अष्टांग योग में एक शब्द आता है अस्तेय अर्थात् चोरी न करना। कुछ लोग कहते हैं मैंने छोटी चोरी की है और दूसरे ने बडी चोरी की है। मुझे लगता है छोटी और बडी चोरी नही होती ये तो अवसर होता है जिसे बडा अवसर मिला उसने बडी चोरी की, जिसे छोटा अवसर मिला उसने छोटी चोरी की। चोरी-चोरी है वह मन को समान रूप से ही खराब करती है।
‘‘चोरी कभी छोटी या बडी नही होती, छोटा बडा तो महज अवसर होता है। मन तो दोनों से ही खराब होता है’’
In Ashtanga Yog comes a term ‘Asteya’ which means ‘don’t steal’. A person may seek some reprieve saying that he stole a minor thing while the other one was guilty of a major theft. Theft is theft, whether minor or major. It is all about a chance. One who gets a chance to steal something minor steals the minor thing. Had he got a chance to commit a major theft, he would have definitely done it. A theft – small or big – harms one’s conscience equally.
Theft is a theft, whether minor or major. It harms one’s conscience.
Adhyay 18 we have discussed the five
important aspects now we shall discuss the remaining six aspects. Hence we can
say this chapter 18 can be divided into Eleven important divisions.
So now in this concluding chapter, we
shall discuss the following:
Buddhi” or Understanding
Vyavastha” or Caste- system
is Krishna’s favorite devotee?
conclusion or last opinion of Sanjay to Dhritarashtra.
In the daily struggles while living our lives we observe that a father forces his son to follow his footsteps and a younger brother tries to emulate his elder brother. This leads to the ruining of a career when we try to do what actually is not our true calling. Shri Krishna says that the “Varna Vyavastha” or the caste system is derived from the “Tri-guna”, depending on our disposition we have to decide our work. This caste system is not what is prevalent in the world now. God had decided the caste system according to our disposition towards work. If our innate qualities match with our profession then we can be successful in our lives.
Shri Krishna says in the 40th verse that:
This verse concludes the discussion so far made about the three Gunas influencing the personality and the behavioral pattern of the living organisms. Shri Krishna says that there
is no creature either on the earth or among the Gods in the heaven who is free
from the influences of these three Gunas.
He continues and says
is of three types:
Satvik Budhi or understanding is the one which understands ” Kartavya” and “Akartavya” it is also able to differentiate between fear and fearlessness. They understand the quality of purity in thoughts and in actions. Those possessing Rajsik are unable to comprehend between right and wrong. Tamsik, on the other hand, is only lusting for bodily pleasures only moving towards wrong deeds. They are the ones that consider all wrong to be right. Basically, they have no understanding at all, all that they know of is perpetually wrongdoing.
Next, Shri Krishna explains to Arjuna the three kinds of steadiness or “Dheerta”.
Saatvik Dheerta is one in which when our
mind, spirit, and organs of perception i.e “Indriya” are all
concentrated on the God sublime, all the focus is steadfastly on the
supreme God. Rajsik Dheerta is one in
which the complete focus is on the result or fruit of the action, such a person
is ever desirous of enjoying the fruits of wealth, pleasure. He does everything
to attain the heavens. In Tamsik fear and agitation rule their lives. They are
full of sadness and grief at all times.
Then Shri Krishna moves ahead and explains the three kinds of happiness. The supreme bliss is the ultimate universal aim of the being. If the dominating force is Satvik believes in self-control their desires are under control. They are the people who are internally happy and are not dependent on outside forces for gratification. In Rajsik happiness overindulgence is observed. They drink alcohol to consume tobacco for pleasure. They consume sugar excessively for enjoyment and pleasure but later on suffer from diseases which is a resultant of overindulgence in life. They believe in temporary happiness by getting involved in issues of momentary pleasures of sense objects. The third kind of happiness is Tamsik in nature; such people obtain happiness from sleep. They are lazy; they have an incapacity of the intellect which is unable to discriminate between right and wrong. They are the ones who blatantly ignore the Holy Scriptures and the likes.
Next, Shri Krishna explains to Arjuna, that there is a fourfold classification of human beings and the basis of this is the presence of Gunas in different combinations among people. These societal discrimination are as follows:
Now, Shri Krishna offers a detailed description of this social order, Brahman is that being who has defeated the ego and is the who has control over his “Indriya”, he who is able to comprehend scriptures. A Kshatriya is courageous, gutsy and a fighter. He is full of valor spirit of bravery and heroism. The third category who inherently perform calculations. They are industrious in nature. They work for agriculture, cattle rearing and trading. Shudra is the ones who are meant to be serving. They do not put their brains to use. They just blindly serve the other three categories.
This is the path to liberation by following your duties and performing the appropriate action. Each category of the aforesaid persons mentioned by Shri Krishna has to labor with a spirit of commitment for their own fruition and obtain the sagacity of fulfillment. To obtain a state of excellence and perfection a person has to work according to his prescribed duties.
Shri Krishna emphasizes to Arjuna that he has now finally bestowed upon him the complete secret knowledge ever known to mankind. He further says do not share this knowledge or the qualities of a person who shall never be benefitted by Geeta are:
A person who lacks devotion
A person who is not willing to lead an austere life.
A person who does not want to listen or who lacks the desire and respect for listening to the Shrimad Bhagwad Geeta.
Finally, he enunciates that a person who spreads my words will obtain me. A person who resplendent with devotion surrenders to me and takes refuge in me shall stand liberated from all sins. Shri Krishna emphasizes that the person who spreads the knowledge of Geeta is most dear to me. A person who learns and comprehends the Geeta is also important and God himself shall protect him. Shri Krishna the supreme soul gives a promise to all humanity that if a devotee brimming with dedication towards God consecrates his life, feelings and thoughts, and his actions and bows down before him. The Supreme Lord Krishna shall guide him through the battle of life and he need have no fears. Once you have put your entire faith in Shri Krishna a devotee need not have any tears or fears. God shall see him through all the sorrows of life and beyond.
With this promise to the entire humanity Shri Krishna smiles and says to Arjun, “Were you able to destroy the fear you had due to excessive attachment after all the knowledge that I have expounded to you?”.
Arjuna resplendent with allegiance “Kritagyata” folded hands confesses to Shri Krishna that he has arisen from his state of unconscious confusions. He reaffirms that he has regained his real nature and has been able to conquer the fears previously oscillating his knowledge lacking mind. Arjun, now stands valiantly, all his previous disillusions destroyed and doubts dispelled. He now considers himself an instrument in the hands of God and is ready to serve his duty as the warrior he is meant to be.
The conversation is a dialogue between Shri Krishna the supreme soul the “Higher self” and Arjuna the `Lower self in a man. It symbolizes the interaction between the Spirit and the Matter.
In this way, Sanjay who had received the
“Divya Chakshu” from the greatest sage “Ved Vyas” narrated
the entire Bhagwad Geeta to Dhritarashtra who was not just blind with the
incapacity to see but also blinded with unsolicited affection or
“Moh” for his evil son Duryodhan. He was desirous of learning who
shall end up being the victor in this battle of Mahabharata.
Sanjay’s words should be taken as a
final conclusion. Sanjay’s opinion should be given utmost importance as Sanjay
is the one who was childlike, who would not lie and always give a fair decision
and opinion. Sanjaya is soft hearted
Sanjay says to Dhritarashtra that he stands enchanted by the words of Shri Krishna who has shared this biggest knowledge. He further says that wherever Shri Krishna is present and along with him Arjuns the mighty warrior is present. Victory lies there! Rest all is futile. Excellence is bestowed to those.
Though it may appear in the beginning
that negativity or evil is winning however at the need it is the truth that
always triumphs. Victory shall always rest with the truth.
In today’s world also human being is suffering. There are widespread confusion and conflicts, this is due to the fact that man is unable to invoke the supreme soul Shri Krishna within himself.
One who is able to realize this infinite
limitless knowledge is the true “Gyaani”, one who assimilates its ideals and
practices and preaches its concepts is the true embodiment of Geeta.
This chapter is the final conclusion of Bhagwad Geeta, we can say just like the second chapter was its introduction or preamble so this concluding chapter is its review. This adhyay of Shrimad Bhagwad Geeta is the longest chapter comprising of 78 verses so we have divided it into two parts for convenience of understanding of the readers.
When we are able to finally comprehend “Who Am I? Then man is able to understand “Moksha” and also the supreme soul. When we finally begin to be aware of the answer to Who am I ? then we are also able to clearly witness our destiny and the labor we have to put in order to reach or fulfill our destiny.
It was marvelously explained by Shri Krishna in the previous chapters of Bhagwad Geeta that there are three types of personalities depending on their dispositions or “Gunas”. These can be classified as “Satvik”, the ” Rajasik” and the lazy and dull tendency which is ” Tamasik”. This Chapter discusses how these Gunas create disparity among individuals in their capability and aptitude to perform sacrifices, speaking qualities and also their knowledge capacity and wisdom, in their actions, resilience and internal cheerfulness. In this chapter, we will understand the ultimate meaning of Bhagwad Geeta. When we know our aim then we are propelled in the right direction. The ultimate objective has to determine if we want to understand the true meaning of life. So this chapter deals with knowing our definitive objective in life.
most important aspect is the meaning of the following three words, repeated in
the chapters previously.
here refers to “Parmarth” what we do to achieve our objective. We all
want to move towards Satvikta.
journey is moving towards a conclusion, are the final destination. We are made
to understand that the total giving up all desire-provoked activities is
“Sanyaas” while the renunciation while giving up of the fruits of
actions is “Tyaag” or relinquishment.
is “Moksha”, This means that we give up the attachment or
“Moh” towards the fruit of our action this happens when we are
staying away from our holy Bhagwad Geeta. When we go for the last rituals of a
person, the cremation place is called as “Moksha Dwar”, this is
because we mortal beings believe that “Moksha” or liberation can be
obtained only after death. The truth, however, is contrary to the aforesaid;
the truth is that we can attain liberation while living in this world of
attachment. This just is determined whether one has obtained detachment from
the worldly affairs.
This chapter of Bhagwad Geeta highlights the following five important aspects:
between “Sanyaas” and “Tyaag”?
many categories of “Tyaag” are existent?
does our “Karma” achieve “Siddhi” that is when is it that we are able to
finally accomplish our work and objective?
is “Karma” and who is “Karta”?
Bhagwad Geeta was created by Shri Krishna about five thousand years ago, however, with the passage of time, the true meaning of “Sanyaas” was lost. People started believing that giving up work or actions was Sanyaas.
Bhagwad Geeta very clearly expresses the “Varna Vyawastha” or caste system which shows what kind of work is attributed to whom. Shri Krishna explains clearly the duties of the people according to their caste. If a human being renounces the work then they can never achieve liberation.
is superior to “Sanyaas”, the total giving up all desire-provoked
activities is “Sanyaas” while the renunciation, while giving up of
the fruits of actions and having “Nishkaam” bhaav, is
“Tyaag” or relinquishment and doing it with “Anasakt” bhav.
The two important words here are ” Nishkaam” and “Anasakt”.
makes the heart contented, when we give up expectations we are at ease. So when
our mind and heart calm we are liberated and happy. “Anasakt” means
not getting attached to the fruits of action, when we out of fear do not
perform the duties then we are doomed towards downfall.
action which is our duty according to nature is the effort put forth by us at
present to attain its fruit which comes in the future. So, we can say that the
fruit is a zenith or culmination in the future of the present action. When an
action is prompted by desire then it may be the cause of anxiety and mental
renunciation is the objective to be reached through abandoning the apprehension
for the pleasure of the fruits of actions. Both “Sannyas” and
“Tyag” are actually the disciplines in our life activities. These
terms, however, do not indicate that work can be ignored. Shri Krishna insists
that we must always work. Shri Krishna tells us not to completely renounce our
works but the adaptation of all works into “nishkaam karma”
Sometimes, it happens with all of us that we feel we are unable to complete our tasks or we were not able to accomplish whatever we wanted to do. Shri Krishna moves ahead and tells us that whatever action a man performs by his body, speech and mind, For a work to be complete whether it is correct or the reverse, there are five “Stambh” or causes to it.
Krishna says that there are five aspects or “Stambh” of action or
five divisions of work which are as follows:
The body which is the gateway for the entry and existence of the worldly
“Indriyan” which are the organs of perception.
4. The organs of action or “Indriyo ki Kriya”
“Deviya” which is also the “Prarabdh”.This is the karma of
are these related is a question which might befuzzles our minds? When we want
to do some work, The Atma tells then the body begins to follow the work.
“Indriya” also need to have “Chestha” ie desire to do the
work. Last which is “Deviya” is the wish of God. Only when all the
above five stated are in sync then the ultimate result can be obtained.
In the previous chapters we have studied about “Knowledge” or “Gyaan” but in the following verses Shri Krishna tells us that there are sub-types of knowledge also which are as follows:
Satvik is one in which a person acquires
the knowledge by considering all beings as one. There is no differentiation in
the mind of such a person, he realizes that there is an underlying harmony in
all things and they are a part of the universal soul which is God. Such a
person shall never harm anyone.
Rajsik Gyaan is acquired by people who
differentiate among people, they believe that different souls dwell in
different people and they do not consider all a part of the universal God. On
the other hand, the third category of people are those who are the lowest
strata of knowledge seekers, they consider beings as just being as a body as a
man or a woman. They cannot think beyond the acquisition of bodily pleasures.
is “Satvik Karma” and who is “Satvik Karta”? Satvik Karma
as previously discussed is a person who does work without thinking about the
results of actions. Such a doer of the action is “Sthir Pragya” and
is a Satvik Karta.
karma or work is the kind of work which is propelled by desires which are in
waiting for realization. Such people are self-centered and have a vainglorious
attitude. They cannot think beyond “I”.
Third kind of Karma or work is Tamsik work this kind of work is taken up
without any regard for the penalty or its consequences. This might bring
disaster and sorrow to all around in the world including the performer. They
originate in an individual out of his wrong or “Tamsik” knowledge and
misconception about the goal of life. These are undertaken by men of Tamasic
This knowledge should be used by our beings to improve ourselves to become better human beings and not for judging and misjudging others.
thoughts shall now be continued in the forthcoming chapter.
In the previous Chapter, it was stated by Shri Krishna to Arjuna that he who rejects the scriptural teachings and injunctions, He who goes on to act according to the push of needs will not be able to obtain the highest form of knowledge. Arjuna had a doubt about the fate of those who worship with faith but who do not know the scriptures or maybe are indifferent to their rules. For an average man, it is difficult to be exceptionally proficient in the knowledge of scriptures to guide his living although he might possess adequate faith or “Shradha” to lead a nobler way of life as explained in the scriptures.
In this chapter, Shri Krishna has explained how to expand the knowledge of the “Devil” Sampada or the Divine realm. This chapter aptly called “Shraddhaa Traya Vibhhaaga Yog” which talks about the following things:
is true faith and how is it related to the Holy Scriptures.?
is faith related to Food which is “Ahara”?
can we relate “Tap”(Self-Sacrifice) “Yagya” (Dedicated activities) and
is the meaning of Om Tat Sat?
Shri Krishna says to Arjun that there are people who worship Gods they are Sattvik people then there are people who worship other demi-Gods (Asura)these people are with Rajsik faith then there are people who worship the Devil or Demons such people are Tamsik in nature of their faith. This faith is inherent in the nature of the being and according to their faith, they suffer the consequences of their action.
The next topic we are going to discuss is the relation of food with our faith. Is the food we consume in any way related to our faith. The temperamental influences which govern the mind thought and actions of a man are enumerated in the next part of this discourse.
Sattvic persons like the food which increases vitality supply energy enhance strength to resist temptations from the sense objects provides health enhances joy and inward internal cheerfulness. This food also increases age, health, vigor and also love in a person.
Rajasic men like food that is strongly pungent and bitter in flavor. It is sour extremely hot and is strong in flavor, this is because such Rajasik people try to fulfill their uncontrolled passion for acquiring things in life. This will bring about conflicts in their lives. Although this kind of food produces a good amount of energy ultimately it leads to a life full of pain, grief, and disease. Shri Krishna says that we should consume our food according to the profession we are into and not just to satiate our hunger person serving in the armed forces might require such kind of food as it is high in energy.
People with Tamsik tendency have a liking for food
which is half cooked or which is stale, tasteless, rancid, and rotten and is
impure. This kind of food is appreciated by Tamsik people. Shri Krishna says
that he kind of diet and food that we consume has its influence on a human
being’s power of self-control. Faith is an expression of mind and feelings. Our
whole body is bound by emotions.
The next explanation which Shri Krishna offers to Arjuna is the three kinds of sacrifices and penance a person might do. Just like the previous, this may also be divided into three categories.
In order to get some chosen result, some people
perform actions, while some others do so merely for show and to satisfy their
vanity. These acts do not constitute Divine act nor can they bring about inward
cheer or peace. Such sacrifices are termed ” Rajasik”.
Those actions in which provisions and food are not distributed i.e. where no sharing of affluence with others takes place, where rituals are conducted without Mantras and without or distribution of reward are all referred to as Tamasik in nature.
Shri Krishna now talks about the types of Daan or Charity, these can also be divided into three categories. A charity did with no expectation in return or where the receiver does nothing in return and the giver of the alms just considers himself to be a mere instrument in the hands of the supreme God is considered to be a Sattvik Charity of “Daan”.Here the charity stems from the heart with feelings of love towards God.
A charity which is conducted with possible
reluctance with an expectation of some result in return in said to be Rajjsik
Gifts of charity which are done at the wrong place
and time to an unworthy person with disdain filled evil in the mind and with no
respect are said to be of Tamasic type.
While performing “Yagya” “Tap” and “Daan” there should be a complete recitation of “Om Tat Sat”.You can achieve excellence by chanting Om Tat Sat, which means absolute God. Om is devoting all to God, Tat is God himself and Sat is performing all duties with absolute truthfulness. Invoking of the chaste hymn of “Om Tat Sat” removes all flaws while performing sacrifices, doing charity. This will lead to liberation which or removal of bondage for mankind.
People every now and then have a counterfeit believe that they are God. They go on to declare them as God however those fool worthy people do not even have knowledge of the supreme God. We have to consider God as “Purushottam” the Supreme Being only then can we elicit the true meaning of the Ultimate God.
In this chapter we shall be enlightened
on the following topics:
Sampada” and “Aasuri Sampada”, What is their meaning and their
are the triple gates to “Narak” or Hell?
you encounter doubts while performing your duties from where can you garner
In this chapter or “Adhyay”, we observe that the whole mankind has been classified as the divinely which is the “Devi Sampada” can be considered as good and the diabolical or fiendish “Asura Sampada”. These are negative in nature and full of bondage in their lives. It enumerates their personal qualities and ways of conduct. We can easily recognize such people around us when we see them. We can also know our fate if we know the meaning of the two terms. Shri Krishna urges mankind through Arjuna to eradicate the demonic qualities that lie within us and cultivate and nurture the “Devik” qualities in us which will lead us to spiritual enlightenment.
divine are the ones who are able to conquer their desires. They are able to
live in peace and happiness until they reach the target of Enlightenment.
Shri Krishna goes on to enunciate the nobler qualities in such a man who lives values of “Divinity” or “Daivik” in their lives. A Daivik person is full of Fearlessness comes first. Fear can be considered as the expression of ignorance and when there is true knowledge there is bound to be fearlessness. The Daivik people show the Purity of heart and are always embarking on the path of honesty. These people practice charity; this can be at the level of head and heart also and need not be merely at the material level. Sharing with others our sympathy and kindness and to distribute one’s knowledge are also forms of charities. The “Daivik” people show a great restraint over their sense organs and use their energies for meditation and serving the higher purpose of Life. They devote their time to the study of them. They not only study the scriptures but also practice the same. They also believe in austerity which means the rejection of sensual necessities and get absorbed on the divine. “Man” ” Buddhi” and “Chitt” are of paramount importance to them. They do not give in to anger. They leave their sense of one’s own over exaggerated conceit and notions of self-reputation and significance. These qualities may be present in human beings to varying degrees. No one can be complete “Devik” or “Asuri”.
Now we move on to the discussion of Demonic or Asuri qualities. These are people disliked by everyone and they born into lower strata of the realm of life like insects or animals. They consider that there is no God, They consider themselves as lowly people and get engrossed in corruption. they do not respect our holy scriptures which is the only path to enlightenment for them. They are Hypocrites who are at all times pretending to be righteous but living in an unrighteous way of life. They believe that the universe is formed as a result of the mutual amalgamation of the rudiments and the driving strength that determines the creation is all but lust. Satisfaction of lust is their highest goal. We see a lot of people around us with these qualities.
Next Shri Krishna tells Arjuna the path to hell lies through the following triple gates:
The Self –lust or
Anger or “Krodh”
Greed or “Lobh”
A person who goes on to the above path becomes Demonic in nature, Shri Krishna emphasizes that these three evils must be abandoned if one wants to rise up in the ladder of spirituality and move towards the “Davik” sampada. We human beings are made to be Daivik. Moving ahead thus in the right direction such an individual who renounces the negativities goes to the Supreme, reaches the ultimate goal of life.
Lastly, Shri Krishna explains that when you have any doubt about what you need to do and what you need to avoid and there is confusion in your mind then you should not just leave the work hopelessly rather you should take refuge in the holy scriptures. They shall enlighten you and propel you in the right direction.
In the next chapter, we shall move ahead in our journey of understanding the Supreme Lord Krishna and attainment of “Ultimate Bliss”.
About Five thousand one hundred and fifty years ago this mesmerizing Bhagwad Geeta was sung forth to Arjuna by Shri Krishna in mere forty-five minutes. A human being is powerful and is incessantly through ages been on a quest for knowing the Unknown which is knowing the answer to “Who Am I?”
When Bhagwad Geeta was propounded five hundred seventy-four shlokas were spoken by Shri Krishna, eighty-five by Arjuna, Forty-one were spoken by Sanjaya and only one by Dhritarashtra.
The previous Chapter ended with a note that to worship God with undeviating love leads to liberation or “Moksha”. You must have experienced an enlightening feeling while going through the chapters with me. We discussed “Gunateet” person and Triguna, but such love is not possible without detachment from the world.
this chapter, we shall go through the following ideas in accordance with the
discourse of Shri Krishna with Arjuna.
do we understand by the words “Sansara” and “Vairagya”?
is “Jeevatma” and “Gyaan”?
is “Parmatma” and “Bhagwaan”?
is the meaning of “Purush” and “Purushottam”?
Shri Krishna says that Arjuna you can consider the whole world as the Peepal tree which can be considered as the cosmic World tree, this discourse enables the listener or aspirant to develop a sense of detachment leading towards the true understanding and love for the God supreme as the cosmic energy and force.
tree has roots above and branches below and is eternal and indestructible in
nature. Consider this whole phenomenal world as this tree. Branches are
“Yonia” and the leaves as “Vishaya” you will have to come
in the world again and again but is you understand the tree you will move
upwards, but to move towards your higher self, you will have to slay the
branches of this eternal tree with the sword of knowledge. A tree is important
in the life of a human, a man takes what the tree gives which is the life
supporting Oxygen, however, the tree takes in the waste of human which is
carbondioxide. But why does Shri Krishna take the reference of this Peepal
tree, the reason is that this is a truly pious tree which gives the supply of
Oxygen throughout the day for twenty-four hours.
peepal tree has its branches upward and downward its spread: The flow of life
in the individual is sometimes for a higher evolution but very often it is to
gratify the animal nature i.e. towards a lower or a base purpose. Thus the tree
of life has its branches growing both upwards and downwards.
Now, we come to “Vairagya” which is listening to our desires ie. Ahsanyog this means staying within limits and not giving unto desires. Manushya yoni is only Karmayoga in other Dev yoni and Neemn Yoni is obtained if you have done heinous work. The work is done in Manushya yoni the work you have done effects the afterlife of the being. But a mere understanding of these will not lead us towards Moksha but we have to move higher.
death time approaches the “Sanskars” are imbibed onto the Atmas.We
observe such people around us. Just like wind blowing takes the fragrance along
with it, similarly, the Atma also carries the sanskaras along with it.
is “Aatma” and what is “Jeevatma”? when the Atma enters the bodily abode it
becomes the Jeevatama which is nothing but a part of the God.
Jeevatma attracts six things towards itself.The Five “Gyan Indriya” and the
Mind is attracted towards the Jeevatama.So they keep getting absorbed in the
Shri Krishna goes onto explain Arjuna and the entire humanity certain conditions by following which one can obtain the Divine experience and live a life of superlative accomplishment.
have to free yourself from pride and
have to conquer the evil of attachment.
will have to put your desires to rest and discourage the same. Such a desire
free mind will become peaceful and serene.
equanimous towards the extremities of
Shri Krishna says that his chapter contains the most profound knowledge, understanding of which leads to supreme enlightenment and a person need not know anything beyond this. A person through the knowledge of this discourse attains the knowledge of the purpose of human existence and goal of life. A person who obtains this knowledge becomes free from all human bonding and miseries of life.
Through ages, an extremely powerful tendency of human has always been to discover the truth of life. To decipher the secret to peace human beings moved towards the Bible, Quran , Guru Granth Sahib and so on and so forth. But the ultimate guide to removing and banishing all pain and misery of the mortal beings still resides with the most potent book of hymns across all centuries which the “Bhagwad Geeta”.
The most important question has always been “Who Am I?”. The Bhagwad Geeta contains the answers to this effective question.
This chapter discusses the following
is “Guna teet”?
are Tri Dosh and its derivation from Ayurveda?
is the link between “Jad” and “Chetan”?
Ayurveda is based out of Bhagwad Geeta. When the body shows the tendency of Vata, it is due to the accentuation of the Satoguna in the human being. When the Pitta dosh in the body increases- Rajo Gun predominates. When the Kaf tendency is towards the rise it is due to the existence of the Tamo guns.
Therefore we can say that Bhagwad Geeta is a spectacular book which is all-encompassing. It covers all aspects of Biology, Botany, Physics and Chemistry and complete knowledge and reasoning of the “Ayur Veda”.
This chapter called the “Gunatraya Vibhaaga Yog” can be divided into 7 different genres which are as follows:
do you understand by the term Trigun?
relation between Trigun, Death, and Rebirth?
possessed by a person who is Gunateet?
process of becoming Gunateet
Param Gyaan or Knowledge is discussed here. This whole Nature is like a mother who conceives and gives birth and “I” the supreme God is like a father who impregnates the nature giving birth to all that surrounds. The subject matter of this section is that ultimate understanding which is beyond all other knowledge. It deals with the conduct of man and the different influences that act on his subtle body in life.
“Jad” which can be taken synonymously to Origin and “Chetan” which can be expressed to Life-giving and can be expressed as Nature who is the supreme God.
The Prakriti is made up of the following Gunas:
qualities are the Trigun which give rise to different personality types
according to the Prakriti of an individual. The three Gunas – Satoguna, Rajo,
and Tamo – mutually constitute every human being.
how do we recognize these qualities? It can be explained as follows
Sattva is pure and brilliant. When in a person
this predominates over the other two Gunas, Awareness level increases, Wisdom
increases, a person’s wisdom shines in his expression. When the next aspect
Rajas “Raag is more”, He gets attached to the results of the Action
is of the nature of passion which creates a craving for what you do not have an
attachment to what you possess. When this Guna dominates over the other two,
the person develops greed, becomes involved in the endless activity and suffers
from mental unrest. Tamas arises out of ignorance which manifests as delusion,
inertia, and heedlessness. They are lazy and do not want to do anything.
binds people through attachment to knowledge, and happiness. Rajo Guna binds
through attachment to action. Tamas binds through heedlessness, indolence, and
sleep. When we understand this we can manage to get people to do the work. So
this is helpful for managers, teachers and the like.
generally does not believe in what is unseen nut quantum Physics has an explanation.
If we want to learn what happens after Death we need to understand Bhagwad Geeta. If Satto Gun are on the increase towards the death time, then a being moves towards the “Heaven” or “Swarg”. Sri Krishna gives an idea as to the direction in which the mental equipment of the dead one would reach soon after death. There is always continuity of thought in this life. Today’s thoughts are an extension of yesterday’s thinking and the thoughts of tomorrow will be habituated by today’s thinking. This can also be complemented with the knowledge of Science which also talks about the process of Action and Reaction. On the same equivalence, the type of thoughts entertained during one’s lifetime will determine the type of thoughts that will follow after death also. So if the Sattva Guna is dominant at the time of death one will most defenetly attain the highest realm of copious joy which can be equated to “Swarg” or “Heaven”.
towards the last phase of Life , the mind is under the influence of Rajas at
the time it leaves the body, it takes the quintessence among those who are
attached to the action. It means that the person will go again to the cycle of
rebirth in “Manushyalok” that is become a human being for the desires
of fulfilling his thoughts. Similarly, when one dies when Tamas is dominant one
reaches the realm of irrational and full of filth such people or beings such as
animal, insect or a vegetable.
Just like us, Arjuna who is an affectionate student of Lord Krishna desires to know the characteristics of such a person who has transcended the Tri- Gunas. And the correct principles of “Gunateet” person. Shri Krishna replies that one who is unaffected by the effects of the three Gunas like knowledge, deed or delusion, is the one who is beyond the Gunas. Such an enlightened soul is indifferent to the activities of the Gunas. He is equanimous in grief and happiness, looks upon a clod of earth, a stone and gold equally, is unmoved by the pleasant and the unpleasant or by the praise or blame. He has the same behavior towards enemies and friends. He abandons the selfish nature. He praises the supreme God Krishna with enduring love. Such an individual is a true Gunatita and can finally become one with God.
This chapter of Geeta throws light on the correct way of realizing the true- self. It gives a meticulous understanding of the correct way of meditation upon the Immortal Formless Spirit.
This episode, therefore, leads us to deep spiritual insights enabling us to realize the Eternal within ourselves. It enlightens us on the following four areas:
is the meaning of “Kshetra”?
is the real nature of “ Khetragya”?
is the attainment of “Knowledge”?
Shrimad Bhagwad Geeta commences with the curiosity arising statement or shloka
“Dharmakshetre kurukshetre samavetaa yuyutsavah”.What do we understand by “Dharamkshetre”? what exactly is the essence of this word? This wondrous word is all encompassing it is our human mortal body. There is a fine balance between “Good” and ‘Evil” within our body. When the positivity or the good expands, this body becomes “Dharamkshetre“ and when the evil expands this human mortal body symbolizes “Kurukshetra”. Our human bodies are infinitesimally minuscule, this divine chapter of Geeta makes us realize this essence. This chapter elaborates on the 27 Gunas in us, which are derived from the humongous universal elements which are also known as the “Panch Mahabhoot”. These five elements are as follows:
These five elements are releasing everlastingly the “Panch Tanmatrayein”.We can refer to them as the sub-elements. These sub-elements are extremely important as they impart the divine awareness of the elements. The bodily existence is futile without the knowledge and experience of these sub-elements. These sub-elements or the sense organs are power enhancers of perception, feeling and touch etc. They make the human body realize and feel the five elements. This perception is carried forward by the “Paanch Gyaan indriyan” and the action which is the outcome of the gyaan indriyan is carried forward by the “ Karm Indriyaan”. This is extremely critical understanding which important because to understand self we need a superior understanding of these.
Now we delve deeper into the ocean of understanding by appreciating the meaning of Consciousness. It is referred to as “Antaha Karan“. It is made up of Man, Buddhi, Chitta, and Ahankar. These 24 elements together collate to form the mortal human body. The purification of these elements is important for the attainment of bliss and supreme knowledge.
Our journey of knowledge cannot be curtailed yet, we need to understand what Lord Krishna refers to as “Tri Guna” these tri-guns are all encompassing. They are spread out in all elements. All substances are made of minuscule atoms and these atoms are interlaced with the tri guns.
The triguns are “Sat”, “Raj” and “Tam”. Hence now the 24 divisions are complemented with these 3 elements making it a sum total of 27.The addition of 27(2+7) equals to 9. This number 9 is a complete number or “Purnaank”.This number 9 is succeeded by the number 1 which is God’s number. God, who is all-pervasive all-encompassing. God is one. It is the people who according to their origin differentiate him giving him different names. The supreme God is one a source of energy .He dwells in all beings, in all that surrounds us. Let us comprehend this concept with deeper perception. The first element is the sky which correlates with Sound, the ear catches this sound. After this follows the next layer which is the Air which relates to the sub-element of Touch, we feel it through Skin. Following this is the Fire, this fire co-relates with the physical form which is captured by the eye. The next is Water relating to Tongue which tastes the elements. The Final element is The Earth which is Solid, it is related to the Smell, the nose is the functional unit for its realization which is gain a solid. These are all inputs which are mortal being processes after their realization. These outcomes are categorized as the “Trigunas”. The outcomes are exhibited through the Karm Indriyan .The action is exhibited through these which are hands, we can either use it positively or negatively. Similarly we have other Karm Indriyan. What we feel we speak .This is done through the Mouth, likewise we have sex organs and other organs. This is our basic introduction. Five sense organs of perception viz. ear, skin, eye, tongue and nose and five sense organs of action viz, hands, feet, mouth, anus and generative organs. These are the channels by which an individual perceives the stimuli and responds to them.
If we research deeper we are ruled
by the consciousness which makes us take a decision between right or wrong.
This stands for the mind which thinks about the stimuli received from the sense
organs and sends forth the responses after getting the judgment from the
Shri Krishna brings to the conclusion of the theme of this discourse by stating those who seek the ultimate light through devotion and meditation steadfastly try to reach Him. Devotion here implies not only emotional surrender unto the Almighty but an intellectual understanding of the Truth, the Self, through a correct understanding of “Kshetra” and the “Kshetragya”. One who is able to recognize the one God as the stimulating Consciousness in all fields of matter envelopment, he is the true devotee who like The Lord says `enters into His Being’, attains liberation or discharges from the cycle of birth and death.
In the previous adhyay, we witnessed the realization of God. We were enlightened by the “Viswaroop” of the all-pervasive supreme Lord Krishna. All mortal finite beings are a part of this supreme form and he pervades these entire universal beings.
witnessing the magnanimously enormous divine form of Lord Krishna, Arjuna
stands astounded and bewildered. He faces multitudinous emotions ranging from
extreme fear to intense delight. The emotional upheavals are important for us
beings, for making us understand that “Sadness” and
“Happiness” are the two sides of the same coin. We have reiterated
the concept of “Sthir Pragya” which means being even-minded in all
conditions or equanimous under different situations. This is of paramount
importance to make us balanced and not be affected by extreme emotional
Bhagwad Geeta is not a religious book,
it can be explained scientifically as well. This is explained as follows. An
organism…can be broken down to …Organ
This is the form of Krishna how can we witness this energy with our normal eyes. So Arjun was endowed with “Divya Chakshu” or divine Eyes. This chapter is simple but extremely profound and difficult to decipher. But after having proper knowledge of this episode from Bhagwad Geeta a devotee can move towards the ultimate bliss.
Basically, this chapter deals with 4
form of the Lord is better:
Expressed form of the Infinite
Unmanifested/Un expressed form of the Supreme.
do we attain Peace?
can we stabilise the mind?
do we understand by Love?
Lord Krishna explains to Arjuna that there are two
types of Yogis. One who seek oneness with the Absolute considering him as impersonal
and unrelated to the universe, they rely on their own self and the second type
are those others who seek unity with the Personal God manifested in the world
of men and nature. The question Arjuna puts forth is which of these is better?
Should we indulge in Idol worship or should we refrain from idol worship?
Practically speaking both the concepts are the same which can be equated to the painting is an image by witnessing scenery. Those who seek the Manifested Lord and those who seek the unmanifested Lord reach the same goal. But the conduit taken up by the latter is laborious because he has to practice paramount self-control, renounce the world, do away with all human emotions and desires and still the mind in the contemplation of the Supreme God. Lord Krishna explains to Arjuna that it will be easier if he prays and concentrated on Lord in the manifested form, as concentrating on the unmanifested form is a mighty difficult task for the worldly. It is also extremely difficult to fix the restless mind on the formless. Such a method of contemplation demands a sharp, one pointed and subtle intellect. This holds true for the worldly beings, it becomes simpler for us to devote our selves to the Supreme Lord in the manifested form.
Lord Krishna further proceeds to explain to Arjun to get riddance from all forms of misery, you should put all your concentration on me. He tells him to Renounce all actions in Him – renouncing your individual ego and limitations and completely surrender before me. Lord Krishna tells Arjun that he should regard him as the supreme goal and directing your energies to the Lord. This is also the absolute truth for mortal beings as well. Lord Krishna has told to Meditate unto him with unswerving devotion amidst all the confusion that surrounds. But this task is not easy. It is difficult to understand and even perplexes Arjuna. So Lord Krishna tells him to practice the same, if he is unable to do that also when he should meditate and last but not the least one should simply leave the results of “Karma for” and do not focus on its outcomes. This means that Renouncing the fruits of action – Every action that we undertake finally culminates in . Generally we beings waste their energies in worrying about the future results of their present actions. Shri Krishna urges here to curb these inefficient anxieties and fears about the future and do the work without desire of the fruit by surrendering all the fruits of actions to Him. This will also lead us towards Peace.
Human beings simply understand the Body, you can become stable by renouncing the results, What differentiates Love from Devotion. Love is nothing but the superlative form of Devotion. But Love and devotion are two sided not, just not single sided. Lord Krishna explains to Arjuna devotee who is favorite of God exhibit the following characteristics:
A devotee does not hate anyone. He is a person who is friendly to all and compassionate and liberated from egoism. He is equanimous in adversities and pleasure, This devotee is ever forgiving and contended. He has mastered his passions and has dedicated his mind unto Lord Krishna. He is free from joy and anger, fear and anxiety. He is beyond pleasure and hatred, sorrow and desires and has abandoned all actions, good and bad. This devotee remains contended with whatever he has, this devotee he has the steadiness of mind. Such a devotee is ever dear to Lord Krishna. These are the various points Lord Krishna enumerates to Arjun and these are the qualities Lord Krishna appreciates in his devotees and such devotees are dear to him.
Therefore in this chapter Lord Krishna explains to the entire humanity through Arjun the correct way to reach the Lord by following the path of Bhakti or Devotion.
Everyone is again heartily welcome at the onset of this brand new chapter of Bhagwad Geeta.
We understand that in the earlier
chapter Shri Krishna explained that he is omnipresent which means that his
presence exists in all things and beings are his different manifestations. This
indicates that the self is the bedrock for the world of multiplicities. In this
Chapter called the, he explicitly provides Arjuna with a practical
demonstration to show that everything exists in the Self.
A being doesn’t get tired of the principles explained in this chapter but to get the true grasp of this chapter we need to understand the earlier chapters. Earlier chapters were all about “Smriti” but this chapter moves ahead to “Drishti” that is getting visuals only then we can steadfastly move towards “Simran” which is the remembrance of the Supreme Lord. We start feeling and understanding. In this chapter we get a practical application, this chapter helps us revisit faith and understanding.
A word that radiates positivity, removes
negativity, which creates “Oorja” and that word is most
definitely” Narayan”. This word removes all negativity from our
What is the reason for “Sadness”? Why do we suffer from “Grief”? The explicit answer to this question is to increase your knowledge, as knowledge expands negativity goes away and Arjun also agrees to all this. Arjuna after hearing the words of Krishna becomes desirous of seeing with his own eyes the form that sustains the world system. Hence, extolling Shri Krishna and his teachings, Arjuna is granted a direct vision “Divya Drishti” of Shri Krishna’s Cosmic body. Arjuna is referred to as“Bharatvanshi”
“Bha” means Knowledge, Knowledge knowing oneself. Arjuna is made to realize his multitudinous and magnanimous personality. Arjuna hears words of great profundity which to a great extent have removed his disillusion. However now, Arjuna tells the Lord that he desires to witness the Divine or Cosmic Form of His.
A vision of intellect is required to
witness the fearsome and humongous form of Krishna. Arjuna watches dumbfounded
with folded hands in front of Krishna.
Simultaneously another phenomenon is
happening. Sanjaya tells Dhritarashtra about the strong emotions and modesty
passing through Arjuna on seeing the Cosmic Form of Shri Krishna.
The radiance shining everywhere like blazing sun and fire does not mean wonderful amount of light in its physical sense but it indicates the beauty and splendor of Pure Soul. Shri Krishna puts focus on reciting “OM” and it helps us concentrate on God. Consciousness is the light through which we see our own thoughts and emotions. It is the light which illumines for us various objects, sound etc. Hence Sri Krishna who Himself is Infinite Awareness is described as resplendent light which is totally immeasurable. Although the Universal Form is depicted here in an objective manner it is only a biased experience and is not an object of even intelligence. Arjun becomes “Sthir Pragya” now witnessing the “Chatur Bhuj” Swaroop.
Just as the rivers flow into the ocean,
so do the moths fly into the fire, so too all beings and forms must, that too
willingly, rush towards the one who is unmanifested. A person who realizes
this, he can live without fear of death with the full understanding that life
which is nothing but a process of continuous change of departing and becoming
one with the almighty.
The principle of destruction is never ending. Shri Krishna says whatever be the strength of the negative forces from people like “Jayadrath” and the likes have already been destroyed by the all powerful `Time’ which is nothing but an entity of Shri Krishna who is Parmeshwar and Arjuna has only to act as an instrument in their destruction and claim victory to himself. In fact, during all actions in our lives, we are merely the instruments in the hands of Shri Krishna. A person who understands the meaning of the cosmic existence of the supreme God rises above the fear of life and death. After witnessing the “Chaturbhuj” form of Shri Krishna. Shri Krishna gives the conclusion of this chapter.
The person who truly begins to
understand his duty and transgresses to becoming “Dharma may”, they
do not focus on materialistic things which are called “Arth”. He
realizes that he is a mere instrument in the hands of the Supreme Lord. He
becomes pure; their desires fall and finally get absorbed in the Supreme Lord.
He realizes that he is a mere instrument in the hands of the Supreme Lord.