Bhagavad Gita- 108 Talks by Swami Sandeep Chaithanya

This is the last page of the 'Gita 108 days' book. Thanks for your kind suggestions and encouragements. Special Pranams to Swamiji. SOBG will be publishing this.

108. Integration of action and spirituality is essential

Sri Krishana is the Lord of all yogas (yogeswara) and He personifies spirituality. Arjuna, (Parthan) the warrior with the bow and arrows exemplifies the action. When these two are in harmony, prosperity, victory, affluence and appropriate justice will result. When the action is not well connected with spirituality, world will be chaotic. It appears that United States has Parthan and no yogeswara while India has spirituality and no Parthan. What we need is the harmonious integration of the worlds. Take out all the possibilities in us to better the life of human race. When we work together, there will be no room for atom bombs or wars.

Arjuna declares that his inner self has got awaken by the wisdom of discrimination. He already had that light in him; the Lord facilitated the process, that’s all. Arjuna assures the Lord that he will follow His advice; that is to live life in accordance with nature. Once we decide to act in harmony with the nature, how can those actions create a dissonance?

Bhagavad Gita takes us to the inner meanings of the great statement (mahavakya) – tat tvam asi – (that thou art). Out of the eighteen chapters of the GIta, the first six chapters analyse and expound on ‘tvam’ (i.e., you- thou). Six chapters in the middle of the book deal with ‘tat’ (i.e., that – the supreme self). Final six chapters describe how the two (tat and tvam) are integrally connected (asi) to each other. Through scriptural erudition, we must develop the conviction: ‘that is you’ and from there evolve to realize: ‘I am Brahman’ (aham brahma asmi). All our activities must be aimed at realizing this ultimate wisdom.

107. The Lord’s feet are the feet of life itself

Feet of life are the Lord’s feet indeed. Meaning of ‘going to the Lord’s feet’ is to accept life completely and wholeheartedly as it is presented before us. Only when we break away from the unimportant stuff we will be able to accept the supreme. Serving God is to know God. The Lord didn’t ask us to make a lot of temples, but he asked us to know ‘I’ through self inquiry with the help of scriptural knowledge. We should propagate the scripture and at least our family members should be directed to this path of inquiry. Bhagavan says that he who teaches scriptures well and introduces ‘me’ to others is very dear Him. There is nothing nobler than this knowledge transfer. Supreme worship is to learn the scriptures without wavering from dharma. If some one even listens to the scriptures without jealousy, he will get benefited as well.

One should listen to the scripture with one pointed concentration. There is no point in listening mechanically. Hearing should be followed by analytical thinking of the subject. Learn the word meanings and the purport so that all delusions end. We are the ‘chosen’ ones even to get opportunity to listen to the scriptures. That’s why Gita warns that the scriptures should not be advised to people with no devotion and penance, people who do not serve others and to those who are jealous of other people’s prosperity. It must be imparted to only those who are really interested. Some people think that Sudras and women are not entitled to Brahma vidya, the knowledge supreme. The Lord has clearly stated who do not deserve this knowledge. Here the cast, religion, clan or sex of a person does not matter. Those who do not make an effort to know should not be imparted of this ‘secret’. Thapass (penance) is the pursuit one undertakes cheerfully. They know that it is the service to the Lord to serve the country and devotion to the people is the devotion to the supreme self. Those who do not serve others do not serve the nature. Those who are jealous to others when they prosper is indeed envious to none other than the Lord.

106. What are the duties fit to be discarded?

Bhagavan assures us that ‘if you discard all duties (dharmas) and seek refuge in me, I shall redeem you from all sins; don’t worry’. This sloka, one of the most prominent in the Gita has created a lot of confusion. Some people follow it literally as an excuse to abandon all responsibilities and avoid taking up a job or taking care of the family. They believe that the Lord wants them to stay in a monastery or as a freeloader near a temple.

Dharma is the essential quality of a thing without which the thing is not. For example, if you remove the heat and light from fire, it will cease to be fire. Thus the universe is borne by Brahman. All values that take us to Brahman are dharma for us. Rejecting Brahman is not being referred here. Bhagavan advises us to ‘know me, the one and only Brahman through meditation’. Here knowing is surrendering. Gita wants us to get rid of the notion of ‘I am doing’ in the activities of our body (Sarira dharma)- seeing, hearing, thinking, etc. If I don’t have anything as ‘my own’, there is nothing to be discarded. This is akin to empowering someone who is watching the sky through the window to get out of the room enabling him to enjoy the open sky. Here there is not duality. Discarding dharma here is getting rid of the doer-ship.

A sin is the deed that would create an inferiority complex. A thought of lament “Oh, this has become my fate” is a sin. To surrender in the Lord is to live and accept a life of reality without indulging in imaginary life. This surrender is like a wave realizing that ‘I am the ocean’. This is the only aim one should entertain in life as all other prostrations are futile. Whomever we prostrate and surrender to, do it with the attitude of surrendering unto the supreme consciousness. Bhagavan didn’t ask us to surrender ourselves to a temple, a priest or an idol. To become a devotee is to realize that ‘I am not a separate entity from the universe’. Any injury to the universe is affecting me. It is my duty to preserve and to take care of this universe. When the Lord says ‘you are dear to me’, it means that the relationship between you and the nature is symbiotic. It is your love towards all beings in nature that makes you my favourite. This can be achieved only through knowledge- not merely by going to temples every morning after taking a bath and applying sandal paste on the forehead.

105. Gita is giving freedom to do as we please

Bhagavad Gita gives us the unlimited freedom to do as we please. Bhagavan tells us that he is going to divulge the secret of all secrets. Then he asks us to analyze and critique his advises and then to follow the path of our choice. He spreads before us all the facts and figures and empower s us to pursue as we feel in the light of knowledge. Thus he encourages us to bring about all the possibilities latent in us.

All the likes and dislikes of the world are within us. We should look at the world as we look at the mirror. The universe is a reflection of our self. Only with the eyes of wisdom can we see this. Only the one who has had seen enough of the sunrises, moon and flowers would be able to say that he doesn’t need another birth. Even Swami Vivekananda said that he would like to take birth again in the holy land of India. We came through this universe and it has been kept ready for us to experience. When we contemplate with reverence the paths we traversed, we get to deserve certain imageries. Through meditation we can travel through the paths we passed. Meditation is like learning to ride a bicycle. While learning, we need to follow the rules without any compromise. No one will ride a bike free hand during the training period. Once mastered the feat, one can ride the cycle anyway he chooses- with or without hands on the handle bar. Once we master the art of meditation, we can try to seek new possibilities. Then we need not sit down at one place to meditate. Those who have attained the wisdom of self knowledge will be always in a state of meditation. This is achieved through knowledge and through tough experiments. Don’t be obstinate about the path and thus forgetting the goal. Also, don’t be repentant about the wrong doings in the past. Don’t foster the thought “I would have done such and such in my time, but now I am incapable”. Whenever we pursue the path of self knowledge, do it with diligence (Sradha). That is of paramount importance. Swami Tapovanam used to say “those who pursue self inquiry sitting at home should not try to imitate the yogi who is meditating sitting in the forest or vice versa”. A house-holder with discriminatory intellect embraces the world without selfish intentions considering it as his dharma and thus he reaches his goal.

104. There is no status higher than the Motherhood

Motherhood is the highest status- a sannyasi needs to bow down only to his mother. A mind getting ready to meditate pays obeisance to the mother, father and the guru. Then pray to the earth as it sustains the myriad types of lives in it. For the effulgence and energy, bow down to the sun, moon and the stars. Then remember all the various life forms to get the divine vision of their essence. Remember the cow and banyan tree before meditation– they give out the best by accepting the least useful stuff from nature (milk, after consuming grass and oxygen after accepting carbon dioxide).

Before sitting down for meditation, have a resolve in mind that I will not waver from the attempt to know and realize the Truth and I will not recede until reach the goal. All actions must begin in meditation. It is the feeling of awe and surrender to those unknown hands which prepared us ready to take up this endeavour. It requires high level of vigil to observe the activities of mind with the mind. If one cannot sit in a yoga pose such as pathamasana for meditation, they can sit in a chair or by stretching the leg. But do not cheat yourselves in the path of self inquiry. Doubts emanating from the peaceful mind lead us to the path of truth. But doubts of an agitated mind will lead us to diseases. All actions become crazy deeds when done without awareness. One should develop full knowledge on actions undertaken.

Just as we observe the external world, see the inner world of mental actions as well. Know sound and silence. When you start observing the mind, it becomes powerful. A mind that is not observed is like a closed room. Within this universe, one can accept anything as the guru. A book, a person, ocean or a leaf- whatever you want. Guru’s function is that of an alarm clock to help people wake up on time. That is all one needs from a guru. If that person is not capable of waking you up, do not accept him as your guru. Likewise, don’t hesitate after accepting a guru. Submit completely to accept his guidance. Religion, teachers and gurus are all exist because of various issues and problems are there in people’s life and they typically like it that way. They want to conduct elaborate rituals (worship, homa, etc.) to ‘solve’ issues for you. Don’t go after such people.

103. Everything gets purified in knowledge

Gita makes everything an auspicious undertaking (yagna). In the fire of self control, the senses are sacrificed. A vision is also a yagna. We should not add color to it as we sacrifice it in the fire of knowledge. Accepting the universe in the fire of knowledge is indeed yagna and in knowledge everything gets sanctified. Most holy is the knowledge itself. Some people ask – is it not beneficial to serve the poor and feed the hungry than engaged in teaching of the Gita. Those who want to serve the destitute always want them to exist and indirectly they love problems. Knowledge transfer is the attempt to nurture a culture that will ensure that no destitute is produced. This leads to permanent liberation.

Our creations are all in the spirit of yagna and when there is a hindrance to this attitude, even an unscrupulous person will be annoyed. In order to rise above desires, we should reinvigorate our mind with the intellect that has acquired knowledge from scriptures. Don’t go with the whim and fancy of the thoughts and emotions and do not denigrate yourself. Biggest sin is to indulge in and worry about the insignificant events, issues and thoughts of the past. One cannot become a sannyasi or a yogi without discarding wishful thoughts. A sannyasi is one who undertakes work without wishing for results. He does not harbour thoughts of hatred; he doesn’t desire anything; he has discarded thoughts of sense gratification; he has no feeling of duality. It is a simple life.

Karma and knowledge (jnana) are not different for a sannyasi. One attains the goal through karma what can be achieved through jnana. They are mutually supportive to each other. Karmas are to be done as per our innate nature and it is para-dharma (other’s duty or unnatural) even to think that we are separate from the supreme. Don’t think that I am this body, thoughts or emotions. Even to say that “I am killing” is unnatural and para-dharma. I don’t ‘own’ the work (no doer-ship) and we are truly blissful in nature. We can experience this through meditation.

102. Questions arise, meditation begins.

It is necessary to have the inquiry in to what is happening in my own inner mind. In human minds the dharma-adharma conflicts (virtuous vs. non-virtuous) are occurring incessantly. We are fighting against ourselves in these conflicts. When a question arises in the mind, meditation begins. There is no point in dwelling on what happened in the past. What is the purpose of me undertaking this now? In my mind what are the noble (Pandawas) and ignoble (Duryodhanas) aspects of my actions that are at odds with each other? When emotions lead our actions, Duryodhanas are in control. When our thoughts are in control of our actions, Pandawas are in charge. Brahman is the aim for a sadhaka where Universe is the bow and the self is the arrow. Gita is the lesson of this archery that a guru teaches to his disciple. Entering of Krishna and Arjuna in to the chariot is akin to birth of a child. White horses symbolize the pure self, the consciousness. The glory of the body is that in it resides the power of discrimination and the Lord himself.

Panchajanyam (born out of five), the official conch used by Sri Krishna in the battle field represents the people who consider the world of five senses (sound, touch, taste, form and smell) to be real. The Lord uses their bodies to extol the virtue of dharma by rescuing them from the ignoble tendencies. Once He plays through us, everything that comes out of us will be virtuous. We should just allow Him to use us as his flute. In order to make melodious music, there shouldn’t be anything inside the bamboo piece. When we say that the sound of panchajanyam trembles the world and the sky, it means that voice of dharma will remain beyond time and space. Arjuna asks the Lord- who is making me do sinful deeds even though I don’t want to. Desires of various kinds are the reason behind these deeds. World becomes prosperous with the help of people with no selfish desires. People with selfish desires annihilate the world. Those who have no desires attain peace easily. “All our actions undertaken for our contentment must enable others to be happy” so said Sri Narayana Guru. Let this be our motto.

101. Truth is effortless to attain

Truth is easy to attain. It is effortless and uncomplicated. We keep failing, trying to open the lock which does not exist. We make the simple things complex by over analyzing and explaining. Those who have attained Brahama doesn’t lament about anything. He has no desire either. As he has a vision of equanimity over all creatures, he is blessed with great devotion. One should get liberation now in this life and not after death. Enter the realm of the Lord by analysing the principles (thava-vichar) in devotion. For this one need not visit temples and it doesn’t depend on the size of the sandal wood or vermillion marks on the forehead. One need not call out His names to surrender unto Him. It is being aware of the consciousness that is behind all intellectual constructions. During meditation, in the solitude, one comes to know these by diving deep in to the inner self. Submit all activities unto Him. It is the state when our hands (actions) are harmonized with our mind and intellect. One need not bring in a different God with a name and form in this quest. Don’t think of another thing while pursuing one activity. While cutting vegetables there is no need to chant the Lord’s name. Don’t think of anything else. Give your full attention to the act of cutting vegetables. When we give full attention to our activities we are getting more and more aligned with the supreme self. This will lead to attaining the serene and supreme self. Lord Krishna tells Arjuna that even if he decides not to take part in the war, due to his pride and ego, the nature will force him to go through with it. That is because Arjuan’s innate tendencies are those of a warrior. Everyone is destined do actions in accordance with the natural qualities and tendencies (vasanas). It appears as if all living creatures are mechanized toys moving and acting about with the Lord at the centre, working as the controller. We can see the world in four different ways. First one (vasthu-drishty) is to see it as such, as it appears- a lady, a man, a book, a table, etc. Second is the image we attaché to each (pratheeka drishty)- as a mother, a father, Holy Gita, a dining table, etc. Third is the divine vision (divya drishti), to see everything as the glory of the Lord. Fourth vision is the supreme vision (param divya drishti). That is to realize that the glory of the Lord is nothing but ‘me’. Bhagavad Gita guides and enables us to attaining this evolutionary growth.

100. Worship is executing own duty

Those who worship the omnipresent supreme self by well executing their own duties (dharma) attain success. It is nobler to undertake own duties- however ineffective they may seem- than to do other’s karma. It is ignoble to discard own karma with the excuse that it cannot be done well or by assuming that it may result in something bad. One can find fault with any action one way or other, but don’t discard your duties succumbing to your cynical mind.

Who is eligible for attaining supreme bliss? He remains in solitude armed with the strength of pure intellect controlling his mind, discarding all the dualities such as likes and dislikes. He eats modestly to keep his bodily functions active and he remains revelling in a realm beyond names and forms. His words, mind and actions are well aligned and they support each other. He is in meditative mood where there is no doer-ship or enjoyer-ship. He has no compulsion, arrogance, lust or anger and he has no sense of ‘i-ness’. Such a yogi attains supreme bliss.

In order to carve out an idol out of a mere stone, what we do is to remove the unnecessary portions of the stone that is not part of the idol. Ego takes us away from nature and stops us from attaining the absolute. We are afraid of getting aligned with the nature due to the fear that we may loose something. Gita advises us to keep the mind peaceful by avoiding confusing mayhems in our life.

When we categorize people based on action, with their innate tendencies guiding them, there are no life-long brahmana or life-long sudras. When one meditates in the morning, he is a brahmana. When he undertakes trade activity later in the day, he is a vysya. When he fights for the country, he is indeed a kshatriya. When he is doing work for the societies benefit, he is a sudra. Everyone has all these four qualities. This is the message we must learn from Mahatma Gandhi’s life.

99. Kara-nyasa (Treasure to be held in hand)

Some of the stanzas of the Gita have been classified as ‘kara-nyasa’, treasure that is always to be held in ones own hand. We should become Gita by invoking kara-nyasa to express as kara-chalanam (work by own hands).

We meditate and invoke the blessings of the sage Vyasa as the one who imparted this knowledge. We seek the blessings of sages to attain the intellectual prowess to comprehend this knowledge. Let Gita be the words we speak. Let our speech be guided by the scriptures and let Goddess Saraswathi revel on our tongue. Meditate upon Sri Krishna, the supreme self, imagining Him as seated in the heart, at the centre of everything.

Gita originates with the lines that say about our state of being. “talking like learned men, but keep lamenting about that which is not worthy of concern” This is the root cause of all our problems. Men of wisdom do not mourn. Real strength is in discarding dharma as well as adharma, surrendering unto ‘that’ ultimate reality. This doesn’t mean that we should discard work, family and the house to pursue the higher truth. We should not take the momentary things to be real and eternal. Gita has given us the foundation peg, the assurance that the Lord will rescue us from all transgressions. Let us tie down ourselves to this peg of assurance.

Science does not interfere with the ultimate truth. Fire does not burn it. Water cannot wet it. Wind does not dry it up. Self is eternal, omniscient and unfaltering. Everything in the universe is the Lord’s various forms. Stanzas (shloka) 23 and 24 in chapter2; 5th shloka of the chapter-11 are to be chanted with meditation directing our attention towards the fingers and the heart. Our words, mind and actions must be guided by this knowledge. Shlokas from the Gita must become protective armours and weapons in our quest.

Ashtotthara-namavali (108 holy names) includes all the various aspects of the Holy Gita. Once we evolve ourselves to become the Gita itself, the compilation of the Lord’s name is verily ours and it is there for the purpose of worshipping the Self.

98. Sudra (working class) is the protector of dharma.

For a Brahmana (scholars or priestly class), it should be natural to have the qualities such as self control, tranquility, penance, cleanliness, patience, straightforwardness, knowledge, experience and care. For the kshatriya class, (warriors and protectors), courage, valour, braveness, cleverness, charity, authority, and able to fight without receding are the expected qualities. Protecting cows, looking after farming and trade are the duties of Vysya (farmers and tradesmen) class. To serve everyone is the duty of Sudras.

Sudras are entitled to attain the goal dharma (duty) and Vysyas, the arthha (wealth). Kshatriyas are entitled to kamas (aspirations) and the Brahmanas to moksha (liberation). Gita is not talking here about the birth rights of any class; everyone attains their chosen rightful path in accordance to their innate tendencies. A businessman (Vysya) becomes a Brahmana as he embarks on spiritual inquiry. There is nothing in the universe that is not under the spell of qualities (guna). When one executes their duties well, following the right path, he attains the supreme state.

It is the rajasic urge (dhrithi) to pursue dharma, arthha and kama without caring for the ultimate goal moksha. It is the tamasic urge to be sleepy, fearful, sorrowful, proud, brutal and mentally dull.

Although it may appear to be toxic in the beginning, bliss born out of self awareness evolves in to divine nectar in the end. This is satvic joy. On the other hand, the rajasic delight is nectar-like in the beginning turning into poison later. Rajasic delight results when sense objects merge with sense organs. Tamasic joy is delusive beginning till the end. Slumber, lethargy and foolishness are the cause of tamasic elation.

97. Be aware of the knowledge and ignorance simultaneously

Wisdom is to be aware of knowledge and ignorance at the same time. Satvic intellect is existent when we are able to know vividly what is activity and improper activity; work and forbidden work; fear and fearlessness and the bondage and liberation. It is like cutting jackfruit: in order to avoid the glue from sticking to your hand, we should smear oil in our palms before cutting the jackfruit. Not to understand this properly is rajasic intellect and to mis-comprehend this is tamasic intellect.

Drithi is the courage to pursue and complete intelligent activities already undertaken inspired by the words of the Lord. Mind is aligned; pranas (life forces) are fully awakened and the sense organs are at their best. This is in the satvic realm and it is the ability to rise to the occasions and to express the intellectual dexterity.

‘Om’ represents satvic knowledge; ‘tat’ the satvic karma and the ‘sat’, symbolizes the satvic doer. Life force is the subtlest form of karma. Wherever there is life, there is action. When we take the air inside with the Om meditation, it is the satvic knowledge. All activities under the influence of Om become satvic karmas. All activities undertaken with great difficulty and under the influence of desires and ego are rajasic karmas. All activities undertaken carelessly, without thinking about the future or how they will affect others originate in ignorance and they are tamasic karmas. A satvic doer is one who takes up work without attachment or pride in the activity. He reacts equally to positive and negative results. A rajasic doer is addicted to sense pleasures and he lusts for favourable results. He is stingy, unhygienic and he would even torture others to get his way. He is happy and miserable at the same time. A tamasic doer is the one who is lazy, sloppy, uncivilized and he has a mind that is illogical. He takes up work reluctantly and disturbs others in the process. They insult others and create troubles for people around them.

96. Be aware of the knowledge and ignorance simultaneously

Wisdom is to be aware of knowledge and ignorance at the same time. Satvic intellect is existent when we are able to know vividly what is activity and improper activity; work and forbidden work; fear and fearlessness and the bondage and liberation. It is like cutting jackfruit: in order to avoid the glue from sticking to your hand, we should smear oil in our palms before cutting the jackfruit. Not to understand this properly is rajasic intellect and to mis-comprehend this is tamasic intellect.

Drithi is the courage to pursue and complete intelligent activities already undertaken inspired by the words of the Lord. Mind is aligned; pranas (life forces) are fully awakened and the sense organs are at their best. This is in the satvic realm and it is the ability to rise to the occasions and to express the intellectual dexterity.

‘Om’ represents satvic knowledge; ‘tat’ the satvic karma and the ‘sat’, symbolizes the satvic doer. Life force is the subtlest form of karma. Wherever there is life, there is action. When we take the air inside with the Om meditation, it is the satvic knowledge. All activities under the influence of Om become satvic karmas. All activities undertaken with great difficulty and under the influence of desires and ego are rajasic karmas. All activities undertaken carelessly, without thinking about the future or how they will affect others originate in ignorance and they are tamasic karmas. A satvic doer is one who takes up work without attachment or pride in the activity. He reacts equally to positive and negative results. A rajasic doer is addicted to sense pleasures and he lusts for favourable results. He is stingy, unhygienic and he would even torture others to get his way. He is happy and miserable at the same time. A tamasic doer is the one who is lazy, sloppy, uncivilized and he has a mind that is illogical. He takes up work reluctantly and disturbs others in the process. They insult others and create troubles for people around them.

95. Know your body

From the satvic component of each of the five basic elements (space, air, fire, water, earth), organs of knowledge (ears, skin, eyes, tongue, nose) were created. From the satvic constituents of the macrocosm formed the mind, intellect and the consciousness. From the rajasic components of each of the elements, organs of actions- speech, hands, feet, genitals and anus - were formed. From the rajasic constituents of the macrocosm, five pranas (panca prana- prana, apana, samana, udana, vyana, udana) were created. Thamasic component of the macrocosm is formed by the process of fusion (pancheekaranam) of each of the elements with constituents of the other four elements. These are elements that had undergone the process of fusion. From these elements, various cosmic eggs (brahma-anda) were formed. Earth and the fourteen worlds are part of this formation. Within the earth, various creatures took birth. Within each of the bodies a life force (jeeva) is present and the cosmic body (brahma anda) is presided over by the Lord, Iswara. Sree Sankaracharya declares in the Tatvabodha that the macrocosm (jeeva) and the microcosm (Iswara) are interconnected in this manner. We should not harbour the thought that the jeeva and Iswara are different and separate from each other.

The ‘self’ is different from the causal bodies - subtle and gross. It is beyond the sheaths of food, mind, knowledge and bliss (annamaya, manomaya, vigyanamaya and aanandamaya kosas). It is the ever present entity, existence-consciousness-bless (sat-chit-ananda swaroopa) witnessing the waking, dreaming and deep sleep states. One should realize that the self is the knowledge (chit) that exists in all the three states (sat) and is joyful (ananda) in nature.

Sree Sankaracharya portrays the characteristics of a seeker. Discriminatory intellect to differentiate between the real and the unreal, not having the desire for pleasures in this life or for a heavenly life hereafter, patience, self control, be impeccable in executing own duties, accepting the pleasure and pain with equanimity, grace of the guru, care and eagerness to learn scriptural science, mental concentration and a strong yearning for liberation are the qualities of a seeker.

94. Knowledge that is noble (satvic)

Satvic knowledge is the wisdom to see the one indivisible, imperishable self in all the myriad of creations of the world, seemingly differentiated and divided. Everything in the universe is the varying combinations of the five elements: space, air, fire, water and earth. The brave one does not get deluded as he knows that everything is made up of these five. One should be able to see the ‘sat’ (the truth, the essence) in the multiplicity.

Rajasic knowledge is to know and understand the different aspects separately. The common thread that binds all is not apparent in rajasic vision. It is like a poet and a merchant looking at flowers with different aims. People of different background see the universe according to their differing views.

Tamasic knowledge is unrealistic and stubbornly attached to certain ideas. They are incomplete and illogical. People who argue that since one cannot traverse a ship in a drop of water the ship cannot travel in an ocean either. They ‘see’ logic in these arguments.

When we execute our obligations without any expectations or attachment towards the outcomes; devoid of like-dislike dualities, we are engaging in satvic actions. All activities originate in the mind. Thoughts become words. Gross form of words is activity leading to behaviour, tradition and culture.

Culture takes form in our thoughts and the mind is influenced by what we eat. Food habit of people reveals their culture. So, in order to protect and preserve our sanatana dharma (culture of India) what we need is the revolution of thought and nothing else.

93. Not ‘killing’ anyone even if you kill

Lord says that even if one kills the whole world without any desires for the results etched by his intellect and with no the sense of ‘doer-ship’, he is not ‘killing’ anyone. Those karmas do not bind him at all. He revels in the sat-chit-ananda state, the state of truth, consciousness and bliss. He has no hatred towards anyone and no one detests him. His actions do not create any fondness either as where there is like, there is dislike. Knowledge, knower and the known are three entities and they are the force behind karmas. Whenever we do anything we should know the motivation behind it – be it a helpful deed or an act of aggression. Once we know the motive our actions will have better commitment and resolve. No one will be able to shake that resolve.

Because of the need for sustaining the body, one cannot discard karmas altogether. Real renunciation is to let go of the results of karmas. What is needed is the paradigm shift towards the results. Those who are not ready to let go of results, they appear in three different ways - Likeable, dislikeable, and mixed. They will experience the world in these three ways as well. A sannyasi do not face these three here in this life or hereafter.

All karmas have five causes. Abode (seat), the doer (individuality), sense organs of actions and knowledge (indriyas of jnana and karma), various gestures and the power of nature, the Lord are these five causes. These five are the cause for a man to undertake any work – rightly or otherwise- using his body, words and mind. Because of ignorance, the uncultured intellect does not see the truth and takes himself the ‘doer’. He thinks: ‘I’ did this and it is ‘my’ strength and prowess; and ‘I’ am enjoying the fruits, etc. This is the attitude held by Duryodhana. Duryodhana is thought less where is the Lord is devoid of thoughts. For them both, war is not an issue. But Arjuna has lots of thoughts: he stands in the middle. One can go either down to Duryodhana state of ignorance or rise up to the Lord’s state. Those who have started on their path of inquiry, the option is obvious- rise to the Lord state.

92. Those who hate wars in fact love it

Those who hate wars do so since there is a battle going on inside of them. Whatever we try to oppose vehemently, it will be present inside of us in its full strength, twice over. Man of equanimity is not opposed to anything. A satvic man does not hate actions that are inauspicious nor does he become entangled in auspicious karmas. Even the intense desire to serve others is also a type of bondage. They hope to achieve and recognition behind such insistence.

One should do all karmas fully accepting that they are to be executed, but do it without affinity towards their results and attachment to the karma itself. He should feel that it is my opportunity to undertake it and I am the chosen to execute it best. Don’t take it as an unpleasant task. It is a rajasic sacrifice to give up karmas that may mete out physical hurt and sorrow. It is not logical to give up obligatory karmas- do not take up sannyas (life of renunciation) discarding your wife and kids. Sacrifices borne out of such ignorance are tamasic in nature. Here the Lord indicates that the bliss enjoyed by a sannyaasi while chanting Om is same as the wisdom and contentment one gets when engaged in cutting vegetables to prepare food for the needy. Sannyasa state is not to be entered into by leaving things unfinished. Sannyas is the renunciation of karmas with the expectation of results. Sacrifice is to let go of all fruits of all actions. Both are the same in its essence. Do not discard yajna, tapass, charity and such karmas. If we consider all actions to be yajnas (auspicious undertakings) is there anything to be discarded? When we realize in the wisdom of Isavasyam idam sarvvam (everything is the abode of Lord) that there is nothing that can be claimed as ours, what is there to be sacrificed? All obligatory yajnas and tapass are to be undertaken without any attached desires for results. Karmas are to be executed just as the birds fly about in the sky- without making any marks. If not, fruits of those karmas will search and find us as a calf would find its own mother even in the herd of thousand cows.

91. All acts without care are ‘Asad’

All acts (karmas) undertaken without proper care are tainted and unworthy. With such activities, one will not get solace here or hereafter. Even while doing the karma, or having completed it, there will be no peace of mind. Penance, Yajnas (ritualistic worship) and charity done without care will result in the state of restlessness in us. Any karma done with the sounding of one of the words in “Om tat sat” will become satvic as these words indicate the ultimate reality, Brahman. That is why Brahmanas and Vedas have been created. So, men of wisdom undertake Penance, Yajnas (ritualistic worship) and charity by chanting the mantra ‘Om’ (pranava mantra). It is with the ‘Om’ chanting that we should undertake any activity such as- taking, giving and working. The pranava mantra, Om purifies everything.

Those who long for liberation undertake various karmas without desiring for their fruits by chanting ‘tat’. Whatever be our ultimate goal, these mantras purify our actions by allowing us to detach ourselves from wishful desires associated with those activities. Desire-less life doesn’t mean that one should live the life of a poor man. One should be able to accept all kinds of experiences with the same attitude. Don’t be fond of something and detest others. If a king’s life is being given, enjoy it with contentment. On the other hand, if the life extends you a life of poverty, living under a tree, enjoy that also with ease. Don’t get identified with any such situations as they are transient. In this wisdom, we can live in the world, experiencing everything, dealing with all situations with ease.

‘Sad’ is used to indicate true and good. Regularity, care and promptness in yajna, thapass and charity and the associated karmas, are ‘sad’. What we are doing is to take and transfer a portion of something that is existent in the universe in all the three states. Wise men consider themselves to be an instrument while giving charity. There is nothing ‘new’ here to take or give. Ignorant people pride themselves thinking that “I gave this, and this much”. Neither the giver nor the receiver is going to benefit with such attitudes.

90. Give Charity depending on time and place

A charitable act becomes satvic when we help out some one when and where it is appropriate. We must make sure that the charity has been received by a deserving party. Even our gifts, prizes, donations and contributions are all charity in different forms. Nowadays we give donations in fear. Do not give donations to temple committees approaching you with programs such as mimics parade and musical night. These programs are not aimed at enhancing the temple culture, but they indeed spoil the atmosphere. Do not give money for bringing elephants either. It cannot be sattvic to capture elephants by trapping them in the forests where they used to live happily, care free and fearless. They were forced out of forests which are the Lord’s abode and garden. Throwing money from a running vehicle to a hundi (money box) is also a careless charity. As unnecessary wealth accumulate, corruption and theft results even in places of worship.

It is a rajasic charity to expect return of favor or give charity with great difficulty. To give charity at wrong place and time is tamasic. It is also tamasic to give charity without respect to the received. It is an insult to make someone stroll many times for collecting the previously pledged charity. One should be respectful to the person receiving charity.

It is a tamasic penance (tamasic tapass) if it results in harassing others or ourselves. Tamasic fellows are always doubtful and they engage in activities without any sense of direction. Rajasic penance (rajasic tapass) is where people engage in austerities and ritualistic galas to show off pride under the influence of ego. These types of tapass will not survive for long. Satvic penance (satvic tapass)is when we do it with care, without any attached desires.

89. Strength of a marriage is not in sharing leftovers

Strength of marriage is not in sharing the leftover food from the husband’s plate. No scriptures tell you to do that. Everyone should eat their food when they are hungry. A lady need not wait for the husband’s convenience and time to eat her dinner. Not to eat on time is akin to insulting the Lord, ‘Vasivanara”.

Left-over food, (even if it was just sat over by flies, it is a remnant), cold and stale, tasteless, smelly and rotten food are all unhygienic and tainted. People with tamo-guna tend to eat these types of food. People of rajo-guna tend to eat hot, spicy, salty, tangy food with not much oil or fat. These foods tend to increase diseases, sorrow and delusion in them.

Sattvic people prefer healthy foods that tend to increase endurance, virility, strength, happiness and contentment. Those are food with ample fats, taste and are nourishing for developing body muscles. One could know the full history of evolution of such foods. Only vegetarian foods– specifically the leaves and fruits- are of this category. Quality and quantity of food intake influence our mental disposition and behaviour. If we eat rotten food, putrid thoughts will arise in our mind.

Satvic Yagnas are where we undertake action by keeping our mind steadfast in it without desiring for a particular result. In such an activity, we are contented that we are able to undertake it. All yagnas done to achieve certain results or to show off magnanimity are rajasic in nature. People of tamo-guna undertake yagnas without regard to scriptural injunctions, without the proper care procedure, without mantras and fee to the priests. They are also reluctant to feed the people.

Respecting and worshipping divine being, brahmanas, preceptors, cleanliness, straightforwardness, following the path of truth (brahma marga) and non-violence are bodily penance. Experiencing the presence of the teacher is also part of it. It is the penance by words to be soft, congenial, truthful, well thought, un-agitating and convincing in speech. We should not end up having to say ever “Oh I said it without thinking, please pardon me”. Do not injure anybody’s mind with your sharp tongue. Mental serenity, gentleness, silence, mind control and purity of conduct are all penance of the mind.

88. Let the Scriptural Science be the Authority

In all our activities, let the scripture be our authority. Those who act as they please, ignoring scriptures and science will not attain the supreme goal or happiness. Scriptures and culture of India are capable of giving us clear guidance and sense of direction in whatever path we choose. In the Indian scriptures you can see in detail everything needed to be undertaken by man starting before the birth and until after the death. It is from penance (thapass) that everything originates according to Indian culture. A woman accepts her suitable mate through thapass. It is through thapass that a child is procreated. When to get married, how should we behave in married life, how to spend the pregnancy period, naming of the child, what and how to feed him/her, how to educate him/her, how to see the death, what to do after the death, how to build a house and how to behave with others are all available in these scriptures. Only when the nature is a willing participant should we undertake anything, otherwise it will result in unnatural results.

A scripture raise our level through appropriate advices. If we don’t have any books to refer, try to look inside in a meditative mood. Right answer will emerge. Actions emanating from introspection will not create agitation in others. One should try to get god realization by penalizing own mind and body or by disturbing others. Immature and ignorant people undertake strange and self paining thapass that are not scripturally ordained. They harass the elements in the body, the self and the surroundings. No scripture ask you to inflict injury by piercing spear through the mouth or hacking the head with a sword. No scripture asks us to sacrifice chicken or other animals. Our faith and nature (sraddha) are very much correlated and they are developed as per our cultural background. Sattvic faith leads to rituals and yajnas to enhance the god-energy. Forestation and cleaning of rivers are part of this yajna.

People of rajoguna propitiate the aggressive and diabolic nature and the people of thamoguna, the entities of the netherworlds. Whatever we put our faith into, we attain that.

87. Diabolic qualities and Life in Hell

Divine qualités (deva-guna) cause libération and the diabolic qualités (asura-guna) cause bondage. Asuras are the ones who revel in physical comforts and sense pleasures thinking of them as real. Their minds are caught up in the net of misunderstandings and their mind is never at peace. They indulge in sensory pleasures and end up in the ignoble realm of hell. Hell is not a place away from the earth. It is here, wherever man experience sorrow. The three doorways to hell are lust, rage and greed. They prevent us from gaining wisdom and denigrate the self. They are to be discarded.

Those with asura-nature do not know what is to be undertaken and what is not worthy of our attention. They are clean and they are not truthful. They do not know how to behave or what to speak and when. They don’t comprehend their limitations and they don’t follow traditions either. What we should do is to know our limitations and to try overcoming those consciously. There is no point in lamenting or cursing our fate or surroundings. For the people of asuric tendencies, the world is not proper and there is no reason behind it. There is no God and we have no symbiotic relationship with other creatures. According to them, desire is the sole cause of everything. They indulge in activities that are of no use to anyone and they treat all others as their adversaries. These dull-witted people, under the influence of unending desires, undertake cruel and unthinkable deeds that destroy the world. Pride, illusion and arrogance are their trademarks. They want to amass wealth using any means. “I did this, I have amassed this much wealth, I have killed my enemies, I am mighty, I will enjoy, I have given so much in charity, I will do rituals” are their utterances based on their wealth, pride and position. These are enumerated here to measure ourselves. If we look at others with these ‘qualities’, we are also being asuric. To be revengeful against these tyrants and to hope for appropriate punishments for them is also being asuric in nature. A student of Gita should try to redirect these asuric individuals to the path of knowledge.

86. Cut Bondages Just as Separating Watermelon from its Vine

We should separate our bindings just as a watermelon separating from its vine when it is ripened. Once become mature by accepting and assimilating nutrients from the vine, the watermelon separates itself naturally without any pain. Neither the vine nor the watermelon has any grievance about it. Accept and assimilate experience from the universe and be mature in knowledge. Then we are also ready to discard the relations and bondages with the world, just as a watermelon. This is the ‘mrutyunjaya mantram’- the secret of winning over the death. Fearlessness (abhayam) is the outcome of having this knowledge.

Fearlessness, mental purity, hunger for and regular practice for obtaining wisdom (jnana yoga), charity, sense control, yajnas (serving the world), truthfulness, integrity, eagerness to learn, non violence, renunciation, mild temper, calmness, compassion for all beings, not finding fault with others, yearning for nothing, softness in dealings, modesty, determination, radiance, patience, courage, cleanliness, un-perturbing and the lack on ‘I and mine’ attitude are all divine qualities.

To be firm in these qualities should come naturally to us. While doing a charity, we should feel that it is not mine, but it is His. I am only an instrument. We should feel privileged and thankful to be able to do it. In the Indian tradition, the receiver is nobler than the giver. Noblest of charity is not harassing or aggressive with anyone. We can be a pain to others by ‘giving’ something mentally of physically. Many of our charities become an act of aggression. It is intended to keep the other person under control. We should give the most necessary thing in charity.

Sense control is not being forcefully stopping the senses from acting. It is being aware of the mechanism of the senses and their activity. When we get angry, be aware of the fact that anger is raising within. Truth is giving light to the stuff within. It is the realization that all living beings are another form of ‘me’.

85. Devotee as envisaged in Gita is yet to be born

Nowadays, the so-called devotees do not agonize over a tree being felled or a hilltop being cleared by the greedy timber lobby. But if an idol is missing from a temple or a stone in a temple got misplaced or someone threw something at a place of worship, there will be huge trouble. We have kept the Lord inside of a few temples- Guruvayoor, Sabarimala, Chottanikkara and so on. Running from temples to temple without knowing His import, it is tantamount to insulting Him. Bhagavan declared that “I exist in the centre of all- with no exception”. Memory, wisdom and absent-mindedness are all Him only. Only with His blessings do we remember certain things, know certain things and forget the worst tragedies of life. It is ever present in us as constant stimulation by being generous with something and removing certain other things. By studying the self, we can know the universe. Macrocosm (Brahma-andam) exists in each of us as microcosm (pinda andam). Unfortunately we always look for ‘It’ outside of us!

All elements in nature are ephemeral and they have the names and forms. They are perishable entities (kshara-purusha). But the imperishable entity (akshara-purusha) that remains changeless and devoid of names and forms enable others to change and evolve in this universe. The Lord, who is beyond the kshara-purusha and nobler than the akshara-purusha is the supreme entity (uttama-purusha). He remains indispensable, inspiring all the three worlds – the waking, dreaming and deep sleep states of experiential existence.

Here we can understand the tree of samsara (world) as the kshara-purusha and it’s seed as the akshara-purusha. The roots that support all these can be taken as the Brahman, the supreme purusha. It is the Lord that fills nourishments in fruits and digests them inside us when we consume them. He manages the assimilation of the necessary and needed portions of what we eat. Zoologically, we have been created as vegetarians as our nails, teeth, jaws, and saliva are not suitable for eating meat. He has prepared appropriate food for us so that we can develop inspirational thoughts, words and strong minds. To eat wrong food, that is, the food against our nature is to upset the Lord within us.

84. Appetite for food is the Lord Himself

The Lord, as appetite (the fire of hunger, jatharaagni), digests the four kinds of food we consume with the help of four airstreams (pranan, vyanan, apanan and samanan). Food can be consumed in four ways- by biting, chewing, drinking and licking. Food is of four kinds – in the form of smell, effulgent, air and water. Prana facilitate intake of food while apanan facilitates excretion.

Upanishad is telling us to stop putting the food stuff in external fire and to start putting it in the internal fire, jatharaagni. Feed the hungry as we have an obligation to all living beings. Our ancestors have started certain rituals to enable feeding the needy creatures. The ritual of giving rice balls given to ancestors on their death anniversary is to feed the birds and other creatures. We make the floral motifs (kolam) with rice powder every morning in our front yard to feed ants. Without knowing the essence of the ritual, nowadays people use insecticides along with the rice powder to make kolams.

It is the Lord’s effulgence that gives brightness to Sun and the moon. Sun intern brightens the whole world. We should realize the Lord’s presence in their company. It is the same energy that makes us move. Without realizing this, we keep searching for the Lord who is telling us, stretching His four hands “my dear son, open your eyes and ask what you want”. The Lord sustains everything in the world with His energy. He doles out all the nourishments we need in the form of fruits. Without knowing this magnanimity, in the epitome of ignorance, we lament and weep in front of temples “you did this to me; you never gave me anything, etc.”

Men of wisdom see the life force (jeeva, the self) as the in dweller of the body, that which leaves the body, that which is enjoying the sense objects. Those who are impure at heart will not be able to see the self within, however much they toil. The self enjoys the sense objects with the help of the mind and sense organs. All sense organs work in accordance with the innate tendencies accumulated and the culture imbibed by the mind. If one looks at anything with an eye of fault-finding, everything will be understood as faulty. Now our eyes are incapable of seeing the process of blooming of a bud to a flower. When the mind gets stronger, it can direct the sense organs to subtler and virtuous realms. We should hear only the virtuous and see only the pious in anything and everything.

83. Liberation is like the water reflection of the Sun joining the Source.

Just as the reflection of sun in the water joins back the sun as the water dries up, we will also return to the supreme self. Once we reach there, there is no return, it is said. The concept of ‘joining back’ is just imagery. In reality, there is no coming, going or returning anywhere. Everything is supreme light and it is supreme self.

Sun, moon or any other light source cannot shine enough light to show my supreme state. The Lord says that there is no return once we reach that state. He compares the life tree to a Banyan tree with its roots up and branches growing down. Leaves are the Vedas. Some branches go up and some go down.

Supreme reality, Brahman is at the top- It is the root cause of everything. It is the substratum of all; it is omniscient and is the reason for life itself. Branches are the gross life. Some branch up with noble thoughts and some grow down with ignoble ones. Knowledge or the Vedas are the leaves of that tree. It is in the knowledge that we should be fulfilled. Just as leaves, they are to be shed and new leaves of knowledge are to be blooming.

Nurtured and nourished by the material nature, the tree of world has its roots spread all over human lives. This tree is not visible. One cannot comprehend its beginning or end. Its roots are so well entrenched that they must be cut asunder by the weapon of detachment in order to pursue a self enquiry in to the supreme state. Attachment will hinder our growth and so one should cut away the shackles of karma.

Part of the Lord’s eternal existence becomes an individual self (jivaatma) and drag all senses including the mind. We should be able to control and guide our senses. Bhagavad Gita is the handbook that tells us how to make the best use of our human life.

82. Characteristics of those who transcended the material nature

“Gunatheethan” is the one who has transcended characteristics of the material nature. While in contact with it, he doesn’t have anything against knowledge, action or even ignorance. Many people live life cursing and self-hating lamenting about their past deeds. Qualities are ephemeral, so there is no point in getting angry at their appearance and disappearance. Do not long for the material qualities that are not with us. Also, do not carry on the memory of pleasures experienced in the past and dwell in those thoughts. A man of wisdom does not waste his present time dwelling in the memories of the past or in the anxieties of the future. A ‘gunatheethan’ is always engaged in the ‘now’.

He is not affected by gunas (modifications and qualities). He is not partial to any activities to the point of being uninterested in them. His mind is unwavering knowing that the gunas express their innate characteristics as their dharma. He will cry aloud if he feels like it; he will laugh when he feels like laughing. He doesn’t identify with them or internalize them. We should be our own masters.

He is calm, unaffected by the dualities of pleasure & pain; likes & dislikes and honour & dishonour. He understands the essence of a piece of gold and stone equally well. This doesn’t mean that he ‘sees’ gold for stone or vice versa. He sees them both, in their totality. He doesn’t blame anyone nor do they feel compelled to justify all their deeds. He is a man of courage who takes praise and insult with the same attitude. He is equal towards friends and enemies. He is devoid of “I the doer attitude” in all his endeavours. A gunatheetha is very careful and he is well aware of what happens in him –be it sadness, anger or happiness. Through unwavering devotion, he serves the Lord and transcends all material nature. He is beyond all modifications realizing that ‘I’ am the abode of Brahman, the imperishable nectar of bliss and the eternal dharma.

81. We Shouldn’t Leave the World Without Experiencing it

We should not live life without experiencing the world. When rajo-guna increases, greed (lobham) arises and it leads to action aimed at gaining favourable results. This leads to agitation and longing for more and more. There will be no calmness in action and we will be ‘on the go’ all the time. When sitting down for eating, mind is in the moon. While spending time with the wife, mind is in the office in Uganda. Mind never travels with the person when he is under the spell of rajo guna. We should break this ‘machinery mode’ and come down to being natural. Even our children have come out of unintentionally.

Satva-guna is in its full glory when the doors of our organs of knowledge are effulgent with wisdom. Although we lock ourselves down and keep the key in our inner pocket, we keep lamenting that the locks cannot be opened. At the predominance of thamo-guna occurs the ignorance, lack of clarity, laziness, wrongful action and delusion. Those who leave the body at the peak of satva guna attain the path of the men of wisdom. The body-consciousness ceases to exist in wisdom and this is the only way to overcome death. Those who die at the peak of rajo-guna take births as creatures attached to being very active. Those who die at the peak of thamo-guna will take birth in lower wombs. Satva-guna begets noble results and rajo-guna results in sorrow. Thamo-guna results in ignorance.

From Sattva comes knowledge; from rajo guna, lust and greed; and from thamo guna, mistakes, delusion, and ignorance. Sattva people go up in evolution. Rajo-gunis stay where they are and thamo-gunis go down in progress. When a man of wisdom knows that there is no ‘doer’ separate from the gunas. When he realizes that the self is beyond all gunas, he attains the Lord

80. Brahman is the Universal Womb; Lord, the Seed

Lord declares that the great Brahman is indeed the womb (yoni) of the universe and I impregnate it by placing the seed. All creatures- movable and immovable- are created from it. Universal womb includes all wombs and everything originates from it. It is the path to take birth. For whatever bodily births occur, the yoni is the nature (Brahma- prakruthi) and the father is the Lord himself. The concept being a father and a mother should always be thought of in light of the universal fatherhood and motherhood.

Amongst the various qualities (gunas) of nature, the sattva guna (the noble, effulgent and immaculate) binds the imperishable self with the body by means of attachment with bliss and knowledge. The rajo guna (the active and agitated) binds the self through activities carried out to satisfy desires. The thamo guna (the ignorant and lazy), born out of ignorance deludes everyone. It shrouds the wisdom and takes one to do wrong. Mistake is to comprehend one thing for another- i.e., misapprehension of reality. Each of these gunas expresses themselves by covering the other two. A person with the predominance of thamo-guna, at the time needs rest and sleep. Even if he tries to undertake work, it will not be complete. One should work in accordance with the guna state he is in.

Those who have attained the Lord through experience and wisdom do not take birth even at the beginning of creation. They have no sorrow at the deluge either. They don’t have births and deaths. Once we realize that all are nothing but gold, there are no ornaments. There are no ear rings, chains and bangles. Everything is gold. This doesn’t mean that we will see only a gold bar in place of ornaments. Even while seeing the ornaments, we realize that the Gold is not undergoing permanent changes.

79. Actions do not affect the Self

No action affects the self. All actions- good and bad- affect our mind. Space provides an abode for everything, but it is unaffected by anything. Sun illumines everything; so does self – illumines all bodies. That which is seen as many is essentially one. Gold ear rings, chains, bangles and other ornaments are all gold in various shapes and designs. All actions emanate from nature (prakruthi). Every being undertakes action as directed by its own innate nature, but the self is not ‘doing’ anything. Those who see God in everything and everywhere without any differentiation do not denigrate own self. Some people see death everywhere and are frightened. Others are blissful knowing that everything is god. Swami Vivekananda said “I am not against anything. I enjoy every drop of the sweet juice of an orange”.

In perishable things, one should see ‘Him’ as the eternal energy. Death of a seed results in the birth of a tree. Of course, the seed is not dying. When you see the budding of the seed in to a sapling, see Parameswara, the Lord. Everything – movable and immovable – has been created by the appropriate unification of matter and energy (kshEtra and khsetrajna – object and subject), including thoughts. Those who cannot know this through meditation (dhyana), analytical contemplation (Samkhya) or karma yoga will realize the self (atma chaithanya) by listening to others who have had this experience. Meditation is a mental activity that gives strength to our minds. Samkhya gives intellectual prowess and karma yoga imparts impeccable practice. In the absence surrender in this level, failure occurs. Life ahead – to be noble or ignoble- is determined by the life force’s (jeeva) association and attachment with the various qualities (gunas).

78. There is no God- External or Internal

Gita doesn’t envision a god who is external nor internal. God is the universe itself. He is inside and outside. He is the movable and immovable. He is the subtlest of the subtle and He is far and near. For those who inquire, He is close; for others, He is far away. Since the inquiry is on the inquirer himself, He is very subtle

All hands and legs are that Brahman only. Its head, face, eyes and ears are pointed towards all directions. It is not possible to visualize a form for something that encompasses the whole universe. Human beings have the urge in them to go beyond limitations and to attain the ultimate, limitless state of being just as a seed desiring to become a fully grown tree. Everything in the universe has the desire to become many and human being’s ultimate metamorphosis is to become God.

All characteristics of sense organs are brought to light by Brahman which is the only real thing, but ‘It’ is not affected or entangled by the senses. Although It is devoid of qualities and It has no relation with anything, It governs over everything.

It is the substratum of all. It appears to be divisible, but it is indeed indivisible. It is the effulgence of lights, beyond all darkness and exists in everybody’s heart. It is the knowledge, the thing to be known and that which is to be gained by knowing. Only those who ‘knows’ all these is fit to become God.

Both the nature (prakruthi) and self (purusha) have no beginning. Emotions and qualities emerge from the nature and it is the root cause of work and reason (karya and kaaranam). The omnipresent self is the cause for experiences that include pleasure and pain.

77. Indicators of Knowledge

In the Gita, the Lord describes twenty characteristics as indicators of knowledge and wisdom. First among them is being devoid of ego, the “me-sense” leading to humility (amanitvam). A tree lowers its head when it is full of fruit. Second characteristics to be devoid of pretence and pride (adambhithvam – that is not to be preventive of the qualities you don’t have). Non-violence is the quality beyond the usual meaning of all non-injury to others. It is the state where one has no “me and mine” differentiation. Root cause of all violent activities are the “me and mine” attitude. Peace emanates from concentration as a mind full of thoughts cannot be calm. Integrity is the quality of being straightforward and honest, the courage to speak the truth.

Nothing will be complete without serving your teacher, the guru. One should approach a guru for attaining knowledge with complete surrender. Choose anyone – be it a monk, own father, mother, children, sun, ocean, etc. To attain knowledge, it is essential to have purity in speech, body, actions, family and the mind (pancha suddhi). One should also have self control and an attitude of renunciation towards sensory subject matter and he should be firm in his resolutions.

Devoid of ego, having no sense of doer-ship; having no sense of sorrow in the modifications of the body- birth, death, old age, disease, etc; having no pointless attachment towards the family, wife and sons; having no passionate desire for anything; facing desirable and undesirable results with equanimity; having relentless devotion towards the Lord without vacillation, living a life of solitude at least once a moth, having no desire to be in the crowd or to know details of the life of people around, keeping the mind steadfast in spiritual inquiry, and to be aware of the benefit of scriptural and philosophical wisdom are all indicators of knowledge. All the rest are ignorance.

76. Our Body is the Temple

A devotee is one who lives life truthfully without getting identified with the unreal and he has no pretence. In order to assess our own progress, see ho others respond to our presence.

The Lord says that our body indeed is the field of activity and experience (kshetra or temple). Kshetra is perishable. If it is to become imperishable, it should be in contact with that which is eternal. Then it will have an existence beyond the field of experience. In order to raise the existence of the perishable body to be everlasting, it must be associated with Dharma. Without Dharma, conflicts and destruction will occur.

With the action considered as a seed, body is the field where the fruit of action is harvested and experienced. That is why our forefathers insisted that our actions must be pure. It is not possible to avoid modifications of the body that passes through the stages of birth, life and death. One should realize that the self is beyond all these and ‘I’ am capable of observing these modifications. Knowing ones own body is to realize that ‘I’ am not the body. Kshetrajna is the one who has attained this awareness.

In all kshetras, the kshetrajna – the presiding entity (kshetrajna) is the Lord himself. In the body also, He presides over the functioning of the body as the witness, as the one who is aware of all modifications. Since He is the one aware of all modifications, He is steadfast, and eternal. Such a realization about the kshetra and kshetrajna is wisdom.

Kshetra consists of the five basic elements, ego (doer-ship and enjoyer-ship), intellect (ability to discriminate between cause and effect), the root nature that is vague, sense organs of knowledge and action, mind, sensory objects, desire, enmity, pleasure and pain (experiences and responses that are desirable and undesirable), combination of the senses with the subject matter; life spirit (jeevan) and energy (ojass). Lord says that in the body composed of twenty four components (from five elements to the sensory subject matter), and all the seven emotions exist in it, from desire to energy