is the mind. Onehas to keep the mind free of impressions. The main source for the impressions is the sensory organs.One has to use the sensory organs for an effective existence and not for pleasures. Today’s pleasure willbe tomorrow’s pain. Pleasure and pain are realised only if one uses senses beyond one’s necessity.Kṛṣṇa discourages excessive indulgence in all the actions. Over indulgence causes addiction, whichultimately turns into monstrous proportions leading to one’s self destruction.

Another aspect of Gita is renunciation. If one remains inert without carrying out his duties saying that heis always united with the Lord, he is disowned by the Lord. What the Lord advocates is that one shouldperform his duties without intent on the fruits of actions. Fruits of actions are to be surrendered to theLord, irrespective of the nature of outcome. If one understands and follows the theory of renunciation andsurrenders, no further karmas accrue to him. One’s karma is the deterrent factor to liberation, as one hasto exist in various shapes and forms till all his karmas are exhausted. The Lord rules the universe onlythrough the Law of Karma. Evil thoughts are more powerful than evil actions.

One cannot attain liberation overnight. The spiritual progressions should be gradual with a strongfoundation. Hence a great emphasis has been laid on spiritual knowledge. Only with the right kind of knowledge, the Lord can be realised. Only a thoroughly purified soul becomes eligible for liberation. TheLord is always waiting to offer liberation to souls. He is also longing for the love of His devotees (maysound like dualism). That is why, it has been repeatedly stressed in this commentary that one’s devotionto the Lord should transform into love for Him. He says to Arjuna, “You are so dear to Me. I will never letyou down. Believe me.” What a sort of compassion is this? The Lord is more concerned with our welfare

more than our parents. Every breath of ours is being watched by Him. Every action of ours is recorded.

It is often said that Gita is unsuitable for modern times Scriptures cannot be changed to suit the moderntimes Holy Scriptures do not change, but humanity changes from bad to worse. There cannot be peaceand harmony when there is no reciprocation. When the humanity sets its mind to transform from religiousfanaticism to a spiritual pursuit, there is bound to be a peaceful co-existence. The Lord is not many He isone and He belongs to everyone. Out of ignorance and misguidance, men resort to different types of ritualistic worships. Commercialization of spirituality is the worst sin of all.

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1 COMMENTS

This commentary is meant only for the beginners of spiritual pursuit. This commentary does not follow aparticular type of philosophy. It is the combination of all. The main idea of this exercise is to make thepeople choose the right kind of living that paves the way for ultimate liberation. Mind is the only factor thatleads to liberation. Everyone should attempt to develop only positive thoughts and concern for the fellowbeings. The Lord is the embodiment of compassion and love. When one decides to merge with Him,one has to be full of compassion and love. After all, fire and water cannot coexist. If one conclusivelydecides to have liberation, he has to have purity of thought and mind. The inner purity is more important

than the external purity, as liberation takes place only through the mind.

With these words, the commentary on Bhagavad Gita is completed and placed before the lotus feet of the Lord seeking His grace for universal prosperity and peaceful co-existence.

BHAGAVAD GITA. CHAPTER XVIII. 72 - 78

Gita Series – 177: Chapter - XVIII. Verse 71 – 78 “Have you listened to the holy sermons of Mine with rapt attention, Arjuna? Has your ignorance, bornout of delusion, vanished ?”

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Arjuna answered: “Yes! My delusion has gone by Your grace. I have now regained my knowledge and shall act according to Your words.” Sañjaya said: “Thus, I have heard the wonderful dialogue between Śrī K ṛṣṇa and the great soul Arjuna,with goosebumps all over my body. Through the grace of Śrī Vyāsa, I have directly heard thissupreme and the most secretive sermons directly from Śrī K ṛṣṇa, the Lord of yoga. O King, I rejoicerepeatedly in this holy conversation. Remembering that holy form of Śrī K ṛṣṇa repeatedly, I am

amazed and I rejoice again and again. Wherever Śrī K ṛṣṇa and Arjuna are, there will beauspiciousness, victory, glory, and unfailing righteousness. This is my firm conviction.” With great concern, Kṛṣṇa asks Arjuna whether he has understood His teaching with attention. This is theconcern of the Lord for His true seekers. The Lord can be attained through any of the methods of Vedānta. Vedānta is the combination of two words Veda + anta. ‘Veda’ refers to knowledge and ‘anta’refers to ‘the end of’ which means the end of knowledge. At the end of knowledge, liberation happens.Knowledge here refers to the spiritual knowledge and not the materialistic knowledge. Spiritualknowledge is the knowledge that is required to realise the Brahman. The different categories of Vedānta

are beautifully explained by the Living Master thus, “Brahma has no relation to Māyā nor is He residing inthe heart of all beings in Advaitavedānta. It is His upādhi Īśvará (the Lord with attributes) who is residingin the heart of all beings. Anyway, even Īśvará is not the owner of Māyā in Ádvaita. Māyā is the Power of the Lord only in Dvaitá and Viśiṣtādvaita. In Ádvaita, it is merely neither real nor unreal (i.e. not created,not manifested by anyone, just a mere mistaking the rope for a snake). Brahma has no relation to Māyānor is He residing in the heart of all beings in Advaitavedānta. It is His upādhi Īśvará (the Lord withattributes) who is residing in the heart of all beings. Anyway, even Īśvará is not the owner of Māyā in

Ádvaita. Māyā is the Power of the Lord only in Dvaitá and Viśiṣtādvaita. In Ádvaita, it is merely neither real nor unreal (i.e. not created, not manifested by anyone, just a mere mistaking the rope for a snake).”

Vedānta is a powerful tool made available to us to realise the Lord within. Vedānta is not a mereintellectual exercise, but an experience by itself. For the beginners, Vedānta can be explained asfollows: Several gods and goddesses to satiate our different requirements is the lowest form of Vedānta.

Acceptance of a force called God, who is the creator of the universe, is the middle form. Understandingand realising that there is only one Reality, known differently as the Lord, the Brahman, Self, etc is theUltimate Truth. When one affirms with confidence “I am That” he is known as Self realised person. Toattain ultimate liberation through knowledge, one has to pursue the path of non-dualism. Dualistic

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theories say that the Lord is different from individual soul and cosmos (prakṛti). Qualified non-dualismalso accepts soul and cosmos, but as qualities of the Brahman. Non-dualism says everything is theBrahman, and He is the ultimate Truth. All the Upani ṣad-s, including Bhagavad Gita dwell elaboratelyonly on non-dualism. In the words of Gabriel Pradiipaka , referred to as the Living Master earlier,“Bráhma cannot be described by any means, i.e. He is not the embodiment of anything. He doesn'tcontrol Māyā at all. Not even His upādhi Īśvará does so, because the upādhi-s arise from her and notvice versa. Māyā is neither real nor unreal, and consequently, she is "nothing" which is fit for beingcontrolled. It is just a false notion, not something objectively manifest. To understand this is crucial in

Ádvaita. In Ádvaita, Knowledge is the main tool to attain Final Liberation. When you realize Bráhma suchas He is and not as Īśvara, that is spi ritual enlightenment according to Ádvaita.”

Whatever the branch one pursues is not important, but it has to be pursued with great dedication andsincerity. One’s devotion has to turn into Love for the Lord. If love for Him blossoms forth, it means He isready for final enlightenment. When his karmic account is nullified, he is liberated and the self realisesthe Self. It is only the knowledge that is paramount in Advaita philosophy. Only Advaita philosophy says,“I am That” or “I am Brahman”. Through out this commentary, all types of philosophies have been useddepending upon the circumstances and narrative necessi ties.

Arjuna for the first time says that his delusion has gone. For a person like Arjuna, who is highly advancedspiritually, when so many explanations are needed, nothing needs to be said about spiritual aspirants.Spiri tuality does not mean the expression of religious affiliations. It is much beyond any religion. One hasto seek the Lord within, by constantly meditating on Him, focussing his attention on Him. Then only hegets enlightened and attains ultimate liberation. Arjuna got enlightened and now is ready to listen to thewords of the Lord. Sañjaya has referred to in the opening verse of Bhagavad Gita. The great sage Vyāsa had given to

Sañjaya, the cosmic eye or the third eye to see the happenings in the battle field. On seeing the Lordenlightening Arjuna, Sañjaya enters into the blissful state and affirms with great confidence, wherever Kṛṣṇa and Arjuna exists, there will be positive vibrations The presence of a true devotee can be realisedfrom the positive vibrations around him.

CHAPTER XVIII OF BHAGAVAD GITA IS CONCLUDED.

BHAGAVAD GITACONCLUDED

BHAGAVAD GITA.CHAPTER XVIII.72 - 78


BHAGAVAD GITA.CHAPTER XVIII.

64 - 66BHAGAVAD GITA.

CHAPTER XVIII.61 - 63







BHAGAVAD GITA.

CHAPTER XVIII.33 - 35



BHAGAVAD GITA.CHAPTER XVIII.23 -25

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Gita Series – 176: Chapter - XVIII. Verse 67 – 71

“The secret that has been disclosed to you should not be revealed to the one, who is devoid of self control and devotion, who is unwill ing to listen and finds fault with Me. Whoever imparts this supremesecret of Mine to my devotees with devotion, he shall, without doubt attain Me. No one else is dearer to me than him, nor there shall be one. Whoever studies this sacred dialogue between us, worshipsMe through his mind. Whoever listens to this conversation with utmost faith is freed of his sins and attains the world of virtues.” Kṛṣṇa after having finishing His holy sermons briefly tells Arjuna about the benefits accruing on reading

and listening to His holy sermons. The Lord also places some injunctions by which His sacred andsecret sermons should not be disclosed to disinterested people. Bhagavad Gita is an exceptionally a great epic from two angles. First, the Lord Himself discloses what isneeded to attain liberation of a soul. Secondly, the whole Gita is a concise precept of teachings of Upaniṣad-s. The main purpose of human life is liberation, as liberation can be attained only in humanlife. Man forgets the ultimate aim of his birth and indulges himself in the delusionary pleasures of life andfalls into the trap of desire and bondage. As a result, he goes on accruing both good and bad karmas.

As long as karmas prevail, one has to undergo the pains of karmas. The Lord never interferes in the Law



BHAGAVAD GITA.CHAPTER XVIII. 7- 11

BHAGAVAD GITA.CHAPTER XVIII. 1- 6

BHAGAVAD GITA.CHAPTER XVII.23 - 28



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of Karma, but surely paves the way to become devoid of karma. This is all about Bhagavad Gita. TheLord wants everyone to get rid of karma and attain liberation. But, a bewildered man considers theenjoyment of sensory pleasures as his ultimate goal and sinks deeper into the materialistic world. Over aperiod of time, he gets addicted and unable to get away from the clutches of materialistic life. By thetime he begins to understand the reality, his life comes to an end. This vicious cycle goes on and onwithout any respite for sufferings. Mind is the most important aspect in spiritual path. Entire spirituality revolves around mind. Throughout

this series, cleansing of mind has been repeatedly emphasized. Cleaning one’s mind is a tough job todo. It is easier to say, but the process of cleansing is difficult. Mind has innumerable impressions and atone stroke, it is difficult to remove those impressions. To begin the process of cleansing, one has to stopfurther impressions. Every action performed with “I” ness, leaves strong impression in the mind. Mind isliterally controlled by emotional disorders, psychological conflict and narcissistic dominance. They aretoo powerful and prevent the cleansing process of the mind. They are the inherent qualities of mankind.One has to fight against these powerful forces to conquer his mind. If efforts to conquer are initiated now,the result can be reaped in future births. By initiating the process of mind cleansing, the impressions canbe gradually removed in births after births.

Spiritual evolution is directly related to the level of consciousness. Allegiance to ego forms the stumblingblock to purify one’s consciousness. Consciousness in most of the men is dominated by impulsivedesires and animal instincts. Consciousness is the only instrument that is able to differentiate betweenReality and illusion. That is why Kṛṣṇa said that impelled by desires and fruits of actions, one goes tobondage. “Ego is not overcome by seeing it as an enemy. It is one’s biological inheritance, and withoutit, nobody would be alive to lament its limitations. By understanding its origin and intrinsic importance tosurvival, the ego can be seen as being of great benefit, but prone to becoming unruly and causingemotional, psychological and spiritual problems if not resolved or transcended.”

An impure mind with is filled with excessive delusion and too much of thoughts is the real enemy tospiri tuality. It is not by mere enquiry, spiritual knowledge is attained. To attain the true spiritual knowledgeself-experience is essential. Self-experience can be attained by going through Holy Scriptures. But, atthe same time, one should not continue to be associated with scriptures. Every scripture and everyauthor have their own way of explicating the path of spirituality. Many of them speak from their ownexperiences and experience of any two persons is not the same in spirituality. It all depends upon one’scerebration.

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Kṛṣṇa says to Arjuna, that Bhagavad Gita can be taught to the one, who has the capacity to understandthe foregoing. Caviling is another deterrent factor in spirituality and is the quality of those who areunwilling to listen with attention. The Lord also prohibits the revelation of Gita to them. Gita should betaught to those who respect human values, kind heartedness, compassionate, devoid of arrogance andanger. The one, endowed with these qualities is very dear to the Lord. There are many instances wheremen and women attained liberation out of pure love for Him. The initial knowledge should transform intolove for Him for perfect liberation. Knowledge should act as a seed for perpetual love for Him. Love is a

stage beyond devotion. However great a man may be, he is nothing but a tiny particle before the ever compassionate Lord.

Tuesday, February 22, 2011


Gita Series – 175: Chapter - XVIII. Verse 64 – 66 “Listen to My supremely secret words again, the most secretive of all. You are extremely dear to Me,and I shal l only say what is beneficial for you. Fix your mind on Me, worship Me and bow down to Me.By doing so you will come to Me alone. I promise you. Resigning al l dharma, take refuge in Me alone.I shall absolve you of all your sins. Do not worry .”

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This is almost the concluding statement of Kṛṣṇa in Bhagavad Gita. After having explained to Arjuna, theelaborate steps to attain liberation, Kṛṣṇa conclusively says that surrender unto Him is the best choicefor liberation. Kṛṣṇa gives importance to friendship by saying to Arjuna that he is very dear to Him. BothKṛṣṇa and Arjuna, studied, played and grew together. Though, K ṛṣṇa was moving with many others, Hehad a special interest in Arjuna, not just because he was a noted warrior, but also because of his abilityto understand. Added to these qualities, Arjuna never deviated from the scriptural dictums and alwaysfollowed the path of virtuousness. It is like the Lord extending His hands to those who are spiritually welladvanced. This does not mean that the Lord follows the path of partiality. The Lord takes a special

interest on those, who truly seeks Him without the handful of prayers and favours. Such yogis are takenover by the Lord Himself, who ultimately leads them to liberation. Even then, the Lord does not dissolvetheir karmas. He only tells them the ways and means to dissolve their karmas quickly. Karmas can bedissolved only by one’s experience in this world and not otherwise. The entire Bhagavad Gita is the Lord’s message to these yogis and not just Arjuna alone. Subsequently,He says that Gita should not be imparted to those who are not interested in pursuing the path of righteousness. When the world is totally immersed in darkness of ignorance, the Lord incarnates andsets the world in the right path; as otherwise, the world would sink deeper and deeper without any

plausible redemption. All those, who follow the path of virtuousness, will also get sunk along with thedemons. If virtuous men are punished, then the sayings of the Scriptures would be falsified. In order toavert the complete catastrophe, the Lord takes avatars and infuses confidence in the hearts of thosevirtuous men Kṛṣṇa avatar is purely towards this goal only and obviously, the goal has been totallyachieved by the Lord. Towards the closing chapters of Gita, Kṛṣṇa becomes too compassionate. Hesays to Arjun and through him to the entire humanity, “You have suffered enough. I do not want you tosuffer any longer. I am your Lord. Surrender unto Me by thinking about Me all the time. I will give youliberation. You have come very close to Me. Just a few steps, you will attain Me. Please do not go back.”Even after these compassionate words, one is unwilling to surrender his ego to Him, then, nobody can

save him. He will continue to undergo the pains of birth and death repeatedly. When a person had fallen into a deep pit, one can throw a rope to save him. If he is not willing to takethat rope and claim up, what can one think about him? This is the kind of situation, the humanity is in. TheLord says I am giving you the rope to claim up and even promises that he would be taken to safety. Eventhen, the fallen person is not acting it means that he is resigned to his fate. The Lord says that one shouldset aside his ego and surrender to Him through one’s mind. He does not even want a person to suffer physically. Just developing the quality of renunciation, through his mind, is more than enough to attain

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. .of actions. Nothing is barred and the only requirement is to stay connected consciously with the Lord allthe time. If one takes refuge in the Lord, the Lord will take care of his liberation. He will find the ways andmeans to absolve all his sins, purify him and ultimately makes him one with Himself. After all, the Lord isthe embodiment of compassion and love. Kṛṣṇa once again tells Arjuna not to worry and asks him to surrender in entirety to Him. The Lord alsogives a promise that he will be absolved of all his sins and liberated. He says, “Do not get repeatedly

entangled with duties that may be either right or wrong. I am above all the scriptural dictums. When youaim to attain Me, dharmas have no significance. Get out of your ego and come to Me is all that I needfrom you.”



“ Arjuna, the Lord abides in the hearts of all beings, causing them to revolve according to their karmasas if attached to a machine, by His cosmic delusion known as māyā, Take shelter in Him completely,and by His mere grace, you shal l obtain supreme peace and the eternal abode. Thus, I haveimparted the supreme wisdom, the secret of all secrets. Ponder over it thoroughly and act as youdesire.”

The essence Bhagavad Gita is being conveyed through these verses. This message can be interpreted

as follows. “The Brahman residing in the hearts of all beings make them to act as per their karmas,through His power of māyā. Surrender unto Him totally, and you will have eternal peace. This is thesecret of all secrets. Now it is up to you to decide.” Lord is the force, by which all the beings are made to act. Without electricity, the light fittings are of nouse. The Lord is the electricity that powers the beings to perform. The Lord does not decide how oneshould perform his duty. It is already decided by his karmas that unfold as actions at the appointed time.Depending upon the bulbs, electricity does not change. Bulbs could be 60 watts, 100 watts, fluorescentlamps, etc. The shapes and sizes of the bulbs could be different but the source for all the bulbs is the

anyone who wants to have acomplete overview about…”

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same electrici ty. In the same way, the source for all the beings is the Lord and only the shapes and formsdiffer. The one who realises this is said to be a Self-realised person and the one who does not realisethis is said to be spiritually ignorant. Māyā is the illusionary aspect of the Brahman. Mā means to measure. When the immeasurableBrahman appears as if measured, is known as māyā. Vedānta holds that we perceive things only in their empirical aspects and not in their essential aspects. The Brahman is the embodiment of purity of mind,consciousness, etc. He is the ultimate reality, underlying all our experiences. Therefore, any kind of

existence is essentially the Brahman and hence, He is omnipresent. The Brahman controls māyā holdingit as His manifold power to rule over the cosmic process. If one is able to look beyond empirical aspectsinto the unchangeable essential aspect, the Brahman, one is said to have realized the ever radiatingSelf, who alone is Self-illuminating. One gets deluded by the effects of māyā, which is always temptingand inducing, he succumbs to illusionary joy and happiness it creates. If one is able to understand theeffects of māyā, he will not be deluded, but makes progress to understand the Reality. Karma is the sum total of consequences of one’s thoughts and actions over his past births. Dependingon the nature of one’s karma, one is born as different shapes and forms and undergoes pains and

miseries. This process continues over many births, till his entire karmic account is exhausted. Karmasstop accruing only if he chooses to surrender to the Lord consciously. Any amount of ritualistic surrender will never stop the accrual of karmas. The surrender should happen through the mind. Repeatedaffirmations make this happen. The thought of liberation comes to one’s mind, only when his karmicaccount permits. When the thought of liberation dawns on him, it means that he is not too far away fromliberation. When the thought of Lord dawns on him, he begins to judiciously exercise his freewill, goespast māyā and ultimately surrenders to Him. From that moment onwards, his karmic account does getadded up.

When such a situation arises, the grace of the Lord falls on him, which bestows the state of bliss andpeace. He merely waits for the time for his liberation. Kṛṣṇa says to Arjuna that He had imparted themost secretive spiritual wisdom to him and it is for Arjuna to decide what he should do, whether to fightor not to fight. It should also be remembered that irrespective of Arjuna’s decision, the fate of the war hasalready been decided by the Law of Karma. This signifies the importance of karma in one’s life. Goodthoughts and actions cause good karma and bad thoughts and actions cause bad karma. If oneconsciously surrenders to the Lord, karmas do not accrue at all. Liberation happens to such a person,soon after all his existing karmas are exhausted.

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Monday, February 21, 2011



“The one, who always takes refuge in Me, though performs actions, attains the imperishable state dueto My grace. By mentally surrendering all actions to Me, taking recourse to discriminative intellect,considering Me as the ultimate goal, constantly give your mind to Me. By surrendering your mind toMe, you shall overcome all difficulties due to My grace. If by chance you are not listening to Me, youwill meet with destruction. If you are still afflicted with egotism and decide not to fight, your decision will be falsified as you will still be compelled by Prak ṛ ti to fight. Arjuna! Even then if you are not will ing tofight, deluded by ignorance, you will be forced to fight helplessly, due to your karma.”

Kṛṣṇa spoke about liberation through knowledge in the previous section and in this section, Hediscusses about karma yoga. Yoga of knowledge is difficult when compared to karma yoga. In jñānayoga or the yoga of knowledge, the entire process of liberation happens through the mind as mind is theonly tool that is put into use. However, in the case of karma yoga, mind is not the only instrument that isused to attain liberation. Along with mind, the power of one’s affirmation plays a very significant role. A

jñāna yogi is completely engulfed in the thought of the Lord all the time. A karma yogi performs actionsand surrenders all his actions to the Lord. The concept of renunciation is important in karma yoga. If renunciation is not practiced, i t means the practitioner continues to remain only as an aspirant, unable tomove to the stage of a yogi. Renunciation is nothing but surrendering one’s thought of “I” ness which is

known as ego. When importance is given to “I”, it leads to desires and attachments. K ṛṣṇa has alreadysaid that one who performs actions without attachment attains liberation. The thought of “I” alwayskindles the fire of ego. An egocentric person can never attain liberation, however hard he pursues thepath of spirituality. The very word “I” has no place in spirituality. If anyone uses “I” in spirituality, it clearlymeans that he continues to be a spiritual infant. It should be understood that one attains liberation onlythrough His grace. One has to seek His grace all the time, instead of remaining egocentric. The Lord isever ready to shower His grace, when it is sought for by a person whose mind is devoid of anyimpressions. A mind without any afflictions is the stage, where one is able to remove all sensory

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impressions and ensures that further impressions are not deposited.A karma yogi is permitted toperform any action, provided he is able to surrender that action to the Lord. A karma yogi advances inspiritual path through the concept of surrender and renunciation and a jñāna yogi advances through hisdiscriminative knowledge and contemplation. Goal is the same in both these approaches, but the paththat is to be traversed is different. They cannot be compared and none can affirm that a particular path isbetter than the other one. Ultimately, it is the mind alone that matters. Liberation of a soul can happenonly through the mind. As humanity alone has got the power of mind, liberation is possible only duringhuman birth. Attaining human birth is not an easier task. The entire humanity is blessed by the Lord and

none should waste this divine compassion. If one does not develop devotion to the ever compassionateLord, he is said to be in the darkness of spiri tual ignorance. Surrendering to the Lord should happen onlythrough the mind. Any amount of rituals ever satiates Him. What the Lord expects from the humanity is tothink about Him all the time. None is barred from performing his prescribed duties. But he has to performall his actions on behalf of the Lord. This is possible only by mentally surrendering all his actions to theLord. Repeatedly affirming that the Lord alone performs all his actions makes one to advance in the pathof surrender and renunciation.

Even after Kṛṣṇa’s exhaustive teachings, if one continues to be bewildered by the influence of māyā,

which is also His own manifestation, he goes without redemption for births. Even after knowing that Hisgrace is always available if sought for through the mind, if one does not make any efforts to seek That,he causes his own destruction. Destruction does not mean his death. Death is nothing but a tiny processby which a soul migrates from one body to another. His death is not an end to his miseries, but just abeginning.

Kṛṣṇa says to Arjuna that in spite of all His elucidations, if he still chooses not to fight against his cousinsand teachers, then the law of karma takes over, and he will be compelled to fight through the influence of primordial nature, present in the form of Prakṛti A soul and Prakṛti cause the formation of a being. What

is destined to happen, will surely happen, which none can postpone or prevent. Nobody can fight againsthis karmic account, and the karmic account unfolds at the appropriate timings in one’s life. The only wayto escape from karmic accruals is to renounce every action to the Lord, by surrendering one’s ego. After all one is not different from the Lord Himself. Arjuna has no option except to fight, as his karma is waitingto unfold that way only. If Arjuna chooses to listen to Kṛṣṇa and kills his enemies, he does not accruefurther karma as he acts only at the behest of the Lord. On the contrary, due to ignorance, if he decidesto act with ego, he is further afflicted with karmic accruals.

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Gita Series – 172: Chapter - XVIII. Verse 54 – 55 “That yogi, who has realised the Brahman, with complete mental clarity, neither grieves nor rejoices.He beholds equitabil ity and attains Me with supreme devotion. By this devotion, he realises My reality

and having realised My real ity, he gets absorbed into Me.”

A spiritual aspirant transforms into a yogi, when he enters the state of eternal bliss. By constantlyremaining in a state of bliss, he moves towards the Lord slowly but steadily. When he enters into thearena of His radiating effulgence, his mind attains perfect clarity. When the mind is devoid of any other thought processes and entirely pervaded by His thoughts alone, his mind is said to have been cleansed.His mind remains in absolute purity. As his mind is percolated by His thoughts, he sees both animateand inanimate beings as Him. He does not need anything from anyone. He does not love anyone nor hate anyone. His mind becomes incapable of discrimination, as he has understood the reality of creation

and existence. He knows that the Lord alone exists everywhere and only because of illusionary effect, thecreation appears to be in different shapes and forms. He now becomes capable of looking beyond theshapes and forms. His mind becomes completely tranquil.

As he establishes himself in the radiating effulgence of the Lord, he begins to acquire the qualities of theLord. He is like the Lord, yet He is not the Lord. When a log is put in a fire, it merges into the fire byburning itself slowly but firmly and ultimately merges with the fire. After the log is fully burnt, there remainsno trace of the log, as the fire has totally assimilated the log. The log does not get burnt immediately. Thelog has to first draw the heat energy of the fire and then has to gradually transform into the fire itself.

Unless both the fire and the log have the same level of temperature, the log cannot be burnt by the fire. If the log contains traces of water, fire ensures that traces of water are removed and this can be noticed atthe other end of the log. The fire is purifying the log before it imbibes the log. In the same manner, the Lord takes over that yogi, who enters into the vicinity of His effulgence for finalprocessing before He allows his merger with Him. First, his mind is purified. It loses its ability todifferentiate and discriminate, not out of ignorance, but due to lack of secondary thought processes. Itloses its ability to receive the inputs from his sensory organs. That yogi sees only the Lord and Lord

alone around him His purified mind is readied for that Supreme merger Traces of his karmic influences



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alone around him. His purified mind is readied for that Supreme merger. Traces of his karmic influencesare removed, and his karmic account is totally zeroed. When the time is ripe, his soul leaves his physicalremains and merges into the Lord forever. That yogi ceases to exist once and for all. The completemerger had happened. That yogi has become the Lord. The Lord and that yogi are not different now.That yogi’s perseverance and dedication have been rewarded. Not a single person goes unrewarded in his spiritual pursuits, provided there is sincerity, devotion,perseverance and dedication. After all, the Lord is the embodiment of compassion. The only

precondition before the merger is that one has to become almost like the Lord Himself. The final stagesare taken care of by Him.

Saturday, February 19, 2011


Gita Series – 171: Chapter - XVIII. Verse 49 – 53 “He, whose intellect remains unattached, who has subdued his senses and has no desires, attains

perfect knowledge to get relived from karmic afflictions, can attain the state of supreme perfection.Learn from me, how this perfected person realises the Brahman, the supreme state of knowledge.Endowed with pure intellect, subjugating his mind with determination, devoid of sensory gratificationand likes and dislikes, limited food consumption, controlling his speech, mind and body, ever remaining detached, devoid of ego, violence, arrogance, lust, anger and comforts, devoid of any

materialistic possessions, remaining selfless and peaceful all the time and remaining in a secluded place becomes fit to realise the Brahman.” Kṛṣṇa emphasizes three primary conditions to attain liberation and they are the non-attachment,subdued senses and devoid of desires. Not just this, one has to be devoid of karmic afflictions as well.Further accumulation of karma is possible only if one renounces the fruits of all his actions. Only whenone reaches this stage, he becomes eligible to realise the Self. Unless one is perfected and pursuant towhich is purified, one will not be able to reach the destination of his spiritual journey, probablycommenced in his last few births. One should never lose out this opportunity, to merge with Him.

Therefore Kṛṣṇa takes time in explaining the last part of one’s spiritual journey Brahman is an



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Therefore, Kṛṣṇa takes time in explaining the last part of one s spiritual journey. Brahman is anembodiment of perfection, knowledge and effulgence. A soul has to be purified, attain knowledge andilluminated, before it merges into Him. One has to purify and refine his intellect. Pure intellect is the stage where one can distinguish betweenthe Brahman and His illusionary aspect. Brahman conceals Himself through His veil of māyā. Realisationdoes not happen that easily, though it may appear to be easy. Many aspects of realisation are easier todiscuss and explain than to follow. Once the concept is understood thoroughly, the whole process

becomes easier. Kṛṣṇa now begins to explain the conceptual aspect of realisation. Mind by nature is always tending towards senses. One has to control his mind by not crowding the mindwith too many thought processes. Ground for realisation is set only if the mind is devoid of anysecondary thoughts. The primary and the only thought should be about the Brahman all the time. Whenthe mind has to be subjugated, the sensory organs are easily trained to look within. If sensory organs areallowed to function in their natural way, impressions are caused in the mind. Mind should be madedevoid of any impressions. Instead of listening to the external sound, one has to practice to listen to thesound of OM within. Instead of using the biological eyes, one has to learn to use the spiritual eye, also

known as the third eye. Instead of consuming sumptuous food, one has to learn to secrete ambrosiaduring meditation. These are ways to control senses as a result of which, mind is also controlled. It canalso be said the other way around. When senses and mind are controlled, rest of the process happens on its own. When the mind andsenses are subjugated, he transcends the stage of likes and dislikes. For him, every being is nothing butthe form of the Lord. He has developed the ability to look beyond biological structures. He is notconcerned with shapes, forms and names. If one develops attachment towards gross bodies, hedevelops the quality of like and dislike. When he is able to see the Brahman in everyone, all are same to

him. After all, he is struggling all these days to realise Him. His individual consciousness no longer existsand transforms into universal consciousness that becomes ripe enough to merge with Him. When one ismoving closer towards the Lord, he automatically feels the vibrations of the Lord and at some point of time, during the last leg of his journey, he imbibes the effulgence of the Lord and the final stages of hisliberation is taken over by the Lord Himself. The Lord is so compassionate He is unwilling to let one of His true seekers to slip back during the last moments of his union with Him. The yogi (he is no more anaspirant) now begins to consume less food. He literally lives on the ambrosia secreted from his top headchakra. He perpetually remains in the state of bliss. He does not need food at all, but he knows that he

cannot destroy his body that sheaths the Lord within He is not able to go around and procure his food

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cannot destroy his body that sheaths the Lord within. He is not able to go around and procure his food.He is not able to talk; he is not able to use his mind either for other purposes as the Lord has completelypervaded his mind. All his human qualities begin to disintegrate. He remains detached to his veryexistence pursuant to which he becomes devoid of ego, violence, arrogance, lust, anger and comforts.He clearly understands that materialistic possessions cause attachment and sheds every one of them. He is now a completely purified person. Literally, he becomes like the Lord. He has no interest either inhis body or in the materialistic world. He moves into the repeated bouts of trance and at one point of

time, he remains in the stage of trance perpetually, strongly bonded with the Lord within. His mind andbody are completely rested and remain in total peace. He moves into a secluded place. He is all alonewith the Lord. When his karmic afflictions are exhausted, the Lord makes his soul to merge with Him. Helonger exists and his body is consumed to the Nature from which it originated.



"When one performs his duty perfectly, he becomes eligible for realising the Self. Now, listen to me for the ways to attain this perfect stage. A person attains perfection when he worships the Lord, the sourceof all beings and all pervading, through his ordained duties. It is better to perform one’s prescribed duties, though imperfectly, than performing others’ duties perfectly, because one does not accumulatesin i f he performs his ordained duties. One should never abandon his prescribed duties, though donewith imperfection. Like smoke engulfing fire, all actions are marred by demerits.”

Every human being is classi fied under the four categories. This classification is not based on one’slineage, but purely depends upon his inherent quality. Duties are prescribed based upon one’s inherentqualities. For example, a person with great valour should engage himself in protecting the boundaries of his country rather than performing the duties of other classes. A person with complete knowledge of theLord should not waste his time in bordering his country’s boundaries. In both the cases, the country isthe loser.

Kṛṣṇa says that even one does his ordained duties with blemishes he does not accrue sins The



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Kṛṣṇa says that even one does his ordained duties with blemishes, he does not accrue sins. Theimperfectness of the initial stages will get rectified through experience and will finally lead to perfection. If one finds his inherent quality is to serve others, then he should not aspire to plunge into a commercialventure. If one has a great interest in God realisation, he should not waste his capabi lities by indulging inadministrative activities. The inherent nature of a person is important in choosing his line of action, andby doing so he does not accrue any sin, though there are mistakes while discharging his ordainedduties. If one pursues an activity against his inherent nature, though it may appear to be perfect in thebeginning, over a period of time, he ends up in catastrophe. Assuming that his actions are perfect while

indulging in duties against his inherent nature, he still accrues karmas for having disregarded hisinherent qualities and for having abandoned his ordained duties. By doing so, he also accrues sins for having failed to perform his prescribed duties. One’s karma and impressions of past births determinethe type of quality one imbibes.

All types of actions have blemishes. No action is perfect. If one thinks that all his actions are perfect, itmeans that he is afflicted with egoism. Fire, by nature will have smoke around it. If there is no smoke,then it means no fire. In the same way, every action will have its own shortcomings. However, thesemistakes can be rectified with practice, like fire becoming less smoky with dry logs. Practice alone leads

to perfection. When perfection is complete, that man is ready for liberation. Total perfection can beattained only if he pursues the path destined by his inherent nature and not otherwise. It is also importantto remember that one should not get attached to the fruits of his actions, even though he performs hisordained duties.

Friday, February 18, 2011


Gita Series – 169: Chapter - XVIII. Verse 40 – 44 “There is no being on earth, or in the heaven or among the gods, or elsewherewithout the three guṇa-s, originated from Prak ṛ ti.T Men are classified under four broad categories based upon their inherent qualities, based on the three guṇa-s.

Subjugation of mind and senses, enduring hardships for the discharge of one’s

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j g , g p g prescribed obligations, both internal and external purity, forgiveness, honesty,behaviour, belief in Vedas and Sacred Scriptures, faith in God and life after death

– al l these constitute the inherent duties of brāhmaṇa-s. Gallantry, fearlessness,firmness, cleverness, solemnity in battles, bestowing gifts and leadershipqualities are the inherent duties of k ṣatriya-s. Agriculture, breeding of cattle and business are the qualities of vaiśya-s. Offering their services to other three

classes is the inherent duty of śūdra-s.”

The entire creation is intertwined with the three types of guṇa-s. Prakṛti has all the three guṇa-s in equalproportion. When Prakṛti conjoins a soul, a creation is made and depending upon the predominance of a particular guṇa, his quality is determined. One has got the ability to alter the predominant guṇa. Thedetermination of guṇa in a person largely depends upon one’s karmic account and impressions of subtlemind. Without the presence of guṇa-s, existence is impossible. The entire humanity is being classified under four categories, depending upon the inherent qualitiespresent in them. This classification is not based on one’s birth or lineage, but purely on their qualities.

Due to one’s efforts, one can move from one guṇa to another guṇa. Any one of these classi ficationscannot exist on its own and has to depend upon the other three for a peaceful and safe co-existence. Brāhmaṇa-s are those who actively engage themselves in gaining and imparting knowledge of theBrahman. By controlling mind and senses, they perform sacrifices on behalf of others. In the process of learning, they endure hardships. Their very purpose of existence is only for the sake of the society. Theyset an example for internal and external purity or purity of mind and body. They are supposed to be theembodiments of honesty and straight forwardness. They should have immense faith in the Lord andthrough understanding about souls. They stand as a connecting link between the Lord and His creations.

They have to be compassionate and should not be greedy. Their main source of income is their fees for rituals and secondary source of income is the gifts given by other groups. They should set examples andmake others follow the right spiritual path.

The next category is kṣatriya-s. They have inherent quality of leadership and they are basically the classof warriors, who are capable of protecting one’s mother land from enemies. They should remainfearless, not only against the enemies but also against the wrong doers of his own country. Their mainresponsibility is to keep their citizens happy and to ensure plenitude in their administration. The great

epic Ramayana is based on these principles. They have to offer gifts to the other three classes of men.

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p y p p y g

A county’s prosperity depends upon its commercial acumen. Third category known as vaiśya-s, takecare of agricultural production, commerce, milk and milk produce. They engage in trade with other countries and ensure that all the basic needs are available to their fellow countrymen at a price that theycan afford. Their inherent quality is commerce and economics. The fourth category is the work force. In today’s scenario this category can be compared to those of the

employees, workers, skilled labourers, etc. They offer their services to the other three classes. They formthe backbone of every economy. A country’s prosperity depends upon their dedication, sincerity andloyalty. Only if all the three classes live in absolute harmony, a country can prosper. None of them is consideredas superior or inferior. A person who excels in his class is highly respected. With the process of aging,there is a possibility that one class may move to other class. For example, a king, after ruling his countryfor years, may decide to seek the Lord and may enter into the path of spirituality. In this case, a k ṣatriyabecomes a brāhmaṇa. In the same way, a brāhmaṇa, if he is unable to pursue the path of spirituality

could go for employment. When disharmony, mistrust and hatred prevail, that country will be heading for disintegration and becomes susceptible to attack by enemies.



“Now, listen to me on the three types of happiness. That in which the spiritual practitioner by means perseverance finds happiness in practices such as the devotion, meditation, prayers, service, etc.,thereby he reaches the end of his sorrows, though appears like poison in the beginning, tastes likenectar at the end. This happiness is sattvic in nature, as it arises from one’s purified mind due to therealisation of the Self. The happiness that arises from the senses though appears as nectar in thebeginning, eventually becomes poisonous. This happiness is rajasic. The happiness that originatesfrom delusion, excessive slumber, obdurate and slothfulness is said to be tamsic in nat ure.”

After having categorised actions, doers, intellect and fortitude, Kṛṣṇa begins to categorize happiness



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under three guṇa-s. With this, categorisation under the three guṇa-s is completed. Out of the three guṇa-s, sattvic, rajas and tamas, sattva guṇa is the best one, that is to be followed by all the sincere spiritualaspirants. The other two guṇa-s do not purify the mind and amplify egoism.

Law of karma is supreme and having born with karmas, one has no choice except to go through theunfoldment of karmic account The person who aims for liberation has to ensure that his karmic accountdoes not swell any longer. Therefore, he chooses to pursue the path of devotion by renouncing the fruits

of his actions. He gradually loses the concept of doer ship and leaves everything to the Lord. He refinesand purifies his mind by resorting to meditation, prayers, service to the Lord, etc. Though he may find theinitial stages of his spiritual life as painful, ultimately he reaps the benefits of his perseverance anddedication. When one can attune his mind with the Lord, irrespective of the intensity of his sufferings, hedoes not feel the pains of his sufferings. Initially, one will find the spiritual path as very challenging,particularly control of the senses. Ultimately, when he succeeds in his attempts, he always remains in astate of bliss, the reward for his perseverance and dedication. At this state, the aspirant is very close tothe Lord, awaiting his turn to become liberated. However, he has to wait, until his karmic account isexhausted. The intensity of happiness that immerses him at this stage is sattvic in nature. A spiritual

aspirant who is devoid of wants can comfortably reach this state of happiness.

A person, who indulges in sensory pleasures, will be happy in the beginning, but as time runs out for hisexit from his present body, he begins to realise his mistakes. By that time, his mind would have beentotally corrupted with un-erasable impressions that get manifested in subsequent births as well. Sensorypleasures, beyond the permissible limit cause serious inflictions in one’s present and future lives. Theinitial joy in such cases, invariably lead to irreparable miseries. Such temporary and deceptivehappiness is said to be of rajasic in nature.

When a person is inert and derives happiness out of delusion, excessive sleep, unwilling to mend hiswrong doings, remaining stubbornly remorseless and unwilling to work, if at all he derives happiness, thishappiness is classified as tamasic happiness. Such kind of men is to be discarded and deserve nosympathy from the society. Their very presence will cause serious depletion of positive energy levels.

Thursday February 17 2011

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Thursday, February 17, 2011



“The one with absolute resoluteness controls the functions of his mind, vital breaths and senses is

sattvic in nature. The one with resoluteness gets attached to the fruits of actions to enjoy materialistic life with bondage and attachment is rajasic in nature. The one with absolute resoluteness and wicked mind always remain in a state of slumber, fear, anxiety, sorrow and arrogance is tamsic in nature.”

Kṛṣṇa after having classified actions, actors and intellect, now proceeds to classify fortitude under thethree guṇa-s. Fortitude is one of the four inherent virtues derived from nature and the other three beingprudence, justice and temperance. They vary from person to person and ultimately determine thecharacter of a person. Any quality or action can be classified broadly under the three guṇa-s that arepresent in prakṛti Fortitude means the strength of one’s mind.

When one can focus his mind towards the Lord, leaving aside other thoughts, he will be able to realisethe potency of his inner power. In order to aid the process of conquering the mind, control of breath andsenses is necessary. When the breathing is slow and deep, the mind becomes calm. When thebreathing is fast and shallow, the mind is afflicted with too many thoughts. Sensory inputs leave lastingimpressions in the mind, if objects are looked at with desire and attachment. The one, who is able tocontrol his mind, breath and senses with a single pointed focus on the Lord, this type of fortitude is calledsattvic fortitude. It not merely the fortitude that is important, but the thought process is far moreimportant. The classification of fortitude is based on the thought process.

The one, who focuses his mind on satiating his materialistic desires and on the fruits of all his actions, issaid to have rajasic fortitude. His main focus will be pleasures and comforts. He spends lesser time for realising the Self. They derive satisfaction in performing religious rites. All his actions are done with alimited purpose in mind. He is incapable of surrendering the fruits of his actions to the Lord as hebelieves that fruits of his actions will pave the way for his liberation.The one with tamsic fortitude is engrossed in lethargy and laziness and lives without a purpose. He lives in

his own world and unwilling to understand the reality. As he is incapable of discrimination, he immerses

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himself in the sea of miseries and sorrows. His mind always remains wicked, causing the spread of badenergy in and around his place of living. He comm

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