reflections on gita
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PPPProloguerologuerologuerologue
I was first introduced to the Bhagwad-Geeta at my
uncles house when I was twelve years old. At the first
reading itself, I was fascinated by the subtle truths in
it. The commentary that followed was at once
endearing and easy to follow. Yet, when I discussedthe Geeta with my paternal grandmother she forbade
me to read the Geeta for fear that I may renounce the
world. I had no further access to the Geeta till
adulthood when someone gifted me a copy of the
Bhagwad-Geeta in 1996 and I began my spiritualjourney. This was followed by Geeta Jnyna Yagnyas
of Chinmay Mission, workshops on self development,
yoga and satsangs on TV. It was only then that I
undertook a serious study of the Geeta and the
Upanishads in the prescribed manner, shravanam,
mananam, nidhidhysanam.
This led me to study Sanskrit so I could read the
divine song in its original rendering. I cannot help
thinking that had I studied the Geeta earlier, I might
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have fumbled less in life and many of my needless
anxieties could have been avoided. All through the
journey so far, there have been trials and tribulations,moments of ecstasy and times of utter despair but
each phase has been marked with a new awareness
of the self. One cannot but marvel at the great
intelligence behind the screens of the magnificient
world drama.
My first interest has always been in the study of
atomic physics but by default I took up medicine. Now,
seeing people suffer raised many questions in my
mind. I continued to learn about recent developmentsin physics along with medicine and scriptures. I was
filled with total awe when I learnt how much our
ancestors knew about the human mind as well as
higher physics. I also learnt that Albert Einstein, my
hero, kept copies of Upanishads in his library. Manypeople in India never venture even to touch the Geeta.
They are intimidated by the language or perhaps more
by their beliefs. I want all to enjoy this celestial song
especially those with a scientific bent of mind.
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These thoughts came to me following my meditations. I
would read a verse, try to understand it and then
meditate. After meditation, a train of thoughts wouldkeep pouring in. I had to literally right in short hand,
not to miss any of them. These thoughts seemed
relevant to my life at that particular point of time and I
could apply them in my day to day life. I shared them
with my close friends, who found them useful too.
Some of them suggested that I share them with all so
that more people could benefit from the divine
guidance of the Geeta. This is not a verse by verse
translation, nor is it is a commentary. I am no authority
on the Divine song. It is a collection of questions I
asked and the answers that came, written in free style.
The verses were added later to put things in context.
Rules of Sanskrit transliteration are not adhered to, so
that people can read comfortably.
May be, this little book will prompt the readers to
undertake their own journey of soul-searching, asking
their questions and getting them answered by Sri
Krishna Himself. Today, there are many self - help
books hitting the stands. Most of them give a limited
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view of the functioning of the mind. Many authors are
not even aware of the source from where the
information has come. Some may have downloadeddirectly from the kshicrecords or from books derived
from the Vedas. There is hardly a new concept coming
up which does not have an origin in the Vedas and all
mind-related matters can be traced back to the Geeta.
The people who apply this knowledge are worthy of
admiration. On the other hand, people who claim to
worship the Vedas and Geeta are the ones who scoff
at the scientific concepts in them.
Complete knowledge of existence and creation wasavailable 5000 years ago. It was also available to the
great civilizations of the West which were wiped out.
Today, people in the West are accessing bits and
parts of this supreme knowledge. Since this knowledge
is universal and eternal, it will be available to anyone,anywhere, provided they seek it. It is also possible that
some Indians reborn in the West can simply tap their
past lives during meditations. I have taken references
from western thinking, so as to build up on those
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foundations that already exist for the modern
generation. I hope no one feels offended.
I offer my gratitude to all my Gurus who have led me
from my darkness to their light
Hari Om Tat Sat
Author
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How tHow tHow tHow to read this eo read this eo read this eo read this e----bookbookbookbookKeep a copy of Geeta in front you.
You may go through the questions in the contents and
move to the page directly or you may read the
summary and then go to the shlokas (verses).
When stuck, find meanings of difficult words in the
glossary.
When you have understood the basics, start reading
the Geeta and meditate.
Learn Sanskrit grammar if you are interested in verse.
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Contents
How to read this e-book
Questions of a Seeker
Introduction
Dharma:
Shadripus:
Yoga:
Guru:
Duty and Karma:
Law of Karma (Karma Siddhnta):
Reincarnation:
The Varna System:
Is the Varna system scientific?
Summary of Creation:
Chapter I: Arjun Vishd Yoga-Arjunas Dejection.
To do or not to do?
Chapter II: Snkhya Yoga, Yoga of Knowledge
What is Reality?
Rebirth:
Who am I?
What is the importance of rituals?
Right Versus Duty
Dualities of the Mind:
Qualities of a realized soul:
The Internal Struggle:
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How does a desire arise?
Why do good people suffer?
How does a soul reincarnate?
Repression and suppression of senses and role of intellect
The Grip of Desire:
Chapter III -Karmayoga, Yoga of Right Action
Why does Arjuna refuse to fight?
Definition ofyajnya:
Capitalism versus Socialism
Do actions belong to the mind?
Who is the enemy?
Chapter IV-- Jnyn Karma SannyYoga, Yoga of Knowledge and Renunciation
of Action
When does God take Avatr?
What is Karma (action)?
Why Subdue Senses?
Chapter V- Karma Sannys Yoga, Yoga of Renunciation of Action
Chapter VI: tma Sayyam Yoga -Yoga of Self-Control
What after Realization?
What happens to a fallen yogi?
Does the Geeta advocate Sannysa?
Is it only for the old?
Dispassion and Constant Practice:
Chapter VII- Jnyn Vijnyn Yoga -Yoga of Knowledge and Absolute Knowledge
What veils us from realization?
Chapter VIII Akshar Brahm Yoga, Yoga of Imperishable Brahm
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What is Brahm- the imperishable Ultimate?
The Journey After Death:
Brahmacharya-
Time: Scientific Concept
Detachment from Desires:
Why do we need God Realization?
Mokshaor Heaven?
Chapter IX: Raj-Guhya Yoga -Yoga of the Royal Secret
Are women spiritually inferior?
How does one keep a healthy relationship with the world outside?
What is the relationship between the infinite and the finite?
Chapter X- Vibhuti Yoga-Yoga of Divine Glories
Chapter XI: Brahmvidhya Yoga, Yoga of the Cosmic Form
Is Grace Needed?
Chapter XII: Bhakti Yoga, Yoga of Devotion
Is Bhakti (idol worship) relevant?
Forgiveness--
Chapter XIII- Kshetra-Kshetragnya Vibhaaga Yoga-Yoga of Field and the Knower
Field:
Knower of field: The one who functions in any field.
Chapter XIV - Gunatraya Vibhga Yoga- Yoga of Three Fold Temperaments
Life after Death:
Qualities of a self realized man
Chapter XV- Purushottam Yoga Yoga of the Supreme Spirit
Chapter XVI- Devsursampatti Vibhga Yoga- Yoga of Divine and Demoniac
domains (estates)
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Is there a Devil?
Why do we fear?
Chapter XVII- Shradhtray Vibhg Yog, Yoga of the three fold faith
CHAPTER XVIII - Moksha-Sannysa Yoga, Yoga of Ultimate Liberation
Why do different people act differently?
Epilogue:
Glossary:
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Questions of a SQuestions of a SQuestions of a SQuestions of a Seekereekereekereeker
16.Dharma
19.Who are our real enemies?
21.Concept of Yoga
21.Is a Guru needed?
22.Theory of Karma
26.Varna System
30.Theory of Creation
48.Individual good or community welfare?
61.Who am I?
72.What is the importance of rituals?
97.How does a soul reincarnate?
97.Why do good people suffer?
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99.Suppression and repression of senses, are there
any dangers?
102.How do desires arise?
118.Socialism or Capitalism?
134.Is there Paap (sin)?
148.Is Grace needed to experience God?
154.Why me?
181.What after God realization?
203.What are the benefits of meditation?
210.One happens to the fallen yogi?
213.Is Geeta for the old?
213.Does Geeta advocate Sannya?
218.Do we have a free will?
237.What happens at the time of death?
256.Moksha or Heaven?
254.Time- Scientific Concept
257.Why is God Realization needed?
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323.What is role of effort (Purushrtha) versus Grace?
326.Which is the best way to worship God?
387.Is there a devil?
416.Who should receive daana?
425.What motivates man into action?
From where have I come?-Chapter XIWhere will I go? Chapter XI
Does God exist? Chapter XIII
What is fate or destiny? Chapter XIII
What is the purpose of my life?
Is there justice in the world?
Is God fair in His dealings with mankind?
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IntroductionIntroductionIntroductionIntroduction
The Bhagwad- Geeta is considered the essence of the
Vedas, a ready reckoner for the common man, to live
his life according to the principles of Dharma. It is abook on psychoanalysis and psychotherapy. It is the
ultimate treatise on the principles of Yoga and a
compendium of duties. To understand the Geeta, we
need to understand a few terms. Some words in
Sanskrit have no corresponding words in English. Theycannot be translated into a single word but may
require a few lines for elucidating the exact meaning.
Dharma:Dharma:Dharma:Dharma:
Dhriyate iti Dharma.
That which upholds is Dharma. One is because of
ones dharma. One cannot exist separate from ones
dharma. It is an intrinsic property of any particular
entity. For example, the dharma of the Sun is to shine.
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Can the Sun ever do otherwise? Can we call it the
Sun if it stops giving light and heat?
The dharma of liquids is to flow from a higher level to
a lower level and attain equilibrium. Can a liquid do
otherwise? When it stops doing so it converts to
another form, say solid. The dharma of a green plant
is to convert carbon dioxide to oxygen through
photosynthesis. It needs no further instruction. The
dharma of the animal is to satisfy its needs of hunger,
sex and procreation.
What then, is the dharma of a human being? If we
look into ourselves or our fellow beings for a littlewhile, we will realize that we are constantly looking for
lasting happiness. So, most naturally the dharma of a
human being is to achieve lasting happiness. How do
we achieve this? What are the hurdles on the way?
What do we do after we achieve it? The Geeta tells
us all.
At this juncture, we need to draw a line between
Dharma and Sampradya. The English equivalent of
Sampradais religion. And
Dharmahas no equivalent
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word in English. The translation of the word Dharma
into religion has misrepresented the Geeta.
The foThe foThe foThe following are true about allowing are true about allowing are true about allowing are true about a sampradsampradsampradsampradyayayaya
1. A sampradyahas a beginning and hence will have
an end.. sometime may be in remote future.
2. A sampradya has a founder or a group of
founders.
3. A sampradyahas a book or a set of tenets to be
followed by its adherents.
A sampradya regulates humans from outside and
therefore is not natural.
Dharma follows none of these rules. It is eternal.
Whenever and wherever, in time and in space, dharma
will always remain the same. Dharma embodies the
highest good of all.
For example, a solar eclipse results as a consequence
of the sun, moon and earth following their dharma of
rotation and revolution. Though the earth may plunge
into darkness for a few seconds, at a higher level
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positive energies are released into the atmosphere
which benefits mankind.
The advantage of following ones dharma is that one
reaches ones real core and one can rid oneself of
conditionings and externalities a sampradyaforebodes.
One understands the presence of self in the other and
tries to connect with it. This helps human beings to
rise above petty differences. It also takes away the
insecurities which are inherent in a sampradya. Since
dharma is eternal there is no fear of its ever ending
.There is no pressing need to seek security in
numbers. There is no threat of annihilation. Thisreleases positive energy within oneself for growth and
achievement as the survival factor is eliminated.
What are the hurdles on our path in attainWhat are the hurdles on our path in attainWhat are the hurdles on our path in attainWhat are the hurdles on our path in attaining ouring ouring ouring our
dharma of constant happiness?dharma of constant happiness?dharma of constant happiness?dharma of constant happiness?
Shadripus:Shadripus:Shadripus:Shadripus:
These are basically the six foes of human mind -
Desire, anger, greed, attachment, pride and envy.
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DesireDesireDesireDesire per se cannot be said to be at fault but when
desire takes us on the path of Preyas (pleasure),
disrespecting our highest good, it can lead to our downfall.
AngerAngerAngerAnger::::
When a desire is not satisfied or an expectation is not
met, we get angry. If it is satisfied, we either getattached to the fruit, bask in conceit or yearn for more
(greed). And should someone get what we desire, we
burn in envy.
The only way to prevent this downfall is to follow the
path of Shreyas. Entertain as many desires as you
wish provided they all align to your dharma. Do all you
can to achieve them but do the action without
attachment to the result of action (fruit). Enjoy the joys
of the road. Dont wait to reach the destination to
celebrate. And should you find it difficult to detach
from the fruit, take it as a gift from the Lord (prasd).
For example, if you desire a promotion and feel you
deserve one, you may put in all the efforts to get the
promotion provided the efforts are dhrmic. Something
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which is illegal, going against the interests of your
competitor cannot be called dhrmic. And should you
get the promotion, remember to share the credit withall concerned, the circumstances, the people that made
it possible including your team members and
competitors. Should you miss the promotion you will
still have gained, having learnt from your mistakes.
YogaYogaYogaYoga::::
Another term which requires consideration is Yoga.
Yoga comes from the root yujmeaning to yoke.
Yujyate anena iti yogaYujyate anena iti yogaYujyate anena iti yogaYujyate anena iti yoga
That which joins more than one is yoga. It may imply
joining or integration of the body, mind and soul for a
harmonious functioning of the human system or joining
the tm with the Paramtm. It may mean a
coincidence of external events conducive to the growth
of the human being (synchronicity).
Guru:Guru:Guru:Guru:
That which takes one from darkness (ignorance) to
light (knowledge) is Guru.We know now that for any
learning to occur, two things are required, the teaching
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principle and the learning principle. If fact, nothing can
be taught to the one who is incapable or disinterested
in learning. All learning depends on the learner, hisneural circuitry, his mind mapping, his NLP etc. This
system was referred to as internal guru.
The external facilitators of learning, human or otherwise
are the external gurus. They understand the students
system of learning and add more dimensions to his
understanding. Secondly, when we are trying to
understand the Self we will need validation as to
whether we have arrived. Of course, at the moment
when we arrive at the final destination, nocorroboration is needed. But the danger is, we can slip
into a by-lane and miss the goal or mistake part as
the whole. A Guru helps by taking us where He is.
Duty and Karma:Duty and Karma:Duty and Karma:Duty and Karma:
The Geeta is a compendium of duties. It beautifully
expounds the importance of duties over rights.If
everyone follows their duties, there will be no reason
or need for anyone to seek their own rights. When one
is seeking or defending his own rights, he is in the
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taking mtaking mtaking mtaking modeodeodeode whereas if he is defending his duties he
is in the giving modegiving modegiving modegiving mode, a higher ideal to follow.
To take a day to day example, we know the right of
way in traffic but many people tend to forget it when
they are on the wrong side. If instead, we had duty
of way we would understand what happens if there
should be a breach in duty. Being rights conscious
makes us self centred, narrow minded and egocentric.
Certainly, not a reflection of the evolved, civilized
society we claim to be. And the Geeta was told to
people 5000 years back. By now, we should have
come a long way.Being duty conscious makes us catholic, selfless and
expanded. We give space for other peoples ideas,
opinions, beliefs and faith. We become good listeners.
As a fall out, we learn a lot and grow. One does not
have to concur with anothers norms or views.Opening
ones mind and heart to understand and empathize
with another leads to growth. Even if from a scientific
or spiritual standpoint, the other is miserably mistaken,
he still gets our heart. There is a difference of opinion
but a unity of hearts. We know that this other person
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is disillusioned and requires our highest compassion.
The Geeta opens up this great virtue in each
individual.
Law of KarmaLaw of KarmaLaw of KarmaLaw of Karma ((((Karma SKarma SKarma SKarma Siddhiddhiddhiddhntantantanta))))::::
It is the scientific law of cause and effect and has no
singular exception. Karma as action is easily
understood but our intention equally counts. A knife
can do an emergency tracheotomy and save a life or
take a life by slitting a throat.Though the action was
same in both cases, the intention was entirely different.
Naturally, the consequences (karmaeffect) on the doer
will differ. Often, the karma effect (karmaphal
) itself isreferred to as karma.When we blame someone or
entertain a negative thought about another, it may not
harm the other person but it almost certainly harms us.
Self-blame or resentment is a psychological disease
which can lead to dreaded diseases like cancer.
The corollaries of the law of karma areThe corollaries of the law of karma areThe corollaries of the law of karma areThe corollaries of the law of karma are
Law of intentionLaw of intentionLaw of intentionLaw of intention-it is not enough to do good acts, the
motive is very important. One is given marks for the
motive.
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Law of ALaw of ALaw of ALaw of Attentionttentionttentionttention-wherever you fix your mind
determines what you will obtain in this birth and next
birth, the path of Sreyasand Preyas.
Law of ALaw of ALaw of ALaw of Attractionttractionttractionttraction-You attract your destiny with your
thoughts.
ReincarnationReincarnationReincarnationReincarnation-your actions and thoughts determine what
birth you will get next life or whether you will be bornat all.
Different Types of KDifferent Types of KDifferent Types of KDifferent Types of Karmaarmaarmaarma::::
Compare karma to a bank account. PrPrPrPrrabddharabddharabddharabddhais fixed
deposits which are matured or loan instalments,
immediately due. SanchitSanchitSanchitSanchit is fixed deposits not yet
matured or the principle amount of the loan. KriyamKriyamKriyamKriyamnnnn
is a current account.
PrPrPrPrrabrabrabrabdddddha karmadha karmadha karmadha karma-Is the karma effect which has
fructified.
SSSSanchitanchitanchitanchit karmakarmakarmakarma---- is the fixed deposit account we hold
which has not yet reached maturity.
KriyamKriyamKriyamKriyamnnnnkarmakarmakarmakarma::::
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The day to day thoughts and behaviour which are
under our voluntaryvoluntaryvoluntaryvoluntary control are eligible for change or
choice. In the previous eras, it took a long time forsanchitto fructify but today the term is greatly reduced
and in the coming years there will be almost
immediate effects e.g In previous times, politicians
were not caught after crimes. Today, they are caught
and released. In future, they will be punished.
ReincaReincaReincaReincarnation:rnation:rnation:rnation:
Since every effect has to have a cause, we move into
the realm of past lives when the cause cannot be
explained in terms of the present life situations. Accessto past life was restricted to a few exalted souls but
now anyone can tap past and future lives in a clinical
or laboratory setting.
TheTheTheThe VarnaVarnaVarnaVarna SSSSystemystemystemystem::::
It is clearly stated in the Geeta that varnasare based
on gunas (temperaments or attributes) and karma
(behaviour or actions).There is no mention of castes in
the Geeta. Castes are a social creation borne out of
selfishness. The four varnas are brhmin, kshatriya,
vaishya and shudra. A single person (soul) may have
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to go through all the varnasat different points of time
in one life or over many lifetimes. Krishna, Himself
followed different varnas in His lifetime. He was ashudra when He took the cows for grazing or tended
to the horses. He was a vaishyawhen He negotiated
and mediated in Wartime.He was a kshatriyawhen He
killed Kansa, His own maternal uncle and a brhmin
when He enlightened Arjuna on dharma.
What are the duties of the differentWhat are the duties of the differentWhat are the duties of the differentWhat are the duties of the different varnasvarnasvarnasvarnas?
A brhmin learns and teaches different dhrmic
principles.
A kshatriyaprotects the dhrmicpeople from adhrmic
people.
A vaishya takes care of production and distribution of
wealth in a dhrmicway. A shudra uses his manual
skills to maintain this wheel of dharma. No wheel canfunction effectively if even a single cog or screw is
missing. Hence, each and every person is important
irrespective of his role or status in society. Varna
system signifies the dignity of labour. It also shows our
ancestors were far advanced in thought. In the modern
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organizations, the brhmin is the visionary,one who
foresees, studies plans, researches and draws the
project.
The kshatriya is the vigilance department on the
administrative side, on the workers side it is the
supervisory people, the foremen and at the National
level, the judiciary and the army of a country. The
vaishyas are the finance people. The shudrasare the
people who actually execute the project either in
production or marketing. Many of todays MBAs from
top business schools have little scope to use their
brains and improvise. Most of their potential is spenton doing spinal level work planned by their CEOs and
the top brass of the company. And for doing this, are
they paid a fortune?
Is the Varna system scientific?Is the Varna system scientific?Is the Varna system scientific?Is the Varna system scientific?
Let us understand from examples. If a person is very
brave and courageous (rajoguni) he is best suited for
the armed forces. If he joins the army he becomes a
kshatriya. Can the weak and timid have any place in
the army? Can a person who has no inclination
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towards mathematics shine as an engineer or one with
no musical acumen turn a vocalist?
In the ancient system there was no hierarchy of
varnas. Sage Vysa who wrote the Mahabharata is
believed to be born of a fisherwoman and is revered
to date. The problems arose when attachment set in.
A goldsmith would not part with his skills to anyone
but his sons. A farmer chose to keep his fields to
himself and forced his brilliant sons to plough them.
The king perched his son on the throne after himself.
The brhmin priest passed the reins of his position to
his son, who could not recite a single verse.And that was why the whole system collapsed. The
system failed because of selfishness in spite of its
innate merits. Do we not see how doctor parents buy
seats in private medical colleges for their musically
talented children, so that their hospitals may be
handed over?
Swadharmam nidhanam sreyah, paradharmamSwadharmam nidhanam sreyah, paradharmamSwadharmam nidhanam sreyah, paradharmamSwadharmam nidhanam sreyah, paradharmam
bhayavahahbhayavahahbhayavahahbhayavahah....
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It is best to die in ones dharma as ordained by birth
or circumstances because to take on anothers dharma
may be frightening e.g if a person is an artist lost inhis dreams and has to take on the role of a financial
advisor in his fathers business. Can you imagine the
chaos that will follow? Can we attribute the rise and
fall of Sensex to varnaconfusion?
A financier has to look back and forward in time. A
kshatriya deals with the situation in hand. He cannot
afford to think of World War I and its aftermath while
he fights World War II. A vaishya cannot afford to
ignore the past and future while he acts in the present.If India had kept the right men in the right place and
not followed the West we probably could avert a lot of
losses.
Summary of CSummary of CSummary of CSummary of Creationreationreationreation::::
At the beginning of creation was Avyakta or Supreme
God head, the infinite continuous substratum of
consciousness, the nature of which is Sat-chit- nanda.
By Sat we understand existence or being, Chit is the
nature of awareness or knowledge that there is
existence, what physics calls consciousness or the life
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principle in every atomic or sub atomic particle. It is
present in sentient as well as insentient beings. What
makes sentient beings different is the vibratory level ofprnaor life force energy
nanda is a state of complete bliss or causeless
happiness. This is impossible to objectively measure or
even speculate in physics. In this unmanifest form, a
desire to manifest appears for reasons not known to
man. This wave of desire gives rise to creation and
from the whole come the parts. From supreme
Godhead we have the individual soul. This is achieved
by the play ofMy
or the great enchantress. It is likehow a mirage appears in the desert. A mirage is a
visual illusion. Mycauses a delusion in all senses.
In the beginning, the individual had freedom to return
to Godhead whenever it wished. There are schools
which believe that this play has always been, there is
no beginning and no end only a recycling of
souls.However, the Bhagwad- Geeta states that there
was a beginning and for every individual soul, an end
to suffering is possible when it merges with the
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Supreme Godhead. Well, no one has returned to tell
us.
As the individual soul gained experience, it created its
own world of pleasure and pain and moved away from
the whole. It got engulfed in the maze of good and
bad karmas until it lost its original identity as a whole
and started identifying itself as a part.It is very
important to understand that since God occupies the
whole of existence there can never really be any
separation. It is just an illusion. To be separated and
moving, there has to be some space where God is not
there. Since this does not satisfy the statement thatGod is everywhere, this movement is not possible. In
reality, we have not moved away from God and hence
not returning to God. The false impression we carry
that we have moved, ends when we attain self
realization.
In essence,we always have the God in us because we
are made up of God and deep within us is nested this
desire to be God again.When a soul comes to the
lower species (bhog yoni), it does not have the
capacity to think about God realization. But as humans,
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we can choose to stay as individual souls or return.
Each soul will ultimately return to the original. The part
always tends to be the whole. Some may do it now,some later. When an individual wants to return, the
path opens. The journey is arduous but so is the great
Himalayan climb.
The armies of the Kauravs and Pndavs stationed at
Kurukshetra are poised to fight a war. Dhrithrshtra,
the blind king of Kauravs is in the palace. The
happenings at the war front are reported to him by
Sanjaya, his minister and a disciple of Sage Vysa
who is blessed with clairvoyance (Television).Dhritarshtra is the blind king, the ego blinded by
attachment to I, me and mine.
San-jaya is one who has gained victory on his
attachment and ego identifications and hence can see
clearly, a visionary.
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Chapter I: Arjun Vish
d Yoga-Arjunas Dejection.
Arjuna is in a dilemma.
To do or not to do?To do or not to do?To do or not to do?To do or not to do?
I/1-
.
My sons and nephews are poised to fight, tell me,
what are they doing now? asks Dhritarshtra.
Dharma kshetra is the field of Dharma (the seat of
intellect).
Arjuna has a battle going on in his mind as to what is
right and what is wrong as per dharma. Finally, it is
our intellect which makes decisions.
Kuru-kshetra is the site of war, also the karma bhoomi.
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The field of action is the behaviour or the mind and
body combined which executes the decisions of the
intellect.
I/2-6
.
.
.
.
.
Sanjaya gives a description of the forces to
Dhritarshtra as said by Duryodhana.
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I/7 ,8-
.
.
Duryodhana flatters Dronacharya. This is typicalbantering of a scared mind.
I/9-
.
Duryodhana says people are fighting for his sake. He
is trying to convince himself of his powers. You will
notice Duryodhanas everywhere do the same thing.
Even amongst the street dogs, the one who is not
powerful stands at a far-off place and barks the
loudest. The one who is the strongest usually keeps
quiet. He pounces when the time comes. Check in
your office, you will see the self-eulogising
people,showing their deep seated insecurity.
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I/10,11-
.
.
Duryodhana asks everyone to protect Bhishma.This is akin to protecting ones limited ego because we
think that ego is self. He also assumes that Bhishma
cannot protect himself.
I/12-19
.
.
.
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.
.
.
.
.
The war strategy and procedure is described.
I/20-
.
Arjuna takes up his bow.
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I/21-22
.
.Arjuna tells Krishna, his charioteer.
Place my chariot between the two armed forces. I will
see the enemies, so I know who all I have to tackle.
Here, Arjuna sees the enemy (problem) as achallenge. There is no fear at this stage.
I/23-
.
Arjuna wishes to see the enemy line.
Doing the SWOT Analysis:
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We first assess all our threats before taking actions.
We also observe our defences. The challenge now
seems like a threat to Arjuna. There is fear buildinguphe feels the futility of war.
I/24, 25, 26-
.
.
.
Krishna gets the chariot to the centre of battle field
and Arjuna sees all his relatives on either side. This
triggers anxiety.
I/28,29,30
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.
.
.All features of a panic attack are described.
I/31-
.
Arjuna suspects adverse outcome, chickens out and
seeks references. He uses rationalization to defend his
attitude.
I/32-
.
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He denies that he wants something and behaves
rather like an advocate than a warrior. He seeks
endorsement of his views from Krishna.
E.g. Imagine a child before exam who does not want
to answer.
I/33-
.
He uses wwwweeee for moral support.
Those whom we are expected to give to are now
ready to lay down their wealth and lives (in order to
take). Same thing happens when two brothers fight.
We will let a third person cheat us but not our brother.
This is a ventilation/purge /catharsis. Krishna allows it.
I/34-
.
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Relates to his political enemies at an emotional level
as mine.
When we have a conflict in our mind we too relate to
issues as I, me and mine.
For example,
How could he say it to me?
My prestige is at stake.
I, cant be taken for granted.
Emotional solicitation starts--
I/35-
.
If they start killing, I still to do not wish to kill them
even if I were to get the three kingdoms.I/36-
.
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Killing the sons of Dhritarstra, what good can happen?
They may be evil but being our cousins it is paap to
kill them.
N.B.If someone is in the wrong, the punishment should
be not determined whether they are related to you or
not. And Arjuna is a kshatriyawho has to administer
justice.
I/37-
.
Therefore, I do not wish to kill my cousins. How canwe be happy?
He is including others. When emotions are involved we
cannot talk for others .We can only talk for ourselves.
Now, the intellectual arguments start--I/38-
.
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He says that they do not understand whatwhatwhatwhat sin is
incurred by destruction of family and friends, that too
referring to the greats like Bhishma and Drona whoare well versed in dharma!
I/39-
.
When we can clearly see the destruction of families,
why not save ourselves from sin?
I/40-44
.
.
.
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.
.
Arjuna resorts to generalization. War destroys family
etc. etc. -------till they will go to hell. Generalizations,
exaggeration and referencing are common when a
persons mind is wavering. It is very common to seepeople who are overwhelmed go down the spiral
staircase of negativity. They use all false arguments.
I/45-
.
How sad indeed we are ready to kill our brothers for a
kingdom.
I/46-
.
I would prefer to die at their hands without self
defence.
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He is now a self- sacrificing goat trying to escape the
immediate pain.
Whenever we are faced with a problem, we try to find
all the defences /resources to meet it. Not being able
to do so, we harm ourselves...avoidance behaviour.
I/47-
.
So saying, Arjuna collapses to the ground throwing his
bow reports Sanjaya.
A very dramatic description indeed!
Reflections on CReflections on CReflections on CReflections on Chapterhapterhapterhapter IIII
Now, let us take a look at the scenario in which the
Geeta was told. Krishna as an emissary of the
Pandavas had approached the Kaurava princes to have
an amicable settlement. But when all efforts failed, a
war was declared with the objective of justice in mind.
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The war was fought between those who had agreed to
fight. The others were left behind to carry on their
respective duties in their chosen fields.There was nokilling of children and innocent civilians. The war was
fought face to face and Krishnas Red Cross took care
of both human and animal lives from dusk to
dawn.When Krishna was thus helping Arjuna to get
justice, Arjuna was overwhelmed, gripped with panic--
learned helplessness. He set aside his Gndhirva (bow)
and said quits. Such is the case with most of
us.Krishna had now to counsel him as to what was his
duty or dharma. What is right and wrong and the
consequences of not following ones dharma.
Krishna was not a war monger. He had tried
everything that was humanlypossible to avert the war.
He might have used His supernatural powers to stop
the war but He chose not to interfere with mansfreewill. God in our times is doing the same. Yet,
when all negotiations had failed and the call for war
was given there could not be any looking back. The
dharma of a warrior is to fight for the right justice and
in doing so he does not sin even if he kills.
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This does not justify the killing of innocents who are
not equally equipped as the warrior. It should be a
fight between equals. The war is always in the interestof the community at large and individual rights may
have to be sacrificed in favour of the community. For
example, when the recent market meltdown set in,
some companies cut salaries of all employees to avoid
retrenching. The individuals sacrificed but the
organizations survived the war against meltdown.
In another example, when Cadburys India suffered a
slump some years ago, the management and
employees voluntarily decided to make sacrifices tosteer the Company to the top again.When we are in a
crisis we need guidance from our higher self. This
depends on our dharma.*The ultimate dharma of a
human being is to attain eternal happiness but
immediate goal or soul agenda may vary from personto person considered as ones ordained duty.
This comes to us by birth, circumstances and choice.
At every point we have the freedom of freewill to
exercise a choice. To accept what comes to us, to
make the most of our circumstances or take a totally
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different path. We should be aware that whichever path
or plan of action we may choose comes with a built-in
result and therefore choose wisely.
What is the nature of Duryodhan?What is the nature of Duryodhan?What is the nature of Duryodhan?What is the nature of Duryodhan?
Duryodhana reminds one of todays corporate and
capitalistic society - self centred and competitive.
Summary of Chapter I:Summary of Chapter I:Summary of Chapter I:Summary of Chapter I:
Describes learned helplessness/panic of Arjuna
Suicidal attitude
AAAArjunas arjunas arjunas arjunas argumentrgumentrgumentrgumentssss to run away from warto run away from warto run away from warto run away from war
Logic -evil over good, adharma over dharma
Talk of sin to cover up weakness- floats lofty ideas
Arjuna seeks references saying that women become
corrupt
Throws his bow, becomes unarmed avoidance
behaviour, hopes to be killed
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Chapter II: Snkhya Yoga, Yoga of Knowledge
What is Reality?
Separation(bheda) is pseudo(mitthya). Reality or tm
is unchangeable.
II/1 -
.
Arjuna is described, standing in front of Krishna tearswelling up in his eyes pleading for a reassurance.
II/2-
.
Seeing Arjuna in tears, Krishna asks,
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At this eleventh hourAt this eleventh hourAt this eleventh hourAt this eleventh hour,,,, in the worst of situationin the worst of situationin the worst of situationin the worst of situationssss youyouyouyou
could be, from where dicould be, from where dicould be, from where dicould be, from where did you acquire this conditiond you acquire this conditiond you acquire this conditiond you acquire this condition
whichwhichwhichwhich will gain youwill gain youwill gain youwill gain you neither victoryneither victoryneither victoryneither victory nnnnor heaven?or heaven?or heaven?or heaven?
Krishna is opening up Arjunas mind.
II/3 -
.
StStStStand upand upand upand up. Yield not to. Yield not to. Yield not to. Yield not to cowardicecowardicecowardicecowardice. T. T. T. This attitude dohis attitude dohis attitude dohis attitude doeseseses
not suitnot suitnot suitnot suit youyouyouyou....
Meaning buck up, pull your socks! Enough of your
self-defeating arguments! Do something.
Only when one surrenders, does God appear.
Although, right in the beginning Krishna had seen the
attitude of Arjuna and read his mind .The counsellor in
Krishna first allowed a full catharsis to take place. Hewanted Arjuna to bring out every weakness of his into
the open so that he could see it for himself.
Two types of catharsis generally happen in front of a
counsellor. For the emotional kind of people, there is
generally a release of emotions as tears. For the
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intellectual types as Arjuna was, it is in the form of
expressing thoughts .This leads to better cognitive
restructuring at a later date. The Counsellor allows thisbefore speaking.
II/4-
: .
Arjuna is still pleading. He puts forth arguments to
justify his stance, none of which stand to reason
because he had himself agreed to the war earlier.
Arjuna is again putting forth reasons to quit the war.
II/5 -
.
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Better to live on alBetter to live on alBetter to live on alBetter to live on alms then kill my Guru.ms then kill my Guru.ms then kill my Guru.ms then kill my Guru. The fruits IThe fruits IThe fruits IThe fruits I
will enjoy willwill enjoy willwill enjoy willwill enjoy will bebebebe bloodbloodbloodblood stained.stained.stained.stained.
II/6-
: -
:
:.
How do I killHow do I killHow do I killHow do I kill my cousinsmy cousinsmy cousinsmy cousins,,,, the sons of Dhritarthe sons of Dhritarthe sons of Dhritarthe sons of Dhritarshtrashtrashtrashtra,,,,
whom wewhom wewhom wewhom we standstandstandstand facing.facing.facing.facing.
II/7-
:
:
.
Krishna maintains a calculated silence. So, Arjuna puts
his final argument, saying you decide what is best,
absolving himself of all responsibility.
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II/8-
.
II/9-
:
.
The solicitations still persist with Sanjay throwing in his
report.
II/10-
:
.
Thus spoke HrishikeshaThus spoke HrishikeshaThus spoke HrishikeshaThus spoke Hrishikesha with a smile on his lipswith a smile on his lipswith a smile on his lipswith a smile on his lips
Right in the middle of the two armies aligned to fightRight in the middle of the two armies aligned to fightRight in the middle of the two armies aligned to fightRight in the middle of the two armies aligned to fight
II/11-
-
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.
The wise do not grieve for those who are living orThe wise do not grieve for those who are living orThe wise do not grieve for those who are living orThe wise do not grieve for those who are living or
dead.dead.dead.dead.
That takes us to the fundamental question, Why does
anyone ever grieve? This is answered succinctly in
Gerard Manley Hopkins poem, Why Margaret, are you
grieving for golden groves unleaving? ......it is
Margaret you mourn for.
We are all afraid of death, our own death. That causes
us to grieve for others.
And why do the wise not grieve?And why do the wise not grieve?And why do the wise not grieve?And why do the wise not grieve?
II/12-
.
Because everyone including Krishna and Arjuna have
always been and will continue to be always.Here is the
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first hint at reincarnation. The body undergoes
modification as it ages but he (the soul) remains
changeless through it all, even when the body is castoff and a new one taken.
II/13-
.
TheTheTheThe tmtmtmtm in the body gets another body at the time ofin the body gets another body at the time ofin the body gets another body at the time ofin the body gets another body at the time of
death just like it faces the modifications of childhood,death just like it faces the modifications of childhood,death just like it faces the modifications of childhood,death just like it faces the modifications of childhood,
youth and old age. The courageous man is notyouth and old age. The courageous man is notyouth and old age. The courageous man is notyouth and old age. The courageous man is not
deluded by this.deluded by this.deluded by this.deluded by this.
Rebirth:Rebirth:Rebirth:Rebirth:
In this lifetime, we remember at least bits and parts of
our earlier years and it gives us a sense of continuity.
When we see an Alzheimers patient who often retains
childhood memory but forgets most part of adulthood,
we can understand how memory serves the function of
continuity and maintains the sense of identity through
the different developmental phases. Man does not
grieve the loss of his childhood when he enters
adulthood.
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But Alas! We lose our memories related to the body
and mind after death and this is why we cannot
remember our previous lives. For those who have aspontaneous recall of past lives or have undergone
past life regression, past and future life is logical and
experiential.
II/14-
.
Arjuna is asked to maintain a balanced mind regarding
pain/and pleasure or failure/success, because these
dualities are related to the mind and are anyway in a
state of flux. They follow the universal sine wave
pattern. See below for dualities.
II/15-
.
If one canIf one canIf one canIf one can rise above the dualitiesrise above the dualitiesrise above the dualitiesrise above the dualities, he can actually, he can actually, he can actually, he can actually
see thesee thesee thesee the tattwa(tattwa(tattwa(tattwa(essence)essence)essence)essence) meaning the soul.meaning the soul.meaning the soul.meaning the soul.
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II/16-
.
That which isThat which isThat which isThat which is asaasaasaasatttt (nonexistent)(nonexistent)(nonexistent)(nonexistent) cannot have acannot have acannot have acannot have a
descriptiondescriptiondescriptiondescription ((((bhbhbhbhvavavava)and that which is)and that which is)and that which is)and that which is satsatsatsat((((existentexistentexistentexistent
))))cannot becannot becannot becannot be attributeattributeattributeattribute----less.less.less.less.
II/17-
.
ThaThaThaThat, which allt, which allt, which allt, which all----pervadingpervadingpervadingpervading,,,, isisisis also indestructible andalso indestructible andalso indestructible andalso indestructible and
unchangeableunchangeableunchangeableunchangeable. Nobody. Nobody. Nobody. Nobody can change it.can change it.can change it.can change it.
The body undergoes a series of modifications during
this life itself and at the end of life it will be destroyed
but there is something which cannot be destroyed.
Know that, which is indestructible.
When a person is moving about or even on his death
bed we refer to him as Mr.So and So. Till the last
minute when giving CPR, he still remains Mr. So and
So. But when the last breath is gone, the last beat
-
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has ceased, the doctor has seen his watch and
declared he is no more, he ceases to be Mr So and
So. It is now the body of Mr. So and So. Whathappened during that last millisecond, what went out to
keep only the body behind?
These bodies have in any case an end and the
essence in them is indestructible. So why grieve?
Fight !
II/18-
.
TheTheTheThesesesese bodies havebodies havebodies havebodies have totototo end.end.end.end. ThereforeThereforeThereforeTherefore,,,, fight!fight!fight!fight!
II/19-
.
TTTThere is neither slayer nor slain.here is neither slayer nor slain.here is neither slayer nor slain.here is neither slayer nor slain.
One cannot slay a thing which wOne cannot slay a thing which wOne cannot slay a thing which wOne cannot slay a thing which willillillill continue incontinue incontinue incontinue in
existence. If something cannot be slainexistence. If something cannot be slainexistence. If something cannot be slainexistence. If something cannot be slain,,,, how can therehow can therehow can therehow can there
be a slayer?be a slayer?be a slayer?be a slayer?
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What is killed is only the perishable body which in any
case would end. It may appear that the body had to
go before time. But as we understand the law ofkarma at a deeper level we understand synchronicity
and perfect timings. There is no delay and no
hastening.
Who am I?Who am I?Who am I?Who am I?
II/20-
.
That which is not born cannot die.
That which has a beginning, has an end and therefore,
all of us are insecure. As long as we remain in body -consciousness, this insecurity will persist because the
in-built software says that birth is followed by death.
But when we start identifying with our soul, we are
free from fear .We know that the soul lives forever.
II/21-
-
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.
II/22-
.
IIIIt is lit is lit is lit is like a man changing his worn outke a man changing his worn outke a man changing his worn outke a man changing his worn out old clothes andold clothes andold clothes andold clothes and
wearwearwearwearinginginging new ones.new ones.new ones.new ones.
Should one grieve that the old clothes have gone orrejoice that the new ones have come?
II/23,24-
.
.
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The self is fire-proof, water-proof, weapons-proof etc. in
others words the usual means of destroying material
things cannot harm the soul.
II/25-
.
TTTThis self (his self (his self (his self (soul )soul )soul )soul ) is described to beis described to beis described to beis described to be
unmanifest(unmanifest(unmanifest(unmanifest(avyaktaavyaktaavyaktaavyakta), inconceivable (), inconceivable (), inconceivable (), inconceivable (achintyaachintyaachintyaachintya)and)and)and)and
unchangeable (unchangeable (unchangeable (unchangeable (avikavikavikavika)a)a)a)....Do not grieve for it.Do not grieve for it.Do not grieve for it.Do not grieve for it.
II/26-
.
Even if you believe that tm takes birth and dies
repeatedly, then it is not wise to grieve for something
which is inevitable.
II/27
.
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Whatever is born will certainly die and whatever diesWhatever is born will certainly die and whatever diesWhatever is born will certainly die and whatever diesWhatever is born will certainly die and whatever dies
is certain to be born again. So why grieve foris certain to be born again. So why grieve foris certain to be born again. So why grieve foris certain to be born again. So why grieve for
indisputable unchangeable reality.indisputable unchangeable reality.indisputable unchangeable reality.indisputable unchangeable reality.
This gives the theory of conservation and
transformation of energy and matter?
II/28-
.
The beginning of beings is unmanifest(read GOD) and
so also the end. Only the middle is manifest. So why
worry?
II/29-
.
Someone sees Him as a wonder, another hears of
Him as wonderful. But people do not know Him though
they have heard of Him.
-
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II/30-
.
Even if you think that just as the body dies and a new
one is formed, the soul dies too and a new one
comes repeatedly, still, there is no cause to grieve
because the wheel of birth and death is a continuum.
II/31-
.
Now, having convinced Arjuna that he is not ending
anything that matters in the enemies in front of
him,except their perishable bodies, Krishna goads him
to fight reminding him of his kshatriya dharma.
II/32-
.
Battle itself opens the door to heaven for a kshatriya.
-
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-
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.
Krishna is thereafter reflecting what actually must be
going on in Arjunas mind.
The enemies will think you have abandoned the battle
in fear or they will criticise your powers.
But if you fight there are two things that can happen
and both are worthy. If you win, you get the kingdom
(for your family-O son of Kunti). Krishna hints that
Arjuna has to think of others in his family. If killed, you
get heaven which is better than a dogs death (which
would come if he ran away).
A panic stricken person is always advised to do some
activity because being without activity increases the
panic. It may be breathing deep or walking up and
down. The physical action washes off some of the
harmful hormones and stabilizes the mind.
Cast off dejection and be ready to fight.
If a person is wallowing in self pity the usual advice is
get up, brace yourself, you can do it.
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II/37-
.
II/38-
.Just think that it is immaterial whether you win or lose
so that you will not incur sin (demerit). Participation
counts, leave the fruits/results.
Krishna further explains yoga.
II/39-
.
I have explained to you Snkhyan philosophy, now Iwill tell you about Yoga.
Knowing this you can free yourself from the bondage
of action and reaction.
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It is like saying, I have told you the concepts, now Ill
teach you the skills. Learning and practicing them you
can work without stress.
II/40 -
.
There is no harm in knowing about yoga, even
knowing a little bit of this dharma may redeem you
and make you fearless.
II/41-
.
When a person has resolved, the mind is single
pointed .When the person has not resolved the mind
flows in different direction. There is lot of turbulence,
many conflicting thoughts.Mind is rendered
ineffective.Intellect cannot make decisions. It is
dysfunctional.
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II/41-
The people on the spiritual path are determined, with a
fixed goal.
VyavasVyavasVyavasVyavasyyyytmika buddhitmika buddhitmika buddhitmika buddhi ----a determined minda determined minda determined minda determined mind
The right type of intellect is single pointed. A scattered
mind cannot take decisions.Think of a situation, e.g.
What to choose as a career. To begin with, there willbe many choices, so many conflicts. If a person knows
his varna
(gunas/likes/dislikes/abilities/capabilities/weaknesses-the
SWOTanalysis of today) he can narrow down to may
be two choices. The intellect then decides to choose
one and the ego agrees. Both emotions and cognition
go into the selection process .More often than not we
make emotional choices.The emotions may be more in
touch with our higher self(Intuitive choice).
How do we feel about ourselves when we make that
choice? Often, people are asked to choose the first
thing that comes to their mind. From a spiritual stand
point, buddhiis higher than manas. So a choice at the
buddhi may be more right. But how do we choose
-
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through the buddhi? .Through the information we have
and with the help of our vivekabuilt through the years.
Certain things can often be decided at the cognitivelevel. But in some fields as in the spiritual, it may be
very difficult to have enough information. What seems
right now may be questioned after some years.
Once a choice is made, it has to stand the test of
buddhi which may reject the choice. The mind sets
itself the task of choosing again.
Power ofPower ofPower ofPower of RRRResolveesolveesolveesolve- When we can hold on to a single
thought, with faith it will manifest, whether positive or
negative.
Negative Self TNegative Self TNegative Self TNegative Self Talkalkalkalk.Most of the problems we have in
life are created by our own negative mental record and
mental videos.
MokshaMokshaMokshaMokshaor Hor Hor Hor Heaven?eaven?eaven?eaven?
II/42, 43-
.
-
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.
A number of rituals are glorified with reference to
Vedas by those people indulging in empty talk.
Desirous of enjoyments, titillated by the senses, with
heaven as goal, they prescribe rituals.
What is the importance of rituals?What is the importance of rituals?What is the importance of rituals?What is the importance of rituals?
II/44 -
.
Though following these teachings, their mind cannot be
steadied in Samdhi.
There is clear-cut assertion that no great fruits of earth
or heaven are worth the sacrifice one needs to make
for the sake of the rituals.
Most of these are performed either by giving money orthrough use of physical strength. A little amount of
emotion may also be applied but there is no cognitive
change. Man starts as body and mind and remains to
recognise its soul nature. Such people are not ready
for Samdhi.
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II/45 -
.
Even the Vedas are a manifestation of Prakriti and
directed by three gunas. You remain always in sattwa
guna, free from duality, free from greed and
possessiveness.
II/46-
.
That which is possible for a well is possible for a
reservoir flooded with water, so too books serve a
knower of Brahma.
Right Versus DutyRight Versus DutyRight Versus DutyRight Versus Duty
II/47-
.
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One cannot get only pleasure always. Pleasure at the
level of mind is an attribute of the third dimension and
is apt to decay. And when pleasure ceases to be, painfills in. We cannot take one and deny the other.To get
above pleasure and pain, we need to rise above the
mind. We need to move into the fourth dimension, that
is to ,the level of the soul. Here there is neither
pleasure nor pain, only bliss. There are no hopes, no
expectations, no anxieties, no regrets or resentments.
Just the state of being in present or equanimity of
mind (Samatvam ) -----
Let us consider this topic from the point of view of asportsman though it is applicable in all spheres of life.
The most efficient sportsman would be the one who is
in equipoise, his vision focussed on his goal or finish
line, or parallel bars, as the case may be.
He is not distracted by the cheeringcheeringcheeringcheering or jeeringjeeringjeeringjeering ofofofof the
crowds or the aggressiveness of his opponent. He is
both focussed and aware and this awareness is
wholesome. He is aware of himself from within and of
his environment. He is aware how to use the external
environment to his internal advantage. Such a person
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is a winner and in his victory, he is still balanced and
does not go overboard. Touching the finish line or
shooting the last basket adds no ecstasy for one whohas enjoyed every minute of the game. In loss, he is
nonplussed. No one can take away the joy he
experienced while he played. For him, winningwinningwinningwinning and
losinglosinglosinglosing are, all part of the game-plan at maturity, with
an assured bonus of happiness throughout.
Let us now look at the factory worker and how he
could work in samatvam. A worker could make a
hobby out of his dreary job if could learn the secrets
ofkarmayoga
. For a person established in self andaware, no job can be boring because each day brings
in fresh opportunities. It is often that we miss these
when we have lost our inborn childlike curiosity. When
we succumb to the gloomy nature of the mechanical
environment, we get sucked into depression and fail toreach our highest potential.
A karmayogi, eking out a living, in the most mundane
workplace is constantly growing.He has not chosen to
resign to circumstances but chosen to excel. Just this
enthusiasm makes him a superior worker, an innovator
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and sometimes the future entrepreneur. He is
intrinsically motivated. How many of us take our
reluctant bodies and minds to work and return backonly to be physically and mentally exhausted? How
many times have we yearned for a break to take our
dream holiday to relax? And then spent anxious hours
on booking, payments etc. only to find our energy level
at larger ebb than before the holiday?
If we take a clue from the Geeta, all this will be
history for us. We will be jumping out of bed every
day to meet that golden opportunity at work. We will
return from work in the evening as rejuvenated as froma gym workout at no extra cost. And when we do take
a break from work, we will take our happy selves
away to enjoy even more.
II/49-
.
What happens if a personWhat happens if a personWhat happens if a personWhat happens if a person acts depending on hisacts depending on hisacts depending on hisacts depending on his
emotionsemotionsemotionsemotions????
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Karma (with desire for fruit) is far inferior to
knowledge, so you surrender to knowledge. The people
who seek fruits are miserable (misers).
The word kripana here is very interesting. We are
indeed misers when we have the greatest of the great
in us and yet hanker after lowly fruits.
II/50-
.
The wise cast off both good and evil actions.Therefore,
get ready to fight. Yoga is dexterity in action.
Wise men are not afraid of good or evil action. Arjuna
is prodded on.
While doing an action we need to keep a moment to
moment awareness of the goal and use our skills. Thisawareness itself stills the mind.
e.g. a painter at work. He has the big picture in his
mind .With every skilled stroke, he brushes the paint
onto the canvas lost to the world of senses when
ultimately the whole picture emerges as Aha! But all
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For anything to actually happen, yoga or the
synchronicity of the universe is a must, even for
something as trivial as drinking a cup of tea. It needsmany things to fall in step ..from the boiling of water,
adding sugar etc to ---ploughing the field, drilling for
LPG gas. Only when all these fall in the proper place,
does the tea happen. And we all know that there is
many a slip between the cup and the lip. Same for
spiritual yoga, if the intellect finds the environment
conducive, it just slips into yoga.
As children we played with a small toy shaped like a
disc with broken concentric circles. It had mustardseed sized granules, 5-6 in number which had to be
negotiated into the innermost circle. It was quite a trick
to get them there, hand.- skills, concentration,
perseverance. But the joy of yoga, once they were in,
was terrific.
II/54-
.
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Qualities of a realized soul:Qualities of a realized soul:Qualities of a realized soul:Qualities of a realized soul:
Who is a stithaprajya, what are his attributes? Who is
samdhishtha?
II/55 -
.
Sthita prajnyaSthita prajnyaSthita prajnyaSthita prajnya
A person who has cast off all desires from his mind
and is focussed on the tm and content in himself.
His qualities are listed in the following verses.
Happy I am in my own Company....? Walt Whitman
II/56,57
.
.
He moves everywhere without attachment
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Meets good and bad times with same attitude
Neither rejoices nor hates. Free from attachment, fear,
anger
Neither grumbles, nor critical...
This verse reminds me of the Hindi poem Daakiyaor
Postman.
Irrespective of the weather, irrespective of his health,
irrespective of the news the letter contains, good or
bad, the postman delivers!
II/58-
.
Like a tortoise who in times of danger withdraws its
organs, a man facing temptation is able to withdraw
senses from objects, has steadied his Prajnya(intellect).
e.g. When a man is driving his car, he has to focus
on his driving. If he sees an old friend on the road
and gets distracted, he will meet with an accident.
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Someone who wants to achieve a goal has to make
sacrifices and this is true in all walks of life.
II/59-
.
If a person abstains from fulfilment of a desire, there
will not be further generation of desire in that field but
the longing may be left behind ..which will be
eliminated once he sees the Supreme.
We generally assume that if we attend to a desire, it
will be satisfied and we will feel fulfilled but this is notso. The desire gets fanned even more. When we
derive pleasure from a desire, we will record it in the
chitta and at some other time the chitta will send a
request for the same number. It is also true that when
we want to avoid pain (avoidance behaviour), we turn
away from that which repulses us and the behaviour
gets reinforced.Resist and it will persist.
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Even the wise man, trying to control his senses is
forcefully carried away by the powerful senses.
How many times have we able to keep our New
Years resolution in spite of our best intention?
The whole problem is in the chittaand the number of
layer of samskrswe have gathered there. As we will
see later, as we keep dissolving these layers, ourresolves become stronger and our mind becomes
steadfast.
For a vegetarian or herbivore, green leafy vegetables
are a delicacy. Try feeding the same to a carnivore.
The impression in their mind says, I cant.
We are all victims/beneficiaries of our belief systems
depending whether they are empowering or not. We
learnt them as part of survival. Most of them are not
needed now. We have a choice to keep them or letthem go. There are many beliefs we carry without our
awareness of them. When the time comes to grow, we
start becoming aware.
II/61-
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.
Control the senses and steady your mind on me
.Controlling senses, we control our intellect.
We can try simple things like not watching TV on
Sunday or getting up at 5 a.m. every day. This will
increase ones will power. There should be anincentive for the behaviour. For the spiritually inclined it
could be meditation. But if one has a lot of unfulfilled
desires, try satisfying some of them.
e.g. one may listen to classical music or old songs. As
one stills ones mind, the lower desires will drop off
and a need to satisfy higher desires will arise, like say
a cleanliness drive on Sunday. The growth should be
slow and steady. We cannot manhandle desires. See
below for repression.
How does a desire ariseHow does a desire ariseHow does a desire ariseHow does a desire arise????
II/62,63-
.
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.
DhDhDhDhyyyyyyyyaaaatotototo vishayvishayvishayvishayn kn kn kn kmahmahmahmah--------
Constantly thinking about an object brings about a
desire.If this desire is not fulfilled or our expectations
are not met, we get angry. In anger, we get deluded.
We lose touch with what is right and what is wrong,thus losing our discrimination and intellect. See below.
II/64-
.
Self controlled, having no attachment/attraction/affinity
or aversion to objects. For such a man, the fruit of
actions (Prasd ) is peace or end of pleasure and
pain.Important We want to end only pain, which is not
possible.
II/65-
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.
Having attained serenity, having got rid of pain, his
intellect becomes still.
The mind is disturbed by either the senses from
outside or the psychic impressions from the
subconscious mind trickling into awareness. Once the
chittais cleansed, the mind is free of turmoil.II/66-
.
There is no buddhi(used figuratively) for the one who
has not attained the state of yoga (harmony of body
mind soul/integration).
If there is no integration, there is no meditation and for
one who cannot meditate, from where will he getpeace?
We need to be integrated within to function well
outside.Also for any organization, institution or country
integration or harmony internally is important.
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II/67-
,
When any sense organ is attracted to its object, his
discrimination is swayed like the canoe on a windy
day.
e.g. If a student has to prepare for the XIIthstandard
entrance examination and the Indian cricket team is
playing world cup finals.
The mind will be agitated, choosing between the two.
The intellect has to decide. If the discrimination ofintellect is polished, Vivek is awakened then the
decision happens in seconds. The decision might be to
watch the match but no time is wasted in decision.
There are no regrets later.
II/68-
.
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A person who has brought the sense organs under the
control of intellect and away from sense objects, his
Prajnya is steady.
II/69-
.
That which is night to others is day to him who is
awakened and vice versa.
1. He sees in the LIGHT (day) of his knowledge the
effects of sensual gratifications(darkness of ignorance).
2. He sees the sense objects (light to others) yet feels
nothing about them (darkness).
II/70-
.
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Desires enter such a man as water enters the ocean
but he is not agitated by them and attains peace.
There is no peace for the one steeped in desire.
e.g.Today, the world is under the grip of consumptive
consumerism. People may get transitory pleasures but
there can be no peace inside.
II/71-
.
He moves about untouched by sense objects,
unattached, egoless and attains his goal.
e.g. Police or detective or the bar tender in a
discotheque who is uninvolved in the jubilation around
and fixed on the job given to them .
We are brain-washed into believing that we are victimsof our senses. Then media is used to flood our
senses. The greatest untruth circulated is that this is
the only birth. So, people want to fill themselves with
excitements till they choke both physically and
figuratively.
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II/72-
.
WWWWhat happenshat happenshat happenshat happens when all desires are destroyedwhen all desires are destroyedwhen all desires are destroyedwhen all desires are destroyed????
One attains the state of Brahman even at the time of
death. This is further elaborated in later chapters.
Reflections onReflections onReflections onReflections on CCCChapter Ihapter Ihapter Ihapter IIIII::::
II/47 -
Right vsRight vsRight vsRight vs DutyDutyDutyDuty
You have only the right to do action not to the fruit ofaction. If such be the injunction or law, no one will
work. It is like saying you can get a right to work for
a full month but not the right to ask for pay. The right
to action becomes very important when we think of
some situations in life. Like women not allowed theright to work, or a slum child not allowed the right to
study because he has no birth certificate. The healthy
energetic man of sixty is not allowed to continue his
job merely because he is 60.We then realize the
importance of the right to do an action as per our
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choice , as the greatest fundamental right the country
can give. Imagine the joy of a jobless unemployed
youth, when he gets his appointment letter. Seen fromanother angle, the right to action is indirectly a duty
towards right action. If we have a right to an action,
we have a duty to do that action properly and not
refrain from that action under normal circumstances (
la Government servants or Ministers).
Right to food security should be a right to generate
food.
But then what happens to the fruits of action which will
naturally follow.
If a person acts to get fruits (extrinsic motivation-gain
rewards or avoid punishment or pain), the quality of
his work is of an inferior nature. No incentive can
motivate a person at the same level forever. If a
person works from intrinsic motivation, he produces
superior results or fruits. We can work without stress
when we leave the fruits to serendipity. The higher
powers viz. the boss in the office and the Devatas in
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the world are entrusted with the noble duty of
distributing the fruits.
Once you have decided that the action has to be
done, act. Do not let the anxieties of the fruit dissipate
you mental energies. Be even minded-(samatvam)
II/53/54-
Sthitaprajnya and samdhistha
He has no desires. He is fulfilled by the self alone. He
has happiness, unconditioned by anything else beside
himself.
WhenWhenWhenWhen doesdoesdoesdoes tttthe intellect comehe intellect comehe intellect comehe intellect come totototo ststststeady equipoiseeady equipoiseeady equipoiseeady equipoise????
Not having desires does not mean that the intellect is
inert. Not having desires is not possible when a man
is alive. In fact,the desires live in man even after
death in the form of samskrs. In the present context,
it should be read as bound by desires or his
happiness being conditioned by the fulfilment of desire.
A Sthitaprajnyawill feel thirsty if he is dehydrated, he
will have a desire to drink water. He will look high and
low for water because he knows he has to drink water
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but all through the endeavour he will not lose his
poise.
An archer at the Olympics cannot lose his balance.
Other QOther QOther QOther Qualitiesualitiesualitiesualities::::
He is balanced in good times and bad times, free from
attachment to pleasure and pain, no fear, no anger.
He is beyond love/hate. He can withdraw his senses atwill like a tortoise.
Why does Krishna do action?Why does Krishna do action?Why does Krishna do action?Why does Krishna do action?
It is very important for our national leaders and elected
representatives to set an example for the generalpublic.
They have to live a life of action filled with chastity
and restrain because the general public will follow
them.Same is the case of our celebrities. Sri Krishna
had no need for action but continued to work to set a
good example to society. Our politicians do not work
even 1/3rdof the year and draw full salary, perks and
pension. Our bureaucrats and Government servants are
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quick to follow. What then will be the culture of the
next generation?
Why do good people suffer?Why do good people suffer?Why do good people suffer?Why do good people suffer?
Majority of people are essentially good .They want to
live a life of righteousness but are not united. On the
other hand, the asuras are united and can make life
miserable for the good people. Often, the good people
start wondering whether they should toe the line of the
defaulters. In the Geeta, there is an assurance that
whenever there is a degradation of values, God will
descend and uphold the righteous and punish the
wicked. Until then, good people should continue to dogood not to incur bad karma.A soul choosing its
mother was common knowledge at the time of the
Mahabharata and therefore known to Arjuna.
How does a soul reincarnate?How does a soul reincarnate?How does a soul reincarnate?How does a soul reincarnate?
The soul with the help of higher beings chooses its
birth. Of the many wombs available, it chooses its
mother and by -default, his father, family, religion,
community and nation. The scientific basis of choice is
to exhaust maximum of its sanchitkarma i.e. pay for
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the negative karma and enjoy the fruits of the positive
karma and in doing so go beyond life and death.
When he changes his circumstances, for e.g. when he
changes his religion or adopts another country, he
creates fresh karma instead of exhausting his old, if
while doing so he is not connected to his higher self.
Connected to higher self, he can choose wisely. The
greatest danger in choosing a new country or religion
is denial or negation of the previous one. It is a
natural human tendency to denigrate ones old country
or religion to justify the adoption of new one. This
causes negative psychic impressions (samskrs
) whichcan cause his spiritual downfall. Few can rise above
this negativity and for those who can do so, religion
ceases to have any meaning .They are above religion.
Sri Krishna reminds Arjuna that he has gone through
many births and deaths though he remembers none.
We see today that in Past Life Regression Therapy
(PLRT) that if a person has suffered a betrayal or
loneliness or depression ,the same pattern is repeated
over lifetimes till the person has learnt a lesson of
letting go off the negative emotion.
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Repression and suppressionRepression and suppressionRepression and suppressionRepression and suppression ofofofof senses and role ofsenses and role ofsenses and role ofsenses and role of
intellectintellectintellectintellect
It is often feared that a yogi suppresses his desiresconsciously or represses them unconsciously. These
fears are unfounded because a yogi has developed a
sharp discriminating intellect (vivek).The intellect which
is quick to detect any suppression or repression is fully
aware of its repercussions. He has trained his intellect
in a superior manner where ephemeral pleasures of
the senses cannot sway him from his exalted position
on the throne of sublime bliss.
Does it mean that he has to forego all worldlypleasures? Far from it! In fact he enjoys them more
than any other connoisseur with the best aesthetic
sense because he lives in the present, he does not
have the anxiety or fear of loss or deprivation which
hound others.Like the Zen master at the tea drinkingceremony, he enjoys every sip from his cup of nectar
that serendipity has laid on his way. He is equally
adept at digesting the occasional bitter pill, which
though unpalatable will ultimately lead to his highest
good.
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Is his not an enviable position?
II/62-63-
The Grip of DThe Grip of DThe Grip of DThe Grip of Desireesireesireesire::::
In the age of consumptive consumerism which
swallows the consumer, the common man is at the
mercy of Draconian forces that go by the name of
advertising and marketing. Everyone seems to besucking your blood.
How can man keep his sanityHow can man keep his sanityHow can man keep his sanityHow can man keep his sanity andandandand keep himself safekeep himself safekeep himself safekeep himself safe
from the clutches of this sticky cobweb?from the clutches of this sticky cobweb?from the clutches of this sticky cobweb?from the clutches of this sticky cobweb?
To know how, we shall first have to understand desire.
The advertisers have studied it in detail to capture and
enslave us. A human being has a few natural and
genuine desires, wholesome food, safe and clean
shelter, and protective and comfortable clothing, sex. If
we watch any TV channel, we will realize that we areconned into spending on exactly the opposite of what
our real needs are. e.g food, that is totally unhealthy
and disease causing. The next ad of course will be on
therapy.
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Clothes, which are too skimpy to protect our skin,
shoes so tight that our skin cant breathe and shelters
that harm us and our ecology.
But how does desire arise?
All desires first start from a single thought. If this
thought is allowed to stay,it becomes a desire. When
we dwell on the thought constantly we give it power orenergy.It is okay if the thought is positive or is in
accordance with our highest needs. But should the
thought be of a lower nature and energized, it has to
be channelled properly lest it harms.
Let us see what different channels it can take.
1.This desire wishes to be satisfied .To satisfy it we
may adopt right or not so right means. If we satisfy
the desire using dhrmic means,