डॉक्टर और टीचर्स, अक्सर हमें क्यों डराते हैंघ् ये इसलिए डराते हैं क्योंकि आपकी श्रद्धा और विश्वास बहुत कमजोर है और जब भी आपका अपने में डर पैदा हो जाता है तो आपकी दूसरों मे श्रद्धा पैदा हो जाती है विश्वास बढ जाता है और इसी कारण अक्सर आपके अपने टीचर्स या डॉक्टर, आपकी अपनी कमी, यानि अविश्वास, यानि अश्रद्धा के कारण ही आपको डराते हैं।
‘‘अक्सर डॉक्टर और टीचर्स हमें इसलिए डराते हैं ताकि हमारा स्वयं के प्रति अविश्वास और उनके प्रति विश्वास पैदा हो जाए।’’
Why do doctors and teachers often frighten us? They frighten us because our devotion and faith are very weak and whenever you get frightened then your devotion is raised in others and faith increases and due to this your own teachers and doctors frighten you because of your own lack of faith and devotion.
“Usually doctors and teachers frighten us so that our faith in them increases and we lose faith in ourselves”
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.
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.
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.
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.
दूसरे के खाने को मैं खा जाऊँ, ये प्रकृति एक प्रकार की विकृति है। दूसरा अपना खाना खाएँ मैं अपना खाना खाऊँ ये प्रकृति है, लेकिन दूसरे ने खाना नहीं खाया इसी की फिक्र करना यही हमारी संस्कृति है।
‘‘दूसरों के भोजन की भी चिंता करना हमारी संस्कृति है।’’
To cheat somebody of his rightful share (of food, property, assets etc) is not human nature. I consume my food, enjoy my assets & you consume your food, enjoy your assets – this is human nature. But we help the other person & feed his empty stomach – this is our culture.
Arjuna is not just a mighty warrior but also a complete devotee of Shri Krishna, he shows all inquisitiveness laced with paramount humility while hearkening to Shri Krishna’s discourses. His keen interest in the learning’s has resulted in augmentation of satisfaction in Arjuna who was sailing in troubled waters at the beginning. In the voyage of the preceding chapter of Bhagwad Geeta, we learned in detail about “Shraddha”. Shri Krishna says that when an appalling person also starts worshiping the Lord, he achieves supreme bliss or “Moksha”. Such thoughts were also shared in the Bible and also in the holy Quran. These led to the spread of Islam across the globe. However, these thoughts were also shared around five thousand years also in the Bhagwad Geeta which was propounded by Shri Krishna.
Shri Krishna begins by repeating what he has already spoken at the beginning in the previous few chapters. To the complete bewilderment of Arjuna, Shri Krishna tells him that he who is the superlative is one who is unborn and eternal and he is also the supreme peer of the realm of the world. Though He has no birth, all existence derives from Him. Krishna who is now in the role of a teacher and preacher announces that He is in truth the Eternal God Himself, more ancient than anything else that ever existed and that all manifested glory is from nowhere else but him.
This chapter called the “Vibhooti Yog”, discusses the following affirmations:
Origin of God
How to rid yourself of all sins?
What is the correct way of Self-expression?
How do achieve Divine Glory or “Vibhooti” and ultimate spiritual powers?
Details of “Vibhooti” and Spiritual / Eminent Powers.
Shri Krishna explains that I am not
easily comprehended. Even the age-old sages are not able to understand me
completely. Those who accept me as a source of energy are able to appreciate me.
Emotions are first superseding actions,
the vibrations come first and then the action follows, even quantum physics has
proven this theory. The Knowledge that lies within us gives rise to energy
which is the basis of all emotions.
A man has to discover his spiritual unity with God and so with all his creatures. God discusses again and again “Bhoot” which is the “Jeevatama”, all emotions arise due to God. Arjuna realizes that God is infinite and His manifestation is infinite. He manifests Himself in the universe through innumerable forms. Arjuna wants to know about all “Vibhooti” and the actual manifestations of the supreme.
Krishna tells him that the Atma in every being is nothing but the supreme God.
I am Brahma, the creator, I am Vishnu who takes care and also Mahesh, the
We get to know the “Parakram Yog” or “Vibhooti” which is the way towards excellence. So Arjun who is on the path of excellence should know the superlative form of Krishna.
Shri Krishna tells him that among the Vedas I am the Sama Veda; among the senses, I am the mind and I am the intelligence among living beings. I am the king of gods, Indra, who rules over others, controlling, directing and organizing the lives.And, among the priests, you should know me as the chief, who is Brihaspati; Among the mountains, I am the Sumeru . Among the rakshas you should know me as “Kuber”. Among the supreme archers, I am “Ram”. Amongst the lakes, I am the “Sagar”. Among the trees, I am the Peepal tree. I am the king amongst the beings. Among the seasons I am the “Basant Ritu”. Among the sages know me as the supreme “Ved Vyaas”. All these excellence are nothing but my part only. All these examples very clearly illustrate the supreme soul or Lord is present in all things valued. He tells him that all things mighty and glorified are just a mere expression of his splendor which is infinitely sublime.
Arjuna is totally cleansed and purified after listening to the aforesaid discourse; this is the main crux of the complete chapter. The consciousness within the human beings now begins to perceive the consciousness outside without any endeavor or obstacle. By this way, Sri Krishna teaches that one can always live in God-Consciousness and finally move towards Ultimate bliss.