'Geethaa saaram' by Vijendran Rao - Sept. 2017

GEETHA SAARAM (Essence of Bhagawad-Geetha) Presented as a discourse/dialogue with Q & A and Chapter summaries

(with emphasis on a Scientific approach)

by

Vijendran Rao ex-senior Scientist, Bhabha Atomic Research Center, Mumbai, India ex-senior Research Associate, Cornell University, Ithaca, NY, USA ex.Vice President, Torr International Inc., New Windsor, New York, USA (also Tech Advisor at Lawrence & Mayo (India) Pvt. Ltd & PV=RT Consultants, Mumbai & USA) and (writer/speaker on Indian heritage, culture and philosophy) - Bhagawad-Geetha. in particular -

A Publication meant for the Inquisitive mind to understand the highest philosophy as well as a Day to Day Living Practical Guide.

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OFFERING: KrishNaarpaNam

‘Yadkaroshi yadas’naasi yadjuhosi dadhaati yet!

Yattapasyasi Kaunteya tadkururushva madarpaNam!!’

(Kaunteya, whatever you do, eat, perform Yajnyaas, Tapas or donate, offer them unto Me!) Writing and sharing this series on Geetaa Saaram has been a labor of love and faith in our ancient wisdom. However, this would not have been possible without the Grace and Blessings of Geetaachaarya Yogeshwar Bhagawan Sri Krishna. My humble offering to Him in the form of this Book of His Wisdom. I was 'just a tool' in His Hands. I fervently seek His Blessings for all those who were with me in this journey and for letting me carry out this task successfully.

KrishNam vandey JagatGurum!

Vijendran Rao NB: Please ponder over the Geethopadesam picture and understand its Significance.

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Dedication My parents late Smt. Sona Bai and Sri Prasanna Venkatesa Rao have been my initiators and constant source of encouragement during my youth, to imbibe the wisdom of our sages and develop the basis for spirituality and noble life. My father initiated me into Bhagawad-Geetha when I took part in a school competition for recitation of Chapter 12, the Bhakti Yoga, and that interest has lasted all through my life. They were living examples of 'a Karma Yogi. I was fortunate to have a life partner late Smt. Rakhma Rao, who was equally spiritual and created an environment of Devotion around through her own involvement with Naaraayaneeyam/Bhaagavatam during her lifetime. Many more of my elders and teachers throughout my life, have influenced my thinking and kept my interest in seeking wisdom. This eBook is being dedicated to all of them, as my humble token of appreciation and gratitude.

Harih: OM! Maatru devo bhava! Pitru devo bhava! Aachaarya devo bhava!

Vijendran Rao 3

Acknowledgement In the last two decades, my two daughters Dr. Asha Rao, and Dr. Subashri Rao, have provided me with the support to get involved with my passion, nay devotion, in exploring the depth of Geetha and other philosophical/religious texts. Their own involvement with my effort and encouragement has kept me going in spite of my own limitations. Also, the help and support given by my son-in-law Sanjay Rao in setting up my personal computer with accessories and in solving operating problems, as and when they arose, made the creation of this document possible. A special thanks to my grandson Abhay Rao for the beautiful photo of Geethopadesam and some help with his computer skills.

My thought process and understanding of Geetha and other philosophical and spiritual texts has been influenced by many scholars and spiritual leaders like Swami Vivekananda, Swami Chinmayannda, Aadi S’ankara, Dr. Radhakrishnan, Annie ave Besant, Vinobha Bhave and and many others. My Sanskrit teachers at school/college and my father deserve special mention for developing my Sanskrit skills. Over the years, the various individuals and groups to whom I had introduced the message of Geetha have encouraged me to go further in the understanding of Geetha itself. The present group of Satsangh who were with me during this long pursuit of the 'essence of Geetha', have to a great extent kept me involved and committed to the task I had undertaken. Often, their appreciation and comments have helped me to go deeper in the wisdom of Geetaa. I would like to place on record my appreciation of support given by Pnanesh, Dr, Khandelwal Gopala KrishNa, Chandra Savalappan, Bhima Rao,, Bhide, and Natarajan Ramalingam who took active part in discussions. In particular, I would like to express my sincere gratitude to my friend Sri Natarajan Ramalingam for helping me with compiling and editing. Finally, I express my deep appreciation to my friend Dr. Thirumaleshwar for helping me in final checking and getting this eBook published online.

KrishNaaya tubhyam namah:!

Vijendran Rao

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Subject Index - 6 KrishNaarpaNam - 3 Dedication - 4 Acknowledgement - 5 About the Author - 8 About the Book - 10 Foreword - 11 Prologue - 12 Background - 13 Introduction - 15 Chapter 1 - Arjuna Vishaadha Yoga - 17 Summary of Chapter 1 - 23 Chapter 2 - Saankhya Yoga - 25 Summary of Chapter 2 - 65 Chapter 3 - Karma Yoga - 66 Summary of Chapter 3 - 85 Chapter 4 - JnaanaKarmaSanyaasa Yoga - 87 Summary of Chapter 4 - 105 Chapter 5 - Sanyaasa Yoga - 106 Summary of Chapter 5 - 118 Chapter 6 - Dhyaana Yoga - 120 Summary of Chapter 6 - 143 Addendum to Chapter 6 - 145 Chapter 7 - JnaanaVijnaana Yoga - 147 Summary of Chapter 7 - 159 Chapter 8 - AksharBrahma Yoga - 161 Summary of Chapter 8 - 176 Addendum to Chapter 8 - 178 Chapter 9 - RaajaVidhya RaajaGuhya Yoga - 180 Summary of Chapter 9 - 199 Chapter 10 - Vibhooti Yoga - 201 Summary of Chapter 10 - 217 5

Chapter 11 - ViswaroopaDars’ana Yoga - 219 Summary of Chapter 11 - 244 Chapter 12 - Bhakti Yoga - 247 Summary of Chapter 12 - 265 Chapter 13 - KshetraKshetrajnya Vibhaaga Yoga - 267 Summary of Chapter 13 - 296 Chapter 14 - GuNatrayaVibhaaga Yoga 299 Summary of Chapter 14 - 328 Chapter 15 - Purushottama Yoga - 330 Summary of Chapter 15 - 346 Chapter 16 - DevaaasuraSampatVibhaaga Yoga - 348 Summary of Chapter 16 - 365 Chapter 17 - S’raddhaatrayaVibhaaga Yoga - 367 Summary of Chapter 17 - 387 Chapter 18 - MokshaSanyaasa Yoga - 390 Summary of Chapter 18 - 449 Geetha Maahatmyam - 452 Geetha Saaram - Epilogue - 467 Appendix A - Interpolations ----in Bhagawad-Geetha - 470 Appendix B - Links to Text and Chanting of Bhagawad-Geetha - 474

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About the Author A physicist by education and training (some training in Management), with exposure to academics, industry and students, led to an active professional life for nearly five decades.

As a Scientist and Technologist in both Tata Institute of Fundamental Research and Bhabha Atomic Research Centre, Mumbai, India and later as a Researcher at Cornell University, Ithaca NY; and finally as a Technology/Management Executive at Torr International Inc., New Windsor NY, USA gave me a broad range of interests and exposure. I was a pioneer in my field and that gave me an opportunity to be both introspective and interactive with a variety of persons of different interests and backgrounds. Also, it provided me an opportunity to express myself clearly in both oral and written communication.

With all this background and my earlier interests, resulted in the role of a „writer/lecturer on Indian Heritage, Philosophy, Culture and Society‟ in the last two decades. Initiated into Sanskrutam in high school and college and Bhagawad-Geetha in my 13th year by my father (to participate in a Recitation competition in School), the interest in both continued throughout life. Also during this period was exposed to our culture and tradition to build a strong base. Interestingly, at age 22, I read the whole of Bhagawad-Geetha as my father was lying critically ill, at his request. He breathed his last when I just finished reading the last chapter (MokshaSanyaasa Yoga)!

After that an exposure to Swami Vivekananda during college days and later a personal interaction with Swami Chinmayananda through his Geetha Gyan Yagnya and SatSangh happened to further cement the bonding with the Masterpiece. This continued for a while with exposure to other religious/philosophical texts, and an in-depth study of commentary

by Dr. S. RadhakrishNan as well as those written by Annie Besant, Vinobha Bhave and others. I also conducted SatSangh under the auspices of Chinmaya Mission studying Atma Bodh, Tatwa Bodh and Viveka ChoodamaNi. Later in US, while going through a difficult phase, frequent listening to Geetha chanting, on tape provided some depth to my understanding. This was followed by running a weekly class for interested Indians in a small town, of the whole of Geetha further enhanced the understanding. To continue this journey, I gave a lecture at Tampa, Florida to Hindu University; to be later followed with a ten lecture series to an Indian audience at a temple in Fishkill, NY. In between, I had started „a daily email write up‟ on Geetha, which later turned out into a more elaborate version, again through email to a group. The current one which is being released as an 7

eBook is the latest version, with a larger group participation and in a „more intimate dialogue style‟.

Meanwhile I had also written on various other religious and philosophical texts like VishNu Sahasranaamam, Madhuraashtakam, Mukundamaal, ThirukKuRaL, Gems from Vedaas, Purusha Suktam, NaaraayaNa Suktam, Sri Suktam, Mantra Pushpam, S’aanthi Mantram, many popular hymns, an extensive coverage of Aadhi S’ankara’s Bhakti hymns on various Gods/Goddesses, Heritage of India in Science like Mathematics, Astronomy, Metallurgy, Navigation, Architecture, Carnatic Music, etc.

What was significant was: all these were written with a view to make them reflect the science, psychology, management and societal structure in them and their relevance even today. My professional background in Science, Technology, Management, coupled with personal development in spirituality, culture and social interaction formed the basis of all my writings. This has ensured that these writings will appeal to the youth and make the older folks to re-think their ideas of what Hinduism or Sanaathana Dharma is all about.

Realizing that the present generation lacks much of the background that was inherent in our culture to relate to our concepts and practices, I wrote a simple, lucid text titled „A Primer on Hinduism‟ which has been published as an eBook : (Link: http://issuu.com/vijendranrao/docs/primer_on_hinduism. ) The current book is the next in series, and being a „dialogue style and also an intimate one at that‟ with lot of explanations, this eBook Geetha Saaram should be easy to follow and understand. To ensure easy availability to anyone interested, this eBook is a „Free Download‟ version. My purpose will be served if the reader is able to appreciate the „wisdom‟ that Geetha contains. It should also help one to appreciate the value of our ancient scriptures which covers all aspects of life, worldly and spiritual. It is Universal and could easily be applied without constraints of time, place and circumstances (if understood and practiced properly)!

Harih: OM! Vijendran Rao Email ID: vijendran.rao@gmail.com

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About the Book AS the Title suggests this Book is the „Essence of the Bhagawad-Geetha’, the the Eternal FountainHead of Wisdom and Guidance. One might wonder why one more „commentary‟ on this Masterpiece on which countless books have been written, starting from our great Aachaaryaas, by scholars of all kinds. The justification is „pure and simple‟ - to appeal to and educate the 21st century youngsters (the oldies alike who still have a sharp, inquisitive mind) who in the midst of „technology and global media culture‟ have lost the „foundation on which our civilization‟ survived for millennia and which is „relevant beyond time and place‟.

Having grown up in an inquiring spiritual atmosphere and also acquiring the background in Science and Technology, added with the fact of my constant interaction with the youth, I felt that I can possible be of some help in bringing the „youth back to their base‟. As our old saying goes „Reach out to the world, standing on a Firm Base‟, we need to recapture that spirit. My attempt here is to present the „highest philosophy, coupled with Guidance to our Living‟ in a „conversational, dialogue format‟ which is interactive. It is an unusual style for a Book, but for the purpose intended, it will be the most apt one.

I have started with the background in MahaaBhaaarata leading upto the war and then in the main part dealt chapter by chapter, selecting some of the important s’lokaas, giving their meanings and then a detailed interpretation with the context in mind. There are some interactive dialogues with some of the „remote audience‟, chapter summaries to enable the reader to recaptulate or to glance through if in „a hurry‟ to get the gist of the chapter. At the end I have included an interesting follow up (Which is rarely covered) to bring out the „importance of „teachings in Bhagawad-Geetha as narrated in Varaaha PurraaNa. This illustrates how even Lord VishNu finds this useful in „managing the three worlds‟!

At the end, apart from summarizing the whole text, I have attempted (through an Appendix) to bring out some of my „own analysis of the text‟ pointing out „additions‟ that seem to have occurred over time, due to the prevailing societal structure. Readers may offer their comments or views on this through the email provided .

Harih: OM! Vijendran

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Geethaa Saaram - Foreword: Namaste!

Friends, I intend starting a series devoted to highlighting some of the Essence of Bhagawad Geethaa. As I had pointed out on many occasions, Geethaa can be considered as the 'quintessence of Upanishads’. Upanishads are the foundation on which Hinduism is based. The spiritual and philosophical perception given in crisp form in the Upanishads is often difficult for us to understand since our present day knowledge of Sanskrit is very limited. However, Sri Krishna has made this Fountain of Wisdom easily accessible to us through His dialogue with Arjuna.

What is most significant about Geethaa is that this wisdom through dialogue was on a battlefield and not in an Ashram or classroom! So, the advice Sri Krishna gives to Arjuna are as relevant to us today in our daily stressful life, as it was to Arjuna thousands of years ago. Further, the philosophy given does not go counter to the scientific thoughts of today as happens with other religions. So, for the 'rational youth' of today, it is easier to understand and accept for practice in their daily life. I will try to make them as short and simple as possible.

Hari OM! Vijendran PS: This eBook maintains the „dialogue format‟ to keep to the spirit of the original text.

Except for slight editing to ensure better communication, I have left the earlier script unaltered. An advantage of this „format‟ enables the reader to study every day, a part but which is complete in itself.

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Geethaa Saaram – Prologue Namaste!

Many of you have already given encouraging responses. Thank you all for the same. Some of you have suggested what I should cover and how. Let me explain my approach before I start with the actual exposition of the content of Geethaa.

Over the years I have been exposed to various texts/interpretations of Geethaa, as many of you would also possibly have been. Right from the time of the great Acharyas, everyone had a vision and a mission to accomplish through their writings on Geethaa. They were also guided by the customs, external influences and societal circumstances of their times. That should be the purpose of any great spiritual and philosophical work - the capability of being interpreted according to the times and needs without overstepping the basic boundary conditions.

Ultimately, a great work of any type - philosophical, spiritual, scientific, cultural should stand the test of time and also be useful for those times.

I am not claiming in the least that I am on par or even close to any of these great scholars and exponents, but over the decades my thought on Geethaa have been molded by many factors and has been continuously evolving. I have been sharing them at different times with people around me. In this process I have matured in my understanding of Geethaa and in particular on how to make it relevant to the present times. Both in India and abroad we have a large educated Indian communities and also many others who are getting interested in Indian philosophy, and in particular Geethaa. All of them are seeking something to guide them in their day to day activities which integrate with their lifestyle and do not contradict the life they are leading. At the same time, they want to get the benefit of the wisdom in Geethaa to help them tide over their stressful personal, workplace and societal interactions. How to derive satisfaction and happiness out of what they are doing and also be productive in material as well as intellectual spheres. Being exposed to so much of diversity and pulls from different directions in ideologies, finding a balance is not easy. A dry philosophy is not going to appeal to them and they will shy away from it.

Geethaa's basic principle is to make one live a fruitful, contented, peaceful and happy life.

Both, life here on earth and later in whatever sphere we exist should have a meaning. For this to happen at both the personal and societal level, it is necessary that each of us perform our SwaDharma, without fear or ignorance. I will try my best to highlight aspects of Geethaa that would be useful for us to attain these goals.

The present series I will adopt the latter style as I feel that this would be more useful than following the text sloka by sloka. However, I will maintain the original sequence of episodes.

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Geethaa Saaram - Background: Namaste!

Normally one starts with Bhagawad Geethaa straight away in a discussion on the subject.

However, to fully appreciate the Geethaa's context and import it is necessary to have a brief look at the circumstances preceding the Geethaa itself. All of us are familiar with the Mahabharata story (though one should strictly call it an 'ithihaasa', meaning a historical event narrated as a story with some embellishment). But, we do not fully appreciate how the message of Geethaa evolved in the context of happenings in Mahabharata. We should remember that Bhagawad Geethaa is part of Mahabharata.

Pandavas, who were in 'agnyaatavaasa' as a result of losing their 'gambling bet' against Kauravas (even though the dice was loaded against them by Sakuni), after returning from the exile asked Kauravas to give back their kingdom. On being refused, they went on reducing their demand until finally they came down to 'just five houses' - one for each Pandava. Even this was refused by Duryodana, the Kaurava prince. In fact, it was Sri Krishna who went as an emissary on behalf of the Pandavas to negotiate the deal. This denial came, on top of the insult done to Draaupadi earlier in open court. The irony and tragedy of the whole situation is that Dritharashtra who was still the King, Bheeshma - the grandsire of the whole dynasty, Drona - the Aachaarya for both Pandavas and Kauravas, Kripa - a learned wise man - all witness to the happenings all through, did not intervene to do justice to Pandavas. In fact, Duryodana openly challenged the Pandavas for a fight if they wanted to get back their lawful kingdom!

Under these circumstances, Pandavas did not have any choice other than to accept the challenge. Then both parties started assembling their families and friends around the country to help them fight the war. At this stage, both Pandavas and Kauravas recognized that they need to seek the support of Sri Krishna. Yudhishtira and Duryodana went to Sri Krishna asking for help.

Sri Krishna told them that one of them can have his whole Yaadava army and the other only Him. He also said that he will not take up arms though. Pandavas were closer to Sri Krishna by marriage and also by their devotion to Him and so Yudhishtira asked Sri Krishna to be on their side. Having resolved this issue, Sri Krishna offered to be the charioteer for Arjuna. That is how in popular parlance, Sri Krishna also came to be called 'Paarthasaarati', meaning charioteer to Arjuna/Paartha.

In retrospect, this is what that made Bhagawad Geethaa possible as a discourse between Arjuna and Sri Krishna. We are fortunate that Sage Vyaasa documented the whole Mahabharata 12

including the Bhagawad Geethaa for us to benefit from. As per legend it was Sri Ganesha who actually did the transcript of Mahabharata as Vyaasa was narrating it.

I would like to add the following points.

Before the Mahabharata war, of the 2 factions of royal KURU clan (Dhritarashtra, Pandu) the former being elder was supposed to rule kingdom. As per Dhrama Sastra the blind cannot rule a country hence Pandu naturally became the king. Pandu gave respect to his elder brother and ruled the country as per Dharma. Unfortunately Pandu was cursed by a Rishi for shooting an arrow against him. He went to forest with his wives Kunti and Madri to absolve his wrong doing.

While in forest Kunti gave birth to 3 sons - Yudhishtra, Bhima and Arjuna and Madri gave birth to 2 sons - Nakula and Sahadeva. After the death of King Pandu, Kunti came back to the kingdom along with the 5 princes.

When Pandavas were in exile for 13 years, they were the rightful rulers and Dhuryodana was a de-facto ruler. The theme of Mahabharata war was "To allow a usurper to rule the kingdom is to allow injustice and adharma to go unchecked."

Hari OM!

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Geethaa Saaram - Introduction Before going to the battlefield in Kurukshetra, Sri Krishna asked King Dritharashtra if he would like to witness the war, offering him a 'divya dhrishti', if he wanted to. Dhritharashtra, who was blind physically, was afraid morally too knowing that Dharma was not on the side of Duryodana, to actually witness the outcome; however, he was curious to know what goes on in the battlefield and so requested Sri Krishna to give that sight to Sanjaya, a charioteer. So, Sanjaya gets the 'remote perception' ability (like doordarshan) and becomes the modern day version of a war correspondent!

Hence, not only Dhritharashtra gets the narrative of the war from Sanjaya, but all of us as well. The whole Bhagawad Geethaa as we know comes to us through Sanjaya's vision of all that is going on in the battlefield. In fact, he is the one Dhritharashtra addresses to start with and he is also the one who presents the personalities involved at any moment as a stage voice. The final concluding slokas of Geethaa are also from Sanjaya.

It is customary when starting in Hindu tradition that at the start of any study, all involved (the teacher/guru and students) to invoke the following – 'Saha naa vavatu!

Saha nau bunaktu!

Saha viryam karavavahai!

Tejasvinavaditamastu! maa vidvishaavahai!

OM SHAANTIH: SHAANTIH: SHANTIH"!!

Let us be together; Let us enjoy and nourish together; Let us derive strength and vitality together; Let our venture produce glory; Let there be no disputes/quarrels amongst us. Let there be Peace at the physical, mental and intellectual levels.

This explains the spirit of the undertaking.

There is also a prayer to Geethaa conceived as a Mother that she should give us the wisdom, 14

blessings and as the Remover of all darkness from our lives. It also extols the work of Vyaasa who gave it to us and Sriman Naaraayanaa as the source who first propounded this for the benefit of Paartha/Arjuna.

Now we are ready to embark on our journey to seek whatever we want, as Geetha is like Kaamadhenu (the holy cow who gives anything one desires) and Kalpavriksha.

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Chapter 1 - Arjuna Vishaadha Yoga – 1 Sri Ganeshaaya Namah!; Sri Gurubyo Namah!; Harih: OM! It is customary to invoke Sri Ganesha before embarking on any venture. Being the Lord of all elements, He ensures that none of them cause an obstacle in our pursuit of the proclaimed goal.

We also seek the Blessings of all the Gurus to keep our thirst for knowledge and wisdom alive during the entire journey to reach the goals. Hari or Naaraayana or Krishna is the Embodiment of all knowledge and wisdom and His Blessings are needed to achieve anything in our lives. You can think of Him or Her or It (if you are an atheist), as the Universal source of everything that exists/existed or will exist. It could be the Mother Nature. To improve oneself, one has to at least accept that there is someone/something above and beyond him/her and seek His/ Her/ Its help.

Let us begin our study After the first sloka, for a question by Dhritharashtra, the entire Geethaa consisting of around 700+ slokas, is a dialogue between Sri Krishna and Arjuna, with Sanjaya filling in the happenings in between. Sri Krishna and Arjuna are known by a variety of names throughout the Geethaa. They are all proper names, adjectives and description of their qualities and greatness.

Sri Krishna is often called Madhava, Hrishikesa, Govinda, etc. Similarly, Arjuna is called Pandava, Kaunteya, Paartha, Parantapa, Dananjaya, etc. Many of you will know the meanings of these names. If not, I will attach a footnote later.

Let us remember that what follows is actually what went on in the battlefield, before the start of the Mahabharata war. Those days, even wars had a set of rules - called 'yuddha dharma'. battle will not start until both parties are ready (indicated by blowing conches, horns, trumpets, beating drums, etc); an unarmed or injured soldier cannot be hit; fighting restricted between sunrise and sunset; no individual soldier can be surrounded by a group or ambushed; the injured could be removed after sunset for treatment or the dead for cremation, etc. If one party is not ready or takes a break, the other party should not continue the fight. Also, both generals can inspect the opposing army before start of the war. The belief and trust is that so long as both parties fight as per 'yuddha dharma', the party that has got dharma on its side or fighting for dharma will win.

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The battle ground is known as 'dharma kshetra'. This meant that Dharma could be established on the battlefield. Well, we will see how during and at the end of the Mahabharata war, what was upheld and what was not. However, our main thesis is to follow Bhagawad Geethaa and understand its import for our own lives.

The Bhagawad Geethaa is made up of 18 chapters, each of varying lengths. I will discuss the chapter titles as we progress. The title in general gives what the content of the chapter is going to be. The first chapter is called 'Arjuna Vishaada Yoga'. You would notice that the chapter is called 'yoga'. It denotes that one has to study them with the same determination and focus as one does Yoga. In fact, every aspect of knowledge and learning is known as Yoga. Vishaada means 'despondency', reflecting Arjuna's frame of mind at the end of the chapter.

The first sloka is a question from Dhitharaashtra. He asks Sanjaya, on the righteous battlefield of Kurukshetra, where the fighters are assembled, how are my children and Pandu's children doing?

Often, this opening question of Dhritharaashtra itself is considered as predicting the outcome of the war and also showing his filial attachment to his children, in spite of them being in the wrong, vis-a-vis his brother's children.

From here onwards, Sanjaya will carry on the description and one does not hear another word from Dhritharaashtra throughout Bhagawad Geethaa.

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Chater 1 –Arjuna continues - 2 After Dhritharaashtra's question about the scene on the battlefield, Sanjaya explains in some detail the goings-on at Kurukshetra.

First, he starts with Duryodana inspecting the armies on both sides. He describes the various veteran war heroes on the Pandavas‟ side in some detail. Duryodana narrates the valor of these heroes starting with Bhima and Arjuna down to Abhimanyu, the valiant 16 year old son of Arjuna. He is recounting all this to his army chief Drona and in passing he hints at the fact that Arjuna is Drona's favorite student. While describing his army Duryodana in a mild way derides Drona saying that he is after all a Brahmin and implies thereby that his valor in battle is suspect.

Then he goes on with others in his army starting with the veteran Bheeshma. His narrative includes Karna and a few others but far shorter than that of the Pandava army.

However, he says all great warriors have come to fight for him forsaking their own lives. He then proclaims loudly that Pandavas will protect Bhima and issues a rallying call for the Kaurava army to protect Bheeshma. At the mention of his name, Bheeshma blows his conch ferociously like a lion‟s roar and that starts blowing of conches, trumpets, beating drums, etc. all around the Kaurava army, creating an uproar among all elephants, horses and soldiers‟ cry of battle readiness.

This, in turn, brought the Pandavas and Sri Krishna into action, each of them blowing their conches. Sri Krishna's conch is the well-known Paanchajanyam - which produces five tones, including the Pranava OM. It is customary in those days for great warriors to have conches with special names and sounds as identification. In the midst of all these fury and sound, Duryodana and his brothers suddenly realized that he might lose the war and went through a mental turmoil.

Sanjaya then turns to the Pandava side and sees Arjuna reviewing the warriors gathered all around. He sees them as his kinsmen, friends, and comrades as well as many who are to be revered as teachers and elders. He tells Sri Krishna how to serve the cause of the evil-minded Duryodana and his brothers; everyone has been drawn into this terrible war. He asks Sri Krishna to station his chariot in the midst of both the armies. Sri Krishna does as requested. Now follows Arjuna's perspective of the ensuing war and its consequences.

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Chaper 1 - Arjuna's Perspective and Despair - 3 Unlike Duryodana, Arjuna has an entirely different perspective of the ensuing war. He is deeply troubled at the thought of having to kill his elders, teachers, kinsmen, friends and comrades. He tells Sri Krishna, at first, about his physical reaction to these thoughts - he trembles, has dry-mouth, sweaty and hot, his hair stands on end and finally his great bow Gaandeevam slips out of his hand. He also says that he is seeing ill-omens. In an emotion-filled voice, he continues to address Sri Krishna thus 'O, Kesava! The very thought that we need to kill all the great souls of Kuru dynasty like my grandfather, teachers, brothers/cousins, uncles, in-laws, other kinsmen, dear friends, all these just for me to get an empire? What is the purpose of such an empire when all those in whose company I should enjoy it, are not there? What a great sin I am intending to commit by all these killings, just for my greed? Is there any salvation for me from such a sin? Also, what are the consequences of this horrible war? So many great men and kinsmen would be dead and then what happens to the dynasty (kula)? What happens to the 'kula dharma'? With the end of dharma, the women of the kula will be dishonored and our whole race will get polluted. As a consequence we will be failing in our duty to offer our yearly pindaas (rice balls) to our ancestors (as a part of the shraarda ceremony) and they will fall from their positions. Thus, by the act of this war, our whole kula including our forefathers all will perish. What a great tragedy that would be!

All these, for the sake of an empire? Even if I am getting all the three worlds, this tragedy is not worth it.

It is far better that I lay down my arms and get killed by the Kauravas in this war.

Thus saying Arjuna descends from the chariot and sits down with a downcast face.

End of Chapter One titled Arjuna Vishaada Yoga - The Despair of Arjuna.

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Chapter 1 - Personalities on the field - 4 In this installment we will try to understand the traits, character, mental state, etc. of the two main characters we encountered in Chapter One - Arjuna Vishaada Yoga. There are hints and some underlying episodes as narrated that give us a clue to this understanding. However, looking at the deeper significance of these is of great importance for us, if we have to benefit from study of Geethaa. Most of the commentaries on Geethaa do not delve into this aspect and the exponents have treated Chapter One as just a prelude to the real Bhagawad-Geethaa and so have given a passing reference to it. In fact, Adi Sankara does not commence his commentary until much later in Chapter Two. We will first look into Duryodana's condition. The war itself is because of his reluctance to give up the 'stolen kingdom' of the Paandavaas. He is the main person who inflicted many horrible acts on the Paandavaas, including assassination, banishment, dishonor to Draupadi, etc.

So, after he reviews the army of both the sides, when the battle drums start beating, he gets 'scared', as mentioned in Geethaa (on hearing the conches sounded by Sri Krishna and the Paandavaas). This is a typical reaction of one who has been 'enjoying stolen wealth' - that he might lose it. He also all of a sudden suffers from a 'guilty conscience' for all the wrongs he has perpetrated on the Paandavaas and what he may have to suffer as a consequence. We should also recall how he derides subtly Drona who was leading the Kaurava army, that being a Brahmin he probably was not the most qualified to be the commander as well as the fact, that Drona considered Arjuna to be his chief disciple.

In this context, it may be worthwhile to also remember the circumstances under which he was not chosen as the rightful heir to the Kuru throne, in spite of being the eldest - older than Yudhishtira, due to the fact that his father Dhritharaashtra being blind could not ascend the throne and by default the throne went to Paandu, his younger brother. One can to some extent sympathize with Duryodana for his bad luck.

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We should also note that Arjuna was saying that Duryodana and his brothers are evil-minded.

Given the above circumstances of Duryodana, the fact that he behaved like an 'evil person' can be understood. Moreover, it was under the influence of his maternal uncle Sakuni that Duryodnana's whole mindset changed. Sakuni was the instigator behind all the actions that Duryodana carried out against the Paandavaas. Again, Sakuni had his reasons for 'acting like the protector' of Duryodana and his brothers. His sister Gaandhaari was married to Dhritharaashtra without being informed that he was blind. Of course, Bheeshma was responsible for this. When Sakuni realized that his sister has been tricked, he took upon himself to be the savior of her children, the Kauravas. Unfortunately, much as Dhritharaashtra was blind and could not be of much guidance to his children, his wife Gaandhaari also decided to tie her eyes and behave as blind! So, without the 'vision and oversight of both mother and father, the Kauravaas were completely under the influence of Sakuni. To know the mindset of Duryodana and other Kauravaas, one has to be aware of these backgrounds.

So, Duryodana felt betrayed by his father and elders and also by Drona. To complicate matters, he had Sakuni as the only source of support (as he perceived it), who had his own agenda! This made Duryodana arrogant, greedy and insecure. Before the start of the war he was highly apprehensive of the outcome of the war.

We will take up Arjuna's case in the next installment, as it is also quite complex, though entirely different.

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Cha[ter - 1- Arjuna's Dilemma - Summary of Chapter 1 - 5 The reaction of Arjuna on inspecting the battlefield array of both the armies was totally different. He did not see great warriors, but revered elders, teachers, kinsmen and friends. The thought that the ensuing war will result in the death of most of them, was agonizing to him. He could not even entertain the thought of having to kill his grandfather, teachers, whom he had always respected and treated as guides. He felt that he would be the cause of destruction of the whole race of Kurus. He goes on to argue the effects of such a calamity on society at large. All his traditional, orthodox learning's on Hindu religion as per the teachings of Vedas (not the Vedanta part, though) makes him feel that he is violating and desecrating all that is sacred to him.

All the indignities, insults and tribulations that he and his brothers, wives, mother all suffered at the hands of the Kauravas over decades have all vanished from his thoughts. The fact that the same elders and teachers were 'accomplices in these terrible things done to him and his family' by not intervening even once on their behalf - even such assaults were being made against them, were all forgotten. Also, the fact that this war was not of their seeking but was thrust on them by the Kauravas was forgotten. Most importantly, he also forgot that he is a Prince and has been trained in warfare (in fact, considered as the BEST ARCHER) and as a Kshatriya, it is his duty to fight against ADHARMA. Why does his perception, at the time of a crisis is 'a sense of despair and agony'? This defines the personality and upbringing of Arjuna. While Duryodana given his 'greed, arrogance and lust for power' due to the surroundings he was brought up in, Arjuna had 'moral values and standards' set by his background. For Duryodana, any act is justified so long as it gives him what he wants; whereas for Arjuna, a sense of 'right and wrong' and societal values count even in times of crisis.

He feels that his own good cannot override the decency of a common man. Even a Kshatriya, in spite of injustice done to him, should still have compassion and respect for his fellow human beings.

What is the relevance of these two great warriors for us? We do see people around who are like Duryodnana driven by only their own desires and needs. But most of us are caught up in situations in life similar to Arjuna - a conflict between our interests and what is considered appropriate moral/social behavior. That is why the teachings and wisdom of Bhagawad-Geethaa are relevant to us, even today - since the dilemmas we face in life are similar to that of Arjuna.

We do not have in our midst such a GREAT TEACHER as Sri Krishna and so we go back to the 22

same GURU that Arjuna had. How Sri Krishna argues with Arjuna back and forth with all the logic at his disposal to convince him to do his DUTY is of relevance to us also.

Since Hinduism has lot of emphasis on symbolism, there is a philosophical interpretation of this scenario - the external war scene that is being described here is to make an internal conflict in Arjuna's or for that matter in our mind. Often, we are forced by certain situations to make certain tough decisions. Some of them may be unpalatable and we just desist from doing them.

We keep arguing within ourselves, the right and wrong of the issue and what we should be doing. Most of the times, the conflict is mental, driven by emotions.

What we need at such times is a 'guideâ€&#x; like Sri Krishna. This GUIDE is our INTELLECT ('BUDDHIâ€&#x;). The discrimination faculty of the intellect is the one which will help us to find the right solution in a crisis. Bhagawad-Geethaa prepares our intellect to apply this discrimination when required. That is why we need to study and understand Geethaa.

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Chapter - 2- Saankhya Yoga - An introduction to Jnaana - 6: The actual Bhagawad-Geethaa starts from this chapter, as Sri Krishna intervenes to dispel some of the misunderstandings and misgivings of Arjuna. This chapter's content is mostly drawn from Upanishad. I am calling it an Introduction to Jnaana or Knowledge, since what Sri Krishna explains touches only the basic aspects of Jnaana Maarga. But, it is a very powerful introduction - the statements made have deep meanings and require further consideration for those who are really interested in following it through. Further, Sri Krishna is responding specifically only to the issues raised by Arjuna in the opening 'slanted logic' arguments for backing off.

The chapter starts with Sanjaya narrating the physical state of Arjuna in a single phrase 'driven by pity and eyes brimming with tears', crouching in front of his chariot. Sri Krishna addresses Arjuna thus – O Arjuna! Why are you so dejected by all these wrong emotions? It is ignoble, devoid of any merit to lead you to heaven, and disgraceful. It is unmanly for a kshatriyaa. Give up this mean faint-hearted behavior and stand up!'

It is a direct reproach of Arjuna's behavior. No commiseration for his plight. Sri Krishna wants to awaken Arjuna from his stupor with a shocking attack on Arjuna's manliness and cowardice. Arjuna has been trained in warfare and by disposition and status has a duty to fight against injustice (adharma). He had assembled all his friends and well-wishers and family for a battle and now he wants to back off. It is utterly irresponsible. He ought to have known that he is going to fight his elders and teachers and kinsmen even before he planned for the battle. It illbecomes a commander of an army to desert his soldiers.

In essence, that is what most of us do. When the chips are down, we chicken out. If something is worth fighting for and we have committed our resources for it, we need to go through with it. All the thinking of pros and cons should have been analyzed before taking the final step. That is the lesson which Sri Krishna wants to send to Arjuna right at the outset. He does not want to encourage Arjuna's wallowing in self-pity. In fact, we also need to be told in such stern fashion to stand up, when we face a 'crisis'.

Sri Krishna does not say anything more at this stage. He just admonishes Arjuna and commands him to stand up. He first wants him to get out of the grumbling defeatist mood. He is at this stage only behaving like a friend and well-wisher and so his tone and message is of that nature. He did not start his Upadesha yet.

Arjuna's response to this is interesting and that is what starts the dialogue in earnest. Since it is the central theme on which the whole Geetha is based, we will take it up in the next installment: 24

Chaper 2- Arjuna's pleas to Sri KrishNa - 7 When Sri Krishna addresses him sternly to stand up and perform his duty, Arjuna starts pleading with him - 'to let him go; to lead a life like a mendicant earning his living by begging'.

He again restates his plight in fighting Bheeshma and Drona great men, to be venerated and that he cannot even think of taking up arms against them. He further adds that it is far better for him to go away from the battlefield and live by begging for food, than to fight with his elders. He also expresses his doubts about the outcome of the war - whether his side will win or that of Duryodana. He asks what is the purpose of such a victory, even if he wins, without his kith and kin around him to enjoy - even if the complete domination over all the riches and that of the devas is gained.

He finally says that he is so overwhelmed by confusion and inability to focus his mind that he is seeking the help of Sri Krishna to know what is good for him and what he should do. He tells Sri Krishna that now he will become his disciple (sishya) and it is for Him to guide and teach him what is right and necessary to do, enabling him to attain what is good for himself.

Sanjaya reports that having uttered all these sentiments, Arjuna finally tells Sri Krishna Govinda, I cannot fight - and then sits down quietly.

Now that Arjuna has asked Sri Krishna to be his Guru and guide, it becomes the responsibility of Sri Krishna to teach Arjuna about life in general and his duties. BhagawadGeetha really starts from here. But without the background that has been laid before us, it would not have been possible for us to appreciate what Sri Krishna is going to teach. Also, notice that until Arjuna admits that he has something to learn from Sri Krishna and seeks His help as a Guru, Sri Krishna did not take on that role. In fact, this is the first time that Bhagawan in the form of Sri Krishna becomes a Guru for His devotee. Many of us have realized in our lives that 'unless advice is sought, do not give any'. Sri Krishna exemplifies this spirit. Any advice given without being asked for will not have any value. Further, when Arjuna admits that he has to learn from Sri Krishna, which makes him humble enough to learn and heed the advice.

From now on, the rest of Geetha is a dialogue between Sri Krishna and Arjuna and except in the 11th chapter 'vishwaroopa darshana yoga’, Sanjaya will not interfere in explaining or clarifying anything that is going on. The role of Sanjaya, besides being a 'Doordarshan' for Dhritharaashtra, was to explain to us the situation on the battlefield whenever needed.

We will see how Sri Krishna answers the various issues raised by Arjuna in his earlier arguments for not fighting the war. It is a lesson for all of us, in many aspects of life - a saaram of Upanishads.

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Discussion on Chap. 1 - Views and clarifications - 8 Since some of you have raised certain issues concerning Chapter 1 discussion we have had so far, I will attend to these before proceeding to Sri Krishna's address to ArjunaIt was pointed out that the word 'jaati' occurs in Geethaa only once at this stage; he is correct.

Arjuna while arguing the societal effects of the war mentions that along with 'varna', 'jaati' also will be seriously impacted by the aftermath of the war. Here we are already aware that 'varna' has been loosely translated as CASTE, even though strictly speaking that is not the meaning (at least in the sense it is used these days). 'Jaati' however, means 'kind or type or species' and not as it is often mixed up with CASTE. The unfortunate misinterpretation or more truly, the lack of proper equivalents in English language and our ignorance of Sanskrit, has led to much of this misunderstanding. Sri Krishna while responding to Arjuna's assertion of inter-mixing of 'varnaas' clearly states what 'varna' really is. It is important to spread this real definition and origin of 'varna' or CASTE amongst people at large. Sri Krishna completely ignores Arjuna's allusion to 'jaati', since it is irrelevant. It seems likely that even during the Mahabharata period, there were plenty of societal divisions. The fact that Gaandhaara and similar outlying areas were part of the India or Bhaarat of those days, there must have been considerable cultural differences that existed. That is what Arjuna is referring to, presumably by 'varnasankara'. It probably was like the time when Moghuls came into India in the recent past.

Another issue of 'societal' impact asked is about the various social ills that persist in our midst and what should be our reaction to them. Sri Pranesh asks whether Arjuna's predicament is only personal and has any social implications and is he only concerned about getting power and wealth.

Arjuna is not necessarily fighting the war for 'power and wealth' per se. The Paandavaas had been subjected to all sorts of indignities and deprivations, including exile, dishonor to their wife Drauupadi, etc. The society also must have been in bad condition with the Kauravaa rule. So, in effect Arjuna was fighting for personal, family honor, societal justice, and moral values and even for philosophical reasons. It was not a 'simple conflict resolution' as is referred to in the present day context. It is a multi-dimensional dilemma for Arjuna. Pranesh, when you refer to Duryodana talking about Dharma and Adharma, I presume you mean Arjuna, as he is the only one who is stating that by the act of war Dharma will perish and Adharma will set in. As Sri Krishna addresses this statement in his response straightaway, we will look into that shortly.

Yes, when one sees lot of social injustices around, a perceptive and sensitive person is troubled. In any society this is usual. It depends on the periods and circumstances too. The judgment on what one should do depends on one's situation and moral/philosophical strength and social commitment. One can think of many social reformers who stood up for the cause they believed in, even if they had to undergo personal harassment, like Mahatma Gandhi or Veer Saavarkar. Most of us lack that moral strength to stand up, but in contrast suffer mental anguish 26

and helplessness. Yes, we can only fret and fume.

A simple way of resolving this is to engage in some socially-relevant activities and do our little bit. I can give many instances of such organizations in India of which I am personally aware - Ekal Vidyalaya, ASHA for Education, SOFKIN, Schools without Walls, Karmayog, eSanskrit, etc. for those who feel that they need to do something to alleviate some societal sufferings. Or even take up educating children in the neighborhood on our heritage and values.

The issue about the body, mind and intellect inter-relationships also is raised. The concept of BMI, as it is referred to, is very important. In Yoga saastra, it is defined that there are different layers of perception and action starting with the gross body or deha/kaaya, through mind or 'manas'; intellect or 'buddhi' and then on to the subtlest soul or aatmaa/Self'. It is what is explained as going from 'sthoola' to 'sookshma' in perception. Our perception and action starts with the body level and goes on to the higher levels, depending on our focus, determination and attitude. That is why while doing Yoga, Sri Krishna later in Geethaa gives the various steps of physical and mental tuning and comfort levels before attempting meditation. We will come to that later. For now it is enough to understand in response to the query that one has to train and get over the grosser levels before we can come to the subtler levels. By this attitude, only those with their mind fixed on a cause, are willing to suffer any amount of physical or mental pain. Geethaa in essence teaches us how to do that. Let us go along with Sri Krishna now.

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Chapter 2 - Sri Krishna's response begins - 9 Sanjaya introduces us to Sri Krishna's countenance while he starts to address Arjuna's concerns/arguments. He states that Sri Krishna appears to be smiling while thus addressing Arjuna. The implication is that Sri Krishna is amused with the 'arguments' given by Arjuna for not fighting. This straightaway indicates to us that there are lots of fallacies in Arjuna's arguments.

As indicated earlier, actual Geethopadesam starts now 'You are mourning for those who ought not to be mourned. You think that you are talking wisely. The truly wise do not grieve for those who are gone (dead) or for those who are yet to go (living). It is not as if I did not exist; nor you; nor these kings. It is not as if we will cease to exist in the future. Those who are born go through childhood, youth and old age; and at the end they give up the body. The calm-minded wise men do not get deluded (confused) at these happenings.'

Sri Krishna starts initiating Arjuna into the very aspect of 'what is life'. Since Arjuna started his arguments with the assertion that all these great men are going to be killed and so are no more existing, Sri Krishna is rebutting this argument by stating that the body as we see is not the actual person. Death also is a progression of the body's changes, just as growing up is. He also slightly rebukes Arjuna for thinking that he has put forth „wise arguments'. He states that the truly wise do not think so.

In fact, much of human misery arises from the misconception that 'body is the person'.

Hindus to some extent are less baffled by death as compared to the westerners, since we at least 'prima facie' believe in rebirth; and as such do not think death is end of our existence (at least sub-consciously). Sri Krishna is going to explain at length in this chapter about - what is the true aspect of death. In this context, I would also like to point out that the slokas beginning with the above (till another 20) are chanted while lighting funeral pyre during a Hindu cremation. The idea is to make us aware of the true nature of death and life; but unfortunately since most of us are not in the frame of mind to listen and even if we do, we do not understand due to our lack of understanding of the Sanskrit language. The priest is supposed to explain, at least in the present age (knowing our ignorance), but quite likely he also barely understands it! Further, everyone is in a hurry to get the rituals over with.

Thus, we are missing out on an important education for our future living. More of it later, as we progress with Sri Krishna's teachings.

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Chapter 2 - Sri Krishnaâ€&#x;s advice (explanation) -10 Sri Krishna advises Arjuna to 'bear patiently', the heat/cold, pain/pleasure etc. This does not mean He is recommending putting up with whatever happens around you. This applies only to situations beyond your control. In that case just fretting and fuming does not help; in fact it can be counter-productive. One should not waste one's efforts and time in matters on which one has no control. If something can be done to alleviate the discomfort or whatever that you suffer from, then you have to take the necessary steps to achieve that goal. This applies at individual and collective levels. Physical conditions, emotional situations may be due to outside causes whereas most of the time intellectual conflict is within oneself. Each needs to be addressed at its own level.

However, in a higher philosophical sense, when one is dwelling at the Inner Self level, most of these will become irrelevant. In a way, Sri Krishna is preparing Arjuna to reach that level and the whole Geethaa's aim is that. It also ensures that the 'duties of individual and community' are not forgotten. Sri Krishna's whole motivation for teaching the higher philosophy to Arjuna is to make him ACT and perform his DUTY.

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Chapter 2 - Indwelling Self - 11 Sri Krishna continues 'The Indwelling Self is ever changeless, indestructible, and unbounded. The body is said to have an end, since it has a beginning. Therefore, O Bhaarata, FIGHT''The One who thinks he is slaying and the other One who thinks It is slain are both ignorant and know not/ It is not the slayer nor is It the slain''The unborn never dies; it is not as if 'It' did not exist nor is it that 'It' will never exist in future; 'It' is unborn, eternal, ever changeless, ancient. 'It' is not killed when the body is killed' Sri Krishna outlines the characteristics of the 'Indwelling Self' (aatman) and Its difference from the body, it occupies. He also describes the various attributes of this Self. Most of our confusion and conflict arises from the fact that we do not 'DIFFERENTIATE ONE FROM THE OTHER'. Thus, we attribute all that we know about the 'body' to the whole 'Being'. Arjuna being like one of us has the understanding that when he kills someone, that person ceases to exist and so he is committing a crime. In our ordinary lives all the physical discomfort and pain/pleasure that we experience, we attribute it to our 'WHOLE BEING' and thus suffer.

By giving the 'body' a name and title, we make it more relevant than the Self, who is the One that occupies the body. It is like attributing the 'crack in the wall of a house' to ourselves. We also know that when our mind is occupied by something at the 'higher plane', like intellectual pursuit, then the bodily discomfort is not noticed or perceived. So, if we are able to identify ourselves with the higher Self in us, what happens at the physical, mental and intellectual planes will not AFFECT US. How to achieve that level is what we will learn from Sri Krishna, if we follow him closely and follow His directions.

Chapter 2 - Sri Krishna continues - Body and Aatman - 12 30

Sri Krishna continues His elaboration on the difference between body and Aatmaa 'He who knows about IT, that IT is indestructible, changeless, without birth, and immutable - how can he ever slay or cause someone else to slay, O Paartha!'

'Just like a person discards a worn-out cloth and wears a new one, so does IT give up the old worn-out body and take on a new one.'

'Weapons do not cleave IT; Fire does not burn IT; neither does water wet IT nor does Wind dry IT.'

Sri Krishna has in such a brief outline, given us whole new concept of what WE ARE and what WE ARE NOT! The Soul/Aatman/Sprit/IT can neither kill nor can IT prod or entice someone else to kill. IT has no role in the physical happenings. Why? Because, IT KNOWS that the body is perishable while the SOUL is not. IT is eternal since IT is part of the Cosmic Being and has always existed. So, the whole idea of I am killing and he is killed is fallacious. We are only looking at the outer sheath forgetting the Inner Self. Hence, Sri Krishna gives us the comparison of 'changing worn-out clothing'. We have to note here that simultaneously Sri Krishna is bringing out the concept of 'REBIRTH'. Later in Geethaa He will explain why we take rebirth.

The metaphor of 'changing clothes' can also be replaced with 'change of vehicles'. We give up old vehicles and buy new ones to get better mileage/safety of whatever we wish. So does our Soul change from one body to another body, which can fulfill the present needs. We do not mourn the old vehicle or old clothes, so why do we mourn the passing away of the old body?

That is the logic Sri Krishna is making us understand.

He further amplifies how the Soul/Aatman cannot be hurt by weapons, nor burnt by fire. The elements have no effect on IT, as IT is beyond the elements. Since the Aatman is without any attributes, IT does not have a gender attribute also as He or She. This also refers directly to the Hindu practice of cremating the dead. While lighting the funeral pyre, one does not have to feel that one is burning the 'loved one'. This burning of the dead also implies that we are returning the components of the body to where it belongs to the five elements of Nature. I will explain subsequently how this difference enables us to cope up with our grief better than those who bury the dead. (I will also explain the philosophical difference between the beliefs of Hindus and others) We have covered some of the most important segments of Geethaa which have direct relevance to our life (and death!). The dialogue continues.

Chapter2 - Description of Aatman/Soul continues - 13 31

Sri Krishna continues with His description of IT - the Aatman/Inner Self further: 'IT cannot be cut; nor can It be burnt; nor wetted; nor dried. This is changeless, allpervading, unmoving, immovable and eternal. IT is un-manifest, unimaginable, without attributes. Therefore, there is nothing for you to grieve.

'Even if you think IT has birth and death, even then there is nothing for you to mourn what is born will die and what dies will again be reborn. For such an unavoidable occurring, what is there to grieve for?

Sri Krishna re-emphasizes the fact that the one cannot mourn or grieve for the Self. It is not of the ever-changing phenomenal world and hence one cannot think of IT in that fashion. The Self is 'constant and not a variable subject to the laws of the phenomenal world. IT occupies a body and the body being a vehicle, it goes through the changes common to the phenomenal world.

IT is un-manifest in the sense that it is not 'a physical being'; in the sense that it is not visible. It is not a matter or a being that we can see. IT could be like energy, force, and field etc concepts of physics that are there but cannot be seen.

Unimaginable means 'beyond thought'. We cannot perceive IT even at the intellectual level, not to talk of physical and mental levels. That is why, the Upanishads describe IT as 'ONE to be reached by meditation which can transcend the intellectâ€&#x;.

IT has no attributes. One can recall how in Kenopanishad, we are made aware of what IT is, through a series of 'neti, neti ==' (not this, not this --) by the master to the explanations given by the disciple.

We also talk of 'Nirguna parabrahman' as compared to 'Saguna parabrahman'. When one thinks of the Cosmic Being in the abstract compared to concrete. For most of us all our perception is based on information gathered through the senses and so we find it difficult to think at the abstract level. Hence, we have all our Gods and Goddesses with great, glorious and beautiful attributes.

The self is like an ANCHOR for a ship. The ship is the body which may experience the tossing and rolling on a choppy sea, but the anchor stays firm. So long as the ship is not severed from the anchor, it also will remain without sinking in the deep waters. Just the same way, the human body anchored to the Self can survive the waves and turbulence in the waters of the phenomenal world. Otherwise, it will drown in the samsaara saagara.

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Sri Krishna with all the Vedantic wisdom has almost answered the query of Arjuna about life and death. The next few slokas will conclude this part of the argument. At the end of this part, I will devote some time to discuss the phenomenon of Death as per our philosophy and how it differs from the western concept.

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Chapter 2 - End of Sri Krishna's description of Self - 14 These last 3 slokas concludes the first part of counter-arguments given by Sri Krishna to explain the fallacy of Arjuna's thesis on Life and Death 'IT was un-manifest in the past; IT manifested in the present; IT will become unmanifest at the end in future. What is there to lament about?

'Some having looked into IT declare IT is magnificent; some others speak about IT as marvelous; yet others having heard about IT say IT is wonderful; yet there are also some who having heard about IT still do not comprehend IT.' 'The same Self exists/lives in all creatures. Then can you grieve for all creatures too?'

Here are some of the most powerful and profound statements that humankind has ever seen or heard, so distinct and different from every other philosophy that has ever been proposed in the whole of history.

The first one brings out the fact that there is a continuous transformation of being into nonbeing and vice versa as far as the creatures are concerned. The process of birth and death is part of this universal phenomenon. One can extend it to societal, national, global, universal levels too.

There is a continuous change from one type to another, one state to another and one structure to another taking place. Today, modern cosmology tells us that there is evolution going on in the cosmos continuously. We are aware of this at our own levels. Even the Big Bang theory and universal expansion theory have not explained what was before Big Bang and what would follow the expansion. What the above Vedantic philosophy is trying to bring out is that Time or kaala itself is cyclical. This applies to creatures in their life and death and also to the cosmos.

That is why Hindu system has thought of time in yugas and manvantaras which repeat themselves. The expanse of time as per this is vast, running into billions of years. There is creation, evolution and dissolution taking place at the beginning, during and at the end of each of these cycles.

The transformation of matter into energy propounded by Einstein is part of this principle.

Matter, energy, force, field - everything in nature undergo transformation from one to the other.

Even antimatter becomes part of it as a pair along with matter and as per Hindu philosophy, the pairs exist together.

The Self or IT can be perceived or visualized by a few but most of us ARE NOT ABLE TO COMPREHEND due to our own limitations of practice and determination in appropriate techniques.

The last sloka is again very profound. It declares that all creatures are created equal and 34

MAN is not unique. This again is special to Hindu thinking. Sri Krishna is known as Vaasudeva, the ONE who resides in all beings - (vasudha means Earth) and so He is the one who lives in all of creation. No other religion or philosophy asserts this fact.

So, Sri Krishna is asking Arjuna whether he will mourn for every creature that dies. Since he obviously does not (nor can any of us), He says what is the point in grieving only about humans.

Good Logic!

This part concludes Sri Krishna's answer to Arjuna on 'killing, deathâ€&#x;, etc. In the next installment I will deal with this aspect at some length to dispel some of the popular notions and the contrast in perspectives between Hindu and western philosophies.

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Chapter 2- Discussion about Life, Death and beyond as per Geethaa - 15 We have been following Sri Krishna's advice to Arjuna as a part of His response to Arjuna's queries on killing, death, etc. This as I had explained earlier derives much from the Upanishadic thoughts on the subject of Life itself. Since all of us pass through life and death as a part of our 'living', it is a good opportunity to discuss this at some length as it applies to our actual life.

Hindu philosophy has a firm footing on the fact that birth and death as a whole is 'a continuum', one leading to the other. As Adi Sankara in his famous Bhaja Govindam points out 'punarapi jananam, punarapi maranam ---', a thought he had borrowed from the upanishads, life is a continuous cycle of birth and death. Why this happens is explained at some length later in Geethaa, but to put it briefly, it is due to our own 'karma phala' - the fruits of our actions and more a cause and effect phenomenon. Further, it is also pertinent to point out that this birth/death cycle (concept of 'rebirth') applies to all creatures, as in Hinduism, all creatures are 'born equal' and are subject to the same rules of birth and death. Further, every creature has a chance to become any other creature depending on its 'karma phala'. Also, as Sri Krishna later explains, our unfulfilled desires and thoughts at the time of death determine the circumstances of our birth and future in our next birth. The Self which is eternal does not 'DIE' with the body. IT just goes along to fulfill the 'karma phala', accumulated by the Ego (ahankaara) and so takes on a new body to suit its needs. If the body dies without the Ego having any unfulfilled desires (like a yogi), then the Self is released from its bondage and returns to ITS source - the Cosmic Being and becomes one with IT. It is the Ego in the human body that takes it from one body to another. Of course, all this is part of our religion and philosophy and over a period of time, these have become part of our very existence and in-built beliefs. That is why we just accept 'rebirth' as a fact of life and death is not the end, but a fresh beginning.

The western thought on Death is very different. As per the Christian belief, the Soul awaits the Day of Judgment when IT will be rejoined with IT's body to face trial in front of God. So, the body needs to be preserved till the Day of Judgment. That is why the Christian and in fact all the three branches of the Abrahamic religion (Judaism and Islam included) all bury their dead with the hope that on the Day of Judgment the Soul will reenter them. That gives an importance to the body even after death, unlike for Hindus (for whom the body has served its limited purpose and is of no use any more). Since the Hindus believe that the body came from the five elements, they think it is appropriate to return it back to Nature, the five elements, through cremation. Of course, it has environmental benefits - the bacteria and micro-organisms in the body are destroyed by fire in the funeral pyre thus ensuring that infection and diseases (that may lurk in the dead body) do not spread. Also, the earth's limited surface is not used up as burial grounds. It is another story that the funeral homes and cemeteries have become „big businessesâ€&#x;.

Why the slokas listed above on explanation of death and Self are important for the living?

For one thing, it lets us know that there is no sense in grieving for something which is natural and inevitable. Also, it gives one the hope that it is not the end of existence. If the person who 36

dies has desires unfulfilled at the time of death, he/she/it will be born again to fulfill those desires. (The practice of naming the grandchild after the grandparent came out of this belief) If the person or creature leaves the body with a 'contented, serene frame of mindâ€&#x; (like a yogi), he/she/it will have no more birth and will become a part of the Cosmic Being.

This is considered as 'salvation' or „moksham', the most desired end for a creature. In either case, there is nothing that is lost. However, for the living, particularly for the immediate family and close friends it is an 'emotional and often economic loss'. There is a need for community and extended family to be supportive and considerate to the bereaved family and ensure that their needs are met. This is more of a social ethics, rather than religious or philosophical directive.

Hindus need to recognize this. Hindu society needs to pay more attention to this social problem.

These slokas are recited at the time of cremation to make the assembled 'grieving family and friends' that they need not 'grieve'. It also reduces the tension and agony in setting the body of a beloved one on fire. It is to uplift the feelings of loss to one of liberation. The person/creature having fulfilled its goals with that particular body is going on another 'journey'. In fact, the term prayaana kaale' (at the time of journey) is used in Geethaa to describe death.

Also, often the death may not be due to natural causes (like old age, deadly disease, etc) but due to accidents, suicides, etc. In the west, the bereaved family often feels that they want a 'RESOLUTION'', and keep worrying over a long time. However, as per Hindu belief system, the end comes when whatever the goal for which that person was born is over. So, much as the grief does strike at the unfortunate death, it is reconciled soon. There is no public display of their loss for long durations of time. The belief in REBIRTH and 'karma phala' of Hindus enable them to get over the tragedy faster and reconciliation is easier.

Finally, I would like to share two personal incidents regarding the effect of these slokas in real situations During my Geethaa study group meeting at a place in Oregon, US more than a decade ago, when we were discussing these specific slokas, a friend of mine called and asked if he could come for the meeting. I had invited him before and so said 'sure, please come'. He arrived distraught and looked sad. As I went on explaining the slokas 'nainam chindanti -----maarutah: and the following 'vaasamsi jeernaani ---- dehi', he started listening intently and asked me to explain again. After listening to that, tears ran out of his eyes and on inquiry, he said that his father had passed away in India the day before and due to visa problem he is not in a position to go. He was grieving along with his wife without knowing what to do. The message of Sri Krishna through these slokas gave him the emotional moral strength to bear the loss and carry on.

The second instance was during a lecture series I was giving to a group of Indians in upstate New York, on Geethaa, soon after the September 11, 2001 attack on World Trade Center buildings in New York City. One of the ladies had lost her close friend and could not reconcile 37

herself to the loss and the fact that it was so unexpected and brutal. That day she and a few others requested me to explain about Death as per our philosophy. I gave a special talk on this subject drawing heavily from these slokas in Geethaa, fortified with Adi Sankara's Bhaja Govindam and Upanishads. It answered many of their doubts and fears about Death itself and that lady felt relieved.

This gave me a first-hand idea of the power of Geethaa in resolving our day to day emotional trauma and tear of death.

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Chapter 2 - Sri Krishna continues - 16 Having addressed Arjuna's argument on Death and killing, Sri Krishna now turns to the next point made by Arjuna - dharma, paapa and naraka: 'Even if you are thinking of your Dharma, there is nothing to waver; for a Kshatriya, there is no better duty than fighting a righteous war' 'How fortunate you are, as a kshatriya, that without your seeking, the gates of heaven have opened through a righteous war?'

'If with your misguided idea of Dharma, you do not fight this war, not only would you be forsaking your Dharma and losing your glory, but also incur sin' The argument given by Arjuna that by fighting with his kinsmen he will be incurring sin and that it will go against the kuladharma is being negated by Sri Krishna by simply pointing out that Arjuna is a kshatriya and has been trained as a warrior; as such when a JUST WAR knocks at his door (without his seeking), it is his duty to take on the task. This is not against his kuladharma, as it is enjoined on a kshatriya dharma, that he cannot forsake a war to set right the Dharma of his kula by removing Adharma. Swadharma as individual's duty becomes synonymous with kuladharma when it impacts the whole kula or race.

Sri Krishna further points out that if Arjuna forsakes his duty, he will incur the loss of glory and incur paapa or sin as well. Thus Sri Krishna reverses the argument given by Arjuna to counter him. In essence, Sri Krishna brings out with utter simplicity the fallacies in Arjuna's arguments and makes him aware that by not doing his duty at the appropriate time, he will incur sin. Instead of referring to naraka or hell, as Arjuna alludes to, Sri Krishna cleverly talks about the 'gates of heaven' 'swargadwaara' being opened for Arjuna through this war!

One has to keep in mind that the English translations of DHARMA, PAAPA, etc. do not give the full import of these Sanskrit words. Most of us as Hindus exposed to the traditions for generations will be able to comprehend the deeper significance of some of these terms. [Sri Krishna will explain the duties or dharma of each varna or caste (as we understand) later in Geethaa. He also gives out the basis of division of society into different varnas as well as their characteristics, later].

Sri Krishna will take up other points in the ensuing slokas.

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Chapter 2 - Sri Krishna continues – 17 The next three slokas, contain Sri Krishna's message to Arjuna in response to the position taken by Arjuna in saying that he would rather prefer to be killed unarmed and also that it might be better to go away from the battlefield and earn his living by begging, rather than fight his kinsmen.

'Your enemies will talk ill of your valor and the dishonor to your glory is worse than death. Also, the great charioteers will say that you ran away from the battlefield out of fear. For someone like you who had been honored so much for your bravery, that indeed is very sad. Those who had been envious of your prowess will say such horrible things about your skills and what could be more devastating than that?'

Sri Krishna is making Arjuna aware of the consequences of his 'desertion at the time of crisis', to his honor and dignity. For a kshatriya and a valiant prince at that, nothing can be more shameful. It might even drive one to prefer death to the agony of living with this dishonor. Sri Krishna is here appealing to the 'pride and ego' in Arjuna.

The next two slokas, which bring us to the end of phase 1 of Sri Krishna's dialogue, explains generally about the mental state with which Arjuna should fight the war and possible outcome of the war and its consequences for Arjuna.

'If you get killed in the war, you will go to heaven; and if you are victorious, then you will enjoy the world. Therefore, son of Kunti, stand up ready for battle. Maintaining equanimity in pleasure and pain, gain and loss, as well as victory and defeat, if you fight, then whatever is the outcome, you will not incur sin'.

These last two slokas is a sum up by Sri Krishna on what Arjuna should do. Basically, He has answered the major concerns of Arjuna. One can notice, however, that some points raised by Arjuna were not addressed - like 'seeing bad omens' and 'pollution of varnas; by implication Sri Krishna suggests that 'omens' have no meaning and that Arjuna's misinterpretation of varna is of a different nature not affecting the present situation on the battlefield. He does address it at length at a later point, which we will come across as we proceed.

If it was a simple assertion on the part of Sri Krishna to repudiate Arjuna's misconceptions, Geethaa might as well end here. But since Arjuna had asked Sri Krishna to guide him to what is 'good for him' and remove his ignorance, the Bhagawad-Geethaa proceeds further and becomes a great treatise on Life as a whole. We will see how Arjuna's intervention at appropriate stages with pertinent queries makes it a 'GUIDE FOR OUR LIVES'.

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Chapter 2 – BuddhiYoga - 18 So far, Sri Krishna was giving the gist of Upansihads regarding the 'REAL and UNREAL‟ and its interpretations at the level of life and death. He used 'LOGIC and REASONING' to explain to Arjuna about what is important, unchanging, eternal, and what is ephemeral and temporary.

Starting with the next three slokas, Sri Krishna takes on the explanation of the practical application of controlling and redirecting our buddhi or intellect in the right direction, to get a better perspective of our thoughts, emotions, actions and their consequences. As such, the following slokas and their understanding are very important for our 'actual life' (as we perceive it). Let us listen to Sri Krishna now – 'So far, I have been telling you about saankhya yoga; now listen to buddhi yoga.

By controlling the buddhi or intellect, you can remove bondage of work/action and become free' 'This is very straightforward and produces direct results. Even if you practice it a little, it will save you from great peril'.

Concentration and focus will develop a single-pointed intellect; whereas a wandering intellect will leave you confused and unsuccessful'.

Sri Krishna is now embarking on an 'overhaul' of Arjuna's very thinking and thus the thought process. Let us recall Arjuna's plea to Sri Krishna - 'I am confused and do not see what action to take for my own good' - indicating his confused state of mind. So, now Sri Krishna is suggesting a cure for this confused state of mind. One has to develop a 'focus and determination' to see the situation clearly, before taking action. In the ensuing slokas Sri Krishna will address the issue of how to arrive at this focus of intellect.

He also reiterates how following „swadharma‟, loosely interpreted as DUTY, one can avoid many treacherous situations in life. He will also explain what this DUTY is, as we proceed.(to continue) PS: One of you had asked about what is Saankhya Yoga. Many of you may know that there are 16 branches of Philosophy in Hinduism. One of the main branches developed by Kapila Muni is Saankhya. He defined and characterized all knowledge into, i) of outside world and ii) the Inner Self. He also used strict logic and reasoning to discuss these two worlds. The terms prakriti and purusha as definition of these two were coined by him. Sri Krishna will discuss these in the succeeding chapters. Basically, Saankhya refers to LOGIC and REASONING with PRECISION. The suggestion that it has something to do with Mathematics (numbers/counting) arises from the fact that like Mathematics this is also a Precise Science.

The misinterpretation of Numbers with the Saankhya philosophy, could also be due to the fact 41

that people often mistake 'sankhyaa' - Number, with 'Saankhya', being discussed here.

Chapter 2 - Sri Krishna on Vedas - 19 Having taken up buddhi and its control, Sri Krishna first clears some doubts about the pronouncements in Vedas - the aspects dealing with RITUALS and other practices. Being aware that the initial parts of Vedas, the first three parts that deal with HYMNS, RITUALS, etc. are normally prescribed by the priests, we need to understand the implication of what Sri Krishna is advocating to Arjuna in the next 3 slokas 'O Paartha, the advocates of Vedas sing its praise in flowery words; they claim that by performing certain rituals and practices, one can gain power and pleasure and they further claim that there is nothing beyond such rituals. Being driven by desires to attain these, the consciousness of such people is distracted and they are incapable of 'focusing their intellect' Since Sri Krishna is asking Arjuna and through him us, to focus the intellect and attain the 'single-pointed' purpose of understanding the REALITY, He is warning us of the obstacles in the way. Vedas are great guides but one needs to understand which part of Veda yields the results we are aspiring for. For Self-Realization, the part of Veda that is useful, is the last part called vedanta or upanishad. As mentioned at the outset, Bhagawad-Geethaa being the essence of Vedanta/Upanishad, Sri Krishna is steering us towards that. - (to continue) P.S.One of you pointed out a 'slip' that occurred in one of my previous emails (on Death). I

had stated that 'every creature can be reborn as any other creature, etc'. I should have restricted this statement of 'rebirth' as per karma phala only to humans, as they are the only creatures who have 'free will' or perform the real karma. I am grateful to him for pointing this out. I am happy that we have some erudite scholars in our group to keep a tab on what I say or express! This is important for a study group like ours.

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Chapter 2 - Sri Krishna on going beyond Vedas - 20 Having outlined the limitations of the Vedic rituals and practices in gaining control over the intellect (buddhi), Sri Krishna further explores the effectiveness of the Veda's understanding of higher human goals.

O Arjuna! The Vedas have outlined the three gunaas of a person, but I urge you to be free of the three gunaas. Be free of 'pairs of opposites'. Be 'ever balanced'. Be 'worriless about your welfare' and live in the Self.'

'All the Vedas, to a Brahmin, are like a pail of water in the midst of a roaring flood'.

Both these slokas are laden with powerful meanings and expounds some of the highest philosophical ideas. The Ego or Aham, as part of human nature is born with the three gunaas based on karma phala. The Vedas deal with these - sattva, rajas, and tamas. Every human being has a combination of all these three gunaas in varying proportions. A full description of these gunaas and their characteristics and limitations are given later in Geethaa.

For our present discussion, it is enough to know that all of them have limitations and bind the Self in some way. So, like a true Vedanta Guru, Sri Krishna is asking Arjuna to go beyond the three gunaas, to enable the Self to function. He amplifies this statement with the attributes that Arjuna will develop which will enable him to realize his Self.

The 'pairs of opposites' is a constant refrain throughout Geethaa - pain/pleasure; cold/hot; gain/loss; victory/defeat; good/bad; good/evil; etc. As one can see they cover physical, emotional and intellectual conflicts. The principle that is being given by Sri Krishna is that to achieve unto the Self, one need to get rid of these opposing thoughts from one's mind and thus clear the way for the intellect to fully function. All our problems in life arise from seeing everything as black/white or some shade of grey. We need to 'become 'color blind' in a way to see the true Self within ourselves. This is to understand that the pairs of opposites as we see/feel are our perceptions and could be different from someone else's perspective. Even worrying about our day to day welfare and accumulating materials for our future, is in a way, comes in the way of attaining our goal. Of course, this does not mean we do not perform our duties and earn our living, but undue worry about future does impact our present living as well.

The other example of the usefulness of Vedas for a Brahmin is again quite profound. By definition, which again we will come to later in Geethaa, a Brahmin is supposed to have gone past the ritualistic stage of Vedas. His search for reaching 'Brahman' or Self Realization is what entitles him to be designated as a Brahmin. So, for such a person, the Vedas are like a 'jug of water in a flood'. (An Olympic athlete training in a school camp!)

Sri Krishna is emphasizing that the Vedic rituals and practices become a hindrance after a certain stage for a true Saadhak or Seeker. (However, they have relevance for a beginner to 43

attain discipline and regularity - miyama).

After these two slokas, Sri Krishna will explore the deeper aspects of one's active lifestyle and how one can attain fulfillment in our lives by following certain basic principles.

Chapter 2 - Sri Krishna on Action/Work - 21 44

Sri Krishna turns to the nitty-gritty of the performance of ACTION/WORK. This is of utmost importance to all of us, besides Arjuna, for whom it was directly addressed. The first of the two slokas I am taking up today has been quoted extensively as the 'guide' for everyone, for living a peaceful life. However, this is one of the most 'MISINTERPRETED' slokas of Bhagawad-Geethaa.

Let us look into this sloka as well as the next one, which is equally important.

'You have control only over your work, not on the fruits thereof; do not feel that you are causing the fruits of action to occur. At the same time, do not consider 'inaction'.

'Perform your work with a mindset of a YOGI, without feeling attached to work, Dhananjaya! Treating success and failure alike remain even-minded. That is known as YOGA.' Sri Krishna clearly outlines the spirit in which WORK needs to be performed. Often, translations and interpretations give the meaning of 'adhikaara' as 'right'. That is what has led a large number of youth to question the very validity of this statement of Sri Krishna. The Sanskrit word 'adhikaara', like many Sanskrit words, have several meanings. One needs to choose the one that suits the context. Here the meaning 'control or authority' makes more sense. We all know that doing a task is in our control, but not the outcome of it or rewards for it.

Later in Geethaa towards the end, Sri Krishna defines five aspects of any task. He says the first four are in one's control, but the last one outcome or reward is not. He calls it „daiveekam', meaning God's Grace. We may call it 'luck/fate or favoritism' depending on our situation.

Anyway, we will explore it at some length a little later, after we have understood what Sri Krishna has to say.

It is clear that while doing the task, our mind should not be engaged in thinking about the outcome. That is the only way we can focus on the task wholeheartedly. Also the fact, that you do not control the outcome, should not mean that you do nothing at all and become inactive! In the next chapter on 'karma yoga', Sri Krishna will tell us how it is impossible for anyone including GOD, if you believe in ONE, to be inactive.

Being steadfast in one's mind and doing the task is YOGA. One who performs all his/her tasks without attachment and even-minded in success and failure, is a YOGI. Sri Krishna will further amplify this as we proceed. The common misperception that anyone who performs 'yogaasanaas' is a yogi has given rise to lot of confusion in the minds of ordinary people.

Unfortunately, many of these 'practitioners of simple yogaasanaas have gone around calling themselves YOGIS. We need to be careful in understanding who is a true YOGI. We will discuss this also in some detail a little later. It is important that while studying Geethaa we use its message to clear some of our common misperceptions and misunderstandings.

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Chapter 2 - Sri Krishna continues on BuddhiYoga and Karma 22 In the next three slokas, Sri Krishna explains the benefits of performing WORK/ACTION in the manner He suggests 'Work carried out with intellect, steadfast and focused is far superior to the one which is based on the fruits of the task performed. O Dhananjaya! Seek refuge in the intellect. It is miserly to anticipate the fruits of your action.'

'Work carried out with controlled intellect, frees you, whether it turns out good or bad.

Therefore, take on to Yoga (control of intellect). That makes the task easier to accomplish and less stressful.'

'The wise, performing the task without anticipation of the fruits thereof, and with controlled intellect are freed for ever from the fetters of birth and attain a state that is beyond all evil'.

The above statements are very powerful and practical too. It emphasizes the practical advantages of performing without expectations of results/rewards. It helps to focus the mind better on the task on hand. It also reduces the stress of working since the whole focus is on performing the task well. We all know how much stressful it is when we are analyzing the outcome of what we are doing, while we are doing it. This focus is part of the yogic regimen and it enables us to perform well. One does not have to worry about the results of a task done well, since it has to produce useful results.

Also, this mindset of a Yogi while performing a task leaves us stress-free to start with and at the end, we derive a mental satisfaction for a well done task. We do not have to worry with regrets of „if only I had done better', etc. This gives a peace of mind and prepares us for the next task on hand without regrets. Seeking rewards for one's task is like a MISER accumulating wealth but not enjoying it. If we are satisfied with what we have done, we will not be continuously seeking accolade and rewards from others. This dependence on 'outside support' makes us weak and if that is not forthcoming, frustration sets in.

So, what Sri Krishna is advising Arjuna, is very relevant to our day-to-day living. In the west, one hears a term' passion for work'. The idea is that it makes you strive better. The downside, however is that just like any passion, a constant arousal is needed to keep it going. Since, we expect this stimulation to come from outside, we are under constant tension. The Yogic mindset advised by Sri Krishna, on the other hand helps one to perform without this stress, as the task becomes a part of our karma to be performed. In fact, this attitude to work will take us to a higher plane of living where no evil will come our way. Further, since this is action performed without expectation of rewards, we are freed from a 'bondage' to the world around us.

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The next two slokas concludes this segment on work/action. After that we will look into more practical aspects of this advice to our life in general.

Chapter 2 - Sri Krishna continues - Becoming a Yogi - 23 These last two slokas in this segment, Sri Krishna tells us about the intellectual state of a person about to become a Yogi. On the face of it, it appears so simple. Later, Sri Krishna discusses in detail about the whole process and His elaboration continues throughout Geethaa, under various conditions.

'When the buddhi, the intellect gets beyond the state of illogical delusions/illusions, then it is able to attain a state, wherein it is not disturbed by whatever it hears or going to hear' 'When the buddhi, the intellect in the midst of all the confusing and opposing opinions around, is able to stabilize and become steady, and gets established in the Self, then the person has attained to Yoga.'

Sri Krishna is illustrating how the INTELLECT of a Yogi performs. It is the ability to „concentrate and focus' in the midst of all the turbulence that goes on around. The happenings around such a person do not disturb him/her. His/ Her intellect and hence the mind is focused entirely „inwards on the SELF'. As we briefly discussed earlier, the SELF is even beyond the buddhi. Being the subtlest of them all, all the grosser layers including the buddhi or intellect need to be calmed and become quiet before we can perceive IT. Sri Krishna is telling what the outward sign of such an intellect or person is - he/she does not hear or take note of what is going on around him/her. He/ She is completely engrossed in his/her SELF and is in a state of bliss. Samadhi is a state beyond MEDITATION. In this state of consciousness the SELF or Aatman is realized. We generally call it „Self Realization‟. As per Geethaa, such a Self Realized person is called a Yogi.

In Bhaja Govindam, Adi Sankara says that such a person is „enjoying within Himself' (yasya brahmani ramate chittam, nandati nandati, nandatyeva)’. For a YOGI it is not necessary to isolate himself/herself from society to get into this state. However, when one is practicing to become a Yogi, one needs to get away from the crowd and adopt various levels of saadhanaa or practices to get there. Sri Krishna does educate us on these aspects too, later on.

In science we know that a „signal‟ (meaning information) is often lost in the midst of the surrounding noise (unwanted interference). In such a scenario, one uses a „filter or noise suppressor' to access the signal. The Yogic practice of saadhanaa helps similarly in eliminating the noise coming from or generated by the grosser layers of body, mind and then focus the intellect onto the Self within. So, it should not surprise us that only through special techniques one can reach Self Realization.

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We are coming to an intermediate stop in our exploration of Geethaa teachings. I thought it might be a good idea to take a moment to discuss our concerns and viewpoints on work and how to perform it, based on what we have learnt so far from Sri Krishna and its practical implementation. I welcome all of you to give your views so that we can openly discuss and get some benefit out of Sri Krishna's teachings for our day to day living.

Chapter 2 - Discussion of Work/Action - Attitude and Ethics - 24(a) Sri Krishna advocates „performance of one‟s karma without ATTACHMENT and thought of REWARDS. How practical is this in today's world? Yes, He has suggested a methodology to achieve this.

How many of us can follow this in our present lifestyle?

In a stable world, where external situations were predictable, it is possible to tune our actions to suit those conditions. That will enable us to evolve a strategy based on Sri Krishna's teachings.

Is that possible in a continuously changing world of today - where the market philosophy is „DOG EATS DOG‟?

If we cannot, what are the alternatives to keep ourselves sane, if not become a YOGI? Let us ponder this a little. The relevance of Bhagawad-Geethaa needs to be assessed in this critical area of our lives.

Of course, Sri Krishna, throughout Geethaa gives us various ways of tackling this issue depending on our attitudes and personalities. That is why it is important to study the whole of Geethaa and understand its approach to suit different situations. There are at various points of the dialogue between Sri Krishna and Arjuna, pearls of wisdom, but we need to make our own garland to suit our taste and needs.

From the present „recipe‟ given by Sri Krishna, we can definitely take that „focus during the performance of a task is important‟. We should not let our mind wander around thinking of what happens after the task. For success in any task, focus and concentration are essential and that could be achieved only by a single-pointed attention focused on the task.

We know of so many great scientists, artists, musicians and philosophers who have achieved greatest fame, have all had this focus in the midst of every conceivable problem. While doing their task, they were neither thinking about their rewards nor about their surroundings, including privation, slander, and alienation from their society.

Let us remember that. Yes, the situations keep changing and we have our challenges workplace discrimination, personal rivalries and jealousies, societal pressures, etc., etc.

That is the challenge to our body, mind and intellect. But the Self within is ever glorious and positive and that should illumine through all this.

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PS: Please feel free to give your views and participate in this discussion. I will go on to the next segment, which again is very important from the development of one's personality, as soon as we fini One of you raised an important point - In the present multi-tasking work environment, how does one focus?

Before I give my views on this, I suggest that those of you, who have solutions/alternatives to this point, to give your views. Also, any other points of interest related to Work are welcome. I will set apart a few sessions for this. On Monday I will start with the regular series and if this discussion goes on concurrently, that should be fine.

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Chapter 2. - Discussion of Work/Action - Attitude and Ethics - 24(b) Performance of Karma without attachment and thought of rewards has very practical use.

Attachment could stop you from taking appropriate decision. One of the major problems in Indian industry has been the closure of divesting of commercial ventures, be it a factory or a business. Attachment and Reward are precisely the twin factors that have held them from correct business decisions. If an industrial unit does not do well, i.e. if the person managing it is unable to manage properly, then it is necessary to divest or close down the unit at the earliest. However, without taking this decision because of attachment, many units have gone further sick. If decision can be taken without attachment, if a business can be looked at as pure commercial venture, decisions would lead to better circumstances; i.e. we can make more rational decisions if we can look at things without attachment.

As for the rewards, in the example given above, let us ask a question as to why someone should hang around a business even if it is a loss making proposition. The expectation is that one can milch it more and complete. This leads us to a situation 'ends justify means'. This thought is non- dharmic. To avoid such distortions in approach only, it is stated that thought of reward should not be brought into action. For an appropriate action Goal can be fixed. While doing multi tasking for achieving the goal, we need to remember always the goal or reward is only a derivative and not the input. If reward becomes an input for action then the equation becomes a catch 22 situation.

We can see examples in daily life also. If attachment and rewards become inputs for a decision to be made, it is more likely that sub-optimal decisions will result.

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Chapter 2 - Discussion of Work/Action - Attitude and Ethics - 24(c) Multi-tasking is not a modern phenomenon as we tend to believe. Right from the ancient times it was acknowledged that some people with suitable practices and training had acquired the ability to perform multiple tasks at the same time. One of the popular terms I had heard even in my childhood is 'ashtaavadaani', meaning someone who could do eight things at the same time.

However, what is important to understand from the present context is that for anything serious to be achieved, a certain amount of concentration, deep thinking, and a proper analysis of available data - are all required. But, what we mean by multi-tasking in general parlance is, attending to a number of chores which are of a temporary nature. Even a mother does it all the time with young children around.

In the workplace, even though much of the time might be spent in doing 'routine things or chores', there are certain vital decisions that need calm thinking and deliberation. That is where concentration or focus becomes important. Every Executive does need a 'personal time' to do this. Just like a professor prepares his/her lessons in advance, before coming to the class. There, in spite of certain minor interruptions he/she can carry on with the main topic. So is the case with managers and top executives.

A 'sthitaprajnya' does his/her preparations as a saadhanaa beforehand so that he/she can perform in the outside world. All of us in our work life can do that.

That is the lesson we can learn from this particular discussion in Geethaa.

The point raised by Pranesh, about corporate accountability is a different aspect. Geethaa talks about personal responsibility and discipline. How it is applied in a corporate world is a complex function of personal, commercial, social and political issues. How the Board of Directors functions as individuals and as a group taking decisions, has a moral duty and legal, economic, political and social ramifications. It will require a forum of its own.

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Chapter 2 - Who is a 'stithaprajnya'? - 25 Since Sri Krishna tells Arjuna to perform with a steadfast intellect, it was natural for Arjuna to ask what Sri Krishna is talking about. Let us follow this discussion now – 'O Kesshava! What is the meaning of a 'sthitaprajnya' seated in 'samaadhi'? How does such a person talk, sit or walk?'

Arjuna has forgotten his agony and worries about the impending war, and has become a 'true student' - sishya, joining the serious discussion on Self! The grand detailed arguments of Sri Krishna have aroused his curiosity. He is in a mood to inquire deeper into Self. Even though he has been able to understand that, 'one with fixed intellect and in samaadhi is a ‘sthitaprajnya’; he is not able to figure out how to make out such a person. So, just like any one of us would have asked - what are the internal and external characteristics of such a person? How can we recognize him/her by either the temperament/attitude or physical attributes? In effect, how is such a person different from us?

Sri Krishna replies - 'A person is called a 'sthitaprjnya' when he/she revels in the SELF of his/her own SELF, having cast away all desires created by the ever-wandering mind.'

'A person of that nature, who is not stricken by sorrow at misfortunes nor indulges in revelry at good fortunes; one who is free from attraction, fear or anger is called a 'sthitadheeh' by munis.'

It was Arjuna who introduced the term sthitaprajnya'. Sri Krishna had been talking about 'one with a steady/fixed intellect'. Clearly, Arjuna understood that such a person is a 'sthitaprajnya' or a person of fixed consciousness. Now, Sri Krishna explains the deeper significance of a person in such a state in response to Arjuna's specific query. He states that such a person is not driven hither and thither by his senses propelled by desires emanating from his wandering mind. That is the first requisite for a person to acquire fixed consciousness; i.e., Control of the mind through intellect. After that is achieved, the next stage is to look inward within oneself. That is when the aatman or Self is realized. In that state one is absorbed in ITS glory and fullness that one is filled with JOY AND BLISS. That is what real revelry of the SOUL is. Adi Sankara also describes such a person in Bhaja Govindam - one who resides in Brahman. There is an apt term 'In Tune with the Infinite' that can describe this state.

As the next step, Sri Krishna tells Arjuna that such a person is no longer affected by the common external sorrows and pleasures. So, he/she retains a serene equanimity for all such happenings around him/her. The munis, the liberated wise ones, recognize such a person and are in tune with him/her.

Sri Krishna did not answer Arjuna's query about the external attributes of such a person. The 52

reason is obvious - there is no difference externally between such a person and us. It is the internal change that distinguishes such a person from us. So, just by wearing 'saffron robes and looking like a sanyaasi, does not make one a true sanyaasi or for that matter a 'sthitaprajnya'. Adi Sankara warns us of such masquerading people around. (That is a separate matter for discussion).

We will continue with the description in the next few slokas.

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Chapter 2 -'Sthitaprajnya' description continues - 26 In the previous sloka, Sri Krishna emphasizes the necessity for freeing oneself from attraction, fear and anger, to achieve 'steady consciousness'. We all know that in our daily lives often not being able to do this or even control any of these 'raw emotions' and the consequences of it. Much of our tension and turmoil in life occurs due to the eruption of these emotions. Its impact on oneself as well as others around, create the unpleasant atmosphere which prevents clear thinking. Sri Krishna will illustrate shortly how the progression of these emotions can lead to very serious consequences. Most of us have an idea of the negative power of 'anger'.

But, we do not think of fear or bhaya in the same manner. Fear is a very depleting emotion.

Since, it is purely internal and often not brought out in the open, it has to be tackled purely at the personal level. Often, it is irrational. But, for the person experiencing it, it does not appear so.

We need to think deeply within our own psyche to understand the basis of some of the fears that we have - physical, emotional and sometimes even intellectual. That is one of the reasons that our ancient sages and seers have concentrated their attention on it so much. In fact, our very concept of GOD/GODDESS or SAINTS emphasizes this. All our Gods and Goddesses have their right hand held in a way to assure/protect us. This is called 'Abhaya Hasta' - Hand that removes FEAR. Most of our prayers/stotraas emphasize this aspect of the deity. One may also recall that one of the modern-day saints Shirdi Sai Baba's assurance - 'Why Fear, I am there'. So, it is important to get over FEAR, to achieve any internal Peace and Focus.

We will deal with ATTRACTION AND ANGER in some detail as we proceed.

Sri Krishna continues His description of a „sthitaprajnya' –

'One who is everywhere unattached; not rejoicing in good fortune or crestfallen in misfortune, as and when they occur is truly resides in Consciousness or Self.'

'He/ She, whose senses are withdrawn from sense objects as that of a tortoise who retracts its limbs within the shell in the presence of danger, resides in Consciousness or Self.'

In these two slokas, Sri Krishna further elaborates on the nature of a 'sthitaprajnya'. Such an individual is not affected by all that is going on around and remains calm and serene. He/ She is also not concerned with his/her own fortunes and takes whatever comes without showing any emotion towards it. We all know that only a person who stays calm in an emergency can help to either alleviate or solve the problem. If one gets agitated and joins in the general commotion, 54

such a person cannot be of much help. That is true at the personal level to a greater extent as you are the only actor on the scene.

The example of a tortoise is very apt. It protects itself by not being aggressive but taking a protective counter-measure. That is something which does not depend on the physical strength of a person. Just being prudent and as they say 'discretion is better part of valor'. Also, as a parent will remove a child away from a fire, when the child becomes curious about fire and approaches it. So, Sri Krishna is advising that following the example of a tortoise is good in preserving one's internal peace and avoiding distraction, thus freeing the mind and intellect to concentrate on the Inner Self.

This line of discussion will continue for the next three slokas and then Sri Krishna goes on to discuss something which is very practical and of most concern to all of us.

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Chapter 2 -'sthitaprajnya' description continues - 27 Having discussed how a sthitaprajnya should/would behave, Sri Krishna comes to some practical aspects of how to do it. He also describes how difficult the task is.

'An abstinent person leaves behind the objects, but longing/yearning/craving continues in the mind; however when one sees the Supreme within, even the craving goes away.'

'Even from the wise person, striving to attain perfection, the turbulent senses snatches away his/her mind violently from that pursuit.'

'Controlling all of them (senses), stay focused on Me, the Supreme. One who has control over his/her senses, attains the Self/Pure Consciousness.'

Sri Krishna vividly points out how abstinence 'per se' does not help. Abstinence is a forceful removal of objects of desire from one's grasp - through imposed conditions, seclusion, etc. We know in real life that anything that is denied to us by external forces only increases our craving. The mind instead of calming down gets more agitated and engaged in the thoughts of the object that is denied. Hindu sages had realized this for a long time. The only way that the mind can be weaned away from its desires/objects of pleasure is to engage the mind in something more intense. It is like distracting a child from one that we do not want the child to play with (maybe due to some inherent danger), is to direct the child to something new and more exciting or curious. This is simple psychology. Wherever a forceful attempt through regulations and conditions have been made, it has been a failure.(In this context it is worthwhile to remember the four stages of life - brahmacharyam, grihastam, vaanaprastam and sanyaasam, that were prescribed for a Hindu, to ensure that he/she develops gradually, without missing out on any sense experiences.

When one directs one's attention towards Realization of Self, and attains IT, all cravings cease. This is the path for gaining full liberation from life's travails. Sri Krishna also points out the difficulty of doing this, as the senses are so powerful that they will always try to take one back to the sense objects. Even, rigorous practitioners of saadhanaa find it difficult. Much of Sri Krishna's advice to Arjuna in Geethaa is about the various techniques of achieving this - sense control.

In the last sloka of today, Sri Krishna is precisely doing that - how by diverting one's mind to the SUPREME, one can slowly gain control over one's senses. The role of intellect or buddhi is very important in achieving this. It is the intellect that can bring back the mind to a focus from its 56

wanderings around the sense objects. He says that one who has gained control over his/her senses, has truly gained Self Realization or Super Consciousness. (The symbolism of Sri Krishna, driving the chariot for Arjuna in the Mahabharata war and His teaching Geetha – He is the intellect with the reins controlling the horses/senses, of the chariot/physical body, in which Arjuna/Ego is seated).

This brings us to a close of this particular segment. Next few slokas will inform us of certain basic aspects of our psychology. Sri Krishna will return to more discussion about sthitaprajnya later.

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Chapter 2 - Cause of Individual's fall - 28 In the next two slokas, Sri Krishna quite vividly brings out the human psychological aspects that lead to his/her disgrace or moral descent into ignominy. I am not aware of any modern psychologist putting it so brilliantly.

Let us see how Sri Krishna does this 'Constant thinking about an object or a person leads to attachment; attachment further leads to desire (or hatred); that in turn leads to lust/addiction (or anger); which in turn breeds delusion; delusion results in losing discrimination/memory; finally this results in the individual perishing.'

The progression of emotions, that leads to 'failure of the intellect or buddhi’ is well brought out in the above description. One can relate to the common phrase - an idle mind is a devil's workshop - to understand this progression of emotions. If we let the mind wander, it will land on some incident which either titillates or irritates it and keeps it thinking about it over and over again. This over-analysis leads to generation of either a desire for that object/person or hatred.

When this process starts, it does not stop. That is how it leads to addiction/anger, followed by clouding of the mind which in turn causes delusion. It is well known that a confused or deluded mind cannot think clearly or analyze the issues rationally. The moment that discrimination is lost, the intellect or buddhi loses control over the situation and what the person does can lead to dire consequences to the individual.

When one is calm it is easy to see the progression of these emotions and realize its danger.

However, the moment one gets into the first stage of this chain, it is difficult to stop and think.

One may recall the standard advice - count ten before responding to a situation - this is to, at least, give one a chance to recover from the train of thoughts leading to further consequences.

We know how difficult it is to practice this. The other advice given is “take a deep breath�.

This is meant to calm you down before further damage is done. Much as these are helpful, at the time of a perceived crisis, it is difficult even to remember them, let alone practice.

So, the relevance of practicing to be a 'sthitaprajnya' on a regular basis to gain control over your mind gradually so that in times of crisis, it behaves calmly without having to be reminded.

It is also the reason to understand your desires, etc. rationally and not go overboard at any time.

All this will come only with practice. Yoga is a way of achieving this. Even yoga can be practiced only through regular saadhanaa. We will learn more about the techniques as we proceed with Sri Krishna's advice.

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Chapter 2 - What is 'Prasaadam' and How to get it? - 29 In the next two slokas, Sri Krishna instructs Arjuna (and us), 'what is meant by prasaadam and how does one get it'. He also explains its effect on our total being. Let us begin –

'One with self-control and without feelings of attraction or aversion interacts with external objects/people - such a one attains TRANQUILITY (prasaadam).'

'Tranquility is the destroyer of all sorrow. The intellect of one, who has attained TRANQUILITY, is indeed steady.'

This is a very powerful message indeed. First, let us understand the term 'prassadam'. All of us are familiar with prasaadam, even though our understanding of the term has not been very clear. Most of us think of it as the partaking of the naivedyam that has been offered to the deity during worship or pooja. Yes, we have concretized the word into material form - to make it easy to understand. This is typical of much of the practices of Hinduism, since it depends to a large extent on metaphors and similes to make an abstract idea to be understood at the common man's level. The real sense is that after worship we should feel tranquil and at peace with ourselves. Just as so many practices, we just take the 'material meaning' and do not go beyond it to understand the true implication of the word and thus benefit from it. Of course, at the level of children, it is good to introduce them to the blessings of God through actual naivedyam being distributed as prasaadam. Later, however, we need to translate it as blessing from God to give us peace of mind.

The other important aspect which we need to understand from the above sloka is the difference between abstinence and self-control. While the former means separating the person from the objects of desire, the latter means controlling the source of the problem. The problem in our interaction with outside objects is our attitude and not the objects themselves. If we correct our attitude and approach the object in a proper perspective, then attachment is not born and hence no further progression of emotions and problems associated with it. Basically, it is dealing with the cause instead of the effect in solving a problem. Our ancient sages understood this very well. That is what Sri Krishna is advising Arjuna to practice. Not a temporary fix by getting away from the objects or people who can create a problem, but a permanent solution by changing one's attitude.

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Then, he goes on to state that having attained tranquility, the person acquires an unwavering steady intellect. In this state there is no sorrow. All negative feelings have vanished from the mind which is under the control of the steady intellect. In the following slokas, Sri Krishna deals with another important human concern - happiness.

Chapter 2 - Happiness, What is it? - 30 The most important question in each one of our minds is 'How do I get Happiness?â€&#x; Every society boasts that, they were the ones who invented Happiness and each one feels that it alone has found the means of attaining it. However, our ancient sages, as exemplified in the following question posed by Sri Krishna, that one needs to first understand 'WHAT IS HAPPINESS', before striving for it. Let us follow Sri Krishna's logic –

'For one with a wandering mind, the intellect does not function; without intellect functioning, how does one get 'yogic concentration'? If there is no Yogic concentration, where is Peace of Mind? Without Peace of Mind, where is Happiness?

'If one allows the mind to wander along with the senses (wherever they take), one loses the determination; it is like a boat being tossed around on the seas by whirling winds.'

'Therefore, Arjuna, rein in your senses from the aimless pursuit of sense objects and thus establish yourself into yogic concentration.'

Sri Krishna takes us step by step through the process which determines whether we will achieve happiness or not; what is involved and what is the method to achieve it. First of all, He makes us understand the basis of HAPPINESS. It is not material wealth nor social status or power. The mind needs to be at peace first. What prevents the mind from being at peace? It is the tendency of the mind to go along with the five senses all over the place. It is the nature of the senses to seek out for objects that engage its attention - like tongue wanting to taste sweets all the time (it does not know that you are a diabetic)! A 'scatter-brain', running from one thing to another, as we know, cannot achieve anything. Less so, will be the peace of mind and resulting Happiness.

The analogy of 'a boat being tossed by the winds' is often given in Hindu scriptures to describe a 'purposeless wandering of the mind'. The only way to keep the boat in place is to anchor it to a mooring. This is the analogy that is taken for using the intellect as the anchor for 60

restraining the mind. Then the intellect can delve deeper into the consciousness and find the source of Happiness. The state of mind becomes crucial and all the rituals, yogic practices, the disciplined living, all are parameters in determining one's Happiness.

We know that to keep the mind out of worry, we need good health (physical, mental/emotional and intellectual); contentment; fulfillment; satisfaction of basic needs etc. One aspect alone will not do. The common misperception that material wealth will give happiness or that poor will always feel wretched are patently wrong. The rich have their own worries as we can understand - of being robbed of their wealth or catching up with those who have more; the powerful of being deposed or murdered etc. So, what Sri Krishna is bringing out clearly in the above slokas is - it is the state of your mind that will determine your happiness and the prerequisite for happiness is PEACE OF MIND. We will consider some of the practical aspects as they apply to our daily lives and our concept of success, etc. in our next installment.

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Chapter 2 - Description of Muni - 31 In the next two slokas, Sri Krishna describes the characteristics of a muni. In the previous sloka, He gave an idea of who a Muni is.

Let us follow Him 'A Muni is one who is 'serenely awake' when the rest of us sleep; and 'sleeps' when the rest of us are awake.'

'He/ She allows all desires to flow through him/her, but remains at Peace just like an ocean, remaining calm, with all the swirling waters of the rivers entering it; not so the one who goes after the desires/objects'.

These are two vivid depictions of a Muni. The first one of the slokas may seem to be baffling. It has a deeper meaning than what meets the eye. Sri Krishna is indicating that the Muni is living in His/ Her SELF and so what goes on in the outside world does not affect him/her, as if he/she is sleeping. While the rest of us are submerged in the goings-on in the outside world and thus do not perceive our OWN SELF or 'ASLEEP' to its existence - the Muni's lifestyle is just the opposite. It is the state of mind/intellect that is different. It does not mean a Muni is not aware of the happenings around him/her, but they do not disturb him/her since the intellect/buddhi is focused on the Self. In that state they can still interact with the outside world, but without getting affected by it.

Sri Krishna brings it out clearly in the next sloka. Even with all desires flowing through his/her mind, a muni is still able to maintain the equanimity of his/her intellect and mind, without any perturbation. He clarifies this further by the analogy of a deep ocean remaining calm in spite of so many turbulent rivers flowing into it. That is the crux of the matter. Not isolation or abstinence but the state of mind and the internal Peace that enables one to maintain the spirit of a Muni.

I illustrated a while ago a story about Sukha Muni which precisely brought out this point.

That is why right at the time of birth he was called a Muni. We know of Naarada. He is well known for all the pranks he plays with the Gods/Goddesses and ever remains serene and happy. We also know that all his pranks produce good results. He is also called a Muni.

There are many such great souls depicted in our scriptures. Of course, even in the current days, there are bound to be many. They are not going to come and announce themselves, but people recognize their presence through various incidents.

We are coming to the end of Chapter 2. There are 2 more slokas and after considering them, I will give a summary of Chapter 2 highlighting some of the important features of it. That will 62

illustrate the importance of this chapter in the whole of Geetha.

Chapter 2 - Reaching Liberation and attaining Brahman - 32 In the last two slokas, Sri Krishna illustrates how a 'sthitaprajnya' attains liberation and reaches Brahman. Thus He has completed His 'advice' to Arjuna and through him to us - as to the purpose of Life. Let us go through His thesis 'Leaving behind the desires and without longings and further giving up the feelings of 'I' and 'Mine', one attains Peace.'

'Such a one, established in the Brahman never suffers from delusion. Remaining in that state even to end of life, such a one attains liberation and becomes One with the Brahman.'

The first sloka above gives the basis of attaining Peace of Mind. This had been explained before and here it is summed up in simple terms - Giving up desires as well as longings; not having the 'I' and 'Mine' attitude. This will lead one to Peace or 'Shanti'. As we had seen earlier, this step is needed to attain Happiness or 'Sukh'. It is easy to understand that this is the requirement for the final liberation or 'Nirvaana/Moksha' as well.

As the second sloka points out, the further requirement to attain Nirvaana, which also implies in the philosophical context, is becoming one with the Brahman. One needs to maintain the attitude illustrated above for attaining Peace even at the time of death or until our last breath.

Later, Sri Krishna will explain this in detail on Arjuna asking how to achieve this. Our whole concept of rebirth and cause and effect theory is based on this idea. Whatever is in our mind at the time of our death, which is what we will become after death.

So, the individual Self or 'jeevaatma' becomes One with the Cosmic Self or 'paramaatma', which is also called BRAHMAN - Liberation or Moksha/Nirvaana.

The life journey of all human beings is to attain this state, after duly fulfilling their obligations/duties as per their 'past karma' on earth. The Hindu philosophy believes that this is possible for everyone and gives us the guidelines for getting there. While living in the body on earth, one needs to perform the prescribed Dharma as per one's station in life.

Thus ends the Chapter 2 titled Saankhya Yoga' - Path of Knowledge - a divine dialogue between Sri Krishna and Arjuna in Bhagawad-Geetha.

I will devote the next installment to some of the highlights of this Chapter as well as why this dialogue is called Yoga.

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Chapter 2 - Summary and significance - 33 Chapter 2, the 'Saankhya Yoga' is considered as the most important in Bhagawad-Geetha. It introduces us to some of the basics of Hindu philosophy as well as practical significance of theses to our daily life. It has the following highlights 1. Arjuna seeking Sri Krishna's help to resolve his mental agony and predicament.

2. Sri Krishna's exposition on Real and Unreal 3. Concept of Death and Rebirth.

4. Limitations of rituals as prescribed in Vedas.

5. Attitude to Action/Work and its consequences.

6. Causes for failure of intellect to function and the consequent downfall of the individual.

7. Concept of Peace and Happiness and what causes its destruction.

8. Who are the characteristics of a 'sthitaprajnya', 'Yogi' and 'Muni'?

9. What is the ultimate goal of a human being?

In essence, Sri Krishna in trying to counter the 'false premise of Arjuna's arguments' has given a whole philosophy. In the next chapter, we will see its effect on Arjuna. However, at this stage we need to understand that in a way, this chapter has given a preview of what is coming up in the future chapters of Geetha, though some of them have been just hinted at here while others have been elaborated somewhat. We should also note that a simple question can result in an elaborate answer - as we all know from our experiences in our own student days. That is the duty of a Good Teacher.

It is also interesting to note that only in this avataar of Sri Vishnu as Sri Krishna, God becomes a GURU or teacher. In every other avataar God comes to earth to destroy evil. In Mahabharata, Sri Krishna's main role is as an Advisor, Teacher and Friend. The result is that all of us are able to get the benefit of His Teachings. Not only that, it is a compendium of basic philosophy, human nature, psychology, crisis management, and practical guidance.

The dialogue between Sri Krishna and Arjuna is called 'samvaada' - a cordial useful argument/discussion. Later in Geetha we will see how Sri Krishna explains the relationship between a guru and sishya. That has been the cornerstone of education in India for ages. Also, all chapters in Geetha are called Yogas. Yoga means bringing body and mind under control to act in unison for a higher purpose. Geetha is mainly a treatise which guides us through life and its implications and as such it deserves to be called a Textbook of Yoga par excellence. Sri Krishna, as the teacher or Guru is known as Yogeshwar.

Thus Bhagawad-Geetha is UNIQUE amongst all religious and philosophical texts. We are fortunate to have this privilege of being the inheritors of this glorious Guide. We need to make full use of it to ennoble our lives.

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Chapter 3 - Karma Yoga - Arjuna's query - 34 Sri Krishna had concluded his initial response at the end of Chapter 2, pointing out the path to Liberation or Moksha as the final goal of one who is born. Before that, as I had illustrated in my last installment, various aspects of life and philosophy were discussed by Sri Krishna. But, when Arjuna asked Sri Krishna at the beginning for guidance, he was hoping to get a simple solution to his problem. However, since his problem involved a basic misunderstanding or non-comprehension of life itself, Sri Krishna had to go into some depth of life as a whole. That is what is causing Arjuna to again plead with Sri Krishna for a simple and straightforward answer. Let us see what he wants now 'O Kesava! You say that knowledge/wisdom is superior to action/work; but then why are you urging me to do this terrible act (fight a war)? With all your complicated words you are bewildering my understanding. Please tell me that one thing, for sure, through which I can redeem myself.'

Well, I am sure that most of us would have reacted in the same way. When we ask a question or seek advice, we want a simple quick act through which we can get a resolution to our problem. Often, we expect the advice to coincide with our own thinking. However, a good advisor or guide/teacher, would like to address the basic issues that we have raised to ensure that our confusion is removed, instead of giving a 'quick-fix'. So, Arjuna had hoped that Sri Krishna will agree to either his laying down arms on the battlefield or get out of the battlefield itself. Simply, he did not want to fight a war which he perceived as horrible to his kith, kin, friends and others as well as for the society as a whole. He could not conceive the idea of a just war.

That is what Sri Krishna was trying to make him understand through His arguments. Now, Arjuna is again taking on one aspect of what Sri Krishna said and seeks for a quick, 'this or that', solution. He is also questioning the basis of Sri Krishna asking him to fight a war with statements made by Sri Krishna Himself. He is just picking up something 'out of context' to question Sri Krishna. What was told to him by Sri Krishna is a totality of life's purpose and in that process, if a war is necessary to establish righteousness, then one has to do it. One of the aspects of that is that 'each one has to do his/her duty or swadharma. Arjuna's feeling that war is immoral under any situation makes him seek a easy way out, even if it means taking 'sanyaasa' and go around begging for a living.

Of course, when some deeper underlying causes are explained, in our ignorance or misunderstanding, we often behave like Arjuna. It is a typical human nature. We ask the most complicated question and if a detailed response is given to it, we pick up a certain aspect of it and start debating that again. To get over our misunderstanding or misconception, it is necessary 65

to go to the basics and explain the totality of the issue. One cannot have a 'quick-fix' to our problems. Such a solution will not be lasting and will lead to further problems down the road.

Anyway, we are what we are, just like Arjuna and we have to go through the same process that Arjuna went through in resolving his problem with a patient guidance from Sri Krishna.

Chapter 3 - Karma Yoga - Sri Krishna responds - 35 A bewildered Arjuna, seeking a quick and simple solution, but thoroughly confused about the basic issues - again asks Sri Krishna to provide him with a solution that will benefit him. Sri Krishna, no longer just a friend, but a Guru, embarks on removing the misconceptions from Arjuna's thinking. Since action follows thinking, without a proper understanding, an action that is beneficial to oneself is not possible. Let us follow Sri Krishna 'In the ancient times I had prescribed that the INTROSPECTIVE should follow the path of KNOWLEDGE/WISDOM and the ACTIVE should take the path of WORK/ACTION'.

'By not performing work, one cannot become NON-ACTIVE. WORK/ACTION cannot lead to success or liberation.'

Giving up

'It is impossible for any living creature to be inactive; the gunaas born out of Nature/Prakriti, involuntarily forces every being to perform'.

Sri Krishna starts with the basics of human nature and how based on the personality of the person, he/she should select the path to success or HAPPINESS. One path is not for all, just as ONE DRESS CANNOT FIT ALL. Sri Krishna as the Master Tailor has already designed the dresses to fit different personalities and one needs to select the appropriate one, if one desires comfort. An active person like Arjuna (a prince and warrior by birth and training) cannot choose the path of KNOWLEDGE - that too just to avoid doing an action that he considers unpleasant.

This applies to all of us. The present educated lot of people needs to choose wisely their path. All of us are 'intelligent' but driven by different desires and goals. That is the challenge for us. We are neither fully introspective nor fully active. But, all of us have a basic nature and we need to understand that and then choose.

Sri Krishna further clarifies that 'not doing anything' does not mean one has dissociated our mind from work. It is just that we sit idly and think that we have given up action. That is not DETACHMENT FROM WORK as Sri Krishna had advocated earlier as 'WORKING WITH DETACHMENT'. The term 'non-active' is used to describe the situation where one is emotionally detached from the work one is doing. This is not being 'inactive or idle'. Sri Krishna further goes on to explain how for a living being it is impossible to be INACTIVE. The Nature has ensured that right at birth there are certain bodily functions that are involuntary and cannot be stopped by one's will. Also, depending on our personality and in-built nature 'gunaas’, we do 66

certain actions. The characteristics of the three gunaas - sattva, rajas and tamas - discussed later in Geetha.

So, Sri Krishna is making Arjuna and us aware that our actions have to be consistent with our nature and we can only direct them towards certain goals depending on our mental and intellectual make-up. This is in our control and we need to know this and then also train ourselves through proper practices to choose and follow the path towards that goal. One has a choice, but within certain pre-existing conditions.

Chapter 3 - Karma Yoga - Sri Krishna continues - 36 Sri Krishna further explains on how WORK/ACTION needs to be performed as well as the INEVITABILITY OF WORK for a living creature.

'One who restrains his/her organs of action, but lets his/her mind loose to wander around the sense objects is indeed A HYPOCRITE'.

'Success is achieved by directing the organs of action properly while controlling the senses, with a detached frame of mind'.

'It is impossible to be INACTIVE. Do not confuse INACTIVITY as NON-ACTIVITY. Even the growth and maintenance of the body is impossible without action/work'.

We cannot fool ourselves by claiming that 'by not doing anything' we have achieved perfection. It is not what we do physically that determines, but the state of our mind. With the mind under control, the body can act without attracting any causal effect. One who claims that he/she has attained the status of a 'Yogi', by being physically inactive is fooling himself/herself and others, if his/her mind is not under control. Sri Krishna brings this out in very strong words. A real Yogi is one performs all the activities required of him/her while keeping his/her mind under control.

Next, Sri Krishna illustrates the way to succeed in any activity. Though He had said this before, He is highlighting this need again - Act with detachment and mind under control to achieve success. Further, He goes on to point out how a living being cannot survive even for an instant without some action being performed - voluntarily or involuntarily. Eating, Drinking etc., needs definitive physical action. So, the clear principle of very LIFE is ACTION. Without performing karma no creature can survive.

Sri Krishna will continue with various examples to illustrate this point further. His main purpose is to get the impractical idea of INACTION from Arjuna's mind. Arjuna's dilemma started with the sole idea of „avoiding actionâ€&#x; and thereby not to incur any consequence. That is verily impossible.

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Chapter 3 - Karma Yoga - Vedas and Yajnyaas - Sri Krishna explains - 37 Sri Krishna continues explaining the nature of Work and the Vedic aspect of yajnyaa 'Perform obligatory work/action. Action is superior to inaction.'

'Prajaapati, (Brahma) created mankind and yajnyaa at the beginning of time. He told the human - „making use of this yajnyaa, prosper''. Propitiate the Devaas and let the Devaas support you. Together both of you prosper. Offer the Devaas through yajnyaa what they need and they will bestow on you all that you desire. After the offerings to the Devaas partake the remaining and thus you will be freed of the effects of all your misdeeds.

Anyone who is preparing food only for himself/herself (without sharing) commits a sin.'

First of all, Sri Krishna emphasizes that no living being can avoid action. Then He goes on to explain the concept of creation as per the Vedas and the Yajnyaa. Yajnyaa is a specific action to gain certain material benefits from the Devaas. In the Vedic concept Devaas represent the ELEMENTS OF NATURE or Nature itself. It is not the concept of God as we normally interpret. It is important to understand this difference since Devaas are often wrongly interpreted as 'Gods'. Sometimes the term 'demi-Gods' is used to describe devaas (Indra, Varuna, Agni, and other elements of Nature). 'Vedasâ€&#x; give great importance to propitiating Nature, as our very existence and sustenance on this earth depends on Nature providing us with the entire wherewithal. In fact, the concept of worship of trees, rivers, mountains, etc., as sacred was based on this understanding. The mutual dependence of Nature and humankind is brought out in the above slokas. Each supports the other for mutual survival.

Another important aspect of living for mutual benefit is highlighted by Sri Krishna.

Whatever one prepares or makes has to be shared with others. Preparing food or creating wealth or material for one's own enjoyment is a SIN or morally deplorable. There could not have been a better statement for extolling the NEED FOR LIVING FOR EACH OTHER. This applies to our interaction with NATURE as well. The western concept that everything is created for 'Man's Enjoyment' and going further that Each for Himself/Herself, is completely and wholly Untenable as per Hindu concept of Living.

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We will encounter further elaboration of this as we go along.

Chapter 3 - Karma Yoga - Importance of Action/Work - 38 Sri Krishna goes on to illustrate the mutual dependence of existence of creatures, Nature and their mutual interaction. Let us follow His train of thoughts 'Creatures are born and sustained by food/grains; grains grow due to water from the rains; rain is caused by yajnyaa; yajnyaa is sustained by action/work.'

'Know that action/work arises out of Brahma/Vedas; Brahma/Vedas are imperishable.

Therefore, the all-pervading Brahma/Vedas ever resides in yajnyaa.'

'One who does not support or be a part of this cycle and lives immersed in his/her senses, is living in vain and immorally.'

The cycle of Nature is brought out clearly here. Creatures and Nature have to live in harmony, each supporting the other. Here, yajnyaa actually stands for the Homa where offerings of ghee, grains and twigs are made to the Agni or Fire. The outcome of this is production of fine particles in the atmosphere, which as we know are needed for precipitation of the cloud as rain.

This 'ritual' needs lot of action/work by a host of 'ritwiks' or devoted/disciplined Brahmans chanting the appropriate mantraas'. So, the need for a prescribed action/work is specified here to ensure that rain results and leads to growth of grains.

Since these rites are prescribed in the Vedas, Sri Krishna is alluding to that and reiterates that just as Vedas are eternal and all-pervading, so is yajnyaa. If one takes Brahma to indicate the Creator, then also it is true that He is eternal and is part of any yajnyaa or action performed for a particular end to be attained.

The last part is very significant. This sloka points out that anyone who lives without being 69

part of this cycle - not contributing his/her share, is living an immoral life and such a life is lived in vain. The importance of a 'social commitment' on every one's part is made clear. Even though in religious and philosophical terms Hinduism wants you to seek and find your own path and goal, it also clearly enjoins that each of us do have a collective social responsibility and need to fulfill it.

The importance of karma or work/action is thus very evident and inescapable.

!

Chapter 3 - Karma Yoga - Who need not work? - Sri Krishna guides - 39 The next two slokas give out the type of person who has no need for work/action. It is an interesting concept. Let us understand this 'One, who is established in the Aatman (Self); enjoys the Self and is content with the Self alone, has no need to work/act.'

'Such a person has nothing to be gained by action nor does he/she have anything to lose by not acting. Such a one does not depend on anyone for anything.'

In effect, such a person is Self-Realized. He/ She has achieved 'sat, chit and aananda’. All our saadhanaas are meant to achieve this state. The external world does not exist for such a person, so long as he/she is in that State. That is why no action/work is required of such a person.

Also, note that such a person has no needs and hence does not depend on anyone or any object.

He/ She is beyond all desires.

Adi Sankara describes of such a person in Bhaja Govindam thus 'yasya Brahmani ramate chittam, nandati nandati nandatyeva' For one who exists in Brahman, it is enjoyment and enjoyment alone.

We know of many of our ancient rishis who went into 'a state of trance' called Yoga Nidraa where they can exist without food or any other external stimulus for years and years. In Yoga 70

four states are defined - waking, dreaming, deep sleep and turiya. This last state is akin to yoga nidraa where only the consciousness or Self is awake. Sometime back an Indian Yogi was demonstrating how he can live with just the energy from the sun and he was being examined by researchers at a University here in US. Their pulse rate and body temperature fall and they exist on the oxygen they breathe and the sunlight that falls on them. All their energy for survival comes from these two sources. One can sort of compare this to some of the animals going into hibernation during winter to survive without food. Of course, this is only at the physical level, whereas the state that we are discussing here involves our very core -Self or Aatmaa.

We know that Lord Shiva often goes into this state and remains for long without interaction with the external world.

Of course this 'inactivity' described here holds for such individuals who have reached the state of LIVING IN THE 'SELF' ALONE. For the rest of us action/work is inevitable. As we will see in the ensuing slokas, Sri Krishna points out that even such Souls, do work/act for the sake of humanity.

Chapter 3 - Karma Yoga -Necessity of performing one's duty - 40 Sri Krishna having outlined that the 'Self-Realized has no obligatory duty, now goes on to illustrate the need for others to perform their tasks and also adds why even the Self-Realized Yogi or Muni performs his/her tasks 'You have to perform the obligatory, assigned tasks, but with detachment. This is the path to reach the highest goal.'

'Even, Janaka and others reached perfection through action/work. Those in power need to perform work for the benefit of mankind' 'Ordinary men/women follow whatever the great do. So, it is incumbent on those who are leaders to show the correct path to others, by performing their tasks' Sri Krishna clearly brings out the need for everyone to do his/her work/duty, but emphasizes how important it is for men of influence and those in power to show the way by performing their assigned tasks. It is also important to note the emphasis on Work as a road to perfection. As He had earlier pointed out, for the active ones, performance of work is the path to not only success but to PERFECTION. By avoiding work, they cannot attain either.

It is interesting that Sri Krishna brings in the analogy of King Janaka - father of Sita of 71

Ramayana. He is known as 'Raajarishi'. One who performed the duties of a King, but behaved like a Rishi - an evolved Self-Realized Being. That signifies the fact that he performed the duties of a King, but with detachment. That way, his actions were not guided by personal emotions or needs but only by what are good for his people.

This is elaborated further by the statement for the guidance of common people; those in leadership position have to perform their assigned work. We all know the traditional saying yatha raaja, tatha prajaa. As is the king, so are the subjects. This was known as the basic wisdom that guided the Kings of yore. How one wishes the present leaders realize and follow this age-old advice of our forefathers!

In the following slokas, Sri Krishna will give His own example - why even God has to perform His/ Her duty. It is interesting.

Chapter 3 - Karma Yoga - Even God has to work! - 41 The last few slokas pointed out that the leaders of men/women need to set a proper example to people. Sri Krishna was indicating to Arjuna that 'he as a prince and famed warrior' has not only to do his duty but also has a responsibility towards the common man/woman. He has to be a Role Model for them.

Now, Sri Krishna turns to Himself. For the first time while addressing Arjuna, He is referring to Himself as Almighty God. He says that even He cannot avoid action/work. Let us follow His logic 'Paartha! I have nothing to be gained in all the three worlds. Yet I do my duty. If I do not do my part of the work, mankind will stop working. I would be failing in my duty to set the right example. Even for an instant, if I stop working, there would be utter chaos in the world and I will be responsible for it. The world and mankind will be destroyed' Here we are looking at God as an ACTIVE PRINCIPLE - the Creator and Sustainer of the world. He/ She is responsible for keeping the world in order and the normal life to go on for all creatures. This God Principle is what is generally referred to as Saguna Parabrahma. He/ She is 72

all powerful, all-pervading, omnipresent, etc. So, Sri Krishna assuming this role says that He has a role to play and if He ever stops playing that role, the world and the creation will come to an end. He is driving home the point that even the most powerful cannot rest or avoid work.

We know that in our own lives, a supervisor or manager cannot afford to ignore his/her responsibility to do his/her duty. This applies even to the CEO of a Company or President of a country. So, no one can presume that by getting more and more authority and power, one can cease working. In fact, the workload or responsibility only increases with power and often those are the ones who have less free time or peace! We also know the consequences of action either wrongly taken or on time.

So, by conceiving a GOD, we are endowing with all the power and authority over the functioning and nay, even the very existence of the world. It also enjoins on us as 'PARTNERS IN THE VENTURE' with enormous responsibilities to do our part properly.

That is why Karma Yoga applies to everyone who has a need or desire.

Even if we think of NATURE as supreme controlling and regulating our lives, instead of UNSEEN GOD, still we know that any breakdown in Natural Laws - like gravity, orbit or energy coming from sun - can completely destroy our world and the life that exists on it. Of course with our own FREE WILL we are trying to destroy ourselves by OVERCONSUMPTION and depletion of Natural Resources. Well, that is why Sri Krishna says we have to do our part in the overall maintenance of the world and mankind. The responsibility of leadership is to show the way and guide.

Chapter 3 - Karma Yoga - How should the wise behave? - 42 Sri Krishna gave us an idea of how even the Almighty God or Nature has to do His/ Her/ Its tasks for the maintenance of the world and its creatures. In the next two slokas He is going back to the duty of the WISE MEN and WOMEN. This is an amplification of what He had stated a little while ago.

'The wise need to act/work in the same way as the unwise or common people - that is with the same vigor and determination, but without attachment. The common man/woman act to gain something and with attachment to the fruits as well as the action itself. The wise need to do the same but as guidance for others and not for personal gain.'

'Further, the wise should not confuse the ignorant by their own principles. To ensure, that the unwise/common man/woman has a proper example to follow, the wise need to engage them in work/action.'

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What is being stressed here is that for the sake of the common people, the wise or the SelfRealized should perform action/work as if they are also aiming for a goal and show the same involvement in the work as an ignorant does. Otherwise, the common people will think that action/work is not important and the world will come to a standstill. The „wisdom of the wiseâ€&#x; cannot be transferred to the unwise by just preaching to them. The personal evolution to different levels of knowledge and perception has to be achieved by the individuals by their own efforts and by their own 'felt needs'. That is why even Sri Krishna while giving all the advice prefaces it by 'these are my views' and if you are convinced, then follow them'. AGAIN ONE CAN SEE WHY PROSELYTIZING AND CONVERTING IS NOT PART OF HINDUISM. The important lesson to be learnt from the above slokas is that much as non-action (action without attachment) is the Ideal, until one reaches that stage of understanding, it is better to follow 'ACTION WITH ATTACHMENT (which comes naturally to us) RATHER THAN 'INACTION'. It is the responsibility of the WISE or LEADERS to ensure that the people at large follow this, by setting an example themselves. Otherwise they will be doing more harm to society than good. At their own individual level, the wise as well as the leaders should practice the Ideal, so that they could be an inspiration and Role Model for others.

The managers cannot expect workers to deliver if they themselves are forsaking their work and idling away somewhere. The higher one is in the social/business or spiritual ladder, the greater is the responsibility to set an example. That is the LAW in society or spirituality.

Chapter 3 - Karma Yoga - Gunaas and Prakriti impact of Action/Work - 43 Sri Krishna, after explaining the responsibility of the Wise/Knowledgeable person regarding the attitude to work returns back to discuss the Gunaas and Prakriti. This discussion will continue on and off throughout Geetha. The next three slokas gives the interaction between Gunaas and Prakriti and how the WISE need to conduct themselves.

'The Gunaas and Prakriti initiate all ACTION. One, who does not understand this due to delusion by EGOISM, thinks that "I" am doing it.'

'The WISE ONE knowing that the Gunaas and Karma are driving the Action does not get attached to it. He knows the Action is just the interplay of Gunaas as senses on Prakriti as objects.

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'The WISE should not unsettle the understanding of the IGNORANT/UNWISE by confusing them with a discussion on how the ACTION is performed.'

The Gunaas as we had discussed earlier are the sattva, rajas and tamas. The Prakriti here stands for the five senses along with manas, buddhi and ahamkaara - mind, intellect and Ego. It is the interplay between these that leads to Action as well as much of human experience in this world.

Sri Krishna had earlier outlined the attitude Wise should have towards WORK/ACTION. Here He is elaborating on the same with respect to Gunaas. The 'I' that is referred to here is the EGO and not the 'aatmaa' or 'SELF'. This is the Ahamkaara, which is a dominant part of all human beings. In the western world, this Ego or 'I'ness‟ is considered important for success.

However, from the Hindu spiritual point of view, this feeling of I or Ego is a serious impediment for one's growth and attainment of Self-Realization. It is also considered as the root cause of all suffering and sorrow. One is not able to achieve Vairaagya or Detachment due to the presence of Ego. In this particular context, Sri Krishna is pointing out that all actions are performed due to the Gunaas as senses are interacting with Prakriti, due to karma phala.

The Wise should not also confuse those with lesser understanding with their ideas of nonattachment to work, „He is not the Doer‟, etc. As was stated earlier, it is easy for those with less understanding to fall into inaction with such philosophies, which is not the desired result.

One's perspective and perception can be changed over a period of time by evolution through a gradual understanding and not 'OVERNIGHT THROUGH REVOLUTION‟, which will not last. This is the very basis of human development in Hinduism.

Chapter 3 - Karma Yoga - Sri Krishna talks about his teachings - 44 Having talked about the importance of action/work and the spirit in which it needs to be done, Sri Krishna reminds Arjuna again of the main issue of the dialogue - fighting the war.

But now he adopts a different strategy. Let us follow His logic 'Dedicating all actions to ME with your thoughts centered on the SELF, and without desires and feelings of 'mine', - FIGHT without mental tension.'

'Those who understand these teachings as MINE, and practice with shraddhaa and 75

without jealousy will be freed from work.'

'But those who without understanding decry these teachings of MINE and do not practice them - though full of knowledge have no discrimination and wisdom, will perish.'

Since Arjuna by surrendering to Sri Krishna is a 'sishya' or disciple, Sri Krishna is using the opportunity to tell Arjuna that he should have faith in Him and give all the actions that he performs to Him and do his duty without fear or tension. The attitude with which work is done is more important than worrying about the consequences of the action. Our forefathers, including parents of many of us, used to have this attitude inculcated into them from childhood and often we would have heard the phrase '---samarpayami, na mama’. This meant that I am offering 'this to YOU and it is not MINEâ€&#x;. This is not just a statement but a 'heartfelt feeling'. Even, when one gives daana or gift/charity, one needs to say this and feel it in the heart.

The main point of Sri Krishna is to remind Arjuna again that this discussion began with the sole purpose of resolving the doubts he had in fighting a war, even though it was for a just cause. So, Sri Krishna again reminds Arjuna that he should fight, but with a proper mental attitude.

Next, Sri Krishna goes on to highlight that, now He is talking as an Almighty God, whose teachings need to be followed if one wants to be liberated from the travails of work and achieve salvation. He gives one of the important requirements to be met - shraddha. This means conviction and determination in His teachings. The other requirement is 'not being jealous' of others. The common human nature is to compare oneself with others and feel either jealousy or pride. To gain liberation from the bondage of work, it is important to realize that our mind should not be 'polluted with negative thoughts'. We should have trust in our actions and faith that we will get our due rewards. Also, the equanimity of mind to accept whatever comes as a result of our actions.

As a warning to Arjuna and us, Sri Krishna also points out that if we belittle these teachings and do not practice them, we cannot get salvation from our worldly woes. Remember, He has not suggested just ONE path but given you plenty of options depending on your nature, background, etc. to choose from. Only, if you reject all of them in totality, then there is not much hope. This is very different from other faiths, where you are told to follow one path or perish.

In a way, Sri Krishna is introducing to the path of Devotion or Bhakti in the foregoing two slokas. He will elaborate on this in succeeding chapters. Having stressed the importance of jnaana, and karma to some extent in the preceding discussion, He is now embarking on bhakti.

AS many of us are aware, Bhagawad-Geetha lays stress on three important paths for salvation besides hinting at some others. That is how all the three great Aachaaryaas - Adi Sankara, Sri Ramanuja and Sri Madhwa were able to justify their line of philosophical thinking with the support of Bhagawad-Geetha, besides the Vedas and Puraanaas.

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Chapter 3 - karma Yoga - Sri Krishna continues - 45 Having emphasized the need for Arjuna to fight and suggesting another way of performing the task with a different attitude, now He is going on to say how one's nature will make one 77

perform action 'Even a wise person performs work in accordance with his/her nature; all creatures perform their tasks driven by their nature. What is the sense in restraining oneself?'

'Attraction and aversion/hatred prods the senses to go after their respective desired objects. One should beware of their sway. They are the enemies for our growth.'

'It is better to perform one's assigned task - Dharma even if not perfectly, rather than perform another's task well. Even dying in the performance of oneâ€&#x;s Dharma is better, since the other's Dharma is fraught with fear and peril.'

Prakriti, Nature (in this context comprising of the five senses, mind, intellect and ego) is the driving force for all our activities in this world. The human being with 'intellect and ego' can control his/her activities, if he/she so chooses. Without the control, their natural tendency is to follow the senses. The other creatures, driven by instinct perform their actions driven only by the senses. So, in essence all creatures including the human being are driven by their senses. Also, as for the human being, his/her past and present actions have consequences (effects or karma phala) and they also play a part in directing actions. What Sri Krishna is referring to here is to these effects of karma phala compounded by gunaas. That is why Sri Krishna says 'WHAT CAN YOU ACHIEVE BY RESTRAINING YOURSELF NOW? Inaction is not a solution. Arjuna cannot go back on what he has accumulated as a result of past actions and his training, etc. and as such there is no sense now, while facing a crisis to back off. This advice applies to us too.

Having brought about a situation with our actions in the past and present, we do not have much choice - other than to face the crisis and solve it. No running away from it will resolve the crisis.

Sri Krishna further strengthens this argument by reminding that raag and dwesha (attraction and aversion/hatred) are the ones that drive one to go after the senses and as such one has to be aware of it and ensure that these emotions are controlled, if one has to resolve the crisis.

The last sloka brings home the point that each one of us has to adhere to our tasks. While facing a crisis in one's task, one cannot adopt another task to get away from the one which we feel is unpleasant. More than anything else this determination is needed for one's own survival (that is how the evolution has taken place in Nature) as well as for the proper functioning of the society. You can imagine the chaos that will ensue in society if at the time of a crisis, each one decides to desert his/her task and take up another assignment. The leader will not be able to guide such a workforce and achieve the goal set for the society. Sri Krishna is highlighting all this by paraphrasing swadharma and paradharma. Of course by stating that it is better to die performing his/her dharma, He is emphasizing the importance of this principle. We cannot afford to ignore our background/training and nature at the time of a crisis and hope to benefit. On the contrary, it can bring about one's or society's downfall.

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One must also remember and realize that while undertaking someone else's task or paradharma, one does not have the expertise/skills and also not know the rules of the game and so is always at a disadvantage and a consequent fear. We know the well-known saying - A known Devil is better than an unknown Angel.

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Chapter 3 - Karma Yoga - Arjuna joins in the dialogue - 46 Having listened to Sri Krishna's explanation of Karma Yoga - the Path of Action/Work, with all details and in different dimensions, Arjuna's intellectual curiosity is raised. He now wants to go deeper into certain types of actions people do - the wrong actions and why do they do them.

Arjuna asks ''Why does one perform wrong deeds, (as though) much against his/her will? What forces one to such acts?'

Sri Krishna responds 'It is KAAMA; It is KRODHA - born out of Rajogunaa. These two are the villains filled with great cravings and great sin' Arjuna is echoing our sentiments too when he asks this question. We all feel that in our hearts, we do not have any intention of doing anything wrong and often we find justification for our actions with some good motives. However, the fact remains that all of us commit acts of omission and commission. Normally no one wants to do wrong things intentionally, except for a few. Arjuna's query is about such people. He also recognizes that sometimes people are driven against their will to do wrong deeds, like an army engaging in a war due to the wrong ideas of their leaders - which is in a way, by force. In such cases, the motive of the superiors is wrong but the people lower down are forced to carry out those wrong orders.

Sri Krishna puts it very simply - there are only two factors that drive people to commit WRONG DEEDS. They are “Kaama” - desire/greed/lust/hunger for power and “Krodha” anger/wrath/hatred. When one is consumed by these two, one is not even aware of what one is doing. The overpowering nature of these two drives one to even extreme situations. These two are the enemies of all good behavior. The main impact of saadhanaa is to rid one of these two wrong emotions. The practice of Yoga that is talked about often is a way of achieving this end.

In fact, all morality can be summed up as an exercise in getting rid of these two negative factors from one's thinking and behavior. All the social ills of today like war, economic collapse, environmental degradation, climate change, etc. all could be traced to the excessive prevalence of these two - Kaama, Krodha at the individual and collective levels of society. Geetha teaches us the different techniques by which we can slowly eradicate these two VILLAINS, born out of rajogunaa, from our lives. That is the only way to resurrect oneself and society at large from our travails.

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Chapter 3 - Karma Yoga – 47 Sri Krishna explains the effect of Kaama and Krodha Having given the causes for one doing bad deeds, in spite of his/her wishes, Sri Krishna goes on to explain how this happens 'Just as fire is masked by the smoke; the mirror by the layer of dust and the embryo in the womb by the amniotic fluid, so is the 'It' hidden by these.'

'Even the wise are enveloped by these layers; the unappeasable fire of desire is an enemy for those who want to exist in their wisdom.'

'The senses, the mind and the intellect are said to be the ABODE; for the embodied, the Self is exhibited through these layers.'

The first sloka gives us various analogies to enable us to understand that the 'knowledge/wisdom' is always there, but is only 'clouded by desire and anger' and so is hidden. When we say that 'we are gaining wisdom', in reality we are not GAINING ANYTHING, but removing the layers that are hiding it. This is the basic premise of Hinduism that our attempt at saadhana is to remove the ignorance surrounding our understanding. All the techniques that are presented in Geetha or any of the Hindu scriptures are to remove the layers of ignorance in us so that the TRUE SELF can be fully revealed.

In the next sloka, He is again emphasizing that even for the wise or yogis these layers of ignorance hamper their efforts to remain in that state. So, even for them a constant effort at saadhana is needed.

The third sloka is an important explanation of how the embodied being is created with layers. These layers are needed for the Being to function and experience the outer world. With the intellect or buddhi he/she needs to control the senses so that the inner Self or aatma could express Itself. The same concept is expressed in Yogic practice as kosaas or layers. It proceeds from the grossest annamaya or physical body to the subtlest Self or aatma.

In fact, one can think of similar analogy in the realms of corporate, social or national sphere also. Any organism has layers and it is part of Nature's way to preserve and safeguard the vital element or core of the Being. At the same time, the Being has to express Itself through these 81

layers. Humans have the ability to do that through exercising their intellect and control of senses.

The corporate body also needs to do the same, if it has to exist and function in harmony for its own goal as well as for societal good.

Chapter 3 - Karma Yoga - Sri Krishna continues - 48 These are the last three slokas of this Chapter. Sri Krishna concludes this chapter by highlighting the danger of - DESIRE - in undermining our resolve to reach our goal. 'Therefore, control the kaama at the outset; It is sinful and the destroyer of vigyaana and gyaana.'

'Senses are superior to the physical body; mind is superior to the senses; the intellect is superior to the mind and 'It' is superior to the intellect.'

'Thus knowing that 'It' is superior to the intellect, restrain the self by the Self; thus control the kaama which is a veritable foe.'

Thus ends the third Chapter of Geetha titled 'Way of Action'.

The effect of kaama or desire/greed/lust is brought out clearly - It leads to erosion of knowledge, discrimination, wisdom and finally Self-Realization. We had discussed earlier how the concept of vijgyaana and gyaana, the knowledge of outer world and inner world of a Being is important for the full understanding leading to Self-Realization. Kaama destroys both these requirements for our salvation. Further it also adds sorrow, pain, unrest, to our lives. We had also been told about the progression of effects caused by DESIRE, finally leading to the destruction of intellect and thus the being. So, Sri Krishna is emphatic in stressing this danger.

The next sloka explains an important concept of our philosophy and Yoga. The human being exists at four levels, each distinct from the other, but interacting and influencing the one lower down. The spiritual evolution (and even human evolution) is measured by the extent to which we have progressed in this scale. It is also clear that the one superior to the other can control it, like a 'subtler one controlling the grosser one'. Our upbringing, education, training, learning and wisdom all determine our level. That is why there is so much emphasis on saadhanaa. Through this step only we will be able to ascend to the top. As has been explained, Hindu practices and training believe in gradually bringing the grosser levels under control and not by simply abstaining from it.

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Sri Krishna concludes this chapter by telling Arjuna (and us) that the Self is the ultimate one which can keep everything under control. We need to empower it by removing all the obstacles in Its way.

This Chapter titled Karma Yoga or Path/Way of Action/Work has thus given us the knowledge of IMPORTANCE OF ACTION/WORK.

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Chapter 3 - Karma Yoga - Summary/Recap - 49 At the beginning of this chapter, Arjuna asks Sri Krishna - if Gyaana Marga is better, then why are You asking me to take up arms and fight - a terrible ACT TO DO, with miserable consequences. Sri Krishna then goes on to explain how no creature can survive without action/work. Further He adds that it is possible to gain perfection through karma too. Then He goes on to say that even HE, as God needs to perform His activities to keep the world going.

He also adds that leaders and great people need to work, to set an example to the rest, even if they have nothing to gain from the work. He finally says that fighting a just war is the WORK/Dharma for a famed warrior and prince.

That makes Arjuna to ponder and he comes up with another doubt. If doing work is good and everyone is guided to do his/her duty, then how come people commit wrong deeds, in spite of their wishes? Sri Krishna replies that it is because - they are driven by kaama and krodha. The desire/greed/lust/thirst for power as well as anger/hatred are the root causes for one committing wrong deeds/sins. Then He goes on to explain how to get over these two foes to attain one's desired goal of perfection. In this context He uses the well-known Yogic thesis of different layers covering the Self and how it is important to control the grosser levels by the subtler levels, ending up with the intellect. The Self exists beyond the intellect. When the grosser layers are removed, the Self reveals Itself in all Its glory. To remove these layers, saadhanaa is necessary.

So, what do we gain from this advice of Sri Krishna?

1. Work/Action is unavoidable.

2. The attitude with which it is performed determines the benefit one gets out of it. (It is not the material benefit alone that is indicated here, but inner peace and happiness.)

3. One can reach perfection or liberation/Self-Realization through work alone.

4. Even if one has attained perfection, one needs to perform action to set an example for others. (The subordinates follow whatever the superiors do or a child does whatever a parent does) 5. Avoid desire/greed/lust/thirst for power and anger/hatred. These not only produce negative impacts on oneself and society, but can also lead to ignominy/ill-fame and/or destruction. We know also that Happiness does not come from these to oneself or society.

Instead, remind yourself that performing one's action/work with commitment and dedication without getting attached to the work or the results, but as a swadharma will give satisfaction and peace of mind, leading to happiness.

6. Dedicate your work/action to God or if you do not believe that there is a God, to your guru/teacher or parents. This attitude should replace ambition as a driving force for work.

7. Finally, remember that the senses and mind/emotion needs to be controlled by the intellect, which only can provide one the right direction. Intellect using the past experiences and the present data with discrimination can provide one with guidance to perform the right 84

action/work or Dharma.

Footnote: What is swadharma in the present context? a) A learned, knowledgeable person (like teacher, scientist, artist, and philosopher) should create Intellectual Property for the community; b) Those involved with public affairs and governance (like politician, bureaucrat, military and judiciar) should organize and govern, protect, maintain law and order in the society; c) Those involved with the business, trade and industry, agriculture, etc., should produce and create wealth and ensure equitable supply, without exploiting others or Nature; d) Those involved with service industry and public affairs (like police, lawyers, public servants) should provide the required services to the society without fear or favor.

Thus, each one contributing his/her expertise and getting due rewards and working in unison for the common good of humankind and the world we live in is the IDEAL SET UP FOR BOTH EXTERNAL AND INTERNAL HAPPINESS. This is what was recommended by the varnaashrama dharma.

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Chapter 4 - GyaanaKarmaSanyaasa Yoga - 50 The next chapter is titled ' Gyaana Karma Sanyaasa Yoga. That is Yoga of Wisdom, Action & Renunciation. Sri Krishna presents, the aspects of the Supreme as well as nature of Action and concepts and spirit of Renunciation. Some of the famous slokas we are familiar with appear in this chapter. Sri Krishna begins –

'Long time ago, I taught this great ancient Yoga to Vivaswat; He then passed it on to Manu, who in turn gave it to Ikshvaaku. Thus, this secret has been handed down to generation after generation. The raajarishis knew it. But with passage of long periods, this Yoga has declined and got corrupted.'

'Now, I have passed on this ancient Yoga to you afresh, since you are My devotee and friend. This Yoga is indeed very PROFOUND.'

Sri Krishna, for the first time reveals that He is the creator of the Yoga that He has been talking about so far. He is the one who first revealed it to Vivaswat, the SUN, who then in due course of time passed it on to his progeny Manu, who in turn gave it to Ikshvaaku.

As we know, this is the Suryavamsa lineage and Sri Rama, the previous Avataar of Mahavishnu. (Sri Krishna followed Sri Rama, as the next Avataar). Basically, we are informed how the great secret Yoga originated from Mahavishnu and got transmitted through the solar dynasty. It is interesting to note, in this context, that Arjuna and the Kuru lineage comes through the chandravamsa (Lunar dynasty). The Yoga Sri Krishna is talking about here is what He has been telling Arjuna about: Gyaana, and Karma, to be followed by Bhakti and Sanyaasa, of which He has already given an idea. In fact, the whole of Geetha is the Yoga, He is talking about here.

Then, He informs Arjuna the reason for His revealing this ancient secret Yoga to him - due to his being a Devotee and a Friend. Yes, we know that Arjuna asked Sri Krishna to guide him out of the 'crisis' he was facing and thus became His 'sishya'. We also know that both of them have been friends for a long time and also related through marriage. What is important to understand here is that 'seeking a Guru with HUMILITY is equivalent to becoming a Devotee to God Himself. There have been scores of devotees throughout our ancient land, but none got God Himself as a Guru, to teach the science and spirit of Life. So, a seeker of true knowledge and wisdom from a qualified Guru has the advantage over an ordinary devotee.

Of course, it should be remembered that seeking and benefiting from wisdom is far more 86

difficult and needs much more determination than Devotion. We, the 'formally-educated lot' given to more questioning (just like Arjuna), have to go through this arduous path of knowledge/wisdom, since we do not have the deep faith.

Chapter 4 - Arjuna's query and Sri Krishna's response - 51 This declaration from Sri Krishna that He was the One, who at the beginning, taught Sun, raised a serious doubt in Arjuna's mind. Let us follow his question and Sri Krishna's reply Arjuna asks 'You were born after Vivaswat, I know that. How come then You taught him this Yoga? It is difficult for me to understand.'

Sri Krishna'There have been a number of births for Me and you. I know about all of them, you know none. Though I am by nature - unborn and changeless and also Lord of all beings - I do keeping My Prakriti under control and create Myself through My maaya.'

Arjuna's doubt is genuine. As we had seen he and Sri Krishna have been friends for a long time and Arjuna was aware of all the childhood 'pranks' of Sri Krishna. Through his study of scriptures, he also knew that Vivaswat, the Sun came into being long time ago. So, when Sri Krishna says that at the beginning He taught this Yoga to the Sun, Arjuna was naturally bewildered. So, his question is valid and most of us also would have had the same doubt.

Now it is time for Sri Krishna to reveal to Arjuna (and us) that He is truly the Creator and Organizer of the whole creation. That is, He makes it abundantly clear that He is the Cosmic Being out of whom everything came. Not only that, He also made sure that human being - with the intellect, is given the proper knowledge to ensure that he/she can evolve into his/her full Consciousness.

Besides, He goes on to assure Arjuna that He is capable of occurring on earth whenever He wants, using only His Maaya - Appearance or Image. This is the basic definition of Avataar or Reincarnation. The Almighty God can take any form and shape, as and when 'It' wants.

'It' does not mean that Its original ceases to exist. The concept of Naaya is brought in by Sri Krishna to explain how this is brought about. One can think of it as cloning in the present day scientific concept. However, it is like 'auto-cloning', as no other agency is involved in the process. Also, there is a difference between what we call 'rebirth' and 'reincarnation'. The REBIRTH is of a human being due to his/her karma phala. Reincarnation is of the Cosmic Being or God due to 'Its' own volition and as a maaya. Sri Krishna goes on to explain in the next 87

few slokas why He does this or in general, why the Creative Spirit comes back into an embodied Being to ensure that ORDER or Dharma is maintained.

Chapter 4 - Sri Krishna explains purpose of Avataar - 52 The next two slokas are ones that are recited most often in many Hindu households and discourses on Geetha. These indicate that if there is an Almighty God, what is conceived of as the purpose of such an Entity, from the point of view of the mankind. Let us look into the slokas and their implications 'Whenever, there is a decline in Dharma and an escalation of Adharma, I come into Being on my own volition.'

'For the protection of the righteous and destruction of the wicked; for the establishment of Dharma, I come into Being epoch after epoch.'

Dharma or order is the one which keeps the universe/world going. Every society builds itself through a time period with certain social and moral order to ensure that everyone can live in peace and harmony with their basic needs fulfilled. However, as we had seen the kaama and krodha of humans disrupt this order every now and then. In nature also it is true. The 'entropy' starts with minimum and then with activity going on and often increasing, it starts going up and when it reaches maximum, no further activity is possible and everything will come to a standstill.

It is known as 'heat death' in physics. It is easy to see how with the global warming and consequent climate change, this is likely to happen. The same rule applies in human behavior too. If the law and order breaks down, the society cannot function. One can take it to any level of existence and it is still true - even at the spiritual level.

The various Avataars that are described in our Puraanaas have occurred at points of the world's existence when there has been chaos. Adharma is nothing but social and moral chaos in society. Often, we talk of revolutions in history to bring about a change in social order.

Such revolutions are always initiated or spearheaded by an individual and he/she comes to be known as a Revolutionary Leader - akin to an Avataar but with a limited purpose. The social reformers also belong to the same genre. Of course, what is being discussed here as Avataar of God Almighty is of a total nature. The concept of Yuga implying the point of time in history when a phenomenal change occurred has been defined as termination of one Yuga and beginning of the other. The Dwaapara Yuga ended with the passing away of Sri Krishna and the end of the Paandava rule. Kali Yuga began when the world was reformed.

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Since the 'wicked' are powerful (in material terms) - in fact their seeming after wealth and power by all possible means is what finally makes them wicked; the righteous (often the oppressed) need the support of a superhuman power to vanquish their adversaries and reestablish moral ORDER as well as social order. The concept of God coming to their help boosts their confidence and possibly brings out a suitable leader whom the people at large consider as an Avataar of God. Footnote: These slokas as many others all over Geetha primarily emphasize Bhakti Yoga or Path of Devotion. As such, belief in God is necessary to go along with this concept.

This Yoga enables one to develop it slowly, but surely, if one by nature can surrender to ONE higher than himself.

As is evident, the purpose of an Avataar or Incarnation is to re-establish Dharma or Order. This also is based on the concept of a cyclical time.

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Chapter 4 - Universality of Hinduism as Sri Krishna explains - 53 Having explained the concept of Avataar and its purpose, Sri Krishna goes on with further elaboration of the nature of Self Realization. How and who can attain it. Then He goes on with one of the most profound aspects of Hinduism, its Universality. Let us continue 'One, who has truly understood my divine birth and action, is never born again. On leaving the body, such a one attains Me.' 'Freed from attachment, fear and anger; absorbed in Me; truly worshiping Me; purified by the rigors of knowledge/wisdom, many have attained Me.' 'In whatever form people worship Me, I appear to them in that form and grant all their wishes. All paths chosen by the seekers are My Path.'

Understanding Divinity and Its purpose leads to Self-Realization, as it enables one to merge into that Divine presence. If we are convinced that the Divine Being is there to protect us whenever needed, then the mind is at Peace and thus one is able to focus on what is essential.

That is the road to Self-Realization.

Over our long history, many have attained liberation. In our own lifetimes, we are aware of saints like Meera, AandaLl, Sant Tukaram, Sant Gyaaneshwar, Raghavendraswamy, Shirdi Sai Baba, Ramana Maharshi, Sri Aurobindo and others. There are many others like Ramakrishna Paramahamsa, Swami Vivekananda and maybe many of the social reformers of our era.

All these had one thing in common - they were all free from attachment to worldly things, fear and anger and were deeply spiritual or devotional. Sri Krishna is pointing out the fact 90

that this goal is within reach for us, if we make the effort. In essence, this highlights the basic Hindu concept that there is Divinity in each one of us. It only needs to be 'exposed'. There are many ways of achieving this. Geetha is all about this effort. It is interesting that in the second sloka of the day, Sri Krishna is giving a glimpse of all the Paths - Gyaana, Karma, Bhakti and Raja Yoga available to us. Depending on our nature, attitudes, etc., we need to find the one that suits us. Of course, all of us are a bundle of the three gunaas but have different karma phala and that will determine the path we choose.

The last sloka of the day is a GEM in human thought on Integration as far as Faith and Belief are concerned. One cannot find a similar sentiment or understanding in any other religion. Sri Krishna says that He is there for every Bhakta - irrespective of what his/her belief system is. Depending on one's mental and emotional development and nature and environment, one can think of God in any form or shape - an odd shaped stone to a beautiful idol to an abstract concept of no description. It could be a 'cross', a book like 'granth saahib'. It could be a 'saint', plant, animal, river, mountain or Sun/Moon/Star. What matters is Faith and devotion to the chosen object/person/idol/icon.

Thus, even though all religions stress on Faith/Belief and Devotion, what is UNIQUE about Hinduism is, it allows each one to choose the person/object/entity to focus that FAITH on. That is the simple reason, that Hinduism tolerates all practices and does not feel the need or urge to proselytize and does not consider anyone as 'a pagan/atheist/nonbeliever etc.

So, if Faith and Devotion is your path choose whatever you want or nothing at all, if you can focus on that and show utter devotion. It is that intense faith that makes anything possible.

P.S.: The above will clear the doubt raised by one of you regarding how Hinduism is different if it enjoins on one, a sincere faith and any criticism against it by the western scholars. If you believe in the system of Faith, then give the freedom to everyone to believe what suits them.

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Chapter 4 - Varnaashrama - Sri Krishna defines - 54 We will take up the next two slokas today. The second one is significant as this describes what the criteria for Varnaashrama are. This will dispel many of the common ideas associated with it - the so called Caste system. But, first let us take up the first sloka of the day and then come to this.

'Humans to achieve success in their actions, pray to gods. It is indeed easy to get the fruits/rewards for actions in this world.'

'I created the fourfold Varnaas based on the Gunaas and Karmaas of mankind. Though I am the creator of this system, know that I am a "non-doer" and ever-changeless.'

Sri Krishna makes it clear that attaining the goals we aim for in the external/material world is easy through performance of actions. To pray to Gods means seeking the help/support/blessings of superiors/elders to achieve our goals/fruits of action. We often pray to various Gods/Goddesses for favors or for removing problems in our lives. In fact, many of the rituals are for special benefits from the specific deity. Sri Krishna is alluding to the fact that achieving the spiritual goal is not that easy, since it depends much more on individual efforts or saadhanaa. However, we get exhausted just with efforts we make in the external world and hardly ever think of our inner world of the Self. If we are really serious about it, Geetha shows us the way of achieving it.

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The second sloka gives us an insight into the basis of the varnaashrama or caste system.

We had discussed earlier the categories and their duties - Brahmins, Kshatriyaas, Vaishyaas and Sudhraas. Sri Krishna later in Geetha discusses their roles in detail. Our common perception, to some extent due to the misconception of the word in translation to English - which does not have proper equivalent word, has made this whole concept a 'dirty word' in society.

Sure enough, the privileged class in society found it convenient and to their advantage, to misinterpret and abuse this word. In today's society, the understanding is that this system varnaashrama or caste system is based on 'BIRTH' of a person.

The above sloka given by Sri Krishna makes it abundantly clear that it was conceived as one based on the gunaas and karma of a person. Nowhere is there a mention of BIRTH. What this means is that the position of a person in the caste system is based on his/her nature, inclination, personality, background like education, etc. and the effects of past actions. Sri Krishna has also pointed out that each one can get to the final goal just doing actions that suit him/her most. There is no upper or lower caste. All of them are equally necessary for society, but each one can find excellence in his/ her own field. The varnaashram was created

by Sri Krishna both for the sake of the society and the individual - for both to survive and excel, without conflict. So, we need to rethink our attitude to the much-maligned caste system and steer it into a proper direction. That will lead to greater achievement and satisfaction, both at the personal and societal level. We need to re-educate ourselves and the rest of the society.

Chapter 4 - Sri Krishna continues on Performance of Action - 55 In the last sloka, we discussed at some length about the Chaaturvarnam, as defined by Sri Krishna. The last part of that sloka referred to the fact that Sri Krishna, though the creator of the system is in effect not part of that action. Unlike for humans, any act committed by the Almighty God does not 'stick or affect' It. It still continues to be a 'non-doer' and Itself does not change in any way due to the performance of the action or as a result of the action. 'It' is ever changeless and imperishable. Now He further continues -' 'The act does not taint Me; nor do I thirst for the fruits thereof. One who knows this to be so is unaffected by the act that he/she performs.'

'Knowing thus, the ancient seekers even after gaining liberation performed their assigned tasks. Do thou therefore, follow their example and do your Dharma, as they did in those times.'

Sri Krishna is again emphasizing that His actions do not bind Him and hence they do not change Him in anyway. It is worthwhile to recall His earlier pronouncements that the spirit in which He performs actions - without attachment to the task or with any expectation of results out 93

of those actions. This aspect of doing work is emphasized by Sri Krishna repeatedly to reinforce it in our mind. We get affected by our actions only when these conditions are met - attachment to work that is performed; the feeling that we are doing the work; and the expectation of personal rewards for the work performed. He reiterates that by understanding that God is not participating in the acts that He/ She does and also is not desirous of the fruits thereof, one becomes free of the 'bondage created by the task' performed.

Next, He also gives illustrations of the ancient seers, rishis, munis and yogis, who even after attainment of Self-Realization performed their swadharma (remember the allusion to King Janaka earlier). He is advising Arjuna (and those who follow Geetha), to follow in the footsteps of those great souls. He is ensuring that Arjuna does not forget the basic issue on which the discussion started and also enjoins on all of us, if we want to attain the status of those great souls that there is no getting away from one's swadharma' but our attitude is what determines the final outcome.

Chapter 4 - Sri Krishna explains Action, Inaction, etc. - 56 Sri Krishna starts explaining the difference between Action, Inaction and other related issues.

Some of these ideas are esoteric. Anyway, let us try to understand what we can 'Even the sages of ancient times got confused about karma and akarma. But, let Me tell you about them. Knowing them, you will be freed from evil/inauspicious things.'

'One has to learn about karma, akarma and vikarma, in their true nature. This knowledge is indeed very deep and profound.'

'One who is able to visualize karma in akarma and akarma in karma is truly intelligent amongst people. Such a one is forever the DO-ER and performs all actions.'

The main point here is that 'it is not easy to distinguish action, inaction and forbidden action. Even the wise have had trouble in doing that. The true knowledge is the ability to 94

unravel the mystery of these concepts and their practical meaning and how to implement them. Sri Krishna says that when one has understood this and performs as per this advice, then such a one is freed from evil - meaning that any act performed by such a one does not incur 'paapa' or sin. In other words, it does not result in negative consequences for oneself or others.

Here, He is talking about KARMA (Action), VIKARMA (Forbidden Action) and AKARMA (Inaction). One must know about Forbidden actions too, even though they need to be avoided.

One such situation He describes is when 'one performs action without ahamkaar and mamatva as well as niraasih. Such a one, though 'a doer, appears to be a 'non-doer' due to the complete detachment from the act and without any expectation. This is explained allegorically by Sri Krishna by saying that such a one does not distinguish in his/her mind between action and inaction, but is always propelled to do the assigned task. SO, IT IS THE ATTITUDE TO WORK AND NOT THE ACTUAL WORK THAT DETERMINES THE 'DOERSHIP OR NON-DOERSHIP. If you ask such a person 'Are you the Doer, he/she will say NO, I am not the Doer, since he/she is not associating with the action, in spite of actually doing it. That is why such a ONE appears to be a NON-DOER to others.

We need to really ponder over this concept and more importantly, develop the right attitude to work as suggested by Sri Krishna, through Saadhanaa. Seeking the guidance and blessings of Sri Krishna (or a proper Guru) will help us in achieving this attitude.

Chapter 4 - Sri Krishna explains further - 57 Sri Krishna continues with his elaboration of attitude to and spirit of karma 'One who undertakes all tasks free from the attachment to them, and ensures that all tasks are burnt by the fire of knowledge, such a one the sages call wise'.

'Leaving the attachment to work and the fruits thereof, ever contented and without aspirations, if one performs action, then such actions in spite of being performed, there is no "doer-ship" attached to the person'.

'One without aspirations, and controlled body and mind, forsaking all possessions; performs actions as mere part of possessing a body, does not create any negative 95

consequences'.

Sri Krishna again emphasizes what the 'spirit of work' should be - all work needs to be performed; detachment to the work and the accruing fruits should be there; one should be contented; should not be greedy or over-ambitious; all actions should be vetted by the scrutiny of incisive knowledge; ensure that senses and mind are under control; not covering material possessions and UNDERSTANDING THAT THE HUMAN BODY IS THERE TO PERFORM WORK. In short, He has given us a list of 'dos and don'ts' which will free us from the bondage of work - worries, tension, anger, envy, leading to one's life of misery. Yes, for one's survival as well as growth - both physical and spiritual, one need to perform action, but it is up to us to determine how we do it. If we want Peace and Happiness, Geetha gives us the path to reach there.

Chapter 4 - Sri Krishna continues His explanation - 58 The next two slokas are in the same vein, stressing the attitude to work - not physical, but emotional and mental.

'Contented with what one gets without effort; unaffected by the "pairs of opposites"; without envy; even-minded with success and failure - such a one in spite of doing his/her Dharma is not tainted by it.'

'Free of attachment; liberated; mind centered on knowledge - such a one's work as part 96

of yajnyaa is dissolved.'

One can clearly perceive that all the attributes Sri Krishna is talking about to be 'not-tainted' by work, is similar to the one for 'stitha-prajnyaa'. The idea is clear that a 'true karma yogi has the same attributes. Thus, He is establishing that these paths need the same mental and emotional make up.

Yajnyaa is loosely defined as sacrifice. One can interpret this to mean that it is 'any selfless work carried out. Also, it is meant for the common good. Normally, any work involves 'consequences of cause and effect'. This means that both 'positive and negative results are possible'. However, a sacrifice or selfless work carried out with the attributes given above produces only positive results. That is why it does not taint the one carrying out the work. This also implies that it does not leave any negative trace behind - implying that the work is dissolved.

His allusion to 'a liberated person' involved with yajnyaa indicates that yajnyaas are performed for public good by souls that have nothing to gain personally out of them. Any selfless work for common good is the essence of KARMA YOGA. A society or nation benefits from such acts and persons involved with such activities are the true leaders. In our personal life also, the same holds true. We will be most productive and feel satisfied with work performed in this spirit, even though in short term it may appear as though we are not personally gaining. Since work cannot be avoided - even by a sanyaasi, it is better that we cultivate the right method of performing it.

WORK PERFORMED FOR COMMON GOOD WILL LEAD TO PERSONAL GOOD TOO, BESIDES GIVING SATISFACTION, CONTENTMENT AND PEACE - ALL OF WHICH WILL LEAD TO HAPPINESS.

Chapter 4 - Real meaning of Yajnyaa - Sri Krishna explains - 59 Sri Krishna goes on to explain the real practical implication of 'Yajnyaa' or what is loosely translated as Sacrifice. Unfortunately, the 'crude meaning in English' of this word has given a wrong impression about Hindu rituals. Let us see what Sri Krishna has to say on this 'The process of offering is Brahman; the offering is Brahman; the Fire in which it is 97

offered is Brahman; the one who is offering is Brahman. By the process of identifying with this act thus, one attains to Brahman.'

'The Yogis offer Yajnyaa to devaas; others however offer the self to the Self and thus reach Brahman. Some offer the sense of hearing and some offer the source of sound itself in a controlled way. There are those who offer all the senses with a complete self-control and get beyond any misery.'

The first aspect is that by identifying every act as that of Brahman - the ABSOLUTE, one attains to perfection and becomes one with that very Absolute. The various steps in this are: offering the sense objects, senses, and then finally oneself (the EGO). Thus one can slowly attain to the state of a Yogi or stitha-prajnyaa. So, this whole concept of sacrifice is metaphorical. It is a method of SELF CONTROL by forsaking the various parts of us that are obstacles in the way of achieving Peace and Happiness. As explained earlier, it is not abstention but having control over oneself with the help of one's intellect, to guide us to what is good for us - like Sri Krishna guiding Arjuna after the latter requested Him to do so.

The process of offering to the Agni or Fire is termed a Yajnyaa. The implied meaning is that just as fire purifies (like all the base elements from GOLD), the Yajnyaa could be used as a purifier of our physical and spiritual being. In all the above slokas, as well as in the previous ones concerning jnaana or knowledge, this term Agni is used. The uttering of swaaha after every offering into the fire, signifies that the offered item is 'burnt' or eaten up and digested'. So, in essence, whatever we offer into the fire is gone forever.

In this context, one can go back to the practice our ancestors followed - giving up one of the things that one likes most after a pilgrimage to Kashi/Varanasi. Of course, over a period of time, like many of our other rituals, this also became a JOKE, when people started giving up things that they do not like! Similarly, one can think of the various vrataas like Varalakshmi Vrataa, Kaaradaiyaan Nombu, Chaaturmaasya Vrata, Krishna Janmaashtami Vrata., etc. The purpose of all these was to regulate our lives for our own physical and spiritual benefit, by avoiding certain food, practices, etc., and following a certain discipline. By abusing them and ridiculing them as superstitions we have lost a great tradition meant for our well-being and spiritual uplift. Of course, part of the blame falls on us (elders), for not understanding the significance ourselves and further explaining to our children.

Chapter 4 - Sri Krishna concludes discussion on Yajnyaas - 60 The description of the presence of Brahman in all aspects of the yajnyaa, (in the last 98

section) implies the presence of Divinity in everything in the world. One who is able to comprehend that aspect, has truly been liberated. Sri Krishna continues with the yajnyaa details further giving validity from the Vedas 'There are other forms of yajnyaa related to wealth, austerity, Yoga, process of breathing, control of breathing, fasting, study of the Self, Jnaana, etc., as ordained by the Vedas. However, realize that none of them can be performed without involving in karma or action. So, knowing that you cannot avoid 'ACTION', perform it in the proper spirit to get liberated.

Sri Krishna is alluding the various Vedic practices/rituals which are routinely performed by seekers. Each of them has a specific goal. Even acquisition of wealth, knowledge and health are all part of this. A serious seeker, however, aims for the ultimate goal - liberation from the bondage and travails of this world. That is the state in which there is no worry, sorrow or stress. It is the state of BLISSFUL AANANDAA. This is our 'birth right' as beings with intellect.

However, the immediate goal of Sri Krishna is to 'energize Arjuna' into positive action towards his duty. That applies to us all. Let us understand that ACTION/WORK cannot be avoided under any circumstances, however unpalatable it may be, and what lies in our control is to execute it in the proper spirit for the common benefit of all.

The slokas that follow have lot of meaning and significance and needs careful thought.

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Chapter 4 - Sri Krishna explains How and Why of Jnaana - 61 So far, Sri Krishna had been explaining the importance of yagnyaa and how Karma is essential in performing them. He also indicates how Jnaana is inherent in doing them well.

Now, He goes on to elaborate on what is Jnaana and how to acquire it. He also further adds how it can help in clearing our delusions. Let us go ahead 'That knowledge gained through prostrations to the guru, cross-questioning and serving the guru, from the wise Guru who has realized the Truth, is Jnaana.'

'Such knowledge ensures that the delusion does not occur again as it happened this time; it also enables you to see the whole of creation in your Self and ME.' I consider these two slokas as some of the most important ones in Geetha. They are profound and very educative. Sri Krishna clearly points out how the learning needs to be done. Of course, He has used the traditional Gurukula system to illustrate this. In our present-day context, it could be restated as follows - The disciple or student, the sishya, needs to be humble in front of the teacher; he/she needs to cross-question the teacher; and pay for the services. No learning is possible without a sense of humility on the part of the student and to understand and comprehend what is being taught, the student needs to question the teacher about the content of the subject as and when a doubt arises or an idea is not clear. It is not 'accepting everything the teacher says, whether it is understood or not, that is true learning. But this cross-questioning needs to be done with humility and not as a way of 'testing the teacher'. The teacher needs to simplify his/her explanation to ensure that the student is able to connect with it, through analogies/known situations, etc. Of course, these days, one pays for learning anything through money! It is also important to note that there is a qualification needed on the part of the teacher. He/ She needs to be a recognized expert and/or with real practical knowledge of the subject. So, it has to be a proper match - AN ASPIRING INQUISITIVE STUDENT AND A QUALIFIED TEACHER. The level and the scope in the desired subject are required on the part of the teacher to suit the student's needs. A Nobel Laureate may not be the best teacher for a beginner! Only then a true transfer of knowledge can occur from one to the other. THIS IS PARTICULARLY TRUE IN THE SPIRITUAL FIELD. Next, Sri Krishna goes on to state what that learning should achieve. The student should not have any more doubts. He/ She should be able to have a crystal-clear understanding of the subject. Otherwise, that learning is of no use. It is a waste of time and effort on both the teacher and the student. In the spiritual sense, Sri Krishna is alluding to the fact that such knowledge makes one see or feels one with every being in creation. It is attaining the state where one feels 'tat tvam asi' - That art Thou. There is no alienation from anything in creation, so that there is no 'separateness' and hence worries/sorrows. This is the true Upanishadic concept of Realization and the basis of Advaita. The 'Oneness' with God or every being is the ultimate goal of a spiritual seeker. Having attained this, there is nothing else to be attained 100

and there is no 're-birth'. This is true Moksha or Liberation. In a limited sense, this concept of learning applies to our daily life as well.

Chaterter 4 - Importance of Jnaana. - 62 The significance of Guru-Sishya relationship in transfer of knowledge was discussed right at the beginning of this series, through the beautiful invocation. It should be remembered that under this system Guru and Gurupatni are totally in-charge of the physical, emotional, mental and spiritual development of the sishya. There should be amity, understanding and mutual concern for each other, etc. Even in the present day context, the Guru needs to combine the role of a loving parent, guide, teacher as well as that of a friend for the student. Thus, both the teacher and the taught need to have a good relationship.

Having explained how Jnaana needs to be transferred and received, Sri Krishna goes on to explain the benefits of acquiring Jnaana.

'Even the worst sinner crosses beyond all sins through the raft of Jnaana alone.'

'Just like a blazing fire burns wood into ashes, so does Jnaana burn all the Karma into ashes.'

"There is nothing in this world more purifying than Jnaana. Having thus purified oneself, one over time attains Self-Realization.'

The above statements are powerful and clearly indicate how potent Jnaana or Inner Knowledge is. Just as knowledge of the external world and a clear understanding of it, gives us power to overcome many of the dangers as well as provide tools for us to enrich ourselves materially, so does Inner Knowledge of the Self. That is why Geetha lays emphasis on acquisition of both for a complete personal development.

Sins or mistakes are committed due to ignorance or sometimes willfully. A perfect knowledge and understanding enables one to overcome those mistakes and also remove our personality faults that make us act willfully. That is how knowledge can help us to cross beyond all sins or mistakes.

Similarly, all the bondage created by performance of karma or action, are removed through a proper perception brought about by the knowledge and understanding. As explained earlier, ACTION cannot be avoided by any being. However, performing that ACTION with a proper background and understanding enables one to avoid the possible bad consequences of such ACTION. It is just like any task that can be done well if we prepare ourselves for it with the skills and tools needed for the same.

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Finally, Sri Krishna also assures us that path of Jnaana will lead to our ultimate goal – LIBERATION - Moksha through Self-Realization. He underlines how that is achieved through complete purification of our mind and intellect. Jnaana is like 'a fire' that burns all the base elements from gold, leading to 100% purity. Knowledge of the Self or Jnaana does the same thing to our personality. It not only removes ignorance but raises our consciousness to a higher plane of existence. That is the goal of human evolution.

Chapter 4 - Jnaana and its impact - 63 Having considered the importance of Jnaana, Sri Krishna goes on to explain further about its impact and how to attain it.

'Jnaana is gained by the one with shraddha; the one involved with the Supreme; and the one who has controlled his senses. Having attained Jnaana the Supreme Peace is not far behind.'

'The ignorant, the one without shraddha and the 'doubting one' all go to destruction.

For the 'doubting one', there is neither in this world nor the next is there happiness‟ The Inner Knowledge can be gained through any of the three means suggested by Sri Krishna. On closer scrutiny, one can recognize them to be the three paths of Intellect, Faith and Action - buddhi, bhakti and karma. To utilize the intellect properly, one needs concentration and determination - shraddha. Devotion or Bhakti comes through emotional expression of our closeness with Divine. Action or karma involves physical activity. A Yogi performs action controlling his/her senses. He is in essence a karma yogi. One can reach Jnaana and Bliss through divine music too, which is a form of Devotion and saadhana. Earlier we had seen that the purpose of the human body is for action or service. Sri Krishna indicates clearly that any of these three paths can lead to Jnaana, an inner awakening of the Self. The consequence of this „awakening‟ is Supreme Peace - one is not worried anymore and lives in Bliss or „Ananda’, the Supreme Happiness.

Next, Sri Krishna leads us on to the opposite consequences. Without striving at intellectual, emotional or physical level, one is doomed to a life of sorrow and suffering. Without our effort, nothing can be achieved. Sri Krishna lays particular emphasis on the one who is ever-doubting.

He clearly points out that for such a one there is no happiness, and nothing to be gained in this life or later lives. One can easily comprehend the sense of this. One who does not trust anyone is always tense and worried, since such a one is not sure of anything, including himself/herself. Yes, doubts are a part of human evolution and should lead to inquiry, which in turn should lead to some certainty or conviction. Just, being distrustful does not help either oneself or others. Much as blind faith is not good, so is being always in doubt. Both deny happiness.

These two slokas together form a set of guide-posts for our reaching higher goals in life 102

whether spiritual or worldly. Let us remember and follow them.

Chapter 4 - Last two slokas on Jnaana - 64 Having stressed the importance of Jnaana for achieving Self-Realization, Sri Krishna concludes this part of the discussion by again reminding Arjuna that he needs to 'wake up' to his responsibility, emphasizing how Jnaana can help him in facing his crisis.

'One who is established in his Self, performing action with the spirit of renunciation and an incisive knowledge clearing the doubts, is not bound by the action performed.'

O Bhaarata, Awake! Get over the doubts created by ignorance about the Self within you, through the profound knowledge and being established in Yoga, Perform.'

There often is a slight confusion about the actual words used in the first sloka above, regarding Renunciation of Action. Many translations give this meaning. As it would be clear from the opening query of Arjuna in the next chapter, it seems he also had understood it in that sense. However, the reference to renunciation here is not 'physical but mental attitude to action'. Sri Krishna had elaborated in sufficient detail earlier about the spirit and attitude with which work/action needs to be performed. That is the detachment or renunciation He is talking about here. If action is performed without attachment to wither the action or the fruits thereof, then there is no karma phala attached to it and hence it does not bind one with consequences. It however does not imply that cause and effect nature goes away. It only means that it does not disturb one's mental equanimity and peace. That is why Jnaana or knowledge is so important as it enables one to perform the action properly without being guided by emotion.

Yoga, as a disciplining force on the mind and body helps us to achieve that equanimity. It is also important to always keep in mind and be aware that the Self within us is not 'tainted by our actions' and is divine. That helps us to be dispassionate and unselfish, as we see everyone as equal and hence without ego-conflict. So, what we need to remember is - action is unavoidable; how it is performed is in our control and we have the intellect to guide us with discrimination towards what is right. Using one's intellect/knowledge or Jnaana performing any action will not leave karma phala, and hence one is liberated.

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Thus ends the Chapter Attitude of Renunciation to Action through Knowledge.

Chapter 4 -- Summary/Highlights of Jnaana Karam Sanyaasa Yoga - 65 We concluded the Chapter 4. It is one of the important chapters in Bhagawad-Geetha. A number of significant new principles and ideas have been brought out in this chapter. Significant practical information which can be applied in our daily life has also been given in this chapter.

Let us look at them briefly 1. Sri Krishna reveals that the knowledge He is imparting to Arjuna, is not NEW. He says that He Himself had revealed it at the very beginning to humankind.

2. We also learn about the concept of Avataar or Reincarnation and its significance.

3. The concept of karma and how to avoid the consequences from it, leading to rebirth.

4. The attitude with which Action/Work needs to be performed is discussed at length.

5. Though work/action is unavoidable, it can be performed without attachment to either the action or the fruits thereof. In that case all work leads to the benefit of all.

6. All yajnyaas stipulated in the Vedas, are based on ACTION. 7. Any Action guided by Jnaana or incisive inner knowledge does not incur sin or negative consequences.

8. The importance of Jnaana is clearly brought out by examples and that SelfRealization can be achieved through Jnaana.

9. How to acquire jnaana and how achievement of it can remove all delusions is explained.

10. The perils of 'doubting' without getting proper understanding is explained.

11. The importance of determination and concentration in the acquisition of Jnaana are explained.

In essence, this chapter is of great importance to people like us who are 'pseudo-intellectuals', caught up in the contradictions of our lives. It should help to balance our actions/work and knowledge suitably to ensure that we get the maximum advantage, instead of constant confusion. The application of these principles and ideas can be done in stages to suit the individual needs and situations. Harih: OM! PS: You are free to discuss any of the issues raised in this chapter in the next few days or fo Sri Krishna highlights the Universality of Hinduism, by declaring that - One can worship any form/shape or none at all, but an abstract concept, but still He will be there for that person in the same aspect that He is called for and grant all the wishes. THIS IS THE CENTRAL TENET OF HINDUISM WHICH ALLOWS FOR ALL THE DIVERSITY AND HENCE DOES NOT BELIEVE IN CONVERSION.

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Chapter 5 - Sanyaasa Yoga begins - 66 As we had discussed, so far Sri Krishna has talked about karma and jnaana at some detail.

He had also referred to the sanyaasa. However, the discussion on Sanyaasa seems to have confused Arjuna, as it probably did most of us. So, Arjuna starts with his question thus 'O Krishna, You are advocating Karma; and at the same time You are also saying that Sanyaasa is great. Please, tell me clearly one path for certain.'

Sri Krishna understands Arjuna's mindset - he would rather prefer Sanyaasa, as he understands it - 'running away from the task which he perceives as horrible'. Sri Krishna while discussing various ways of achieving Self-Realization, just to educate Arjuna, as a part of making him confident of himself, wants Arjuna to do his duty, that is, FIGHT FOR WHAT IS RIGHT. Let us follow Sri Krishna's response – 'Truly, Sanyaasa and Karma both lead to liberation; however, karma is superior to sanyaasa.'

'One who neither hates nor desires is ever a Sanyaasi. Such a one is not aware of the 'pairs of opposites' and so is always „free.'

Having realized the confusion in Arjuna's mind, Sri Krishna embarks on a detailed analysis of „what sanyaasa is'. First, He wants Arjuna to underline the importance of both Action and Renunciation. He also wants to let Arjuna know that in his case 'doing his duty or swadharma is superior, given the fact that he is a trained warrior and a leader. That is how the concept of varnaashrama dharma and swadharma become important to every individual. This is the only sure way of redeeming oneself and safeguarding the society. Each one should know clearly what his /her responsibility is and perform it to the best of their ability. This applies in all aspects of life - personal, workplace, community, national and global. That leads to a stable society and peace/happiness for the individual. Sri Krishna having stated what is good for Arjuna, now goes on to explain what sanyaasa really is.

He first starts with the simplest concept. A sanyaasi is one who has neither 'hate nor desire'.

Then He elaborates it by generalizing - 'devoid of pairs of opposites'. Sri Krishna throughout His arguments so far, has highlighted the importance of pairs of opposites. Much of our conflicts and sufferings come from our clinging to these pairs of opposites like heat/cold, pain/pleasure, success/failure, hate/desire, etc. etc. So, now Sri Krishna clearly defines that 105

'one who has RENOUNCED the concept of these pairs of opposites is a SANYAASI. It is not the renunciation of work/action that makes one a sanyaasi. Inaction does not lead to 'being a Sanyaasi'. Later, He will go on to discuss what cannot be renounced even by a sanyaasi.

It is a common misconception that a sanyaasi renounces everything and wears an ochre robe.

In this context it may be worth recalling the emphatic declaration of Adi Sankara in Bhaja Govindam of the 'false sanyaasins' - who outwardly appear and act as if they are true sanyaasins. He rightly cautions us to be wary of such pretenders. The society, at any time, has plenty of them to lure gullible people. As students of Geetha, it should be clear to us that RENUNCIATION IS THE INNER ATTITUDE and has nothing to do with external appearances. Let us learn more about this as we proceed.

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Chapter 5 - Sanyaasa Yoga - Comparisons between Jnaana, Karma and Sanyaasa - 67 Sri Krishna continues with His elaboration of Jnaana, Karma and Sanyaasa. He is explaining why Karma is easier to follow in practice - rather than Sanyaasa.

'Only children think that Jnaana and Karma are different; not the wise. One, who attains perfection in either of them, gets the benefit of both.'

'The level that one attains through Jnaana is the same as the level one does through Karma; the one who realizes this, truly knows.'

'The path of Sanyaasa is arduous. One, who meditates and is devoted to action, easily attains the Brahman.'

'One who is steeped in Yoga; one who is living in the Self; one who has conquered his/her senses; one who sees himself/herself in all beings - such a one is not tainted by any action done.'

All the above four slokas, explain the significance of the various paths for perfection. While, in essence, all of them give the same benefits as far as personal and spiritual growth is concerned, the Path of Action or Karma Yoga is easier and simpler. It only requires performance of one's duty or swadharma - no strict austerity or deep analysis. Thus, Sri Krishna is urging Arjuna that the path He is recommending for him is the simplest one. One may recall the repeated pleas of Arjuna to recommend just one path which he can follow. Sri Krishna is responding to that plea. This advice holds good for us also. (It may be noted that Yoga and Karma are treated together as one, since Yoga is part of performance of Karma) It is also important to note that following one path properly and fully gives the benefit of all paths - by doing our swadharma truly, we will gain the spirit of Sanyaasa and the wisdom of Jnaana. That is why it is said that 'ALL PATHS LEAD TO THE SAME DESTINATION'.

The various negative tendencies in us like desire/lust, greed, anger, hatred, delusion, etc. have 107

been identified as leading to our suffering and unhappiness. Any of these paths can rid us of all these and thus prepare us for gaining happiness. It is like 'gaining a total health by curing our IMMUNE DEFICIENCY. Instead of trying to cure the symptoms, the basic cause is attended to.

Whatever path suits us best, just following it is all that is needed. Of course, the main issue therefore becomes - finding out that path that suits us best. That is the reason why Sri Krishna goes extensively into the human nature, attitudes, circumstances, etc., right through Geetha. We need to understand it well and then ponder over and choose the right path. Often, a Guru's help may be needed, as it could be difficult for one to clearly and objectively identify oneâ€&#x;s personality type. The Guru should be one who knows your personality and background well and interested in your welfare and goals.

Chapter 5 - Sanyaasa Yoga - Sri Krishna explains Non-Action -68 Having described in detail that 'all paths lead to the same goal' and that one gets the 'total benefit' from following any of them, Sri Krishna goes on to explain what is meant by NonAction - Action without Attachment.

'The knower of the TRUTH, established in Yoga do think "I am not doing anything at all - though engaged in seeing, hearing, touching, smelling, breathing, sleeping, eating, excreting, going, grasping, opening and closing eyes, etc." - realizing that all these actions are due to the senses moving amidst sense objects.'

'Actions, performed forsaking attachment and surrendering them to Brahman, do not produce evil effects - just as water does not wet the lotus leaf.'

So, to illustrate the difference between inaction and non-action, Sri Krishna describes in detail the various physical activities that we do on a routine basis. Some of them are unique to humans, but most of them are common to all living beings. We classify them as 'voluntary and involuntary actions'. The difference between fully evolved or perfect and yet to be perfect humans is that 'THE PERFECT ONES ARE ABLE TO TREAT THE VOLUNTARY FUNCTIONS ALSO AS IF THEY ARE INVOLUNTARY AND SO DO NOT TAKE COGNIZANCE OF THEM.' Looking at it in another way, this also means that such a one, Yogi, controls all functions at the physical, as well as emotional level, with his/her intellect and thus feels no stress. That shows detachment from the actions they are performing. Just as involuntary functions are important for living, so are the voluntary functions and hence cannot be avoided. The spirit in which they are performed make the difference. The various Paths suggested by Sri Krishna lead us to get to that stage.

The other idea that is being suggested here is that 'surrendering all actions performed to a 108

higher Being', which will help in developing a sense of detachment. So long as we do not feel that ''we are the doers', we will not feel too much attached to the fruits resulting from those actions either. This should remind us about one of the unique aspects of our religion/philosophy uttering krishnaarpanam - after performance of any act. We also are enjoined to add 'na mama' (meaning, 'unto Krishna' and 'not mine'). Both of these statements, if properly understood and imbibed, should help us to develop the detachment while still performing our allotted duties.

Often, we wonder about the significance of many of our ancient practices and at the same time go through all the pain and suffering in our lives. When we listen to philosophical discourses or advice from the wise, we just ignore them, saying that they do not apply in today's life. There is logic in many of our ancient practices when properly understood and we can benefit from them to make our lives better than what it is. Progress is necessary, but it does not mean only 'material progress'. Human beings have been given an extra faculty of 'brain and thinking' or intellect and that is to enable us to reach higher goals than just existence, however cozy that may be, in the material sense.

Chapter 5 - Sanyaasa Yoga - What is true Sanyaasa? - 69 Sri Krishna continues with His description of how work needs to be performed and the spirit of Sanyaasa. The next three slokas describe a Yogi and his attitude to work/action 'A Yogi performs all actions of body, mind, intellect and the senses without attachment as a means of self purification.'

'One who has self-control performs actions without attachment and is at Peace; on the other hand, the one who is not having self-control and is driven by desires and attachment to action, is always bound.'

'A Yogi performs all actions, but with the mind in the 'renunciation mode' like one living in a city/body of nine gates, but without doing anything or causing anything to happen.'

The emphasis is on the attitude with which work is performed. A Yogi, detaching himself/herself mentally from the actions that need to be performed, does it more as a part of self discipline and personal growth. Whereas, we get so much 'involved with our work', that it often becomes an attachment, which causes stress. While doing the task, if the mind is already preoccupied with the outcome, the attention on the task being done will falter and affect the outcome negatively. Unfortunately, we fail to recognize that. Here, what Sri Krishna is highlighting is, that even a Yogi who is devoted to action, performs his/her work but with no stress at all. Thus, the outcome is bound to be beneficial and at the same time, by focusing on the personal growth (spiritually and emotionally), he/she rises in the stage of development. The 109

ultimate goal of a human is to grow not only physically and materially, but emotionally, intellectually and spiritually - Super Consciousness or Self-Realization. In this context, one can recall the traditional prayer ending - kaayena vaacha manasendriyarva, buddhyaatmanaavaa prakriterswabhaavaat karomi tatsarvam Naaraayanaayeti samarpayaami!! This combines the spirit of the sloka of the last installment and this sloka which advises us on the attitude of performing work.

One can think of the analogy of our controlling the diet, exercise, nutrition etc for a healthy body, which comes with self-control. The lack of it leads to all sorts of diseases which need external intervention of medical care involving considerable expenses and time. If we lack the self-control in our actions and emotions, the consequences are similarly quite high.

While one who performs work with detachment feels free, the other performing the same task with attachment feels bound and experiences stress. The allusion to 'a city of nine gates is to our body with nine outlets. These are the sense organs which get involved with all actions.

The Self while residing in this house/city, is not bound by its confines. IT behaves like an observer, without getting involved. In a city various activities will be going on as a routine, but the Mayor or the authority having laid down proper rules and regulations, does not bother with the normal functioning of the city. He/ She needs to intervene only when there is a breakdown and that too, to set it right. One should have a similar attitude to our activities too. The Intellect is like the Mayor who is the controller, which functions with objectivity and detachment. In effect, there is no micro-management.

If we can practice and attain this frame of mind, then we can perform all our assigned tasks to the best of our abilities, but without the STRESS and CONSEQUENT WORRIES.

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Chapter 5 - Sanyaasa Yoga - Who causes Action and fruits thereof? - 70 Sri Krishna now explains the basis for 'actions and resulting consequences'. He takes a different approach and the reason/effect of this, I will explain a little later. Let us follow His logic 'The Lord created in this world, neither ACTION nor FRUITS THEREOF'. It is your own Nature that made them happen.'

'The Lord does not go about determining the 'MERITS and DEMERITS' of anyone. It is a DELUSION created by masking of knowledge by ignorance.'

'The wise one destroys this ignorance through KNOWLEDGE OF THE SELF; thus is able to comprehend the SUPREME in all its brilliance like the Sun.' These three slokas identify that the reason for our actions and the fruits thereof is not an outside agency like God. Later in Geetha Sri Krishna will explain the nature of Purusha and Prakriti. Here, when He talks about 'our nature', He is referring to the Prakriti. This is broadly defined as Nature, but besides the five elements of Nature, this also includes our senses, sense 111

organs, mind, intellect and ego/ahamkaara (Saankhya philosophy). In fact, it is the combination of all these that propel us into action. Any action creates its own consequence. That is the Law of Nature. So, Sri Krishna is making it clear that we are responsible for our actions and its consequences. We have a Free Will to decide our own actions/fate.

Next, He goes on to explain that there is no one sitting in judgment over us. The implication is that we are responsible for our actions and its consequences. In other words, we cannot blame anyone else, INCLUDING GOD OR FATE. In our ignorance we think that someone is monitoring us and keeping a count of our good and bad deeds and that by HIS/ Her Grace or Mercy, we can get redemption from our misdeeds. Sri Krishna is 'de-bunking this idea'.

Of course, He does not leave us hanging out there in the cold. He is giving a solution.

If only we make an attempt to understand the Self (Purusha) within us, then “That� will help us to visualize and understand life better and keep us on a track of growth towards Peace and Happiness. As He had explained earlier, our misdeeds are due to our negative tendencies like desire/lust, greed, anger, fear, hatred, etc. The Enlightenment that SelfRealization gives keeps us on the right track. So, our efforts should be to tune our senses, mind and intellect to attain that stage. Human Being has the ability and tools to achieve this Goal. If we need a Guide, Sri Krishna's Bhagawad-Geetha is there to take us there.

Having discussed the logical/philosophical aspect of Geetha (Vedanta way) expounded through Jnaana and Sanyaasa Yoga, it is also important to remember that Geetha is a compendium of all paths to perfection; Sri Krishna has discussed all of them in juxtaposition, as it is a live dialogue with Arjuna in a time of crisis. So, we may find that in our discussion, following the chapter-wise format of Geetha, often we do run into seemingly conflicting ideas.

There are situations where Sri Krishna talks about a concrete God to guide us and the need for us to surrender to Him/ Her. However, in the discussion we have been having for the last couple of weeks, His emphasis has been on an Abstract God Principle (Purusha or Self) which is there in all of us. So, let us keep this in mind and not get confused. After we discuss the whole of Geetha and doing a 'soul-search' each one of us can find a path that suits each of us.

Meanwhile, let us benefit from the many practical ideas given by Sri Krishna, to improve our lifestyle.

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Chapter 5 - Sanyaasa Yoga - Who is a Sanyaasi? - 71 In the next three slokas we are considering today, Sri Krishna describes in detail the characteristics and of a Sanyaasi/n in a concise manner and also gives an idea of what he/she gains from being a Sanyaasi/n.

'Those with intellect absorbed in That; those whose self is That; those whose steadfastness is immersed in That; those whose consummation is That - being purified by knowledge, such ones attain Moksha.'

'One who is wise and knows the Truth, looks at a learned and humble Brahmin, a cow, an elephant, a dog and an outcaste with same equanimity.'

'One who has conquered his/her existence in this world itself, with an evenness of mind 113

- akin to the spotless Brahman, rests in Brahman.'

When Sri Krishna refers to 'That', He is pointing out to the Upanishadic concept of the Self or Brahman - Tat twam Asi. A true sanyaasi/n through the rigorous practices and self-control reaches that state through his/her attitude. Such a one sees nothing but Self everywhere. There is no differentiation such as 'I and You/ He/ She' in his/her mind. The second sloka above brings this into a better focus for us to understand by giving specific and concrete examples. Even such extremes of individual characteristics brought out here or even the differentiation between human and animal is erased from the mind of a wise, Self-Realized person, like a sanyaasi/n. Basically this implies that such a one 'sees the Divine in everything around'.

This is only in the spiritual plane. He/ She will know the differences that exist as for as physical, emotional, social, cultural etc., but does not deny the basic Divinity in all. As per our Puraanaas even the raakshasaas and asuraas had Divinity in them and got it back after their death. The last sloka here further substantiates the glory of such an individual. Even while living in this world, right in the present life itself, such a one has attained Nirvana or Liberation.

PS: In this context I am reminded of an occurrence about three decades ago. One of my relatives, who is a widow, went along with members of the family to have darshan of Kanchi Sankaraacharya. She was stopped at the gate by the agent who was regulating the entry telling her that the Acharya does not see 'widows'. His explanation was that the Acharya will be 'polluted' by seeing her. When I heard about his I was really shocked as I had a great regard for the Acharya (He was the previous one usually called the Periavar, meaning Senior). I, for one, could not understand how a 'sanyaasi could be affected by looking at an unfortunate woman'.

Obviously, I felt that the 'agent' was playing a game to show his own prejudices. I wished that someone would bring it to the attention of the Acharya and get the matter sorted out. I hope the situation has improved now. That is why it is important for our religious leaders to come out forcefully against such misconceptions in the minds of common folks.

Chapter 5 - Sanyaasa Yoga - Description of Brahman/Self continues - 72 Sri Krishna goes on to further elaborate the aspects concerning the Self or Brahman. These are the very essence of Vedantic philosophy, but are presented in Geetha in a very practical, doable way for common folks like us.

'One who withstands in this world, the impulses arising from lust/greed and anger/hate, steadfast in Yoga, even before leaving this body, is very happy.'

'Whose happiness is within; whose peace is within; whose enlightenment is within is a true Yogi. Such a one becoming Brahman lives in absolute freedom.'

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'With all imperfections exhausted; with doubts dispelled; with senses controlled, engaged in the good of all beings, the Rishis attained absolute freedom.'

The above slokas clearly indicate how one can gain absolute freedom, Moksha, and happiness, Aananda, in this life itself. All beings aspire for happiness, freedom and peace.

That is, swarga or heaven can be reached while living and not after death or in some other sphere (space and time). So, what more do we need to propel us onto the right path? It is our attitude and behavior that determine whether we go to hell or heaven, right here in this life. The karma phala can be attained in this life itself. What is more, it is abundantly clear that it is in our control to select where we want to go. We have no one to blame if we reach the wrong destination, but ourselves.

Sri Krishna again puts forth the basic requirements for attaining that cherished goal happiness, peace and freedom. These are self-control, giving up negative tendencies like greed/lust, anger/hatred, running after sense-based pleasures, ill-will towards others, constant doubts in our mind, etc. The various ways of getting over these and purifying our body, mind and intellect to be the abode of Brahman, are to be followed so that we can live within Him. Freedom from worry and misery, peace, absolute happiness are our birthrights and it is within our means to claim them right here and now. All great souls in all times and ages, were simple mortals like us, when they started on their chosen path to glory - not external, but within themselves. Let us take the guidance of Sri Krishna in choosing the right path and keeping to it.

Chapter 5 - Sanyaasa Yoga - Brahman discussion continues - 73 Sri Krishna goes on to further elaborate the attributes of a sanyaasi/n and the benefits gained by him/her or a Yogi. In effect, He is restating some of the factors that have already been discussed. This is typical of Geetha approach - just like a class-room discussion. The reason for this approach is to ensure that the student or listener or a sishya (Arjuna) gets a full understanding of the basics. Any idea, however novel it may be, can be grasped easily if the fundamentals are understood clearly.

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'Released from lust/greed and anger; the mind controlled and the Self realized, one attains absolute freedom both here and hereafter. Such a one is a true sanyaasi/n.'

'Shutting down the impact of external objects; the eyes centered at the tip of the nose; the incoming and outgoing breath - praanaa and apaanaa, controlled in the nostrils; the senses, mind and intellect controlled; with Moksha as the Supreme goal; freed from desire, fear and anger - such a one of meditation, is truly free forever.'

The attributes of a Yogi (Karma), Jnaani, a Sanyaasi/n, all have been brought together to pinpoint the focal point, the goal - that of attaining Moksha or liberation. This in turn leads to absolute peace, serenity and bliss. Moksha, stands for liberation from the bondage of the world, implying freedom from all its worries, suffering, etc. It is not running away from the world. So, Sri Krishna in a nutshell has given us here the path to Peace and Happiness, which is what all of us crave for in this life. He goes even further assuring us that this peace and happiness will last in whatever future that may be in store for us.

To get to the stage of Self-Realization, we need to use the intellect to control the mind and senses. After that the Self takes over the intellect too under control. Basically this illustrates that all the layers clouding the Self have been removed, so that IT can shine with ITS full glory, which is ever-lasting.

By adhering to these basic principles and practices, we can make our current lives more rewarding. When we have mental peace, our actions will be more fruitful. Without the negative factors like greed, anger, fear, etc. guiding us to misery (for ourselves and others around us) and the good of all beings at heart, we will be free from the effects of karma phala that dictate our future. What is also important, we do not harm other beings or Nature for our misperceived benefit. Thus, we can ensure that this life and any future lives are peaceful and happy - for ourselves and as a corollary to others (including Nature) as well.

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Chapter 5 - Sanyaasa Yoga - End and Summary - 74 The last sloka of this Chapter brings back the concept of a Supreme God. Sri Krishna presents Himself as that One. 'One who knows that I am the consumer of all the offerings, the purpose of all austerities and the well-wisher of all beings, attains eternal Peace.'

Knowledge of the Supreme Being through all yajnyaas, tapas etc., is the goal. Having attained that knowledge, there is no worry or sorrow anymore. The Yogi (stands for karma yogi too), Jnaani, Sanyaasi, Devotee or one who carries out the allotted swadharma all reach this goal - though through different paths. Sri Krishna also makes it clear that He has the 'good of all beings at heart, but it is for each one to find his/her path and strive to achieve the goal. He has no favorites, as has been made clear many times. The karma phala is one's own and each one of us has to endure the consequences of it.

We have come to the end of this chapter titled „Sanyaasa Yogaâ€&#x;. Brief summary of this chapter is as follows Arjuna wanted to find an easy way out of the battlefield by taking to Sanyaasa - which he thought was giving up everything and retiring to a forest. Of course, that is still the popular belief, even amongst the elderly who are supposedly well-versed in our scriptures. So, Sri Krishna goes about 'debunking' this very thought.

He makes it clear that Sanyaasa is a mental attitude and not physical inaction. Later He will again return to this and clearly define what the Sanyaasin cannot give up. For the present He states that, sanyaasi/n is one who does not desire nor has hatred in his/her heart. A Sanyaasi/n should also not discriminate between one person and another. So, this spirit is one which all of us can develop and adhere to in our daily lives.

He also emphasizes that no one can avoid the activities that are inherent to the process of living itself. So, even a sanyaasi/n cannot give up these activities - like breathing, seeing, hearing, etc. but, he/she can control all activities with the intellect, which will ensure that he/she is on the right path.

He outlines at length the characteristics of Brahman or THAT in Upanishad. Attaining that state removes all sorrow and misery. In that state one is at Peace and Bliss forever.

This is also known as Self-Realization or Moksha. Having attained that state, one gets Absolute Peace both in this life itself and in any life hereafter. Again, Sri Krishna stresses 117

that such a one seeks the good of all beings - creatures and their habitat or Nature.

Sri Krishna thus advises Arjuna and us, that doing our duty with dedication, but without attachment, desire, greed, anger, fear, hatred, ill-will towards others, care for all beings, is the way to eternal Peace and Happiness, both for now and later. Let us understand that sanyaasa does not mean running away from our duties. It is the attitude and spirit that needs to be that of 'renunciation'.

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Chapter 6 - Dhyaana Yoga or Aatma Samyama Yoga - Introduction - 75 The next chapter titled either as Dhyaana Yoga or Aatma Samyama Yoga, is an important one. It gives one the detailed guideline for practicing Meditation or Dhyaana. This is doable by everyone. This could be considered as the Soul of Patamjali's Yoga Shaastraa. I have not come across any other text, including many on Yoga itself, which describe in such simple terms on the steps leading to Dhyaana, Aatma Samyama meaning Self Control. Without self control, meditation is not possible. The 'self control' we are talking about here is that of both mind and body - Yoga, in fact. So, it would be of great value for us to concentrate on the steps suggested

by Sri Krishna.

However, before going there, Sri Krishna again describes various aspects of both Sanyaasa and Karma Yoga. He wants Arjuna to get a clear idea of the correlation between the two. In fact, He will logically describe to us that one without the other is not possible. However, the common misconception about the two needs to be cleared. Just like us, Arjuna has a deep misconception about the meaning of Sanyaasa. With great clarity Sri Krishna goes on to explain that 'Sanyaasaâ€&#x; is an attitude with which Karma is done and not avoidance of Karma. At the end, a Sanyaasi and a Karma Yogi reach the same goal.

The rest of the chapter focuses on the way to get ready for Meditation and how to achieve control of the wandering mind. Sri Krishna gives step by step guidance and clarifies Arjuna's doubt on mind control by giving two important attitudes that need to be adopted to succeed.

Further, on Arjuna's doubts on what happens to one who does not succeed, He states that any good attempt has its rewards and goes on to explain that also.

As such, the advice and suggestions given in this Chapter are very important, if we want to regulate our lives in the proper direction and attain the goal of achieving Peace and Happiness.

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Chater 6 - Dhyaana Yoga - Definition of Sanyaasi and Yogi - 76 The first few solokas of this chapter define once more the nature and characteristics of a Sanyaasin and Yogi (karma yogi) - Sri Krishna wants to make it clear that both are interdependent and one without the attributes of the other cannot achieve either.

'One, who carries out the assigned tasks without seeking the fruits thereof, is indeed a sanyaasi/n; and he/she is a Yogi too. Not the one without fire or without action.'

'Know who a Sanyaasi/n or a Yogi is: No one can become a Yogi without the resolve of sanyaas.'

These are two simple slokas, but with profound meaning and import. The first one drives home the point that what is important is the 'spirit in which the action is performed'. The reference to 'one without fire' is due to the practice for a householder to do daily homa with Agni-kund. This is part of the yajnyaa that is prescribed for a householder or Grihasta, as per Vedic traditions. When one takes to Sanyaasa, this ritual is no longer necessary. The reference to 'without action' arises from the popular belief that a Sanyaasi/n has no obligation to perform routine activities. Sri Krishna will later clarify that this is not true. Sri Krishna is stating that these external behaviors do not define a sanyaasi/n, whereas, anyone who performs action without seeking the fruits thereof, is truly a sanyaasi/n or a yogi. It is the 'attachment to action and the fruits thereof' that determines whether one is a sanyaasi/n or a yogi or not.

In this context, it is worthwhile to bring in a similar assertion made by Adi Sankara in Bhaja Govindam. He outlines how 'a presumed sanyaasi’ gives up his fire, sleeps bundled up, begs for alms with his cupped hands, lives under a tree but filled with all the desires and attachments in his heart. He cautions us to avoid such hypocrites.

The next sloka simply states that it is impossible for anyone to become a Yogi without first taking the resolve/sankalpa, the hallmark of a sanyaasi/n. Before embarking on any important task, one needs to first make a resolution in one's mind that one is going to fulfill all the requirements to achieve that goal. Even in our ordinary daily life, we do that - like making a 'shopping list' before going to the mall/grocery. In marriages, the parents of bride and groom go through a special ceremony called 'sankalpa'. When the marriage is successfully completed, on the last day they remove the threads tied on their wrists (which was a mark of sankalpa). So, Sri 120

Krishna makes it clear that without that resolve to become a Yogi, no one can become one. The resolve is like 'a vow' which a sanyaasi/n takes when he/she starts on that path.

Chapter 6 - Dhyaana Yoga - Sanyaasa clarification sontinues - 77 Sri Krishna continues His explanation of the real meaning of Sanyaasa in the next two slokas'For those who are on the path to meditate (Yoga), action is necessary; while for those already in Yoga, stillness/calmness or inaction is necessary.'

'Having attained the state of Yoga (meditation), all resolves can be renounced.'

As we will see in the ensuing slokas, for one who has to start on the path of Yoga, lot of efforts and actions are needed to condition the body and mind. This is the Saadhanaa phase. All our rituals and daily activities (nityakarma) are meant to achieve this conditioning. These are like the daily chores - brushing teeth, bath, etc., but unfortunately we have come to deride many of these practices as 'outmoded and old-fashioned' and even superstitions. Just as we believe in exercises to condition the physical nature of the body, these daily practices or rituals condition the total body and mind. Of course, after having attained the Yogic state, to go further into deep meditation or Dhyaana one needs calm, silent mind and body. We should avoid any perturbation to our state of body and mind, if we need to attain the benefits of meditation.

Further, having attained to that state, we do not need any resolve or sankalpa. Since we have successfully arrived, no further preparations are necessary (like road map or travel guide after completing the journey). Just as I had pointed out earlier, the sankalpa we take at the start of an endeavor is dismantled after successful completion of the task. It is like the 'concluding ceremony' or 'vote of thanks' at the end of a function. We had also seen in an earlier chapter that 'for a learned Brahminâ€&#x;, all the Vedas are of little use.

Our forefathers and sages had a clear vision of what was necessary and what was not, at every stage of human development right up to the highest level of Moksha.

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Chapter 6 - Dhyaana Yoga - Discussion on Self vis-a-vis self - 78 The next three slokas deal with a description of Aatmaa and Ego. How one can effectively superpose one on the other is explained by Sri Krishna.

'One should uplift the self with the Self; hence do not weaken the self - self is the friend of the Self and it could be the enemy of the Self, as well.'

'A 'controlled self' is the friend of the Self; whereas, an 'uncontrolled self' is its enemy.'

'With self under control and serene, with the sole aim of attaining the Supreme Self engage in constant Self-Realization through meditation, in the midst of heat and cold, pain and pleasure as well as honor and dishonor.'

Aatmaa is used to denote both the Ego and the Self. The ego is part of the prakriti. By self control through saadhana one attains to the Self. So, a 'controlled-self' is a friend of the Self. An 'uncontrolled ego' is the enemy of the Self - since it prevents the Self from being revealed or experienced by the individual. It is in our control and free will to either make the ego, a friend or foe of the Self. If the self is not a friend of the Self, then it goes through all the misery and sufferings of this worldly life.

The next sloka makes it abundantly clear that the status of 'a friend or foe' is determined by the nature of the self. There is no external agency involved. It is all our own mental attitude and actions arising out of it. The importance of self control is brought out in a manner that is easy to understand from our perspective.

The last sloka highlights how with the 'controlled self' helping, one can reach the ultimate goal of union with the Supreme Self or Paramaatma. It is the goal that a jeevaatma seeks to become part of Paramaatma from which it originated. This is what is called Moksha/ 122

Nirvaana or Liberation. Having attained this union, there is no return back to the jeevaatma state again. The ego, born out of prakriti, can be both our friend and foe. Let us strive to bring it under control through understanding, determination, faith and Saadhana.

Chapter 6 - Dhyaana Yoga - How does a Yogi behave? - 79 In the next two slokas, Sri Krishna gives us an idea of what to expect from a Yogi, in his general behavior and attitude. We had earlier seen the attributes of the wise.

'A Yogi satisfied and content with the knowledge gained about the external world and the inner Self, ever-steady, having conquered his/her senses looks at a clod of earth, stone and gold alike.'

'A Yogi steadfast in himself/herself does not differentiate between well-wishers, relatives, friends, foes, those who do not care, harmless, righteous, unrighteous et al., and looks at all with equanimity.'

Just as the attributes of a wise person we saw earlier described, who does not see the outward differences in others, but only the inner divinity - a Yogi too has the same attitude. In essence, a Yogi, wise person, Muni, Sanyaasi/n, Saint all behave similarly. The outward nature of an object or individual is due to Prakriti, but the inner Self is the same in all, being part of the Divine. The main benefit of such a perception is - the mental peace and tranquility of such a perceiver is not disturbed while interacting with persons of different natures.

However, it should not be construed that such a Yogi condones all behavior. He/ She has his/her values in life - good of all, but does not shut his/her eyes to wrong-doings. Just as we are advised to perform our duty without attachment, an evolved individual is able to perform without being perturbed by the various differences inherent in people around. Further, such a person 'IS AGAINST THE SIN AND NOT THE SINNERâ€&#x;. In all Hindu prayers it is emphasized that we need to avoid the wrong-doing, but not the wrongdoer. It is asked of us 123

'to hate the sin and not the sinner'. This spirit helps in reforming the 'sinner' instead of deserting him/her to ruins. Yoga (karma Yoga) enjoins on us to perform with that attitude for the common good - eradicate ills so that everyone can live in peace and happiness. If we are perturbed by all that is happening around us, then our actions to redress the wrongs are vitiated.

Be aware of what is good for all creatures as a whole and without hate or anger act to redress them.

Chapter 6 - Dhyaana Yoga - Preparatory Steps for Dhyaana - 80 The ensuing slokas in this chapter are very important for one who intends to start on the path of Saadhana'An aspiring Yogi should seek a solitary place and start practicing concentration constantly, in isolation, with controlled body and mind, keeping away desires and possessions.'

'Selecting a clean spot, having a seat which is stable; not too high or too low; made up of a piece of clean cloth covering an animal skin and filled with kusa grass.'

Sri Krishna starts at the very beginning stating the steps to be taken before one starts Saadhana towards reaching the stage of Dhyaana or meditation. It is important that one is comfortable and stable in his/her seat before even beginning the process of meditation.

Physical comfort is necessary if one has to concentrate the mind. With pain in the limbs, the mind will only go to think and worry about that pain. The Yoga Shastra defines the various layers enveloping the Self as physical, mental and intellectual, starting from the grossest. To attain the subtler level, the grosser levels need to be kept silent or calm. The various steps suggested in Yoga are meant for achieving the calming of all the grosser levels to enable the subtlest level - the Self or Aatma to shine.

The environment where Yoga is practiced needs to be quiet, clean, airy and comfortable. The 124

person practicing the Yoga has to control his/her body and mind, and ensure that he/she is not aspiring for anything else. The 'seeker' has to be honest in his/her pursuit of meditation. The seat needs to be stable and firm, at a convenient height and soft and warm. The animal skin (usually a tiger or deer skin) insulates from the ground's cold or heat and the 'kusa grass layers makes the seat soft and a little bouncy and pliable. Of course, in today's world, one has to substitute with a thick blanket covered with a clean cloth or use the commercial 'Yoga Mat'.

It is indeed amazing how Sri Krishna states such basic requirements in detail, almost as if He is taking a class of Yoga for students sitting across from Him! This whole chapter is a PRIMER for anyone interested in starting on the path of Yoga/Meditation. As we proceed, we will see how many details are clearly given for the success of achieving the goal of Yoga.

Chapter 6 - Dhyaana Yoga - Preparation for Meditation - 81 Continuing Sri Krishna's advice to Arjuna 'A Yogi, seated on this aasanaa, with single-pointed mind; senses conquered; concentrates on the Self with steadiness for self purification.'

'With body, head and neck held erect and unperturbed and firm; eyes focused on the tip of the nose and keeping the thoughts from wandering, let him/her start the Saadhanaa.'

The initial steps towards preparing the body and mind as well as the intellect are being clearly outlined by Sri Krishna. The body first needs to be steady and still to control the physical nature, after being seated comfortably. Then the mind needs to be controlled from wavering and wandering by control of the senses. After this, the intellect has to control the mind to focus on the goal - self purification. Without attaining this stage, Dhyaana is not possible. Without this saadhanaa to purify one's mind, to get into dhyaana, Moksha or SelfRealization/Liberation is not possible.

Sri Krishna will further elaborate on all these aspects in the succeeding slokas.

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Chapter 6 - Dhyaana Yoga - Mental preparation - 82

The following two slokas give instructions on how to prepare the mental state to prepare for Yoga 'A Yogi should create a mental serenity; free from fear; adherence to the discipline of Brahmacharya; control the mind; focus on Me/ God; establish in the Supreme.'

'Pleased with the Self; the Yogi, controlling the self, attains Peace and ultimate Nirvana at My Abode.'

A calm and serene mind is a prerequisite for Yoga. Sri Krishna will explain further at a later stage, how to achieve it. The mind has to be without fear of any kind - physical, mental or intellectual. Great emphasis is placed on removing fear from one's mind in our religion and philosophy. Daily prayers include this aspect and all our Gods/Goddesses have their right hands held in Abhaya pose. Much of our stress and suffering comes from FEAR. We are afraid of people, things, animals, situations, places etc. On a better understanding, much of this fear will 126

turn out to be unfounded. We have a simple story in our philosophy - a rope in the dark, when stepped on, creates a feeling of having stepped on a snake - and instantly create a fright in us. When light is shined on the spot, one recognizes that it is only a rope and our fear is unfounded. So, knowledge and understanding removes the false impression that led to the fear.

Brahmachari vrata that is required of an aspirant has been very much misunderstood in popular belief - to mean sexual abstinence. The real implication of this is 'the determination to seek Brahman through the proper path'. Sexual abstinence is one part of it, since this is one of the strongest emotions that drives a creature. Animals cannot resist it, but humans through a control of their mind and senses (by focusing on a higher aspect of life) can desist from it. Of course, the brahmachari vrata itself involves much more. The urge and thirst to seek Brahman or the Supreme/Paramaatma. Knowledge, wisdom, Determination, Sense Control, Fearlessness, etc., are all required.

Given all these attributes and conditions, one becomes a Yogi. Such a one attains Peace in this life and finally Nirvaana or Moksha - the ultimate goal of a Being - becoming one with the Supreme Universal Being and not taking birth again.

Chapter 6 - Dhyaana Yoga - About eating and sleeping for a Yogi - 83 The next two slokas deal with the eating and sleeping habits that are needed for practicing Yoga. One can realize to what basic issues, Sri Krishna takes us to, even though the aim is to achieve spiritual heights and arouse Arjuna to action.

'One who eats too much or too little; sleeps too much or too little, cannot succeed in Yoga.'

'For one who eats moderately, has moderate recreation, works within limits, has a balance between sleep and wakefulness, Yoga becomes a destroyer of misery.'

Can something be more logical and simple than this? However, how many of us realize and follow this? Particularly, in the popular concept, doing Yoga is an arduous task. Yes, lot of selfcontrol, determination and application is needed to achieve success in Yoga, but so is the case 127

with any endeavor - be in academics, art, literature, sports or social work.

Today, modern medicine cautions us about how much and what we eat; how we exercise; how to reduce stress through relaxation, etc. Sri Krishna has put all this in a nutshell. Yoga is basically meant to give us physical, mental, intellectual health, besides spiritual uplift. Modern science and medicine talk only up to the three basic levels physical, mental and intellectual. Balance is very important in our lives - an animal does not overeat or kill for pleasure, but we do. We have a tendency to overdo everything, since we feel that it will help us to be 'one up on the other', in the social circle. We claim that we are passionate about it and so overdo it. Exercise too much, relax too much, sleep too much or too little, etc. Moderation is the route to success in anything. One should note another thing here - relaxation/enjoyment/fun is also part of life - that is what Sri Krishna is clearly pointing out here. A Yogi is not a 'morose workaholic'.

Before starting Yoga, if one overeats, the discomfort due to flatulence/constipation/heaviness in the stomach, etc. will make concentration difficult and even being seated in the suggested posture, uncomfortable. If one has not eaten enough, during the saadhana hunger will distract our mind. If we had overslept, then the mind and intellect will feel dull and not cooperate with our efforts to concentrate. If we had not slept enough, then during our efforts to meditate, we will fall asleep! If we had not relaxed, then our whole being will be tense and it would be difficult to bring the mind under control. So, these are essential practical requirements for success in Yoga.

Later, Sri Krishna will also point out the negative consequences of 'gora tapas' - severe penance denying the body much food, etc. So, again Moderation is the key for success in Saadhana leading to Yoga.

Chapter 6 - Dhyaana Yoga - Characteristics of a Yogi - 84 Having explained the preparations needed to attain the Yogic level, Sri Krishna goes on to expound how a Yogi acquires a 'state of mind' 'One who has completely controlled his senses, focusing his/her mind on the Self alone and fully satisfied; free of cravings of all kinds, is a Yogi or sthita-prajnyaa.'

'Just like a lamp shielded from wind does not flicker and stays steady, so does the Yogi, without wavering from his/her concentration on the Self.'

Basically, a Yogi lives in the Self, even though he/she carries on with all the worldly 128

activities and duties. The mind remains calm and unaffected because of this attitude and such a one is able to perform better in the outside world too. The Self-Realization makes him/her aware that the Self is above and beyond the turmoil around and hence is able to guide one better. Even though such a one has no cravings and remains unattached, he/she still enjoys whatever comes to him/her. One may indulge in sensual pleasures too, so long as it is taken as part of the overall pattern of life and not grieve or crave when it ceases. Similarly, any pain or suffering also is taken as part of life without getting affected by it. Thus peace and equanimity is maintained.

One has to attain to that level by saadhana and after that a regular practice of meditation will keep one at the same mental level.

The allusion to the 'state of the lamp' is very apt. A flame cannot be maintained steady and thus useful, if it is open to a draft of wind. Those of us who grew up when there was no electricity will remember how we used to study and work under a chimney lamp, which is protected by a glass cover. Even now, if we want the lamp that we lit for pooja to stay steady and for long, we cover it with an open glass. So, the mind of a Yogi, well-controlled and without wandering can stay focused for a long time and remain steady and unperturbed. Again, all the practices mentioned so far and many that are prescribed in our rituals are to prepare our mind to reach this state and remain there. The human evolution based on our intelligence makes this possible, unlike the animals that have only instinct to guide them. That is why the human being is considered superior in evolution and has more potential for development as well as greater responsibility towards itself and the society.

Chapter 6 - Dhyaana Yoga - What is Yoga? - 85 The following four slokas summarizes the 'core of Yoga'. It is beautifully composed and as they go together, I will take up all these four slokas for discussion/elaboration When the mind is completely restrained; by the practice of concentration is calmed; and is perceiving the Self by the self; fully satisfied in Self alone; when infinite bliss blossoms; and the purified intellect transcends the senses; from where one does not depart; having attained which nothing else matters; wherein one is not affected by the deepest 129

sorrow; THAT STATE IS KNOWN AS 'SAMAADHI'. In this state one is completely severed by contact with pain. This Yoga has to be practiced with perseverance, undisturbed by any mental stress.' (Slokas 20-23) Sri Krishna has given the nature of Yoga and the benefit from it, in a nutshell. All the preparations at the physical level described earlier were to get the mind free from thinking about the body and then with the aid of the intellect control it to a level where it can concentrate. This is the first step. This concentration practiced constantly leads to the removal of all the layers of ignorance and doubts (cloud), until the Inner Self starts slowly emerging into one's perception. One needs to continue the state until this effulgence of the Self/Spirit/Soul/Aatmaa pervades the whole being. Then one is at the Super-conscious or Self-Realized state.

When one reaches that state, even the concept of 'pain and sorrow' vanishes. One is left in a state of Infinite Bliss. This experience transforms the entire life of the individual. The way the world and things around are viewed change totally. Everything seems to be part of the same whole and no separation between oneself and others seen or felt. From now on, whatever is perceived or done is for universal good. This state is what every human being is capable of and Yoga - the union of mind and body - is the way.

In this context, it is relevant to point out that much of the philosophical, mathematical, scientific/technological, social, cultural outputs of our ancient seers (they were called SEERS ONLY BECAUSE OF THIS INNER PERCEPTION) were perceived and given to the world, when they were in this Super-Conscious state.

Chapter 6-Dhyaana Yoga-Internal preparation before Meditation - 86 Having given clear directness on the external preparations of body and mind, Sri Krishna the Lord of Yoga, goes on to explain how one should bring all 'internal actions' to a standstill, before embarking on actual Meditation or Dhyaana. Without this preparation, one cannot attain the state of meditation.

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'Abandoning all desires emanating from Sankalpa and focusing the mind on the Self; with all range of senses restrained from their sense objects in all directions and time spans by the mind; with the intellect keenly awaiting its task; with the mind attaining „quietudeâ€&#x; in stages; and maintaining the mind completely free from thoughts - ' (Slokas - 24, 25) The physical conditions for a successful meditation stipulated earlier are the starting point.

Meditation or Dhyaana is an intellectual process executed by the mind. So, unless these two are brought under control and kept ready, one cannot begin the process of meditation.

The steps are given here by Sri Krishna, who Himself is the Lord of Yoga - the Yogeshwar.

He is fully active while in the state of Yoga. He sets an example to follow, for us. However, knowing the human limitations, He is guiding us step by step. He is telling us that it is not enough to get rid of desires, but we need to even be free from the very thought - the proverbial wish-list, which lurks at the bottom of our hearts. That is the meaning of becoming free of Sankalpa - determination to get something. Then, the mind needs to be anchored to the Self, as left alone it has a tendency to wander. The senses, all of them, need to be constrained in all possibilities. The mind's role in directing the senses to find alternate paths or objects is well known. So, it is not enough to control it for one object or through one path. Even after that the mind cannot be kept 'inactive'. It needs to be brought under control step by step, slowly, until it really becomes quiet. The methodology for this is explained in the next sloka. The intellect is watching from the sidelines waiting to get into action, the moment the mind is still.

Most importantly, after getting the mind to be quiet, it needs to be restrained from getting into internal thought process. This is the most difficult aspect of the whole preparation for meditation. We all know the capacity of the thought process followed by the mind - To give a simple example of how the mind can run away with its own task (as is commonly defined 'mind is nothing but 'a thought-flow''), keeping it without thoughts is the most difficult thing for a human. Let us think of our visiting an Indian/Italian etc. restaurant in US or Japan, for instance. We order our favorite dish and while tasting it, our mind already has traveled thousands of miles to India/Italy and sometime in the past, and is at our favorite native restaurant savoring the same food and comparing the tastes! The immediate reaction in our mind is that we feel that the food we are eating is not authentic or flavorful enough. All these thoughts based on our tongue's message to the brain, is instant. No space and time boundaries for our thoughts. It is faster than speed of light or maybe if one has to define infinite, this thought-flow speed could be the example.

Thus, it is very clear that keeping the mind without thoughts is a task indeed. The other thing that can happen, when the mind is kept free from thoughts, is falling asleep! That is the natural thoughtless existence the mind is used to. That is why Sri Krishna explains this at such great length.

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Chapter 6 - Dhyaana Yoga - Control of thoughts - 87 In the next sloka, Sri Krishna tells us how to bring the mind under control. Afterwards, He explains the state in which a Yogi exists 'Whenever the mind - which is normally unsteady and wandering/wavering, goes after a thought driven by the senses or its own imagination, bring it back into focus on the Self, repeatedly until it is steady, quiet and silent. A Yogi, thus with the mind completely under control, freed from the senses and thoughts, and focused on the Self, attains serene tranquility and is able to dwell in Brahman. In that state, the Yogi is in infinite bliss.'

(Sloka 26-28) Having dealt with the process of self-control at every level - physical, mental and intellectual and explaining step by step how to do it, Sri Krishna finally comes to the essence of mind control - stopping the thought-flow process. We all know how difficult it is. We believe that without 'thought-flow' our mind is dead. We further believe that it is the 'thought-flow' that generates ideas and knowledge. While this may be true (when the thoughts are focused on a given issue), random thoughts and letting the mind wander all over does not produce anything fruitful. Even for intellectual achievement 'focused thinking' is essential. When it comes to Self-Realization or experiencing the Brahman, even more depth of focus is required on the part of the mind and intellect. To attain and achieve the state of INFINITE BLISS, one needs the utmost of concentration on the Inner Self.

We can recall that earlier we discussed the source of unhappiness as being the 'lack of peace of mind'. A Yogi basically attains through Saadhana and Dhyaana to that infinite peace and thus experiences the ultimate bliss. He/ She still exists in flesh and blood and goes through all activities in life with contentment and peace and is never perturbed either by external happenings or internal turmoil. The beauty is that all of us are entitled to it and can attain it.

So, Sri Krishna and our ancient seers/Yogis believed that not just Happiness but eternal infinite BLISS is our birthright and showed us the way to achieve it.

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Chapter 6 - Dhyaana Yoga - Yogi's perspectiv - 88 In the following few slokas, Sri Krishna describes the characteristics of a Yogi. They are obviously not physical, but something finer and of an essence indicating the universality of approach.

A Yogi sees Self in all things around and all these in the Self too. He/ She does not distinguish or discriminate and all are equal in his/her eyes.' (Sloka - 29) 'Such a one sees Me (the Divine) in everything and everything in Me (the Divine). He/ She does not perish for Me nor do I perish for him/her.' (Sloka - 30) The very essence of Hinduism is brought out here. We had seen earlier the characteristics of a sthita-prajnyaa, where Sri Krishna had explained that such a one does not discriminate or distinguish. Now, He indicates that a Yogi has similar nature. Having realized Brahman, one becomes 'a universal being' and does not distinguish himself/herself from others. When there is no distinction perceived, then everything is equal and merits the same consideration. It is important to note that in that state, the reverse also becomes true. One sees oneself in others and also sees others in oneself. Thus, the duality vanishes and with that all fear, anger, hatred, agony etc. all vanish. Only when one has the feeling of 'I', 'you', „he/she' exist in our mind, there is conflict and resulting negative thoughts. When one realizes the 'unity of all beings', then our mind is clear. That is how such a one attains SERENITY AND COMPLETE PEACE. That leads to not just HAPPINESS OR AANANDAA, BUT INFINITE HAPPINESS OR PARAMAANANDA OR BLISS. The next sloka identifies that Self or Brahman as Divinity or God Principle. This is the Vedantic Truth. A Yogi is able to realize this Truth through Dhyaana or Meditation. This is to be experienced and cannot be learnt from a text book or even a Guru. Guru can point out the way, but one has to practice Saadhana and then Dhyaana to attain to that state of Samaadhi. When Sri Krishna says that such a one 'does not perish', it means that state leads one to the eternal union with the Supreme or Cosmic Being and as such exist for all times. Being a part of the Cosmic Being, the Individual being or Self (Aatma), also attains the state of immortality. Reaching Moksha, Nirvaana, JeevanMukti, Self-Realization, all mean the same thing. The two main goals of every human being are to get infinite happiness and immortality. Both these aspirations are fulfilled through becoming a Yogi.

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Chapter 6 - Dhyaan Yoga - Nature of a Yogi - 89 The next two slokas amplify the nature and characteristics of a Yogi and the perspective that guides him/her 'A Yogi established in Brahman, worshiping Me as the dweller in all beings, abides in Me - whatever may be his/her mode of life or lifestyle.'

'One who views the pleasure and pain everywhere in the same way that he/she views his/her own pleasure and pain, is amongst the highest of Yogis.'

Both the above are very simple statements but with profound meaning and message. For a Yogi in union with the Supreme, his/her stature/position/lifestyle has no bearing on his/her true worth. Such a one for our eyes might appear even like a lunatic or vagabond. But he/she is living in HEAVEN, as they are in internal ecstasy, being in communion with Brahman or God Himself/Herself. Such a one has truly understood the statement 'Vasudevassarvamiti'. The external appearance, behavior, social or economic status etc. simply do not matter. He/ She is at peace within and exists in sat, chit and aananda.

The other point that is brought out is very significant. Often, people criticize, particularly those who are exposed to western/Christian thoughts, that Hinduism does not care about the neighbor or society and it is an 'internalized, selfish religion'. Nothing can be farther from the truth, as this sloka highlights. Humanism is the very basis and soul of Hinduism. Treat others „pain and pleasure‟ as „your own‟. Throughout Geethaa and other scriptures of Hinduism, emphasis has always been laid on 'welfare of everyone - including animals, trees and Nature'. How much the present Hindu society follows this ideal is debatable, but that is true of most other societies around the world. The rampant materialism that has crept in has generated more selfishness amongst people. A correction is needed badly to bring back the ancient values.

The other criticism made against Bhagawad-Geetha in particular is that Sri Krishna preaches war! Even some sects of Hindus believe so. All that Geethaa asks each one of us is to 'stand up against injustice and adharma’, particularly when it is 'a societal issue'. At the same time, at individual level it advocates the highest level of humanism, extending to all aspects of Nature. The present societal condition is a result of our not doing this task and letting everything degrade and degenerate. That is what leads to Adharma. So, let us take the guidance of Geethaa in the right way and do our task, even though most of us are not aspiring or going to become a Yogi/ns.

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Chapter 6 - Dhyaana Yoga - Arjuna's query - 90 So far, Sri Krishna had explained in detail how to prepare for and practice meditation or dhyaana, and the benefits from it. One basic question must have occurred to many of us. Well, Arjuna being just like us, a mere mortal and confused, thinks along the same lines 'O Madhusudan, the Yoga that you explained and asking me to practice seems to need as a prerequisite, a steady mind. Truly, the mind is always restless and hence to have an enduring control over it seems impossible. The mind is restless, turbulent, strong and adamant and controlling it is like chaining the wind.'

Madhusudan is a name for Sri Krishna - the slayer of demon Madhu. Now that Arjuna has spelled it out, it is obvious to all of us - what the basic problem in doing meditation and becoming a Yogi is. In the previous slokas, Sri Krishna Himself had hinted at this issue, but did not spell out a clear solution. That is why, an alert Arjuna who has been following all the arguments of Sri Krishna, jumps with this vital question. In fact, in almost every endeavor, we face this problem of - 'how to focus the mind'. We are always told that we can succeed in whatever we are doing, if only we focus/concentrate. Has anyone told us how to do it? We keep telling this even to our young children, who by nature are given to imagination more than cogent thinking.

However, we know that all the great thinkers, scientists, artists, musicians, surgeons and others, who are masters in their craft, reached their goals through controlling the mind to go in a particular direction. These people were motivated by a passion to achieve their dream. Let us see what Sri Krishna's response, follows.

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Chapter 6 - Dhyaana Yoga - Sri Krishna's response:- 91 We understand Arjuna's very valid point about the restlessness of the mind. Sri Krishna addresses this concern straightaway, after admitting that Arjuna's concern is real 'Indeed, the mind is restless and hard to control, Arjuna. But, it can be done with PRACTICE and GRASPING A SENSE OF DETACHMENT. Without mind control, one cannot attain to Yoga, that is My conviction. However hard it may be, try self-control and strive to become a Yogi.' (Slokas 35, 36) Sri Krishna agrees that 'self-control' with a wandering mind is hard. So, He suggests that it can be achieved only with continuous practice and with a sense of detachment. The rewards are great and just like anything where the rewards are high, requires lot of effort, so is the case with Yoga too. If one realizes that the benefits of achieving the Yogic state of mind - infinite peace and ultimate bliss, no effort will be too great. That is why Sri Krishna takes pains to explain the rewards one gets at the end by becoming a Yogi. Nothing in life is achieved without a conscious effort on our part. It is also understandable that if the effort will be higher, the greater the benefit.

Vairaagya - loosely translated as detachment, is a state of mind developed by training the senses to - 'not to run after sense objectsâ€&#x;. We have already seen how Sri Krishna explains this whole process. Mind control is not possible, however hard one practices, without first achieving detachment. Just to re-emphasize, it does not mean running away from the world or our swadharma.

One can see that the attitude to be developed for becoming a Yogi is similar to that for becoming a 'sthita-prajnya'. Also, sustained practice is the only way to attain to that state too. As has been explained earlier, the end results achieved by all these methods are the same -peace and happiness. Faint-hearted or weak-kneed cannot get there. We can recall Sri Krishna's very first advice was to get over faint-heartedness. To motivate and prod, a Guru may be necessary for most of us.

One could also observe that even if Sri Krishna explains at length, when asked a direct question, His response is always very pointed and crisp. This is to ensure that the main message 137

is not lost in too much of details. A Guru is the one who has this trait.

Chapter 6 - Dhyaana Yoga - Arjuna's next concern and query - 92 Well, Sri Krishna has given a simple but difficult-to-follow response. Obviously, Arjuna, like many of us would have, come up with a 'rejoinder, so to say'.

'Though full of shraddha, if due to the difficulty in controlling a wandering mind, one is not able to accomplish the avowed task of attaining to Yoga, what plight does one end up with?'

'Having failed in his/her attempt, and also having given up 'both', does such a one perish without any support like a rent cloud, being deluded in his search of Brahman?'

'Please clear this doubt fully, as there is no one else but You, who can help in this.'

(Slokas 37-39) Whenever, we are asked to perform a task, which seems impossible, our first reaction is then why waste time and effort on this impossible task and lose out on something else which I could have achieved? When you are with a Guru, whom you trust and confident about, you want to find out - what happens, if I do not succeed in this venture? In this case, Arjuna is seeking the clarification on our behalf, of course for his own sake, too. If partial success mean anything or is it like 'jumping across half the width of a well' The other issue, that Arjuna raises concerns, from his point of view, the pursuit of Knowledge and Action. That is what he refers to as 'both' in his query. He does acknowledge that he is full of shraddha or focus/determination. He feels that in the search after attaining Brahman, he has given up those two paths and hence lost the benefit of them as well. This doubt/confusion arises since Sri Krishna had dealt with the two paths just before describing Brahman. So, in Arjuna's mind and in our minds too, is the feeling, that the search for Brahman is an alternative to the earlier suggested paths of Knowledge and Action.

Arjuna, however is very clear that Sri Krishna is the only one who can sort out this confusion for him. So, finally after expressing his concerns, he asks Sri Krishna to clarify his doubt fully, 138

so that he can be clear about which way to go. The slokas following till the end of the chapter, given by Sri Krishna, are the points that clarify Arjuna's and our doubts. His advice applies not only for success in Yoga, but to all activities that we undertake in this world. We either of our own volition or forced by circumstances, take up arduous tasks, though not sure of their success.

So, the following advice given by Sri Krishna is very valid for us.

Chapter 6 - Dhyaana Yoga - Sri Krishna's assurance - 93 Just like Arjuna, we all would have been waiting to hear Sri Krishna's response, rather anxiously, as that will determine our own future course of action as far as pursuing Yoga or Saadhana itself. In fact, this could be a guide for any of our efforts. Let us see what that response is 'Such failure neither leads to destruction in this life or hereafter. One who performs a good deed never comes to grief, My son!' (Sloka 40) 'Having enjoyed the fruits of his/her good deeds for a long time in this world, he/she takes rebirth into the family of a pure and prosperous, when the effect of the good deed or punya ends.' (Sloka 41) This is an emphatic response indeed from Sri Krishna. It is also so reassuring. Arjuna's and our main concern was, having made a serious effort at something considered good and if we do not reach the acclaimed goal, what happens? If we are reassured that such effort will not go to waste; that will enable us to pursue making efforts for a good cause. Sri Krishna tells in no uncertain terms that even the tiniest effort in a good cause or right direction will yield rewards. That way everyone is a winner in the end, irrespective of whether we reached the final goal or not.

What is more, Sri Krishna assures that this good deed will help us in our FURTHER EVOLUTION TOWARDS PERFECTION, BY PROVIDING US THE SUITABLE ENVIRONMENT IN OUR NEXT BIRTH/LIFE OR IN OUR NEXT VENTURE. This will ensure that we continue our efforts to become better under a more conducive (family/social/professional) condition. Incidentally, this also brings us to an important aspect of the concept of rebirth. Successive births and lives that we have are preparations for our perfection at the end. Sri Krishna will repeatedly point out that such perfection needs many, 139

many births/lives since our progress at any stage is limited. The same logic holds for our ventures in other fields, as well. Every failure should be considered as a further step towards success. He will explain this further later on.

It is very interesting that Sri Krishna addresses Arjuna, as 'My Son'. This is the only occasion in the whole Geetha or nay, even Mahabharata, that Sri Krishna does this. He has addressed Arjuna by many epithets referring to his lineage, valor, prowess, etc. Sri Krishna intentionally uses this term at this juncture to reassure Arjuna that - 'Good will come out of any effort'. He is using a closer endearing term to make it very personal and affectionate, showing concern for his welfare like a father. All of us are 'sons of the great Guru Yogeshwar Krishnaâ€&#x; and hence we too get His Blessings.

Chapter 6 - Dhyaana Yoga - Sri Krishna continues - 94 So, Arjuna's and our main concern has been addressed by Sri Krishna, giving hope and assurance to continue with our 'good deeds' or Saadhana. He continues with further possibilities and the outcome.

'Or else, he/she is born again into a wise family of Yogis; such a birth is rare indeed in this world'. (Sloka 42) 'Having acquired another body, he/she gets back the knowledge from his/her previous life; then in a conducive environment he/she strives further to attain perfection.' (Sloka 43) We see that not only partial success in our venture yields some immediate benefits, but also enables us to get better results in our next attempt. It is like the common saying -'failure is a stepping stone to success'. The knowledge and experience gained in our previous attempt is not forgotten and comes in handy in our next attempt, so that the chances of success increase. The same is true in spiritual attainment too. The reference to a 'better family environment in the next birth and acquisition of previous knowledge' is equivalent to our previous attempt giving us a 'better strategy and relevant experience' for our next venture. Sri Krishna points out that this is something which does not occur easily and also that it is of great significance.

The bottom line is - Do not worry about failure, make an honest, sincere attempt at what is good.

I would like to go back to one of the famous slokas of Geetha, which I remarked while commenting, that it is most often misstated and misunderstood as well. I refer to 140

'Kaarmanyevaadhikaraste maa phaleshu kadaachana -----'. I had stated at that time that the real meaning is - You have control over your action only, not over the outcome. With this current sloka we are discussing, one can see what the real meaning should have been - not that you do not have authority on the outcome (the common interpretation of many of the present pandits). Sri Krishna asserts emphatically that 'no good deed goes waste'. So, when we talk about 'not having control over the outcome, but yet one has to do one's duty', this sloka also has to be given in juxtaposition.

So, all those who talk about Geetha and its relevance to our lives, need to put these two aspects together to really carry the message of Geetha to the common people. Otherwise neither we are doing justice to Sri Krishna, nor serving the cause of people. I would put it this way - 'Karmanyevaadhikaaraste -----------!' and 'Na hi kalyaanakrut kaschit durgatim taata gaccati.' This will inspire people to act, but with good intentions.

Chapter 6 - Dhyaan Yoga - Sri Krishna continues -95 Having laid the basis for 'rebirth' and effect of good deeds, Sri Krishna goes on to expand the idea and explain the benefits of Yoga, further.

Having practiced so, in the past he/she is born again to complete the task. A seeker of Yoga is far superior to the one who performs all the Vedic rituals.' (Sloka 44) 'A Yogi, thus practicing assiduously, free from all taints, gradually reaches perfection through many births; then he/she attains Self-Realization, the highest goal.' (Sloka 45) The whole process and the methodology have been outlined here by Sri Krishna. What He has described is the 'effect of karma phala of good deeds. The first step taken, leads slowly but surely towards the goal. One life is not enough to attain this high peak. It is like laying down a number of camps on the way to a Himalayan peak. It is not possible to reach the peak at one stretch. But, first the base camp needs to be set up. Determination, physical strength and stamina and focus are necessary. So is becoming a Yogi. The rewards on reaching the goal, the peak is a breath-taking view of all around. So, let us have the spirit and determination of a mountaineer to succeed in Yoga. The rewards are beyond one's belief and imagination.

In fact, the same holds true for personal/community/national/global affairs. They all need a clear goal; determination/mental and physical strength, focus or concentration, and resources.

Further, the goal can be achieved only by planning small segments/phases at a time. The resources and tools needed for each stage will be different but our determination and focus needs 141

to be unwavering. Of course, every phase will produce its own rewards or benefits. Most important is 'the first step in the right directionâ€&#x;.

We have two more slokas in this chapter. As I had mentioned at the outset, this chapter is one of the most significant in Geetha, particularly as a preparation for facing the modern lifestyle. All the ingredients mentioned in this chapter are of vital importance to succeed in our daily life. We can definitely inherit the glory of highest of Human possibilities, besides Peace and Happiness.

Chapter 6 Dhyaan Yoga or Meditation - Summary - 96 The 6th Chapter 'Dhyaan Yoga or Aatma Samyama Yoga is an important one in BhagawadGeetha. It is one of the chapters dealing with practical issues and methodology of direct impact on one's personality and perception. The ideal is Self-Realization, but it also has lot of value for improving our day-to-day lives. Sri Krishna is very effective in communicating the ultimate benefits of Dhyaana, but on the way to that peak, He gives us valuable guidance in many aspects of physical and mental self-control, of great practical significance.

Before taking up the main theme, He answers some of the issues raised by Arjuna like differences between Jnaana, Sanyaasa, Karma and their inter-relationships. He asserts that all of them need Sankalpa or Pledge first. Without that commitment nothing is possible in any field, let alone in the spiritual field. He also makes it clear that at the end, all of them give one, „a sense of equanimity and equality in perception with regards to everything aroundâ€&#x;. The 'duality' is gone and hence there is no conflict, leading to peace and bliss.

Then He goes on to give step by step instructions for preparing oneself for Dhyaana. First the physical comfort in seating, posture, effects of hunger/overeating, lack of sleep/oversleeping, etc.

It is absolutely clear that unless one is physically comfortable at every level, mind cannot be controlled. After attaining physical control, one has to try to get the mind under control. He tells us how to focus our eyes, control and regulate breathing first. This itself, will take considerable effort and time. Next comes, the process of controlling the mind. The mind by nature is 'a 142

wanderer', running after thoughts of one thing after another without constraints of time and space. So, He suggests that every time the mind strays from focus, to bring it back consciously.

At that point, Arjuna asks - how it can be done, since mind never stops in its track. Sri Krishna while admitting that it is difficult says that only Abhyaasa and Vairaagyaa can help in achieving mind control.

This is an important lesson for us. In any endeavor, these two attributes are necessary for success - Practice and Detachment. Even the most difficult task can be successfully executed by constant practice. As it is commonly said - Practice leads to Perfection.

Detachment is necessary to ensure that the mind is not given control of our thought process to worry/anticipate rewards, etc. While performing Dhyaana or any task, for that matter, focus needs to be there on the task at hand and no diversion of any kind should be allowed.

Next comes another important question - Arjuna does not miss it, even if we might have. He asks Sri Krishna -Given that the task is so difficult, what if one is not able to keep the effort going until perfection is reached? He clearly explains, given the capacity of the mind to go out of control, how for most people it is an impossible task. Sri Krishna readily admits that it is so and then comes up with His Divine Assurance - Never does a good deed, even if not completed, go without a reward. This is not just in Dhyaana but in any venture - the assertive way in which Sri Krishna puts it. Then He goes on to describe the concept of rebirth and karma phala associated with the process of attaining Perfection in steps. The family and environment of rebirth of one who has failed in his/her attempt at attaining perfection, enables such a person to progress further in his endeavor. After many births, he/she attains to Perfection. The same principle holds in any endeavor that we undertake - we learn from every failure and make amends to improve our strategy, thus enabling us to reach our goal at the end. Not giving in to frustration is very crucial.

Finally, He concludes the chapter by highlighting the greatness of Meditation and that a Yogi (one who has reached perfection of being one with Brahman) is the Best of them all.

Addendum to Chapter 6 (Dhyaana Yoga) - Modern Brain/Mind studies- 97

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We considered in detail the benefits of Meditation and the guidance given by Sri Krishna to us on how to prepare ourselves to get to that state. Now, I would like to share with you a brief account of some of the studies and their findings through modern scientific investigations.

It used to be believed that the human brain grows up to a certain age and then starts dying slowly, leading to dementia and other mental degradations. It was also believed that the capacity of the human brain for each of us is fixed depending on a variety of factors and further development is not possible. Based on this concept, many of the western scholars psychologists, psychiatrist, neuroscientists and philosophers used to pooh-pooh the Hindu belief that the ancient seers and rishis had developed 'SUPER-CONSCIOUSNESS' by MEDITATION and could comprehend things beyond our normal thought process. Many of the philosophical, mathematical, astronomical, medical, scientific and technological, art and cultural ideas came out of such 'super-conscious' minds.

In recent times with the advances in MRI, PET, CATSCAN and other high resolution medical instruments and computer-based Image Interpretation Technologies, the current understanding of the human brain and its development has undergone a sea-change. Individual growth and death of neurons, connecting tissues, DNA and other genetic markers identified, vast number of brain scans of both healthy and sick men and women, the amount of data available is mind-boggling. Further, the investigations have become multi-disciplinary and multidimensional yielding most unexpected results.

Leading medical schools like Harvard School of Medicine have started detailed studies of the effect of Yoga, Praanayaama and Meditation on the functioning of the brain. It has been wellestablished now that the brain cells continue to grow even in old age and new neuron connections could be established by stimulating certain parts of the brain. The functioning of some new areas of the brain can be stimulated by external signals. In fact, it has been possible to even create 'new perceptions' in the brain. Also, it has been established that the oxygen regulation through Praanaayaama to the brain cells can help in rejuvenating dead cells, creating new pathways, enlarge certain functions of the brain, etc. Of course, now routine treatment of migraine, stress, hypertension, chronic pain, depression, and many other psychological diseases could be cured by Yoga and Meditation. It is quite possible that in the near future, Praanaayaama and Meditation could be used for treating stroke and paralysis patients, quite effectively and for ensuring reversal of some of the damages.

Recently at University of Wisconsin-Madison an Institute has been set up (Investigating Healthy Mind) to study 'modification of human behavior through meditation and breath control'.

They have succeeded in calming down aggressive individuals and change their anger, rudeness, hate and violence into more positive behavior like compassion, kindness, tolerance, etc. They are having 'pilot studies' initiated in schools - particularly in urban areas where the children are 144

subjected to too much of negative influences. One of the collaborators in this program is an engineer from India working at IBM, who has a background in Yoga. So are many of the faculty members of this Institute.

So, now we do not have to doubt the levels of mental cognizance reached by our ancient seers, sages, rishis et al. What is necessary is to create a better awareness of the potential in Indian educational and research Institutions so that detailed studies of this important aspect of our heritage could be studied scientifically with the available tools of today. There is a great potential to not only create 'great minds of the future', but also prevent and cure many of the mind-related illnesses amongst today's stressed-out population. With such a development of our brain and intellect using Praanaayaama and Dhyaana, our ancient tools, all of us can aspire to become a YOGI!

Chapter 7 - Jnaana Vijnaana Yoga - Knowledge of Inner Self and Outer World - 98 145

We are taking up for discussion Chapter 7, titled Jnaana Vijnaan Yoga - Knowledge of our Inner Self and the External natural world. As the title suggests and from our earlier exposure in Geetha that there are two types of learning and knowledge out there, which we need to master, if we need to gain control of ourselves and the world around. While, all of us are familiar with the Knowledge of the Natural World and its importance, most of us are not even aware of the other type of knowledge - that of our Inner Self. So, Sri Krishna in His total commitment to make Arjuna a 'whole Being/Human who can utilize his full potentialâ€&#x;, embarks on a detailed exposition of both types of knowledge. Let us go along and try to understand so that we can also benefit.

'O Paartha! I shall tell you how you can finally realize Me - after you get your mind set on Me, taking refuge in Me, practice Yoga with focus. The knowledge I give to you in its entirety, that of Jnaana and Vijnaana, having known which, there is nothing else left to be known. (Slokas 1, 2) 'One in thousands of men/women, even strive to attain perfection in Yoga. Even out of those who strive, hardly one knows Me in reality.' (Sloka 3) Sri Krishna assures Arjuna that He will give him the whole knowledge of both Jnaana (Inner Self) and Vijnaana (External Nature). He further asserts that there is nothing further beyond these two, which one can learn. In today's world, all of us are fully aware that a knowledge of Nature - which includes all branches of Science and Technology, Art, Culture, Literature, Social Sciences, etc. etc. - are vital for our progress and even survival. What we do not know is the importance of the knowledge of our Inner Self. In fact, most of us are not even aware of the existence of such an Inner Self, apart from what we know as Ego. Sri Krishna will lead us into this 'so far unknown zone' with His usual style.

He also points out that attaining perfection in Yoga is hard and very few actually succeed in their first attempt. Even those who have become Yogis need to strive further to understand the ultimate reality. It is in this context, the basic concepts of 'punarjanma and karma phala' become crucial. Without this basis and availability of the process, none of us would be able to attain to perfection or realize the full potential of our being - which is part of the Cosmic Being or Paramaatman. Our ancient sages have conceived of ways to make this unique potential of every human to be fully brought into fulfillment. Hindus should be thankful for the wisdom of their forefathers in giving them this opportunity. So, the message Sri Krishna is giving is - Keep striving towards perfection, you will eventually reach there. Then there is no coming back and only existence in a state of Eternal Bliss.

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Chapter 7 - Jnaana Vijnaana Yoga -Sri Krishna describes Prakriti - 99 Having given the background, Sri Krishna starts with description of Prakriti and His role in it. First He details the elements of Prakriti or Nature and its functioning and limitations.

'Earth, Water, Fire, Air and Space along with Mind, Intellect and Ego are the eight parts of Prakriti; that is in Me. These are lower aspects, but the other higher aspect in Me is the Principle of self-consciousness which sustains the universe. All beings arise out of the womb of these two aspects of Me. I am the origin from which they come and the end in which they dissolve - at the time of creation and dissolution.' (Slokas 4-6) We are all familiar with the five natural elements. However, Nature in its entirety includes the mind, intellect and ego of the individual being as they all are parts of the being which is created by Nature or Prakriti. The five elements are part of the body/physical and the other three form the mental and intellectual sheaths. So, Hindu understanding of Nature includes the being as a part of it. Thus, Humans are not outside the Laws of Nature and there is no justification for us to feel superior just because we have taken the human form. The 'intellect and ego' are unique to humans compared to all other beings. That is why Human being can either degenerate or uplift into a lower order or a higher order being.

Further, this also means study of Nature includes all aspects of human nature and behavior, development etc., besides the world around and its laws. This ensures that the perspective gained by such a study is universal encompassing every aspect of Nature. This is truly the Knowledge of the External World. Therefore the study of this, gives humans greater opportunities as well as responsibilities in taking care of ourselves and the world around, including all other species.

Sri Krishna also points out that Prakriti is part of Him. He is the Lord of Nature too. So are the origin and dissolution (often the term 'destruction' is used, but that is not correct). More on this will come later. He also tells us that besides the eight elements of Nature mentioned above, there is another vital element - the principle of self-consciousness - which is the one that gives a Being the ability to perceive and interact with the surroundings. This is sometimes called 'Awareness'. Without that all creation will be inanimate. There will be more details of this as we go along.

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Chapter 7 - Jnaana Vijnaana Yoga - Sri Krishna reveals His role - 100 Jnaana is knowledge of the Supreme Being, the Paramaatma. Even if it is only conceptual, it is very important for explaining and justifying many of the unknowns in our understanding of ourselves and the world we live in. The knowledge of the 'Inner Self' or Aatmaa is directly dependent on this understanding. So, Sri Krishna now embarks on a detailed description of Himself as the Supreme Being.

'Beyond Me, nothing exists. I am holding the whole universe like a thread/chain holding all the gemstones in a necklace. I am the fluidity in water, the shining light in the moon and the sun, the Pranava OM in all the Vedas, the sound in the sky and manliness in men.'

(Slokas 7, 8) Sri Krishna explains the basis for He being the Supreme Being - there is nothing superior to Him or beyond Him. He is the ultimate. He is the 'complete set' to use a mathematical analogy. Everything is part of Him. We can comprehend that if something has to be considered as Supreme, there cannot be anything beyond it. A God concept needs to have this basis, if it has to really fulfill our needs. As we say He needs to be omnipresent, omnipotent, and omniscient, beyond the constraints of time and space. Sri Krishna beautifully explores this scenario in the 11th chapter of Geetha - Vibhooti Yoga and Viswaroopa Darshana Yoga. But all through Geetha He does give us a glimpse of His Supreme Nature or Divinity.

His comparison of Himself to a 'thread' holding the gems together is very apt. Without Him there cannot be an assembled Universe and there would be only chaos and disorder everywhere.

Such simple analogies drive home a very profound point and that is the beauty of all our scriptures/ philosophies. But, one must look beyond what stares in the face.

Next, He goes on to illustrate what this concept of Supreme Being leads to in real life. We all know that every material, object, being in this world has a unique characteristic. If there is a Supreme Being, It needs to pervade every one of them. What Sri Krishna is explaining here is that the basic characteristic of anything that exists is a part of Him. In other words, they all have a 'spark of divinity' in them. Now, we can see how the Hindu belief of Divinity of every being comes in. There is a famous Sloka – 'yascha kinchit jagat sarvam, dhrisyate sruyeti pi vaa !

Antar bahisca tat sarvam, vyaapya Naaraayana srtithi!!

Whatever in this universe is seen or heard is pervaded by Naaraayana.

Sri Krishna is giving examples of various objects, characteristics, etc. to illustrate this point.

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For a typical case, we know that the light of the sun comes from the energy that it is generating inside through nuclear fusion of Hydrogen gas. We also worship Sun in Gaayatri Mantra where we detail that the energy coming from it is sustaining life. So, what we normally refer to as Sun has some internal source which gives it the energy and so can be considered as 'the divine element' in it.

Chapter 7 - Jnaana Vijnaana Yoga - Sri Krishna continues on His Divinity - 101 As we had seen, any Divine Being to be relevant for our physical, mental, intellectual and spiritual needs, Has to be Universal. He or She must have the presence in ever being, nay every aspect of creation and be a Creator, Protector and Dissolver, All in One. Sri Krishna starts explaining that aspect of Him and continues further – 'I am the fragrance of the auspicious earth; I am the brilliance of the fire; I am the life in all beings and the austerity in ascetics; I am the primordial seed of all creation; I am the intelligence in the wise and the valor in the brave; I am the strength in the strong ones, but without desire or attachment; I am as well the desire in all beings which is not contrary to Dharma.'' (Slokas 9-11) The above description covers various aspects of creation, life, physical and mental characteristics of beings. Some are basic in nature and some are derivatives. However, what is interesting to note, is the manner in which all these are stated. Sri Krishna makes it abundantly clear that He is responsible for the whole creation and the fundamental nature of all that exists.

It is important to also note that He is not overruling desire per se, as something bad. He outlines that when the desire is for something which is based on righteousness (or, let us say 'legal' in our present societal life), He is part of it. At the same time He also emphasizes that amongst 'the strong', that essence 'strength' needs to be of dispassionate and unselfish nature. A BULLY cannot see his 'strength' in Divine.

Power, when used for the wellbeing of everyone has 'Divinity' in it, but not when it is used for either 'destruction or selfish ends'. Same applies to 'intelligence' and many other attributes.

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Chapter 7 - Jnaana Vijnaana Yoga - The three Gunas and their origin - 102 We learnt that desire as such is not condemned by Sri Krishna. He outlines clearly what types of desires are to be avoided. Desire of the good of others or for one's own welfare (not greed) and spiritual growth is good. Anything which is Dharmic is good. One should be clear about what one's Dharma is - which Sri Krishna points out throughout Geetha. Now, He goes on to explain how the three Gunas arise and their nature.

'The Satva as well as Rajas and Tamas are the three Gunas that proceed from Me. They are part of Me, but I am not in them. Deluded by various modified states due to them (which are born out of Prakriti from Me), the beings of the world do not know Me; still I am beyond them and am immutable. This Divine illusion, „Maaya’ is indeed very difficult to cross for beings; only those who are devoted to Me are able to cross beyond the three Gunas.' (Slokas 12-14) We can recall that in the second chapter, Sri Krishna asks Arjuna to go beyond the 'three Gunas' and now comes a specific reference to what they are. Full definition and implications are described later on by Sri Krishna. At this juncture, He is just referring to their origin and the difficulty in overcoming them. This is also the first time, the word Maaya is brought in, to explain why delusion occurs. Maaya is an illusion. He says that it arises out of the modifications created by the three Gunas along with Ahamkaara, on the perceptions of the mind and intellect, which arise from the Prakriti as a part of creation from God or Supreme Being. That is why Sri Krishna says that even though they arise from Him, He is not in them. That is why it is very difficult to get over them and Divine help is needed if we want to cross them and reach beyond.

Also, since Maaya is not pervaded by the Supreme Being, it is not REAL. It changes perception continuously and hence is impermanent. When we are under its influence, whatever we perceive also is impermanent and UNREAL. The philosophical interpretation and meaning of Maaya is only this. The moment we are able to see beyond it and realize what is REAL, then we are liberated from the delusion. Here Sri Krishna emphasizes the importance of Devotion or Bhakti as a means of overcoming Maaya and rise above the limitations of the three Gunas.

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Chapter 7 - Jnaana Vijnaana Yoga - One without Bhakti and our Prayers are for- 103 Sri Krishna outlined what a devotee can achieve through Bhakti to Him or the Supreme Being. In the next sloka, He goes on to say about those who do not have bhakti nor acknowledge a Supreme Being beyond oneself, leading onto Aasruic nature. Then, He continues with the various reasons why people pray 'Those who do not have bhakti towards Me - the evil-doers, deluded and the lowest of men/women, deprived of discrimination through Maayaa, follow the path of the Asuraas.'

'There are four types of people who pray to Me - the distressed, the seekers of knowledge, the seekers of wealth and the wise. Of these, the wise one who is ever focused, freed and devoted to the One, is the best. He is dear to Me and I am dear to him.'

Sri Krishna emphasizes that those who do not think of some entity beyond themselves as Supreme and possessed only of Ego or Ignorance and delusion have Aasuric nature. In our worldly life too, there is always someone controlling us and if we do not accept authority, we get into trouble. Later He will give a detailed description of an Asura and compare him/her with a Deva. When He explains about the Gunaas, this aspect will again crop up. Basically, the ahamkaara along with the modifications of Gunaas in a person makes him/her a Deva or Asura.

Remember that the Deva referred to in Geetha is not the Supreme Being. What is more, a person could be a deva or asura based on his/her own nature and personality. They are not someone else, as we normally believe from stories. The Puraanic stories only illustrate various types of people behaving either as a deva or an asura. Again, these are symbolic to make the point simple and comprehensible - meant mostly for children. As we grow up, we are supposed to understand the deeper significance of the symbols.

Next, Sri Krishna explains the reasons for people praying to God. Those in distress of any type - physical or emotional, seek the help and guidance from a Being superior to themselves.

Like a child seeking out the mother when it is hurt, for comfort and remedy. It is a support structure which is crucial for us to survive the crisis in our lives. Without this, we will be all mental or physical wrecks. I had explained to some of the grief-stricken after the tragedy of 151

September 11, 2001 in New York City, as well as at the time of the terrorist attack on Mumbai in November 26th, 2008, that seeking solace from God can be the only relief at that juncture.

Of course, many of us pray to get wealth and good fortune, since we feel that we need some augmentation to our own efforts from another superior source. Seeking Lord's blessings for knowledge is the ideal as that would lead us to a better future with understanding and peace. The wise seek God's support to keep them on the righteous path and keep up their resolve. No wonder, Sri Krishna considers them to be the best of all those who pray to Him. He also introduces the concept of 'One' as the Supreme Being. There is none other that can help, as That One is the Supreme.

Chapter 7 - Jnaana Vijnaana Yoga - Jnaani vs others - 104 The character and nature of a Jnaani and the benefit he gets have been explained. The Bhakti, Sri Krishna is referring to here is of the highest order - not to any particular God/Goddess, but to the Supreme Being. Being everywhere, He/ She is also right in our 'inner self (aatma)'. The Jnaani having understood the essence of existence knows that the Supreme Being can be realized within himself/herself. Sri Krishna continues further to show us how difficult the task is 'All those I described are noble indeed. However, the Jnaani, in My opinion stands out as the best since his/her ultimate goal is very clear and he/she is committed to achieve it, with unwavering concentration. But, know that even for him/her it takes many, many births to really reach Me and take refuge in Me. Even amongst such jnaanis, there are not many who really understand or perceive that 'Vaasudeva is All'.

'Also, there are many who are tossed hither and thither by one desire or other, perform one ritual after another, to the devas/devis of their liking.'

Sri Krishna acknowledges that everyone trying to achieve REALIZATION is indeed noble and are worthy of respect and admiration. They may not achieve the ultimate goal, but they definitely will improve their prospects from birth to birth and eventually reach the stage of a jnaani. Then He goes on to explain that even for jnaanis it does not come easy. They have laid the foundation but still are not there. However, given their commitment and concentration, they keep striving from birth to birth through many, many births and finally arrive there. It is like having chosen the right track, which is long and arduous - continuing on it with determination enables the goal to be reached. That is the main lesson that we need to learn and remember in any task. The WILL needs to be there to achieve anything in life and nothing is beyond attainment for one with Will and Determination, so long as the path is right.

Sri Krishna further says, that understanding Vaasudeva is in all things created and 152

pervades everything, everywhere, all the time, does not come easily. There are indeed very few who realize that and accept it. In fact, it appears almost as if, Sri Krishna is sad that we are not able to comprehend it in spite of all His guidance.

Finally, coming back to those who are on the 'wrong path', He says that they are driven from one thing to another (prodded by desire) and from one god/goddess to another, due to lack of discrimination and understanding. They need to listen to Geetha more to learn the true path (my statement!). He also sort of decries the rituals that are performed to attain certain objectives (basically the yajnyaas etc. prescribed in the Vedas). One may recall Sri Krishna specifically deriding these rituals in Chap. 2. To attain the Supreme Being or Brahman, the main requirements are shraddhaa, saadhanaa, vairaagyaa, all internal preparations and not external offerings.

Chapter 7 - Jnaana Vijnaana Yoga - Sri Krishna explains Universality of Worship - 105 Sri Krishna explained to us that He is the Supreme but one can worship anything one chooses, so long as it is done with shraddha. Now, He further elaborates and makes it universal in appeal. The next three slokas illustrate this beautifully.

'Whatsoever form one worships with shraddha, I come to him/her in the same form.

Whatever is desired by such a person is granted to him/her by the same form - but truly, it is I who am granting that desire. Those who worship devas with shraddha get only limited fruits. After death they reach the devas. However, My devotees come to Me alone! (Slokas 21-23) Now, we can understand the basis of how Hindu religion/philosophy evolved - a whole range of diversity in worship and the types and forms of deities that we worship. The understanding, that ultimately there is only one Supreme Being exists, is very much there, but within that framework we can choose any form/shape/thing as our deity for worship. This gives an individual the freedom to choose, consistent with his/her mental and intellectual level. Even the Vedic rituals were prescribed keeping this in view, to gradually prepare one to evolve, through discipline and self-control. THIS IS ALSO THE REASON THAT THE VERY NOTION OF 'CONVERSION' IS ANATHEMA TO HINDU THOUGHT. What is significant is that as per the opinion given by Sri Krishna, we also believe that ultimately everything goes to the Supreme Being/Sri Krishna/Naaraayana et al. This also has permitted Hinduism to accept/adopt many tribal, pagan, multiple deities worship as part of the society. Further, this enabled us to come with diverse range of deities with different forms/shapes to fulfill certain specific needs of ours. This also ensured that Idol Worship became an effective 153

way to express our beliefs. Human mind can comprehend something in 'CONCRETE FORM AND SHAPE rather than an abstract concept of 'a Supreme Beingâ€&#x;. Worship per se can be offered to any deity, but it should be with shraddha - that is the essence. Sri Krishna had expressed similar universality and He being the recipient of all offerings earlier in Geetha and later also in many situations He will bring it out.

Sri Krishna outlines how worship of different deities yield limited results. In the Vedas it is prescribed that if you need rain, you do yajnyaa to Varuna etc. However, later we created Gods/Goddesses like Sri Rama, Sri Krishna, Sri Lakshmi, etc., with universal powers to grant all our desires, by making them incarnations of one Supreme Being like Mahavishnu/ Naaraayana et al. That is the beauty of our conceptualization and symbolism. That way we fulfill both our limited and long-term objectives. As an analogy to the modern life, one can think of different levels of management having different powers and the CEO/President being the Supreme. Each level can only give you whatever is within their powers. As you move higher up in the echelon, you not only aspire for better things, but also have direct access right to the top.

In our spiritual evolution also, we can think of a structure like that and reaching levels through saadhana.

Chapter 7 - Jnaana Vijnaana Yoga - The Concept of God/Supreme Being - 106 Sri Krishna has been slowly veering us towards the concept of a Supreme Being - something which is not easy to comprehend or visualize, as IT is boundless, without any temporal or special limits. He had also explained in Chapter 2, how all beings pass from the 'manifest' state to the 'un-manifest' state, back and forth. Later He also indicates that when the being attains SelfRealization, this cycle ends and it becomes part of the Supreme. Now, It is also a principle of the Paramaatma. Jnaana consists of knowledge of this aspect too. In fact, in Upanishad, it is called 'para' as compared to 'apara' knowledge, referring to worldly knowledge. The whole creation, preservation and dissolution of the Universe and all that it contains are based on this concept. He is elaborating on that concept – 'O Arjuna! The beings perceive Me as manifest in their ignorance. They do not understand that I am Unmanifest, Immutable and Unborn. It is their delusion created by the interaction of the Gunaas that prevent them from realizing this. The illusion clouds their understanding. I am the knower of past, present and future of all that exists, did exist or will exist; but they do not know it.' (Slokas 24-26) As I had explained in the previous segment, given our sensory perception, it is not possible to either visualize or comprehend the Un-manifest. It is beyond the purview of Vijnaana. We need Jnaana or 'Inner Self-Knowledge' to perceive this and then comprehend. However, for our convenience, we have given them shape, form and other attributes which are amenable to 'sense-perception'. Those of us who are used to higher Mathematics or Physics will be able to 154

appreciate this, as in those fields, often abstract concepts are used to justify certain observed phenomena and also to formulate a theory. But, even for children, when we teach something which is beyond their perception, we give simple analogies which they are already familiar with.

The same tactics is used by our Gurus and Rishis to lead us from the 'known to the unknown. Sri Krishna has used this technique throughout Geetha for our guidance.

Sri Krishna is pointing out here that it is the delusion created by the interplay of the three Gunaas in all the beings that clouds their understanding. Even though we normally consider Satwa Guna to be the best, as Sri Krishna again had advised Arjuna earlier, one has to go beyond all the Gunaas to attain a full comprehension of the Supreme Being. All Gunaas are binding and limiting. Regular Saadhanaa helps in reducing the effect of the gunaas, in stages. Sri Krishna states here emphatically that He as the Supreme Being is Un-manifest eternally and has no boundary conditions. He knows everything of all times and places. We, the manifest beings with life and death and clouded by the Gunaas and our Karma are not able to understand this.

Chapter 7 - Jnaana Vijnaana Yoga - The effect of Pairs of Opposites and how to get over them- 107 In the next two slokas, Sri Krishna outlines how the 'impact of pairs of opposites' in our thinking, creates the delusion and what are the means of removing that delusion, so that our perception becomes clear 'Due to karma phala right at the time of birth, all beings due to their being pervaded by 'the pairs of opposites' (like desire and aversion) develop duality-delusion, preventing them from realizing the truth. By performing good deeds, people can erase the effects of their 'bad karma phala' and that enables them to worship Me with a firm resolve.' (Slokas - 27, 28) It is interesting that Sri Krishna makes this point. The rebirth of an individual occurs due to the 'left-over desires and aversions' and such other pairs of opposites that prevail in the mind at the time of death. These are carried over to the next birth to be 'fulfilled'. If one can through good deeds, erase the bad karma of the previous life, and not accrue anymore in this birth, then that enables the mind to focus on the Supreme Being. So, anyone reborn has 'a baggage' which he/she needs to unload in the next life. As we had seen, the environment of place and circumstances of rebirth is controlled by the karma phala of the previous life. Hence, the whole cycle of birth and death, until Self-Realization is achieved, is a continuous one. The individual 155

has the free will to modify the cycle at any point through Saadhana, Abhyaasa, Vairaagya, and shraddha. Sri Krishna will tell us more about all these and how to control the mental state at the time of death, as we go along.

The guidance of scriptures like The Bhagawad-Geetha, Gurus and the paths of Jnaana, Karma, Bhakti, Yoga or a combination of these help in attaining the goal. That is where our 'free-will' comes in - to select a right path. Our Gunaas do to some extent determine our path. That is why, later Sri Krishna, gives us a detailed explanation of the Gunaas.

Chapter 7 - Jnaana Vijnaana Yoga - Sri Krishna ends His description of one who aspires to reach the Supreme- 108 The last two slokas end with a statement from Sri Krishna as well as raising another important issue for us to discuss and understand. As our 'man-on-the-spot' Arjuna, raises the question on what Sri Krishna tells in the last sloka, in the opening of the next Chapter 'Those who strive to get over old age and death, taking refuge in Me - get to understand Brahman, Adhyaatma and Karma. One who knows Me, and with that the Aadhibhootam, Aadhidaivam and Aadhiyajnam, remembers them even at the time of death, with an unwavering mind.' (Slokas 29, 30) All of us dread 'old age' and fear 'death'. But as Sri Krishna had outlined in Chapter 2, these are inevitable consequences of an embodied being. Anything that is born has to die. This is a simple law of nature. Being part of that Nature or Prakriti we cannot escape them. But, to accept them as something natural and also that it does not mean 'the end of the world' as far as we are concerned, ensures that we lead a fruitful and peaceful life. Further, this attitude helps us to concentrate on 'what is important' like 'Study of our Inner Self'. Understanding God and 156

taking refuge in Him/ Her can come only when our mind is calm and without worries of future.

Taking Refuge in God or Sri Krishna helps our mind to calm down and focus on issues of vital concern, like Brahman, Adhyaatma and Karma. We had discussed the concept of Brahman and touched upon Adhyaatma. Karma and its whole impact on our present and future lives also have been discussed in some detail. This will be a 'running topic' throughout Geetha. Adhyaatma or 'Study about Oneself' is an important part of learning Jnaana. It includes all of physiology, psychology, psychiatry, but something more about our Consciousness, Mind-Body Interaction, Role of Intellect in control of other functions as well as about our 'beginning and end' and Purpose of Life. Given all these, this study involves much greater effort and deeper thinking process.

Sri Krishna introduces some new ideas before ending this chapter - Aadhibhootam, Aadhidaivam and Aadiyajnyam. We will await detailed explanation of these, as Arjuna is going to ask Him about them. The other vital concept Sri Krishna brings out here is 'the frame of mind at the time of death of an individual and its impact'. This is one of the very important concerns in our philosophy, since we understand that death is not an end in itself. Here Sri Krishna is stating that those who make preparations in advance to be in His care are protected at the time of death. This prods Arjuna to ask 'how does one know the time of one's death', in the beginning of the next chapter. Let us wait for that dialogue and its outcome.

Thus concludes Chapter 7, titled Jnaana Vijnaana Yoga, in the dialogue between Sri Krishna and Arjuna in Bhagawad-Geetha, a part of Mahabharata.

Chapter 7, Jnaana Vijnaana Yoga- Summary - 109 This Chapter contains certain important aspects of our philosophy and practical suggestions as well. Unlike, other religions or philosophies, Hinduism gives equal importance to Sciencebased knowledge and introspective self knowledge. So, it is not in conflict with any 157

scientific facts or laws. It believes that a human being needs both 'external and internal' knowledge to fulfill itself. This chapter starts the first step in analyzing both of these types of knowledge for our better understanding of ourselves.

Another important aspect of Hinduism is that the concept of God/Goddess or Supreme Being encompasses both aspects of knowledge. This Being is far beyond the confines of these two and in fact, is the controller - sometimes active, but mostly passive. Let us look into some of the important details brought out in this chapter -

Sri Krishna says that for someone to be 'wise', he/she has to know fully, both Jnaana and Vijnaana. Beyond these two, there is nothing else exists that needs to be learnt. Under Vijnaana, He points out that it is under the purview of Prakriti or Nature, which has come out of Him (it is also part of Me). He lists the five elements of Nature (earth, fire, water, air and space), the mind, the intellect and then the Ego or Ahamkaara as Prakriti. This idea is part of the Saankhya philosophy, which we had briefly discussed in the second chapter. Hence, all aspects of creation and beings and their nature are covered under this. Then He goes on to explain that all aspects of prakriti are held together by Him like a string holding the gemstones together in a necklace.

He further states that He is the 'foundation' of the Universe including all that exists.

Beyond Him nothing exists. Then He moves on to describe in detail the Jnaana part of knowledge.

He says that He is the womb, as well as the primordial seed of creation. He brings them forth at the time of creation and then dissolves them all into Him during Pralaya. We have to remember that Hindu concept of time is cyclical - with creation and dissolution going on in a cycle. Then, He goes on to explain how He is the essence of everything - like life in the living; the fragrance of the earth; the various characteristics like valor, strength, etc. Thus, He is laying the grounds for the next few chapters where He will elaborate on the Divinity of all that has been created - that is the basic character or 'goodness' of all the traits and beings/things are due to His presence in them. Thus, He is telling us that He pervades everything that exists. In a way, we can also see how He is ensuring that the basis for Devotion or Bhakti path is created. One can feel devotion to something only if we recognize that It exists in all that matters to us and is powerful enough to give us support or grant our wishes, when we need. That is why, Hindu Gods/Goddesses are always depicted as Supreme.

Another important aspect Sri Krishna brings in is that the path of 'Self-Realization' or Moksha is a tough one. He indicates very clearly that out of thousands who strive, only a few succeed in becoming a Siddha- one with some accomplishment, and amongst them, rarely one, ever really understand Him. A little later, He again stresses this point in another way - even for jnaanis or wise, it takes many, many births before they realize Him. So, for ordinary folks like us, it will take striving for a long time before we reach the goal. Hence, the concept of rebirth as a consequence of karma phala, is very necessary if we have to succeed in our task 158

of Self-Realization. As I have pointed out many times, anything worthwhile in life itself, takes a long struggle with determination and focus, to achieve. Self-Realization is the ultimate goal of any human being and so it is going to be a difficult task indeed.

Another important point brought out by Sri Krishna is about His benevolence to all. He first states that people worship Him for many reasons - to give support; to give wealth; to give knowledge, etc. He states that those who seek knowledge through Him are the highest in level.

Then He makes a very profound statement - In whatsoever form or type one worships Me, I occur to Him in the same form or type and grant his/her wishes. So, in a single stroke, He makes Himself the 'savior of all', without reference to their creed, religion, background, gender, etc. How profound and revolutionary is this statement, compared to the perception of any other religion? This is what makes Hinduism UNIVERSAL and TOLERANT, ACCOMMODATING AND ACCEPTING OF ALL FAITHS AND CREEDS. Finally, the chapter ends with a discussion of why human beings find it difficult to go after Truth and Eternity. Sri Krishna beautifully sums it up saying that it is due to the delusion caused by the Ego's interpretation of everything as 'pairs of opposites' due to 'desire and aversion' as the guiding principles. One can get over this 'duality of perception' by taking refuge in the Supreme Being. Further discussion on this will continue in the ensuing chapters.

Chapter 8 - Aksharabrahma Yoga - The Eternal Brahman, what is IT? - 110 We are starting chapter 8 titled Aksharabrahma Yoga. Sri Krishna further explores the nature of the eternal Brahman. As we had seen many times earlier, the chapter starts with some pertinent questions from Arjuna. We may recall that at the end of the last chapter, in the very last sloka, Sri Krishna had introduced many new words which bring in new concepts. It is but natural that Arjuna should ask what they mean 159

O Madhusudana! Please explain 'what is Brahman? What is Adhyaatma? What is karma?

Who is Adhibhutaa? And who is Adhidaivam? Again, for an embodied being here in this world, who or what is Adhiyajna?' Further, how does the 'self-controlled one' recognize You at the time of his/her death?' (Slokas 1, 2) One must have noticed that Sri Krishna seems to have a habit of adding a new point or issue at the end of a discussion of one topic. I feel that this is a very interesting ploy by Sri Krishna to make sure that Arjuna is really listening to Him and is mentally awake! The opening of the next chapter reveals that Arjuna is keenly following the discussion. That way, it enables us also to get the benefit, even if you lose track in between to wake up and catch up with the dialogue.

Obviously, Sri Krishna has brought in quite a few new concepts into discussion. This chapter is meant for explaining the nature of all these concepts and its implications for us. Also, as I had mentioned a little while ago, Sri Krishna is giving us different aspects of the Supreme Being and His/ Her role. We will slowly get there. Another important point brought out here is 'what happens at the time of death of an embodied being?' Since it is known that the body is only like a cloak discarded after use, there is a 'being' inside which continues on its journey further. What is the purpose of that journey and what determines it, are the questions that need to be addressed. Sri Krishna had given an opening in the last sloka of the last chapter and now Arjuna has picked it up. Now, one has to await Sri Krishna's response. He has only stated so far that 'for one who has realized Brahman, there is only the Supreme Being in the vision, even at the time of death. How about the others, like us?

Chapter 8-Aksharabrahma Yoga-Sri Krishna explains the meanings of – 111 Sri Krishna straightaway gives the meanings of all the new terms He had used in the last sloka. He will elaborate on them later. It is interesting to see how Brahman interacts with Prakriti, forming a variety of things and situations. Let us proceed and see for ourselves – 160

'The Imperishable Brahman is the Supreme. When It manifests, it is called Adhyaatma.

All the offerings (as sacrifices or deeds/actions) that go to create and sustain the universe, is the Karma. The perishable part is the Adibhutam; the indweller in a being or adibhutam, is the Adhidaivam (Purusha); I am the Adiyajnya motivating all beings in the universe into action.' (Slokas 3, 4) Hinduism always considers the Supreme Being or God/Goddess as Imperishable. They/It may take Avataars or Reincarnations. Sri Krishna has explained in certain situations for the benefit of the universe. It is also 'a un-manifest' Being in Its normal state. That is why It can be perceived only in deep meditation or samaadhi state. Until we reach that stage of spiritual development, we need manifest Gods/Goddesses whom we can perceive with our limited vision and relate to. That is why the concept of adhyaatma has been created. When It dwells in 'a being', It becomes Adidaivam for which the body is 'only a vehicle', to take from one place (birth) to another. The concept of Purusha is brought in, to go along with Prakriti as passive (motivating) and active parts of beings. This concept will be discussed further later.

Explanation of Karma is interesting from the universal point of view. It leads to creation as well as sustenance of the whole universe. Karma here is meant at the universal level and at the microcosm level, it applies at the individual level too. Without ACTION nothing can either be created nor can anything survive. As Sri Krishna had clearly brought out in an earlier chapter, the very fact of 'living' involves action. Yajna leads to karma and that is why the two are linked. Remember that the term 'yajnya' involves all types of actions (even though in Vedic times, it was interpreted as mostly 'sacrificesâ€&#x;, which is a general word for all offerings).

It is but natural, given the role of Sri Krishna as the Supreme Being (He had already explained it in some detail and will continue to elaborate over the next few chapters), it is not surprising that He says that 'He is Adiyajnya'. Without Him nothing exists and so He has to be the 'KINGPIN' for the whole universe to come into being and survive.

In the next three slokas Sri Krishna will explain Arjuna's second concern regarding 'prayaanakaale' or 'at the time of departure/deathâ€&#x;.

Chapter 8 - Aksharabrahma Yoga - Sri Krishna on the atttitude at the time of death- 112 161

Sri Krishna succinctly puts it - the state of mind we have at the time of our death is the determining factor for our future life. Arjuna had precisely asked Him about how does one know when the time of departure is going to come. In his mind, the thinking was, just like what we also would have thought, 'one can change one's future life at the last moment, as if by a trick'. So, Sri Krishna lays the basis very clearly and unambiguously.

'One who is meditating on Me at the time of death, and leaves his/her body, such a one becomes part of My Being; there is absolutely no doubt about it. But, remember, that whatever is the desire/thing that is there in one's mind at the time of death, one takes the form to fulfill that; whatever is the desire that has been driving him/her until then is the one that will be in his/her mind at the time of death as well. Therefore, Arjuna, remember Me always without wavering and fight; focus your mind and intellect on Me/ Thus at the time of death, your thought will be on Me and hence you will come to Me.' (Slokas 5-7) What a wonderful way of guiding Arjuna and us! At one stroke, Sri Krishna explains a number of issues and that too in a simple manner. What we do or think throughout our lives will determine our thought process at the time of death. There is no getting away from this fact. The consequences of this both in this life and in the future lives are unavoidable. The idea cannot be like 'the right position' turned on at the time of death. We have seen that it is very difficult to control the mind and it requires serious and prolonged effort. So, unless it has been prepared over a period of time to think or focus on a particular issue or thing, the mind will not heed our 'instant request' at the last minute. So, how does one achieve this? All of us want a 'better future', even if it is after death, in the next life. So, the preparations for that have to start in the present life itself and that too right now. That is also the lesson we learnt through the concept of 'karma phala'. Our present actions have a bearing on our future prospects both now and here as well as in future lives.

So, what we become in future is in our control right now. The discipline, morals, ethics, spiritual values, all determine what our immediate future and latter life is going to be - both here in this very world and in the worlds to come. For our evolution to higher levels of being, we are going to go through many cycles of birth and death. Each life needs to be a preparation for a better future life, until we have attained the level where we can strive to attain Self-Realization.

That is, what Geetha tells us is within our grasp and also shows us the steps to reach there.

Let us also note here that in the midst of such serious discussion on life and death with Arjuna, Sri Krishna does not forget the primary responsibility of Arjuna at that juncture - to fight a Dharmic war. So, He reminds him about that (remember Arjuna's idea of renunciation, where one can prepare for the future without any hindrance?) This applies to us as well we should not forget our swadharma in the midst of preparing for our next life, as this duty also will shape our next life. This again emphasizes that a Yogi does not avoid his/her duties.

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Chapter 8 - Aksharabrahma Yoga - Description of Brahman- 113 Having explained the importance of the 'state of mind' at the time of death and how to ensure that it retains the state required for becoming One with the Supreme, Sri Krishna goes on to further elaborate the theme and also explore the nature of Brahman, ending with how to attain IT. The explanation comes as beautiful lyrical slokas. He had made it abundantly clear that our mind should be focused on IT all the time, but our duties need to be performed properly. The two are not exclusive of one another. Only when they act in tandem, can we get benefit of both. This is an important advice to us for our daily lives, as with our limited perception we often feel that 'focus on one thing' means 'neglecting everything else'. While that may be true in our living style, when it comes to being spiritual and at the same time act in the outside world, it is the desired norms and is possible with training and effort.

'Through the application of constant practice, keeping the mind steady from wavering, focusing the mind on the Supreme, Resplendent Purusha, one goes to IT, after leaving the body. The Omniscient, Ancient, the Ruler of all, minuter than the atom, the Sustainer of all, of Form inconceivable, Self-luminous like the Sun, and beyond the darkness of Maaya; one who meditates on such a One, at the time of death, with devotion and mind fully set on IT without wavering using the power of Yoga; and bringing the Praana to the center between the eyebrows, and gives up his/her body, goes to the Supreme, Resplendent Purusha. (Slokas 8-10) Here in detail and at the same time clearly, Sri Krishna states the path to attain to Brahman, the Supreme at the end of this birth itself - without having to go through a myriad cycle in small increments of benefits. He also defines the 'Akshara Brahman in clear terms. Earlier, He had outlined how through small steps from birth to birth one can reach the Supreme. Here, He is showing us a 'fast track' or 'Easy-pass' approach! But we need to keep in mind the strenuous effort through Abhyaasaa and Yoga that is needed to achieve this. Most importantly, one cannot think of getting into this, forsaking our Dharma - it could be just Swadharma or along with it 'Kuladharma, Deshadharma, et al. depending on our personal and societal station in life. It will depend on our Aashramaa too. If one is in Grihaasthaashrama, we cannot neglect our family responsibilities and so on.

Another important point I would like to make regarding the description of the Supreme. Some of the characteristics mentioned are unique and brings out the scientific basis of a Supreme Being. Look at the word - 'self-luminous like Sunâ€&#x; - it is evident that our ancient seers had an idea of the nature of the Sun (or a star) even then, while the rest of the world still believed that Earth is the center of the Universe. Also, our concept of 'Gaayatri' as the center of the Sun, full of energy goes to show that they had an idea of an 'internal energy source' of the Sun. Similarly, look at the phrase - minuter than the atom - which shows an understanding of something smaller than an atom. Even if it is at the conceptual level, this goes far beyond the Greek idea of 'atom being indivisible'. We know how modern 163

science is slowly unraveling this issue over the last few decades. The Hindu concept also helps in understanding how the Supreme Being can pervade all things in Nature, as IT is 'so minute'.

Thus besides a 'path of Salvation' for ourselves, we have been given an understanding of Nature and the Supreme Being that controls everything.

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Chapter 8 - Aksharabrahma Yoga - Further explanation of Brahman, the Supreme -114 The last two slokas that we discussed have much deeper meaning and philosophy, than what meets the eye to start with. A little deeper thought and contemplation will lead us to a ''wonderful understanding'. So, I intend to spend this installment doing precisely that Let us take the word 'achintyaroopam' which has been used as an adjective to describe the 'form of Brahman'. Roopam means 'Form' and 'Achintya' means 'Inconceivable'. On the face of it, this is juxtaposition of contradictory terms. Form needs to be something which is within the comprehension of our senses or imagination or intellectual concept. If something is beyond all these 'tools of Prakriti', then how does one 'perceive‟ or comprehend? If we remember and recall, all the advice given by Sri Krishna so far, we can realize that the preparation of our 'inner Self' through Saadhana to the level of a Yogi/n is a way for this final comprehension and perception through Meditation.

To understand more clearly, I will give a comparison with the Physical World we live in - MATTER, „we can 'see and feel'; AIR, which is more subtle, we can feel 'when it is in motion, but not when it is still; GRAVITY, which encompasses us all around, we have no way of knowing 'its existence' with our senses and only a sensitive instrument can demonstrate to us that it exists; ENERGY, FORCE, FIELD need much more refined instruments to detect. We knew little about the BRAIN and its functioning until Magnetic Resonance Imaging came in. So, even parts of Prakriti required special efforts to perceive.

SO, IT SHOULD NOT SURPRISE US THAT THE 'INNER SELF' or Supreme Being the 'SUBTLEST', needs even more 'refined approach' to perceive.

Now let us consider the other attributes of Brahman. It is everywhere, all the time, does not change ever, responsible for everything that exists, all-powerful, etc. etc. So, ONE so UNIQUE, still cannot be 'recognized by all the tools of Prakriti. If we had followed closely the logic developed by Sri Krishna - that Prakriti is part of the Supreme, but Supreme is not part of the Prakriti, - meaning that the limitations of the Prakriti do not bind the Supreme. So, to comprehend the Supreme, we have to take the help of 'that part‟ of us deep within which is part of the Supreme. That is what all the practices and discipline leading to concentration and meditation lead us to.

Another important word that is used to describe the Supreme is 'tamasa parasthaat' meaning 'one who banishes darkness beyond'. There is also a reference to IT being 'self165

luminousâ€&#x;, it is obvious that in front of 'bright light, darkness cannot exist'. However, the meaning is much deeper and subtler. The 'darkness' that is referred to here is the 'mental darknessâ€&#x; that clouds all our thinking and perception. In fact, all the miseries we suffer in this world are due to the effects of this 'cloud in our mind', often referred to as DELUSION or Maaya. Our whole effort in spiritual or even moral evolution is to get over this delusion, leading to a clearer thinking and perception. So, the Supreme by ITS very presence, removes this delusion or maaya from our mind. Ignorance, delusion, confusion and uncertainty none of these have a place in the minds of those who are one with the Brahman.

Chapter 8 - Aksharabrahma Yoga - Sri Krishna continues the thesis on Akshara - 115 _

Having explored in some depth the concept of Brahman, 'the Supreme', Sri Krishna goes on to explain the method and practices by which to attain IT. 'What the Vedas describe as IMPERISHABLE; to attain which the 'self-controlled', freed from attachment strive constantly and assiduously through rigorous practice of Brahmacharya, that I will tell you in brief. One with all senses under control; with mind set in the heart; with praana centered in the head; meditating on Me; keeps chanting the onesyllable OM, leaves the body - will attain the ultimate goal: ME.' (Slokas 11-13) The detailed preparation for attaining the Supreme, have been lucidly stated here by Sri Krishna. We should note that at the final moment of giving up one's body - dying, the physical, mental and intellectual levels are all united in just ONE GOAL - attain to the Supreme.

Obviously, this needs life-long preparation. So, if one is serious about getting 'liberated or attain Moksha' in this life itself - without going through a cycle of birth and death, then the preparation has to start right now. So, just like our daily routine - eating, sleeping, doing our assigned duties (at personal, professional and societal levels), we also need to include Yoga as a part of our daily life. A Yogi/n develops through practice self-control, discipline, ability to concentrate leading to meditation. All these prepare one at the physical, mental and intellectual level to be at peace with oneself and the world outside. Thus, any of us can become a 'jivanmukta' right in this life itself.

The reason for concentrating the Praana or Breath in the head is that as Yoga tells us, there are various 'chakraas' in the human body like Moolaadhaara, Sahasraara etc., seven in all. The Sahasraara chakra is located at top of the head. It is considered that giving up the last breath through this chakra leads to Moksha. Many of the Praanaayaama - breath control and Meditation practices are intended to train us in focusing the incoming and outgoing breath through various chakraas.

OM - the Pranava Mantra is considered as the 'primordial sound' at the time of creation 166

of the universe. The vibration this produces when pronounced properly, is known to produce a 'divine influence' on the whole being. It is customary to prefix this to any chanting or Mantra. Repeating it on its own too is known to produce great effects on our spiritual well-being. In fact, this is synonymous with Hinduism itself!

The reference to practice of Brahmacharya is not simply celibacy as normally understood. It stands for a whole range of practices and lifestyle that brings our senses under control. It is a practice to bring the physical, mental and intellectual planes into one focus. Also, in real terms the word actually means 'path leading to realization of Brahman'. It involves study, practices, lifestyle, etc., all in one.

Chapter 8 - Aksharabrahma Yoga - Sri Krishna on 'rebirth'- 116 Sri Krishna described in detail how to attain Him. Now He goes on to define what it means and what do we gain from it. We all know that one of the 'basic tenets' of Hinduism is the cycle of birth and death for all beings. We are also aware from our scriptures that the ultimate goal is to break this cycle and become FREE. Now, let us follow what Sri Krishna has to say on this.

'I can be attained easily by those who are ever steadfast in thinking about Me through devotion to Me. They will without doubt reach Me. Such highly evolved souls are not born again in this world, which is the home of all sorrows and also impermanent. Those who reach or attain any other world including that of Brahma, after leaving their bodies at death, return back to their worlds. But, those who reach Me never go back.' (Slokas 14-16) An important concept indeed! As we know, Hinduism has three main branches of philosophy - Advaita propounded by Adi Sankara; Vishishtaadwaita given by Sri Raaamaanuja and Dwaita developed by Sri Madhwa. All of them derive their basics from the Vedas, Bhaagavatam and the Bhagawad-Geetha. As we are considering Geetha currently, it is time to understand that the various arguments and theses presented by Sri Krishna to Arjuna during the whole of Geetha contain elements that support one or the other of the three philosophies given by the Aachaaryaas.

Since, all humans are having complex personalities as guided by the three Gunaas and their own karmas - each of us at different stages or situations in life are driven towards one or the other of the above philosophies or sometimes even to Naastika vaada. Even that finds a place in our philosophy - a complete negation of any Supreme Being. Coming to the three slokas we are discussing now, this presents the corner-stone of Dwaita philosophy - a jeevaatma reaching the feet of Paramaatma as the final resting place.

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The description given by Sri Krishna surely indicates that through 'COMPLETE DEVOTION TO HIMâ€&#x;, one gets salvation or moksha - liberation from the cycle of birth and death. He also makes it clear that reaching any other God/Goddess does not ensure this liberation, as He is the Supreme and all others just do their assigned duties (by Him).

He is often referred to as Naaraayanaa in Dwaita and Vishishtaadwaita texts. In the following slokas in this chapter, He will illustrate these aspects in detail. However, we need to remember that this Devotion has come through a deeper analysis of the nature of Brahman using logic. Hence, it is often said that the Bhakti that comes through Jnaana and NOT A BLIND FAITH that is important.

Chapter 8 - Aksharabrahma Yoga - Sri Krishna explalines further on creation/dissolution of Universe and beings- 117 Having discussed at some length the nature and aspects of the imperishable Brahman, and the way of attaining IT, and also given us a background of rebirth of beings, Sri Krishna goes on to explain how the 'beings' are born and die. He also brings into focus that Brahma, the Creator is subject to the same rule of birth and death. That is why in the earlier discussion He pointed out that those who reach Brahmaloka also return back.

'Brahma also has a finite life. His days are far longer than the human running into thousands of yugaas and so does his night. All beings come into existence - TO THE MANIFEST FROM THE UNMANIFEST during his day and dissolve back into THE UNMANIFEST during his night. This cycle goes on and on, beings being born and dying, again and again.' (Slokas 17-20) It is unique to Hinduism that the time span of the 'creator' is also defined just as for the creatures that he creates. One aspect is that there are different time scales in the cosmos, which in today's scientific knowledge, we can relate to. The 'time frame on earthâ€&#x;, which we have defined, the solar cycle, galactic cycle, the cosmic cycle, etc., being far, far longer and determined by their own physical parameters and laws. The other aspect Sri Krishna brings out is that 'there is a cycle in the universe which repeats itself. This also, correlates with the modern scientific knowledge that - there is a continuous transformation between ENERGY AND MATTER UNMANIFEST TO MANIFEST. This cycle also goes on. The third aspect that is brought out is, there is only one universal Being or FORCE that controls all aspects. IT may create 'auxiliary elements' to help in the process of creation/dissolution etc. In concept of Naaraayanaa it is envisaged that Brahma emerges from His navel, thus signifying that 168

Brahma is created by Him and is born just like any of us with an umbilical cord.

It is indeed amazing that the whole of cosmology, creation, time, and associated aspects could have been thought out in such detail and avoids contradictions! The power of Yoga leading to deep meditation which can lead the mind and intellect to such heights of perception proves to us that this is indeed a very powerful technique to reach SUPERCONSCIOUSNESS. We know of the Hindu concept of time of expanding scale reaching to billions of years. Lord Vishnu is described as the „sahastakoti yugadhaarine - the carrier of ten billion yugaas. As the Supreme Being, He/ She/ It has the responsibility of bearing all that occurs in those billions of yugaas. Hinduism also visualizes the existence of 'seven worlds' occupied by different beings with their own characteristics and life span cycle. So, this earth or its occupants are part of a universal community and are not unique in any way. Today, we are exploring the possibility of LIFE in other galaxies and looking for communications from them. We know that the physical, climatic and other conditions are vastly different there and the life forms are bound to be different. So, slowly but surely many of the concepts of our ancient rishis are getting scientific validation. So, Jnaana and Vijnaana will meet in a common understanding - thus proving Sri Krishna's statement that 'A WISE ONE KNOWS BOTH JNAANA AND VIJNAANA, and beyond that there is nothing else.

Also, the human beings go through an 'endless cycle of birth and death' - unless through Saadhana they are able to break this trend and attain liberation. That is the main lesson we need to learn from the Bhagawad-Geetha. However, following many of the simple steps given by Sri Krishna can lead us to a better life in this world itself and slowly prepare us for the final stage of liberation or Moksha or Self-Realization.

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Chapter 8 - Aksharbrahma Yoga - Sri Krishna defines the Supreme Imperishable - 118

Having addressed the 'destiny of beings', Sri Krishna now goes back to describe the Akshara Brahman further. He reiterates that He/ She/ It is the ultimate. The previous discussion, on 'beings or manifestationsâ€&#x;, is like laying a path to take us to this final destination. Sri Krishna has done it logically and beautifully.

'Beyond this 'un-manifested' I described now, there is the OTHER UNMANIFEST - the ETERNAL EXISTENCE. This is not subject to dissolution at the time of pralaya as other beings are. This Un-manifest Imperishable Purusha is described as the 'GOAL SUPREME'. This My Abode and any being that reaches here, does not go back to wherever it came from. This Goal is attainable only through whole-hearted Devotion to Him/ Her/ It alone. All beings dwell in Him/ Her/ It and everything is pervaded by Him/ Her/ It. (Slokas 20-22) So, over and beyond the continuously changing world of beings, Prakriti, there exists someone/something which is Eternal, Imperishable, and Unchanging - Purusha. It is clear that if one reaches that 'destination', there is no return anymore. It is pure LIBERATION. The goal of all humans, who have the intelligence and the will, should be to strive towards this end.

In a simple way, this concept covers both 'multitude and singularity' of what Hindus conceive 170

as God Principle. It is Monotheism and Polytheism followed into one. For our own convenience, we create 'a pantheon of Gods/Goddesses', but in our inner consciousness we feel that all of them mean the same One Principle - the support system as well as Answer to unresolved questions of logic.

Also, it encompasses the scientific principle of „Abstract' and „Concrete' in the form of 'UnManifest and Manifest'. We have seen the analogy of 'Energy and Matter' as prime examples of these. It is also important to note that this Un-manifest Imperishable Supreme becomes the 'controller and law-giver' for all other things to exist and function in an orderly way.

Yes, the world has its physical laws and natural evolution to go on, but one can always wonder when and where did it all start. The concept that this Supreme Purusha does not interfere with normal running of the affairs of this world, managed by the Prakriti, but only intervenes when there is utter chaos, to restore order back (Dharma) jells with both science and philosophy.

(Recall that Prakriti is born out of Supreme Being - Paramaatma.)

Here, Sri Krishna emphasizes the need for 'sincere and utter Devotion' to the One, to achieve/reach It. This is true in any endeavor. That is what leads to success and after one has attained it, one does not look back - no return to the place you started from. So, either philosophically or practically, one can apply this concept to our advantage.

Chapter 8 - Aksharabrahma Yoga - Sri Krishna indicates the path to reach Brahman- 119 Having explained the nature of Brahman and the characteristics of those who can reach It, Sri Krishna now goes on to elaborate it in another way. It is interesting to note that the external natural phenomena too, could influence the issue.

'I will now tell you, Arjuna, in detail some of the situations and pathways that are taken by both - those who reach it and do not return and those that having reached leads to return, after a while.' (Sloka 23) 'Fire, Radiance, day-time, bright fortnight of the month, and the six months when the sun is on its Northern journey - those who leave their body, knowing Brahman, reach Brahman and do not return. Smoke, darkness, night-time, darker fortnight of the month, and the six months when the sun is on its Southern sojourn - those who leave their body under these times, reach Lunar light, and return back after a while' (Slokas 24, 25) It may seem strange that the time of departure/death should matter. As is the norm with many philosophical ideas and concepts of Hinduism, here also Sri Krishna is resorting to symbolism mainly to make it easy for a novice to understand. All the time spans mentioned with 'light and 171

brightness' imply that the mind of the person is in an enlightened state. Note that only in this instance Sri Krishna is adding 'knower of Brahman' to the various aspects of light. The implication is that 'ONE WHO IS ENLIGHTENED, LEAVES AT THE PROPITIOUS TIME TO REACH HIS/HER GOAL. In this context, we may recall that Bheeshma, the grandsire of the Kurus, even after being mortally wounded on the battle-field, lies on a 'bed of arrows' awaiting the arrival of Uttaraayana. It is known that he has comprehended Brahman and also had the power to leave his body whenever he wanted. So, during one's lifetime, if one gets the knowledge of Brahman through Yoga, then one can choose the correct path and time for one's departure. Such a departure does not result in 'rebirth' or return back to worldly life.

In the same way, Sri Krishna illustrates that those who are 'not enlightened' with their good deeds and virtuous life go to a world where they enjoy for a while and then return back to the world to continue their journey of spiritual evolution. This aspect is further elaborated by Sri Krishna as we go along as well as in some detail earlier. Also, the difference in reaching different worlds depending on the level of Yogic power one has attained and karma phala is a central theme often mentioned in our scriptures. These are mostly symbolic and conceptual and are supposed to indicate the circumstances of the next birth in this world, rather in some other world.

As per Hindu/Vedic astronomy, the Uttaraayana or northern journey of the sun, starts after Ratha Saptami the seventh day after Amavaasya in the month of Pushya, the start of northern movement of the sun from the Makara Raasi or Tropic of Capricorn (Again it is the idea that the Sun is riding a ratha or chariot, and is turning back). It is often celebrated with the worship of the Sun. At this point we may wonder why the reference to the Uttaraayana as auspicious.

It is because Hinduism developed along the Ganga/Saraswati rivers and Himalayas situated in India, in the northern hemisphere and hence the season of maximum sunshine was considered as good - India being an agricultural economy, even six thousand years back, that is understandable. Bheeshma gives up his physical existence on the next day which is celebrated as Bheeshmaashtami. The Mahabharata war takes place the previous month for eighteen days in the month of Maargaseersha. Sri Krishna will tell in the Vibhuti Yoga chapter of Geetha that He is embodied in this month.

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Chapter 8 - Aksharabrahma Yoga - Sri Krishna concludes on Yogi's greatness - 120 The last three slokas of this chapter highlight how the Yogi is at a higher level than a learned man, performer of yajnyaas, tapasvi, and giver of alms and gifts and hence urging Arjuna to be a Yogi.

'The 'brighter and darker' pathways indicated here, exist for ever - one, going over which there is no return and the other, following which there is return back. However, a Yogi is not deluded by these; so Arjuna, be always a steadfast Yogi. A Yogi is on a higher plane compared to all those who are Vedic scholars, practitioners of austerities, performers of yajnyaas, and the giver of alms and gifts.' (Slokas 26-28) Sri Krishna sums it up by saying that there are two paths to choose from - one is path of light and the other of darkness. Symbolically, they mean - knowledge/enlightenment and ignorance.

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The consequences of selecting one or the other are clearly stated. The path of knowledge leads to 'freedom and liberationâ€&#x;. The path of ignorance, on the other hand, leads to servitude and bondage. Both these aspects refer to the spiritual level attained. However, we know that the same logic applies to all aspects of life. As humans with 'intelligence and free will', we have the freedom and ability to choose either of them.

For a Yogi, there is no problem in selecting since he/she has already refined himself/herself by all the saadhanaa, jnaana and shraddha, to know what is good for him/her. So, Sri Krishna advises Arjuna to be always a Yogi and perform his duties. To emphasize the greatness of the Yogi, He compares him/her with all the other practitioners - Vedic rituals, austerities, alms giving, Vedic scholarship, etc. The merits attained by all these fade in comparison to that of the Yogi. This chapter basically brings out the way to become a Yogi and all the benefits that accrue from being a Yogi.

It is interesting that Sri Krishna indicates that the cycles of nature causing day and night, the waxing and waning of the moon, the change of seasons, and one of the five elements fire as permanent and lasting. He is referring to it in the context of the 'human life and death cycle', which is of a miniscule duration compared to cosmic events. Thus, the effects of forces of Nature are given importance in the time scale of human events.

Thus ends Chapter 8, entitled the Yoga of Imperishable Brahman - Aksharabrahma Yoga of Bhagawad-Geetha, a dialogue between Lord Krishna and Arjuna.

Summary of Chapter 8 and highlights - Some concepts explained - 121 Chapter 8, Aksharabrahma Yoga gave us some important concepts of Hinduism as well as about human nature and the world around us. One might have noticed that there has been a shift in Sri Krishna's argument from Chapter 7 onwards. Up to Chapter 6, He was focusing on abstract philosophical concepts as applied to our lives. He introduced us to some basic ideas on life, death, soul/aatma, the Supreme and the paths of knowledge/wisdom/jnaana, Yoga and action/karma to gain Self-Realization. Slowly, He has been veering towards Devotion/Bhakti and how to attain it and benefit from it. This discussion on Supreme Being will culminate in Sri Krishna revealing His Viswaroopa in chapter 11, followed by an excellent elucidation of bhakti in chapter 12.

However, without jumping ahead, let us look into some of the important issues brought out in this chapter 8. It starts with Arjuna asking Sri Krishna to clarify some terms and concepts He had introduced while ending the previous chapter 7. Amongst them are Brahman, Karma, 174

Adibhootam, Adidaivam and Adiyajnyam. Sri Krishna explains Adibhootam as the 'body or dwelling', Adidaivam as the spirit or soul/Self or jeevaatmaa and Adiyajnyam as the offerings given while in the physical dwelling (body). Karma has been dealt with many times, but He says that no embodied being can be without performing karma. But His major discussion was on Brahman - Its nature, attributes or the lack of them, and how the Self can reach the Brahman or Supreme Being.

Brahman is defined as Imperishable (the chapter title 'Akshara Brahman, came out of this concept), Changeless, Ancient and Eternal, Bliss incarnate, All-pervasive, Inconceivable and yet Supporter or the Substratum of the whole Universe, and Its controller.

I am sure that on the face of it, some of these aspects are incompatible with one another!

However, one needs to keep in mind that describing an Abstract but Viable concept of a Being or Non-Being, a Divinity which is all-powerful and Universal is not easy. Further, we have to perceive and comprehend something beyond our senses, mind and intellect - but only through deep meditative introspection is not easy. That is why we are told that THIS CAN BE ONLY EXPERIENCED WITHIN OUR DEEP SELF. All that Sri Krishna is trying to do is to help us get to that stage, and after that the journey is our own. He is only revealing to us what we will get when we reach there. All our ancient seers and rishis and possibly a few amongst us today have been there and experienced IT. At the moment we are all being exposed to an account, which we have to experience like 'an arm-chair traveler' trying to visualize a mountain climber's account of scaling a peak in the Himalayas.

To express Brahman, I have used many terms like Supreme Being, He/ She/ It, Cosmic Being/Self, Super Consciousness, Brahman, Paramaatmaa, etc. All these are terms which can be synonymous and I did it with a purpose - depending on our background, we must have been using one or the other of these terms in our daily spiritual expressions and hence I wanted all of you to feel related to the discussion we are having. All of us with our spiritual and cultural heritage in our blood have an inner feeling about the meaning of these words. Also, as I said, an abstract philosophical concept to be understood, one has to bring it to our level and understand it with comparison to what we already know. That is also the reason that I have tried to make the discussion gender-neutral (he/she), even though the actual Geethaa text refers to males, in particular Arjuna, to whom all this advice is being given. Sri Krishna was operating in a certain 'real-life' situation of His times and He was addressing the issues concerning that situation.

However, as the text clearly indicates, the message is timeless and universal. It applies to all men, women, youth, children, poor/ rich, independent of social status or position, irrespective of age, caste, religion or lack of any faith.

So, on the same logic, I used He/ She/ It to describe Brahman. In our philosophy, the Supreme is defined as both Sugunaparabrahma and Nirgunaparabrahma. This means that the Supreme can be visualized as either One with all Good Attributes or as One without Any Attribute at all. This enables us to comprehend the Supreme as Gods like 175

Mahavishnu, Sri Rama, Sri Krishna, Sri Siva etc.; Goddesses like Mahalakshmi, Durga, Devi, etc., or as the description of Brahman above. So, the Supreme could be referred to as He/ She/ It. That is why I used IT - also to describe the Supreme. The only requirement is the acceptance that besides our intellect and free will, there is some other 'force ' operating in our lives and in the worl Sri Krishna tells us, at length, the conditions for attaining Oneness with that Supreme. One can reach it directly by following the path of Yoga and Enlightenment or if we fail in our attempts to do it at one stroke, we can reach there in stages through a cycle of births into better and better circumstances - thus giving us the opportunity to improve and reach that stage. He also emphasizes that constant practice towards bettering ourselves with dedication is necessary and whatever are the thoughts in our mind at the time of our last breath that is what will determine our next life. So, if we do not want to be reborn and attain Liberation after this present life, then our mind and thoughts should be concentrated on the Supreme at the time of our death.

Though, this advice is for attaining the Ultimate Goal, the same advice holds for attaining anything in life. A constant, dedicated effort in the right direction is always needed to achieve anything in this world as well.

Addendum - Yoga, Yogi and the Contemporary debate on it - 122 Any Hindu even if not well-versed in the scriptures of Hinduism is aware of Yoga and has some understanding of what it is. As students of Bhagawad-Geetha, we have learnt quite a bit about it from Sri Krishna, who is known as Yogeshwar. We also know that Lord Siva is known for His Yoga Nidra and is closely associated with Yoga. Most of us are also aware that Yoga involves much more than the physical aspect - the Aasanaas or what is in the west considered as 'slow physical exercise', compared to the vigorous gym-type physical exercise.

The word 'Yoga' actually means 'an integration of body, mind and intellect to a focus' for contemplation/meditation. In the chapter on Dhyaana Yoga (6th chapter), Sri Krishna explained in detail, how to prepare for Yoga and on the practice of Meditation, which is a constant running theme in the whole of Geetha. In the last chapter, Sri Krishna implores Arjuna to be 'ever a Yogi'. He also outlines how a Yogi is far superior to all other practitioners of spiritual paths. Finally, He also emphasizes how a Yogi has a 'direct and easy path' to the Supreme.

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Over centuries, various methods of Yoga have been developed by the Masters in India. Some aspects of it have been incorporated in Buddhism, Jainism too. Hundreds of 'Yoga Aashrams' have sprung up all over India. Many advocate it for physical well-being and good health. Some are practiced as 'curative and healing methods' also. The basic text from which all these evolved is the Yoga Shastraa of Patanjali. In the early days none of the Masters claimed their practices as something unique. But over the years, the craze for identifying them as one or the other type of Yoga and bearing the name of the Master has become a fashion. Further, in the 1960s during the Hippie Movement in the west - as a rebellion to the established societal norms, some of these Masters like Mahesh Yogi took Yoga to the west and made it into a cult. That opened the floodgates to scores of Gurus roaming all over US and Europe, spreading their own version of Yoga. Soon, it became a business! Today, in US alone, it is a 6 billion dollars worth of business! Lots of products began flooding the market called - Yoga accessories, besides videos, books, etc.

The Christian Church, with an eye on business, as always, and as a means of keeping its adherents from straying into exposure to Hindu concepts and practices, decided to step in. They decided to coin a term 'CHRISTIAN YOGA'! And started propagating it amongst their own sects and then expanded it to attract new converts from Hinduism. Their argument, as usual, was very simple. Christianity has its own form of Yoga, different from the Hindu variety, and further it offers better benefits! So, in the past decade, a number of 'Christian Yoga Centers' have cropped up all over US. The culmination of all these is a lead article in New York Times titled 'The Christian Yoga' and many TV and Radio channels are spreading this. A few weeks ago, a pastor had written an article in the blog of Huffington Post arguing how the Christian Yoga is different and its origin is in Bible. The net result is now there is 'a Hindu Yoga, Christian Yoga, and Secular Yoga etc. etc.

As a further inroad into Yoga, now there is an attempt to patent it. Many of you may recall how, a couple of months back, Yale University patented one of our ancient practices of offering homage to Sri Ganesha - gunja as it is called in Marathi and 'Thoppukkaranam' in Tamil. This a practice of holding the earlobes with thumb and index fingers of opposite hands and then sitting on one's haunches and getting up. Earlier a teacher in Virginia, US patented ' a Vedic multiplication Method'. One can clearly see the dangers lurking here. Our ancient seers did not even put their names to their writings/innovations/practices/inventions/discoveries and now all of them are at a risk of being 'usurped by the west'. It is time that our academics and culture/heritage guardians in India wake up and protect the treasures that they inherited. Use, they are all meant for universal use for benefit of mankind - the spirit in which our ancient seers left it without ownership, but now through patenting by these „usurpersâ€&#x; it has been converted into business for themselves.

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Chapter 9 - RajaVidya RajaGuhya Yoga - The Highest and Most Profound Knowledge123 As indicated earlier, the chapters under discussion are devoted to an exploration of the scope and magnificence of the Supreme and the benefits we can derive by knowing and understanding the Supreme. The chapter we are about to start deals with the depth and height of this knowledge. Sri Krishna is taking us through this wonderful journey. All this is a build-up for the actual display of Himself in the Viswaroopa later in chapter 11. This chapter is titled 'Raja Vidhya Raja Gujya Yoga. The prefix Raja not only indicates that this is the highest but also one fit for the kings. Guhya in common parlance means 'secret', but it is better taken here as 'deep and profound'. Sri Krishna starts His exposition 'I will tell you, Arjuna, the most profound knowledge containing both jnaana and vijnaana by learning which you can avoid all that is inauspicious. This highest and most profound knowledge, which is sacred and pure, will enable you to understand the Supreme Imperishable and help you to discharge your Dharma with ease and comfort.' (Slokas 1, 2) 178

Any knowledge to be useful should enable us get a better understanding of the situation we are dealing with as well as help us to fulfill our task without stress. Sri Krishna is assuring Arjuna that the knowledge He is going to impart him will do just that - in the context of the mental crisis Arjuna is facing on the battlefield. Sri Krishna by use of the term Raja Vidhya Raja Guhya is indicating to Arjuna that this is directly meant for him - since he is a Prince, aspiring to be a King someday. It is pertinent to note that the training of a Prince in the ancient Indian tradition is something very unique. He is usually sent to a Raja Guru who is well-versed in all the standard branches of learning, but also has a deep understanding of Statecraft. The term Raja Guhya used by Sri Krishna becomes relevant from this context. Further, this training involves all aspects of warfare and wielding weaponry.

Gaining this knowledge, Arjuna and for that matter many of us handling difficult management and personal situations , can perform his duty/our duties better and without the tensions caused by doubts and uncertainties of right and wrong, etc. So, in a way, the knowledge that is going to be imparted by Sri Krishna is relevant to us too. Most of the battles in life we fight are within our mind and unless that is resolved, we cannot handle situations on the ground with any effectiveness. This is the preparation for dealing with such situations in life.

Chapter 9 - RajaVidhya RajaGuhya Yoga - Sri Krishna talks about Manifest/Unmanifest/Being -124 Continuing, Sri Krishna, clarifies some concepts regarding Un-manifest and Manifest. As I had indicated, He is slowly building up the base for His expounding Bhakti or Devotion as means of attaining Him. For this, He is first differentiating clearly between the manifest being and an UnManifest Supreme.

'One who does not perform his/her Dharma with Shraddha, is not able to reach Me and returns back to the world of life and death.' (Sloka 3) 'I pervade everything in the UnManifest form; all beings reside in Me, but I do not dwell in them.' (Sloka 4) 179

The importance of shraddha is emphasized by Sri Krishna. We can recall His earlier assertion to Arjuna that shraddhavaan labate jnaanam. So, whether for attaining 'knowledge and wisdom' or attaining Him through whatever means, 'shraddha or determination' is a MUST. In fact, that applies to any Endeavour in our life. Sri Krishna has stressed right at the outset that sankalpa, shraddha, and focus are necessary in our spiritual venture. What is important to note here is the emphasis placed on Dharma. To reach the Supreme, one has to first fulfill one's swadharma. When Sri Krishna advises Arjuna on what sanyaasa or renunciation is, He clearly brings out that even a sanyaasi has to do his/her Dharma. SO, LET US REMEMBER THAT 'PERFORMING ONE'S DHARMA IS OBLIGATORY, WHATEVER BE OUR CALLING IN LIFE OR GOALS THAT WE ASPIRE FOR. Next, Sri Krishna goes on to say that He is present in everything, but in the Un-manifest or Avyakraroopa. Even though Hinduism‟s basic tenet is that 'Divinity is present in all beings', it is clarified here that IT is present in the 'un-manifest ' form. This is to make it clear that the 'physical body' that we consider as 'being' is not part of Divine. It is made up of all the elements of Prakriti only. This is what Sri Krishna is clarifying here - the difference between 'jeevaatmaa and paramaatmaa’. He further goes on to say that 'all beings reside in Him' - that is because prakriti is part of Him and comes out of Him. At the same time, He does not dwell in the prakriti. To give an example closer to our understanding - Earth is part of the Solar system', but 'Solar system does not dwell in Earth or belong to Earth. A 'subset' is a part of the 'complete or total set', but the reverse is not true. Thus, the Supreme is not responsible for the actions of the beings and hence the consequences of those actions have to be borne only by the beings.

(Corollary) – To have Devotion or Bhakti, there must be a 'level difference and the concept of 'jeevaatmaa and Paramaatmaa’ establishes that. This is different from the earlier 'SelfRealization‟ or becoming one with „Brahman’.

PS:An outline of different Hindu philosophies will follow later.

Chapter 9 - RajaVidhya RajaGuhya Yoga - Sri Krishna‟s Divine Form and His deeds - 125

The thesis of the 'being' as different from the 'Being or Supreme' is being slowly developed

by Sri Krishna. It is interesting to see how the transition from the 'Self-Realization or Divinity in us' to the 'separation‟ between the two is brought about by His arguments.

'In fact, the beings do not dwell in Me, Kaunteya. You will realize this when you see My Divine Form. I do bring forth the beings into existence and sustain them with My Self, but I 180

do not dwell in them. They all exist like wind/air moving around in the sky, against My backdrop. The 'beings' are a part of Prakriti in Me and they come into being during the beginning of a kalpa and dissolve into the Prakriti at the end of each kalpa under My direction. (Slokas 5-7) Sri Krishna vividly portrays how it is the Prakriti in Him that is responsible for the 'beings'.

He is like 'a Supervisor' keeping an eye on the whole process. The example of the 'wind moving around in the sky' is indeed very apt and compelling. He provides the 'substratum against which all the creation and dissolution spectacle is going on. He however, maintains the 'time cycle' of this process. Kalpa is a unit of His Universal time. In Hindu astronomy, the largest time element is kalpa; the manvantara is a 'sub-unit' of kalpa; Yuga is the 'subunit' of manvantara. A Manvantara has four Yugas - Sathya, Treta, Dwaapara and Kali. As per Hindu calendar, currently we are running the swetavaraha kalpa, vaisvata manvantara, kali yuga prathama paada. The Kalpa goes with the Cosmic Age. So, Prakriti being a part of the Supreme, but does not influence the Supreme in any way, is the Theme that Sri Krishna is propounding. However, the order and actions in prakriti are under the direction of the Supreme. The Supreme is not directly responsible for any individual event that goes on in Prakriti. To use a modern Management concept, one can say that, the Supreme does not micromanage, having delegated it to the Prakriti.

Thus, Sri Krishna is establishing a clear distinction between Him or the Supreme/Paramaatman and the 'individual being' or jeevaatma. The jeevaatma needs the support of the Supreme to exist, but is free to evolve in whatever way he/she/it desires using the intellect and free will of choice. The path of Bhakti or Devotion is the means of seeking that support to guide us towards the right path to reach the Supreme.

Chapter 9 - RajaVidhya RajaGuhya Yoga - Sri Krishna continues with Prakriti - 126

The next three slokas deal with the nature of Prakriti. Sri Krishna beautifully explains how it is totally dependent on Him and how He is the Sutradhaar - string puller, or the Puppeteer. This also puts the jeevaatma not only as a part of Prakriti, but a 'toy' in its hands. That is why the jeevaatma needs the support of the Paramaatmaa or Supreme. This also Sri Krishna elucidates 181

in a telling fashion as we go along.

'Animating My Prakriti, I project again and again all the multitude of beings in this world; these beings helplessly are swayed by the Prakriti. Though I seem to perform these actions, they do not bind Me; I sit quietly as a 'neutral, unattached' Entity. By proximity to Me, the Prakriti becomes alive and all the moving and unmoving things in this world toss about, while the world is turning round and round.' (Slokas 8-10) We had already seen how the Prakriti (comprising the five elements as well as the senses and sense organs of the beings, mind, intellect and ego) even though a part of the Supreme, does not act on its own. Here, Sri Krishna is elaborating on that and shows us how He is the energy behind that propels the Prakriti into endless action. Like the Puppeteer, the Supreme pulls the string whenever He/ She/ It wants the show to begin or end. The beginning is 'creation' and the end is the 'dissolution' of the world - the beginning and end of a kalpa.

If the 'intellect' does not become active and take control and guide the 'being' (against the pull of the ego, mind and senses) towards the Supreme through Devotion, the 'being' just goes through the cycle of birth and death, without any end and purpose - as decided by the prakriti.

The 'egoâ€&#x; and mind along with senses, will decide the karma phala which will decide the lifecycle. Later Sri Krishna will tell us that He has no friend or foe and does no favor, except when one surrenders to Him through Devotion. So, that is the means of 'redemption or salvation or moksha in Bhakti Marga.

It is interesting that Sri Krishna refers to the world going round and round. The concept of the earth, world and universe in continuous rotation, seems to have been quite clear to our ancients, through a detailed and meticulous study of Astronomy. Just remember that Geetha was told by Sri Krishna to Arjuna some 6,000 years back!.

Chapter 9 - RajaVidhya RajaGuhya Yoga - Differentiating Prakriti – 127 The next three slokas deal with how 'beings' with different levels/stages of Prakriti behave and the role played by the Supreme. This is a slight deviation from what Sri Krishna had stated 182

earlier where He indicated a 'passive role' for Prakriti in the lives of 'beings'. The reason why He is deviating is due to the impact of 'ego' in the Prakriti on how our lives are shaped. Thus He establishes the need for the role of a Supreme in our lives. This leads to the concept of Bhakti as a means of salvation.

'Unaware of My higher state, the Supreme Self in beings, the fools disregard Me - the Indweller in all beings. These individuals driven by vein hopes, vein actions, vein knowledge and senseless, possessed of delusion imbibe the nature of Raakshasaas and Asuraas. On the other hand, the noble souls, aware of My Divine Prakriti and who see Me as origin of beings and immutable, worship Me with a 'single-minded' Devotion.' (Slokas 11-13) It is an interesting transition in interpretation or Prakriti. We need to keep in mind that to establish the premise for Devotion to a Supreme, a distinction needs to be made between different types of persons. It also needs the ability of the jeevaatmaa to seek out for salvation.

(Remember that Geetha covers different pathways for Liberation to suit diverse nature of humans, unlike most of the religious/philosophical texts which are 'ONE-TRACK, emphasizing just one path). The way Sri Krishna brings this transition is by pointing out that in the Prakriti there is a Divine element. Thus He is not completely separating the Prakriti from Purusha - the Supreme. He says there is a certain amount of Divinity in the jeevaatmaa. This needs to be activated through devotion.

The reference to Raakshasik and Aasurik nature is to highlight that depending on the Gunaas the personality of a person differs. Later, Sri Krishna will explain how the taamasik gunaa or 'indolentâ€&#x; idiotic nature leads a person to behave like an asuraa or raakshasaa. This nature 'deludes an individual' and prevents him/her from seeing the right and wrong or seek out truth.

When He describes the various personalities, it is to point out that 'a human being can be a GOD or DEMON depending on what his/her nature and behavior is. Raakshasaas and Asuraas are not separate creatures. They are all humans but have different traits and behavior style. The effect on the society they have consequently turns out to be good or bad. That is why it is possible to change someone who is 'bad into someone who is good' by proper advice and training. No person is EVIL per se.

Those who develop Divine nature will seek out to the Supreme and also to the good of the fellow beings. The role of a religion or philosophy is basically this. The paths for each may be different, but everyone is capable of salvation.

Chapter 9 - RajaVidhya RajaGuhya Yoga - About Worship - 128 183

The need for jeevaatmaa or Individual Self to reach out to the Paramaatma or Supreme Self to attain salvation is the essence of Bhakti. After pointing out the nature of a Bhakta or Devotee, now He goes on to explain how the 'worship needs to be done'.

'Glorifying Me; striving with firm resolve to reach Me; bowing down to Me with devotion; ever steadfast; worship Me. Yet others try to understand through jnaana that the same Self is in all, worship the One who yet, has multitude of aspects.' (Slokas 14, 15) Sri Krishna vividly describes how one should worship. The worship even if it is for 'multitude of Gods/Goddessesâ€&#x; with different aspects, one always chooses a Personal God/Goddess or Ishta Devata/Devi as the main God/Goddess for deeper worship. Here Sri Krishna is portraying Himself as the One, since He is the One who is right in front of Arjuna and guiding him.

In Bhakti Marga there are thousands of deities which are worshipped by people of different backgrounds and levels as well as suiting their personal needs. For 'glorifyingâ€&#x; Him/ Her, there are millions of slokas, stotras, written by our saints in all the languages of the country. Besides, there are lots of popular songs and hymns available. The devotee needs concentration in prayer with a single-minded devotion to attain to Him/ Her. We also have our daily poojas to ensure that the habit is maintained and the process of worship is continuous. At the end of our worship, there is always the Pradakshina Namaskaaram which is the traditional form of the 'bowing down after circumambulation'. While doing this, we also ask for forgiveness for all acts of commission and omission, our utterances, our thoughts that might have strayed in the wrong direction. We also seek forgiveness for mispronunciation, maatraa, etc. of chanting. Thus our traditional poojaa paddhati in a way of worship covers all the aspects indicated by Sri Krishna.

Sri Krishna also acknowledges the path of Jnaana or inquiry into the Self leading to the stage of worship, yielding the same result - attaining Him/ Her. This introspection into oneself leads to an understanding of the nature of Self and the clarity that this Self is the same in all beings and is pervaded by the Supreme Self. We will also consider a little later the various forms of worship developed over time to suit different aspirations of people.

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Chapter 9 - RajaVidhya RajaGuya Yoga - Sri Krishna's insight into His Cosmic Being129 Having told us about the concept and styles of worship, now He goes on to show Arjuna why He is worthy of being worshiped and through the interaction He has with him, we too have come to believe that Sri Krishna is just like one of us. Throughout Mahabharata, except for occasional show of His Divine Power, Sri Krishna has behaved as a friend and guide to Pandavas, except when He had to put down personal insults or injustice or redeem people. Since, now He has prepared Arjuna and us to receive the significance of His Being, He starts building up the stage for this. Of course, this concept of the Cosmic or Supreme Being can be superposed on any of our Ishta Devata/ Devi to suit our needs. Let us follow His description – 'I am Krauta; I am yajnya; I am fire; I am the oblation; I am offerings; I am mantra; I am the herbs; I am all there is in a yajnya.' (Sloka 15) 'I am the Father of this world; I am the Mother and Sustainer; I am the Grandfather; I am all that is to be known; I am the sacred syllable OM; I am the Vedas - rik, saama and yajur. I am the Goal; I am the Support; I am the Abode; I am the Refuge; I am the Friend; I am the Lord; I am the Witness; I am the Substratum; I am the Storehouse; I am the Origin and the Dissolution; I am the Eternal Seed.' (Slokas 16, 17, 18) First He is explaining how He is every aspect of a yajnya or sacrifice (as it is usually translated) - that is, He is the core of every aspect of any Action that is performed with a goal in mind. The reference to Kruta a Vedic rishi is as an example of a person performing the yajnya. Without His 'un-manifest presence' nothing is possible. Just like when the soul or Self leaves the body, the body is useless and starts rotting. Divinity in all things is what keeps them alive and active or performing its functi Next, He is going to the sphere of human existence itself. He points out how He is the cause and source of everything we are. Instead of making a 'total all-encompassing statement' He is splitting it to every part of our existence from our parents, surroundings, etc. As our Inner Self, He is the Witness and an Observer. He is also all the knowledge that exists, since He is the One who brought them forth. (It is interesting to note that amongst the Vedas, the Atharva Veda is not mentioned here. Similar omissions I have found in many of our prayers and other scriptural writings. As we know, Atharva Veda deals with Crafts etc. So, even though much knowledge existed and applied in real life of those days in Crafts and Technology, somehow, in the intellectual and spiritual arena, this seems to have been considered not that important and so relegated to the background. Maybe, it was due to the Varan system that evolved, with the upper 'castes' getting prominence - the effect of which we find even today in the common societal belief that 'working with hands' is somehow a lower level job. But, at the same time, during all the glorious days of Hinduism, lot of architecture, engineering and technological devices have been developed and used).

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Sri Krishna also says that He is the Eternal Seed meaning that even during pralaya or dissolution of the universe, the Seed for Regeneration is maintained by Him. Thus, Sri Krishna has come out as the Supreme Being in all its glory and magnificence, in complete control of the happenings in the universe, from creation to dissolution. He will continue in this vein for some more time until He finally reveals Himself in the Viswaroopa Darshan to Arjuna. In the coming week, we are going to celebrate the day when it happened some six thousand odd years ago. I will write a 'special edition of Geetha Saaram' on that day*.

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Chapter 9 - RajaVidhya RajaGuhya Yoga - Sri Krishna, more on the Supreme Being- 130 Along with this sloka, Sri Krishna uses four slokas to describe His Cosmic Nature. This is still a prelude to what is to come later. The first sloka dealt with the Vedic rituals part of yajnya and how He is everything concerning yajnya. The next two slokas dealt with His role in the cosmic creation, dissolution, sustenance, knowledge, etc. The next sloka deals with the phenomena in Nature.

'I am the source of heat (through the sun); I control where and when the rains fall; I am immortality as well as death; I am the Real and the Unreal.' (Sloka 19) The 'heat and rain' are the basic requirements for sustenance of life. So, the Supreme Being needs to provide these, even after He/ She/ It had created the world and life. The moment 'life is created and sustained, the next step is for that life to go on forever or cease at some point' Thus, both immortality and death are the consequences of creation. As One who is responsible for creation He/ She/ It has to take the responsibility for the final situation too. Then, we come to the definition of what is Real and Unreal. The philosophical definition of 'REAL' is something permanent and conversely, anything that is temporary is 'UNREAL'. So, Sri Krishna says that He is responsible for that too.

In essence, as the Supreme Being or Paramaatma Sri Krishna takes total responsibility for the world. That is why we need to seek His help and support through Devotion or Bhakti.

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Chapter 9 - RajaVidhya RajaGuhya Yoga - Those who follow Vedic rituals - 131 The next two slokas describe the goal and end of those who worship Sri Krishna, but follow strict Vedic rituals in their lives. Their aspirations are limited and they never reach the Supreme.

'Those who worship Me, and perform all the rituals stipulated in the three Vedas; drink soma rasa and thus purifying themselves, aspiring for swarga - reach the world of Indra, the lord of the gods. There they enjoy along with devas, the vast pleasures. When their punya is used up, they return back to the land of mortals. This cycle goes on endlessly driven by desires.' (Slokas 20, 21) Soma rasa is considered as 'nectar of life', either removing our sins or making us immortal.

Devas - Indra, Vayu, Agni, and others, were venerated in the Vedas. At that time, the Trimoortis had not been conceived of. However, Durga, as Devi was worshipped along with Indra, et al.

After the concept of God as the Supreme and Immutable, All-powerful, Source, etc., came in and Mahavishnu and others of the Trimoortis became part of our spiritual thinking, these devas were relegated as 'demigods', just doing the bidding of Vishnu. The Puraanaas later describe the various Avataars that came periodically to re-establish Dharma. The concept of Punya/Paapa as well as Swarga/Naraka became popular amongst common folks. This fitted in with the enforcement of 'a moral code' in society. According to Vedanta or philosophical thinking, swarga/naraka are not special places where people go to whether enjoy or suffer, but mental process and state.

Sri Krishna, points out how driven by desire - even if it is for reaching heaven, and wedded to the yajnyaas and such rituals as prescribed in the Vedas (different yajnyaas for attaining different pleasures or gains), one ends up in an endless cycle of birth and death. Such attempts never lead to Moksha or Self- Realization. Swarga or heaven is not an ultimate resting place. It is like a 'holiday resort' from where one has to vacate and get back to one's routine and drudgery again. We can recall how in Chapter 2, Saankhya Yoga, Sri Krishna had warned us of the 'limitations of the Vedic rituals' in attaining only small gains. It cannot and does not lead to the Supreme or Ultimate Goal. Here He is stressing that even WORSHIPING HIM while performing all these rituals, is not going to help in attaining the Ultimate Goal. Why? The reason is very simple. All these rituals are performed driven by desire. Since our desires are limited in their scope, the gains are also limited 188

So, we need to aim high and focus our efforts in achieving that goal, instead of frittering our efforts away for small gains, like, reaching swarga. In Bhagawad-Geetha, Sri Krishna's aim is to lead us to paths that will enable us to reach the 'HIGHEST GOAL' - SUPREME BEING OR SELF-REALIZATION. He continues to show us the way throughout Geetha.

Chapter 9 - RajaVidhya RajaGuhya Yoga - Undivided Worship of One- 132 Having described about worship of demigods through Vedic practices, Sri Krishna now tells us about the nature of 'true worship' to Him or the Supreme One. The two slokas that are being taken up now are very important from both the traditional and universal approach of Hindu worship. The first sloka is one of the most chanted one during our daily prayers, along with a few others, from Geetha. The next one once again brings out how Hinduism embraces everyone within its fold, as a true Universal Religion/Philosophy.

'Those who worship Me alone with a single-mindedness - their daily welfare, I take charge of.' (Sloka 22) 'Those who worship other gods, endued with shraddha and devotion, even their worship is to Me only, even though performed not per rules.' (Sloka 23) The first sloka, I have heard from my childhood, chanted by my father, grandfather and uncles as part of their morning prayers and pooja. What is more, that generation of devout Hindus believed in it and hence led a 'stress-free life' in spite of economic and other hardships of those days. The whole logic is, after performing one's duty, an attitude of not worrying about the outcome is a great 'stress-reliever'. Not that they did not care about the welfare of their families or desisted from doing their duties, but knew within their hearts that He/ She/ It will not fail in taking care of them. This is the central theme in Geetha that Sri Krishna is trying hard to convey to Arjuna. Again, I should also stress that their faith was not a 'blind faith'. At least I knew that my father was well read in philosophy including Vedanta and western theories, and was a great fan of Swami Vivekananda. The faith is born out of the universal law that 'a duty well performed earns its reward' or as Sri Krishna says 'A good deed will never let its performer perish' and that 'the outcome is to some extent dependent on "daiveekam".

The next sloka as some of the earlier ones we have studied emphasizes that people without much understanding and knowledge or due to different circumstances may prefer some other form or attribute of the Supreme to worship or even perform the worship in non-prescribed ways, 189

but the fact that they do it with devotion and shraddha, produces the same result. Many of us who had lived in villages in India will be aware of 'graama devatas' at the entrance to the village which, from our perception, looked grotesque, unlike many of the beautiful deities in our temples, but the villagers worshiped those idols and were quite happy and content. That has been the spirit of Hinduism. „Live and let Live and Do not be Judgmental of others' views/practices'. Here, Sri Krishna assures us that even those who worship any other god or form or for that matter, nothing in particular, are also worshiping Him only. Earlier also He had assured that He takes care of their wishes and fulfills them too.

Chapter 9 - RajaVidhya RajaGuhya Yoga - worshiping without understanding Supreme- 133 Sri Krishna had explained how to worship and the results of such worship, depending on who is worshiped. He elaborates this further with specific examples – 'I alone am the Enjoyer (Receiver) and the Lord of all yajnyaas. Those who do not comprehend My ultimate Nature, return back to the mortal world, even if they attain Me momentarily. Those who worship devas reach devas; those who worship pitrus go to them; and those who pay obeisance to bhutas reach the bhutas. Same way, those who worship Me, attain to Me alone. (Slokas 24, 25) What is being stated here is that while doing even yajnyaas, not everyone understands to whom the offering is reaching. The mantras usually refer to Agni, Varuna, and other vedic gods.

But, in essence, they are all just agents for the Supreme on Whose behalf they are accepting the offerings. One who has not only studied the Vedas, but also clearly understood the meaning and significance has to realize that ultimately there is only One Supreme who operates everything.

That is why, Sri Krishna even while advocating Bhakti insists that one needs to know the deeper meaning and implication and worship with that understanding. The rituals performed by a jnaani yields a different result compared to the same performed by an ajnaani with 'blind faith'. Sri Krishna wants Arjuna and us to understand this basic fact. His repeating some of these again and again is to drive home the point.

He states here that each of us will get what we ask for and whom we pray to. Just as earlier He had said that our 'last thought' at the time of death, determines our next birth, so does the type and nature of 'worship we do determine what we get.' About devas, He had already indicated this. Now, He is bringing two other common practices prevalent in society. All of us honor our ancestors or pitrus and modern science tells us that besides other factors, that our genes are also determined by our ancestors. However, there are those who literally worship their forefathers 190

as gods. Such people will only reach wherever these forefathers are at the moment. There is a belief that each of our preceding generation parents 'occupy certain worlds' and they move up in course of time, when the next generation comes to occupy their spots. (Traditionally, the shraarda ceremony done by the son during the anniversary of the death of his parents, he will mention in order, his dead parents, grandparents and great grandparents- all paternal, indicating the different worlds they are in at that time). Sri Krishna is referring to that belief.

Same way, there are those who worship bhutas. Again, they are denizens occupying another world and in Hindu scriptures they are mentioned as bhuta ganaas. One typical instance is those who serve Lord Siva - referred to as Siva ganaas. Since Hinduism believes in different worlds being occupied by different species, each with specific traits and powers, all these rituals became an accepted practice amongst the traditional believers. It is evident that Sri Krishna does not think much of them, just as He is not very particular about the rituals stipulated in the Vedas. As He says in Geetha, there are a number of ways to reach the Supreme or attain Moksha but the basis of all the paths is a proper understanding of the Nature of the Supreme. So, He does not advocate 'blind faith' or 'routine practices without a meaning'.

Chapter 9 - RajaVidhya RajaGuhya Yoga - What is worship and Effect of Krishnaarpananm- 134 The three slokas of today are all of great significance in the practice of Hinduism. These are, again part of the daily prayers in many Hindu households. Sri Krishna is laying stress on the attitude at the time of worship and performance of any action, and how it influences the end results.

'Whosoever offers Me a leaf, a flower, a fruit or water with pure devotion; I accept it as a devout gift of one with a pure mind.' (Sloka 26) Whatever actions you perform, whatever you consume, whatever you offer in sacrifices - yajnya or homa/fire, whatever you give away as gift or daana, whatever austerities you practice, treat them as offerings unto Me. Thus you will be freed from bondage of all actions, good or bad, and with the attitude of one who practices sanyaasa with a steadfast mind, and you will surely come to Me.' (Slokas 27, 28) One can say with confidence that the above reflects truly the basis of Bhakti Yoga as practiced in Hinduism. It is clear and straightforward. It enjoins on one to carry out all the assigned tasks appropriate to one's Dharma but with the attitude of not involving one's ego or ahamkaarra. The moment one gets over the 'bondage imposed by Ego, the end result is what we aspire for and work all our life for. We often feel that without Ego, one cannot succeed in life and that you will be treated as 'a doormat' by everyone. However, this same Ego limits our options and also triggers negative reactions from those we come across. So long as we perform our task well, ego is not important to impress anyone. That is what Sri 191

Krishna is alluding to when He asks Arjuna to treat all that he does as an 'OFFERING UNTO HIM THE SUPREME'. This gives you metal peace as you have asked the Supreme to take care of you, after having performed the duties.

It is also significant to note that Sri Krishna makes it clear that what is offered to Him as a part of our worship is not important. What matters is the attitude of Devotion with which we offer. So, it is within the reach of everyone - poor or rich. It is not an ostentatious pooja that counts for the ultimate reward. Yes, we do elaborate rituals to satisfy certain social norms, which again vary from time to time. An individual's pooja and a community or saamajik pooja might vary. This is the same situation in marriages. Often people ask what is really required as per traditions in a Hindu marriage, to consider it as solemnized. To tell the truth, all that is needed is 'Paanigrihanam and Saptapadi'. All the rest that we do in today's marriage is a social custom and often to 'show off' oneâ€&#x;s status in society. Yes, they contribute to the economy and survival of many traditions and art and culture.

Finally, Sri Krishna advises us that the only way to get rid of the 'bondage arising from any action' is not to give up the action, but to perform it with a sense of renunciation - what He emphasized right at the start in Chapter 2 while talking about karma. Also, now we know why our custom of saying Krishnaarpanam, na mama came into vogue amongst Hindus. The above sloka clearly gives us the guidelines on the above. Anything you do or give for any reason, to anyone, in any situation do it with this spirit - Given to Krishna, it is no longer mine. Just do it and forget that you even did it. If you look at it in the practical situation also it makes sense. Thinking about it and then worrying about it, does not help you in any way. You wanted to give or do it and you have done it or given it. Let the matter end there without a hangover.

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Chapter 9 - RajaVidhya RajaGujya Yoga - Worship can transform - 135 Now in the next three slokas, Sri Krishna outlines how a person with true devotion gets transformed. Basically, this emphasizes the Hindu philosophy that no one is inherently bad or wicked. There is a Divinity in every being, that when awakened transforms the being. True heart-felt devotion is such a tool that can rekindle the spirit in one.

'I am neutral and do not have hatred or affinity towards anyone. However, one who worships Me with Bhakti and shraddha is part of Me and I am part of such a one. (Sloka 29) 'Even a person with wrong practices, is to be considered good, when he/she worships Me with true devotion - such a one's mind/heart is in the right direction. This true devotion will slowly lead him/her to righteousness and will give eternal peace to the individual. You can state this with conviction. (Slokas 30, 31) The Supreme Being has no favorites. All beings, man and beast, and even plants and the rest of Nature are just the same for Him/ Her/It. He/ She/It does not play games depending on your actions. However, the Supreme can be made your 'support', if you go to Him/ Her/ It with true devotion. As we had seen earlier, true devotion means that one's ego does not come in the way of accepting such a One as the Only Supreme, encompassing all that is there. Such a One is not 193

separate from anything that exists. His/ Her/ Its presence is there everywhere. True devotion to the Supreme involves seeing divinity in all beings around one and treating them on equal footing.

This results in the Supreme becoming a SUPPORT TO CARRY ON WITH YOUR LIFE IN THE RIGHT PATH THAT SUITS YOU. The other important aspect that Sri Krishna is bringing out here is that in fact there is no one who is intrinsically good or bad. Each of us has divinity and our ego and the rest of prakriti making us do whatever we are doing. The sure cure for getting over the effects of prakriti is 'true devotion to the Supreme'. Thus, there is salvation for everyone. Each one may have a different path to the same Supreme, but the ultimate goal and result is the same for everyone.

The other implication of this understanding is that one should not blame or criticize the other for his method or practice. Do what you need to do for yourself and let the other one also decide what he/she would like to follow. So, let us remember this and mold our life in the proper direction.

Chapter 9 - RajaVidhya RajaGuhya Yoga - Salvation for everyone through Devotion - 136 Sri Krishna, at the end of the last sloka, assures that His devotee never perishes. It is pertinent to point out that 'support from the Supreme' will always protect one from any ills. We know that in our day to day life as well. An employee protected by the Boss is always shielded from all harm. At the spiritual plane, we need a support like Sri Krishna or whatever your equivalent is. Just as your 'business boss' expects total compliance and faith, so does the Universal Boss. In the next two slokas, this thesis of protection is extended to every level, without class, gender, and other discrimination.

'Taking refuge in Me, even those born under the most unfortunate/unfavorable circumstances, get redemption, when they are truly devoted to Me. Then, why talk of the fate of holy Brahmans and devout duty-bound Kshatriyaas? Just be devoted to Me, Paartha!' (Slokas 32, 33) In the actual sloka the words 'stree’, Vaishya and Sudhra are used to denote the ones born under unfavorable conditions. The actual term used is 'paapayoni', meaning 'sinful wombs'. On 194

the face of it this sloka seems to be a complete negation of equality and divinity of all beings.

Later in Geetha, we will come across statements by Sri Krishna that fame, learning, Honor, etc. are all feminine characteristics that He represents in His Infinite Cosmic Form. So, why this disparaging statement here about women and the so-called lower castes? This only indicates the state of the society at that stage of history (more than 6,000 years ago). We know that the whole story of Mahabharata depicts the various failings and shortcomings of even those in high places.

We also know that the Mahabharata war indicated the end of a Yuga - Dwaapara Yuga. So, one must recall the statement of Sri Krishna that whenever Dharma declines He comes as an Avataar to re-establish it. So, it was a period of social turmoil where 'the weak were being oppressed' and denied of their rights. The women and sudraas were barred from studying scriptures or philosophy and the Vaishyaas , though were allowed to study, but were busy making money by all means disregarding their duties. That is how they became 'outcastes' in society. The Brahmans and Kshatriyaas had proper qualities defining their roles, but from Sri Krishna's statement that 'holy Brahmans and devout duty-bound Kshatriyaas', it is clear that even they had to be reminded of their basic traits to get liberation through devotion. We are passing through similar situation currently in our society, but fortunately over the decades the societal situation has improved in these aspects of equality but other ills like 'greed, dishonesty, etc.' are widespread. One significant thing that happened during the Freedom movement was the women CAME OUT OF THEIR SHACKLES and today they are the ones propagating the ideals of religion and philosophy.

However, we know from history that before the Moghul invasion and British colonial rule for over thousand years, there was a long period of renaissance in the Indian society and all sections flourished. As we are aware, Adi Sankara had to argue and debate his Advaita philosophy with a woman philosopher and also debate with Mandana Mishra with this lady as the Moderator. So, every society goes through periods of great social progress along with cultural and philosophical advancement and then a period of chaos or adharma.

So, what is important to note about Sri Krishna's categorical assurance is that even those who are denied opportunities by society to pursue the Jnaana Marga the other two Karma and Bhakti Margas are open. We know of hundreds of our saints and philosophers, recognized by all sections of society, belong to such 'oppressed class' of society, who through Bhakti have attained Moksha and Jeevanmukti. When they attained to that state, all sections of society honored them, including the higher castes or those highly placed in society. That is the point Sri Krishna is driving home here. No authority can prevent someone from following the path of Devotion.

We know of Prahalaada and Meera, very well. (The modern equivalence is the Non-Violence reinvented by Mahatma Gandhi in the last century, which the highest power in the world of today cannot suppress).

So, whatever is one's station or situation in life, Sri Krishna says, Devotion with Sincerity, is a path to achieve the Supreme Goal. Let us heed His advice and develop True Devotion to reach our goal - to become One with the Supreme, and get over the hassles of Samsaara.

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Footnote: It is more likely that this sloka along with a few others are „interpolationsâ€&#x; put in at a later time, by vested interests to justify what they were practicing, though contrary to the very spirit of Geetja/

Chapter 9 - RajaVidhya RajaGuhya Yoga -How to worship - 137 Sri Krishna had explained how even the most 'downtrodden and oppressed individual' can get to the Supreme through Devotion, even when everything else is barred for him/her or beyond his/her reach. He has been at various junctures giving the method and attitude for doing the worship of the Supreme. In this last sloka of this chapter, He once again sums it up. Again, this is one of the standard prayers chanted by a devout Hindu every day.

'Keep your mind immersed in Me; be My devotee; offer all your actions/sacrifices to Me; bow down to Me, with your self controlled and having Me as your Supreme Goal thus you will come to Me.' (Sloka 34) If one looks into each of the suggested actions, it becomes clear that 'true devotion' means that in the physical, mental and intellectual planes of a being, only the thought of The Supreme permeates. Also, the Ego or Ahamkaara is subjugated by the act of surrender, bowing down and doing Namaskaara to the Supreme accepting Him/ Her/ It as 'a higher Entity' than oneself. Most of us when we pray or worship, only our lips are chanting the prayers or the body is doing the Namaskaar or Pradakshina. The mind is all over the place and the intellect is hardly ever engaged. In fact, it is likely that our mind is thinking of 'an evil design' and the intellect is 'even 196

questioning why we are here in the temple' when there is a big show going on somewhere else.

Further, we rarely have the 'humility' when we pray or bow down. We are not able to integrate our body, mind and intellect, and subjugate the ego, into a focused, single-pointed worship. This is precisely what Sri Krishna is talking about here. Without that focus and humility, the prayer or worship we are doing is just bogus, and we are only fooling ourselves.

In many of the worldly matters, our focus is better as in our hearts of heart, we value these outcomes more than what we aspire for from prayer/worship. Until that attitude and our 'value system' changes, we are not going to get to the Supreme Goal. Geetha is only a guide to take us there, but the effort has to be ours to attain It. Thus ends Chapter 9 titled Raja Vidhya Raja Guhya Yoga - Knowledge that is Royal and Secret/Sacred - a dialogue between Yogeshwar Sri Krishna and Arjuna in Mahabharata.

Thus, the chapter 9, has taken us on a journey towards what, how and why of Devotion or Bhakti. The ensuing chapters 10, 11 and 12 will give us a more vivid picture of this and also show us the characteristics of the Cosmic Being and the character of a Devotee.

Chapter 9 - RajaVidhya RajaGuhya Yoga – Summary - 138 We had completed Chapter 9 entitled Raja Vidhya Raja Guhya Yoga, sometime back. Now, we will get a gist of the same, before proceeding to Chapter 10. As the title indicates, this chapter deals with matters and issues of concern to royalty and considered as secret, as a result. Sri Krishna gave it to Arjuna as he is a Prince and needs to fulfill his duties as a leader of people. A leader cannot be confused about his/her responsibilities. He/she should also have the necessary knowledge and understanding of the basic issues of life. However, in today's world, all of us are 'leaders' in one way or another and hence need to have this knowledge. That is why all the Acharyas and countless others have written commentaries on it.

Upto chapter 6, Sri Krishna was explaining the qualities/nature of the Unmanifest or Avyakta aspect of the Supreme Being. From chapter 7, He has slowly built up the Manifest or Vyakta aspect of the same. In chapter 9, He clearly distinguishes between the Nature or Prakriti and the Manifest Supreme Being. Under prakriti, besides the five elements of Nature, 197

the mind, intellect and ego are brought in. Thus, the whole 'living beings of the universe are brought in together as one aspect. We had discussed this at some length earlier (more of it will follow in later chapters too) and how the entire knowledge and information of all aspects of our lives are brought within the scope of this.

Next, Sri Krishna goes on to elaborate on the aspects of the Manifest Supreme Being.

While describing the Unmanifest, the Supreme was only ONE Reality. However, in the Manifest form, He/She/It can take as many forms as our imagination and needs desire, since now the Supreme Being has a Form, Shape and Attributes.

So, Sri Krishna talks about this Supreme Being as the Source as well as the Substratum of the whole universe. It can take any form and/or shape. IT can be conceived as father, mother, friend, etc. IT also becomes the essence of all qualities and attributes of Nature.

These are discussed by Sri Krishna for our deeper understanding. So, from the Nirguna Parabrahman of the Upanishads, He moves on to the Saguna Parabrahman of the Puraanaas and Itihaasaas.

That is why now it is possible for us to conceive of the Supreme in as many forms/shapes/attributes as we desire. The multiplicity of Gods/Goddesses in Hinduism arises out of this. However, in our deep psyche, all Hindus understand that there is only ONE Supreme Being. As Sri Krishna says, "in whatever form one worships Me, I appear to him in that form and fulfill his desires." This is what leads to the Universality of Hinduism and its nonconflict with other religions. Also the fact, that Hindus have no 'single Head or creator of the religionâ€&#x;, enables it to accommodate and absorb other religious faiths or even 'utter lack of faith'.

That is why there is no conflict in Hinduism between 'believers' and 'non-believers' or between science and religion.

While, the Unmanifest Supreme can be realized through Jnaana or Yoga, (knowledge/understanding or meditation), the Manifest Supreme is easier to realize through Bhakti or Saranaagati, (devotion or surrender). The first is the path defined by the Upanishads' (Vedanta), while the second is one that is recommended by the Puraanaas and saints. The 198

different branches of Hindu philosophy - Advaita, Vishishtaadwaita and Dwaita - propounded

by Adi Sankara, Ramanuja and Madhwa are a consequence of these two different aspects of Divinity. The Upanishads, Bhagawad-Geetha, Puraanaas Bhaagawatam all provide the background for developing these three different branches. Advaita or 'non-duality' refers to the Unmanifest Supreme Being, while the other two are based on the Manifest Supreme Being.

Devotion is possible only to a Manifest Being.One can easily see that these are only different aspects of the Same One Reality, perceived in different stages of one's spiritual development.

Sri Krishna also underlines how following the 'path of light' – Uttharaayana, day, waxing phase of the moon, etc., one can reach the Supreme; while following the 'dark path' of Dakshinaayana, night, waning phase of the moon, etc. one has to go through different stages of birth/death before realizing the Supreme. These are only 'metaphorical descriptions' indicating 'an enlightened faster-growing environment' or 'a slow progress towards ultimate liberation in stages'.

Finally, Sri Krishna advises Arjuna to be His Devotee and perform all actions as dedication to Him. In the 10th and 11th chapters, the full glory of the Manifest Being will be revealed, leading to the inevitability of Devotion,

Chapter 10 - Vibhuti Yoga -Description of the Essence of the Supreme - 139 This chapter titled Vibhuti Yoga describes how the best attributes in every aspect of life, represents the Essence of the Supreme. We usually get drawn to the 'best in anything' - the splendor of a beautiful sunset; the imposing height of a mountain peak clad in snow; the greatness of a sportsman, etc. Sri Krishna uses this tendency of the human to appreciate something outstanding in any aspect of Nature or person, to bring out the presence of Divinity in everything. This is a preamble to later bring out the cosmic nature of the Supreme.

'Sri Krishna tells Arjuna to again listen to His Supreme Words, which He is repeating since he is dear to Him and He is interested in his welfare. Sri Krishna then goes on to say that neither the gods nor the great rishis know about His origin; since He is the source of all of them. He further adds that 'one who knows Him as unborn and without beginning and yet the Lord of the whole Universe has no delusions and is freed from all sins'. - (Slokas 199

1-3) Being aware of Arjuna's pleas to Sri Krishna at the beginning, - to tell him what is good for him, it is no wonder that Sri Krishna continues to elaborate as He is convinced that Arjuna has still not got His message. So, He reiterates it here before continuing.

Sri Krishna as the Supreme Being explains to Arjuna how neither the gods nor the great rishis knew about His origin. He says that it is because, He Himself was the 'source of all of them'. An offspring cannot know about the birth of his/her parent. Then He goes on to explain how only the one who knows 'that the Supreme is Eternal without birth or beginning and also the Master of whole creation, really knows the 'Truth or Reality'. This is REAL KNOWLEDGE. Those who think otherwise are deluded and cannot be considered as 'learned or wise'. Then He asserts that such 'an enlightened one' is free from all sins. Given his understanding of Reality, such a one cannot commit in thought, word or deed any wrong.

The implication is that even though one worships 'a Manifest Beingâ€&#x; as God/Goddess, one should at the same time realize the Un-manifest Supreme in such a Being. The concept of Supreme exists both as Un-manifest and Manifest at the same time, as these are two like two sides of a coin. One without the other is not possible. We will find further elaboration of this idea as we go along.

Chapter10 - Vibhuti Yoga - Essence of the Supreme - 140 .

The Supreme Being when manifested is known as the Avataar. The whole concept of Puraanaas and Itihaasaas are based on the Manifestation of the Supreme Being. All our Temples, festivals and much of our art and culture owe their origin and sustenance to the Manifest Supreme Being. So, it is important to follow these traditions. Even enlightened souls like Adi Sankara, Ramanuja, Madhwa and many who followed them, recognize this fact and contributed significantly to the worship of the Manifest Supreme Being in the form of Sri Rama, Sri Krishna, Devi, et al.

Now, continuing with our discussion of chapter 10, Sri Krishna goes on 200

'All the attributes and qualities of the beings, like intellect, knowledge, non-delusion, forbearance, truth, restraint of external senses, calmness of heart, non-injury, evenness, contentment, austerity, benevolence, as well as opposites like happiness and misery, birth and death, fear and fearlessness, fame and ill-fame, all arise from Me alone.' (Slokas 4, 5) What Sri Krishna is indicating here is that - all aspects born out of Prakriti are also part of Him/Supreme Being. The creation of beings and their nature is determined by the Prakriti part of the Supreme Being, even though IT is apart from it. As we had seen in the previous chapter, Prakriti includes mind, intellect and ego (Manas, Buddhi and Ahamkara), apart from the five elements of Nature. When it comes to a human being, the Karma effect adds on to this due to the 'free will' present in him/her.

So, we cannot hold the Supreme responsible for our nature, but IT can help us to refocus and realign our thoughts, words and actions. Again, one can see how a Manifest Supreme Being becomes relevant in our lives. We cannot approach an Un-Manifest Supreme for help, as IT is an abstract concept which can be perceived only within oneself. A Manifest Supreme to whom we give form and shape and attributes can be of help in reshaping our lives. The saints and other great souls have proved this possibility.

That is the reason Sri Krishna also gives such an importance to the 'concept of Devotion. He goes to the extent of showing His Own Cosmic Form to make Arjuna appreciate this. The same Cosmic Nature can be attributed to any Form/Shape that we choose as our Manifest Supreme Being and then be devoted to IT.

Chapter10 - Vibhuti Yoga - Essence of Supreme - 141 Sri Krishna continues with further description of the Supreme 'The great saptarishis, (the seven great seers) and the ancient Manus - the lawgivers of the four Manvantaras are aware of My power and are born out of My Mind. In turn, they created all the creatures in the universe. He who knows the 'reality' of My manifold Manifestations and My Yogic power is truly established in Yoga with firmness. I am the origin of everything; and they all evolve from Me - thus thinking the wise worship Me with their deep consciousness.' (Slokas: 6-8).

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The origin of the Universe and the creatures in it are being described by Sri Krishna. As the Supreme Being, He/She/IT is responsible for creation. Nothing existed before Him/Her/IT. The seven Rishis - Vashishta, Atri, Gautama, Bharadwaja, Viswamitra, Jamadagni and Kashyap were the first ones to be created by the Supreme Being. Then for each Manvantara, a time span, a Manu was created. They were given the responsibility of creating the rest of the creatures, including humans. That is the reason that even today all Hindus trace their lineage to one of these Rishis (or their descendants, some of whom became famous due to their Jnaana/Bhakti) through our 'Gothras'. For any religious function, one identifies oneself with this lineage by stating the Gothra.

Another important aspect that is brought in is that a Yogi understands the implications of all different Manifestations of the Supreme, while remembering the Unity of all of them as a Single Supreme. The role of the Supreme Being in bringing forth the universe and the creatures also is constantly kept in mind by a truly wise person. The understanding and recognition of the ORIGIN OF OUR BEING is an important aspect of our spiritual evolution. When the Yogis contemplate on the Self - the Supreme's presence in one's own self, it leads to the conviction that all beings are Divine. All beings have an element of the Divine in them and hence worthy of respect and protection. This is an important conceptual ideology of Hinduism.

Chapter 10 - Vibhuti Yoga - Essence of Supreme - 142 Following on, Sri Krishna describes further the character of such devotees and what they gain.

'With their minds wholly into Me; with their senses completely absorbed in Me; entertaining one another with thoughts of My Glory, such persons are rejoicing for ever.

To them, ever steadfast, serving Me with affection, I give Buddhi-Yoga through which they can attain Me. Out of mere compassion, I, residing in their heart, destroy the darkness 202

born out of ignorance through lighting the lamp of knowledge. (Slokas 9-11) The sincerity and utter devotion of these seekers is brought home through a variety of attributes that they possess. The Almighty Supreme responds to it by His/Her/Its own kindness and compassion, in dispelling their ignorance by enabling them to use their knowledge. It is important to note that the Supreme is only enabling them by giving the capability of 'thinking using their own intellect'. So, as per the age-old saying - God helps those who help themselves. The individual devotee still has to make an effort using his/her intellect to understand the Supreme.

The need for Jnaana even for a devotee is emphasized. The devotion gets the ego under control and then the intellect or jnaana can be effective in dispelling the darkness of ignorance.

Pure intellect leads to more Ego. Devotion is hence necessary to subjugate the ego and enable the jnaana to realize the Supreme. That is why I had stated at the outset that Hinduism does not believe 'in blind faith'. We should also note in this context the fact that the different branches of Hindu philosophy do not come into conflict due to this 'overlap of Devotion and Knowledge'.

Karma is essential under any circumstances and so both the branches of Devotion and Knowledge accept it as part of their requirement. Further, this is part of the reason for the need of a Manifested Supreme Being, who can help in our attainment of the objective of liberation from our limitations. The Un-Manifest Supreme cannot intervene and we have to attain on our own through Yoga or Meditation leading to Self Realization.

After this preamble, Arjuna interjects with his pleas for Sri Krishna to go ahead with His elaboration and disclosure of His Cosmic Form.

Chapter 10 - Vibhti Yoga - Essence of Supreme - 143 Arjuna starts praising the Glory of Sri Krishna, as the Supreme 'Thou art the Supreme Brahman, the Supreme Abode, the Supreme Purifier/Most Sacred; the Rishis, including the Devarishi Narada as well as Asita, Devala and Vyaasa have 203

declared Thou as The Eternal, Self-luminous Purusha, the first Deva - the Unborn and Allpervading. Thou also sayest so. I do acknowledge that all this is true, O Keshava! Truly, O Bhagwan, neither the Devas nor the Daanavas know Thy Manifestations. (Slokas 12-14) As one can see, Arjuna is already in the mood of a Bhakta. Words of praise flow from him like a torrent - he has become a Poet! We know of many saints who got into similar mood due to their Bhakti/Devotion. The intellect is overwhelmed by the emotion of adoration and love, when one becomes a Bhakta.

The various attributes Arjuna is showering on Sri Krishna are similar to the description of Brahman, perceived through meditation and Yoga. The Supreme as 'realized' by a Yogi, Jnaani or Bhakta ultimately is the same and the description of that Supreme is the same as perceived by each of them. The Jnaani or Yogi "perceives/realizes" the Supreme in the Un-Manifest aspect, whereas a 'Bhakta' "sees/ Him/Her in the Manifest Form of his/her choosing.

Arjuna refers to many of the rishis from the Vedas. Narada, who is known as the Devarishi is a great devotee of Sriman Narayana, another name for Sri Vishnu. He is known to create dissensions that lead to 'good/beneficial ends'. He is also known as the 'ever-wandering rishi. Arjuna, based on all that he already knows and what he is hearing from Sri Krishna, finally accepts Him as the Supreme Being. (We know that Arjuna and Sri Krishna were playmates, Friends and also relatives and so it is not easy for Arjuna to think of Sri Krishna as a Divinity).

Chapter 10 - Vibhuti Yoga - Essence of Supreme - 144 Arjuna continues extolling the Glory of Sri Krishna and also pleading with Him to go ahead and explain all the „Hallmarks of the Supreme Beingâ€&#x;, that He is.

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'Truly, Thou knowest Thyself by Thyself, O Supreme Purusha! ; O Source of beings; O Lord of beings; O Deva of devas; The Master of the Universe. Thou should indeed speak, without reserve explaining all your Divine attributes; these pervade the three worlds and establish Thy Existence. How should I, in Yoga, meditate on Thee? By thinking of what things would I be able to remember Thee - part of what Vibhuti is. O Bhagwan? Speak to me in detail again, O Janardana, of Thy Yogic powers and attributes, for I am never tired of listening to the words of nectar from Thee. (Slokas 15-18) Well, Sri Krishna need not have any constraint in explaining His message to Arjuna! On the other hand, one also gets a feeling that Arjuna finds it more comforting, listening to Sri Krishna sitting in front of Him, than get on with his task of fighting. At least, he is trying to postpone his decision-making as much as possible (just like most of us) Anyway, now coming to the point, Arjuna as a 'true devotee/disciple' is seeking the Grace of Divine through His words. The words that he uses to address Sri Krishna are truly those of a devotee pleading with the God/Supreme. Each one of the words that he uses has a specific meaning referring to a particular attribute of the Divine which are needed by us - Protector, Giver of prosperity, Refuge, Saviour, Liberator, etc. Also, for the first time, he seems to realize that, there is 'divinity in everything around' him and asking Sri Krishna to guide him on which ones to select amongst them to think about, as a means of realizing Him. The whole aspect presented in Vibhuti Yoga -the one we are dealing with currently, is on this topic. How the Supreme reveals Itself in various things around us, is beautifully described by Sri Krishna here.

This is an important concept of Hinduism which has far reaching consequences in our day to day life - like vegetarianism, ahimsa or non-violence, acceptance of all forms of worship/religions, etc.

From now on, Sri Krishna goes on to explain His presence in many aspects of Nature and human life.

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Sri Krishna starts His description of Vibhuti, His Divine attributes in a variety of common and uncommon things and persons 'I shall tell you in detail of all My Divine attributes, which are endless, O Kurushreshta!, according to their prominence. In fact, it is impossible to relate all My manifestations. I am the 'Self' that resides in the heart of all beings, O Gudhakesa! I am the beginning, the middle and the end of all beings. (Slokas 19, 20) In this chapter, we will find that both Sri Krishna and Arjuna addressed each other by many names. Interestingly enough all these names suggest 'their own attributes'! Here Sri Krishna is addressing Arjuna first as kurushreshta, the best of the Kuru dynasty and then gudhakesa, one who has conquered sleep. The implication probably is that Arjuna, given these epithets describing his lineage and ability, will concentrate with attention - for the benefit of the kuru rac Sri Krishna says the 'inner self, the Self' - the Aatman residing in our physical bodies, is Himself. This is the conscious Self, which is aware of all that is happening to us and around us. 'It' also is the observer, standing aloof, not tainted by our actions. This is a very important concept of Hinduism. The Divinity of each of us arises due to His presence in us.

Also, the very basis of the 'jeevaatma' - the individual Self, being part of the 'Paramaatma' the Cosmic Self arises out of this concept. The idea that all of us strive to attain Moksha or Liberation, is for the return of the Jeevaatmaa to the bosom of the Paramaatmaa, to become part of IT. Since He/She/It is the 'source of all beings', it goes without saying that He/She/It is the 'beginning, middle and end'' of all beings. They all exist in Him/Her/It and return back to Him/Her/It. All the three branches of Hindu philosophy - Advaita, Vishishtadwaita and Dwaita are based on this concept expounded by Sri Krishna.

Note: Earlier I had made a statement that Upanishads are the basis for Advaita and Puraanaas are the basis of Vishishtadwaita and Dwaita. This is not exactly true since Upanishads also make references to Manifested Supreme besides The Un-Manifested Supreme. Further, the main exponent of Advaita, Adi Sankara, has written a lot about the Manifested Supreme Beings. In fact, for any branch of philosophy to be accepted in Hinduism, they need to be justified on the basis of Vedas - including the last part of them Upanishads, Bhagawad-Geetha, Brahma Sutram, Puraanaas and Bhagawa

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Chapter 10 - Vibhuti Yoga - Essence of Supreme - 146 Sri Krishna continues 'I am Vishnu amongst the Aadityaas; I am the Radiant Sun amongst the luminous bodies; I am Marichi amongst the winds; and amongst the asterisms, I am the Moon. I am the Saama Veda amongst the Vedas; amongst the gods, I am Indra; amongst the senses, I am the Mind; and Consciousness in the living beings. I am Sankara amongst the rudras; Vittesa amongst the yaksharakshasaa's; I am the Paavaka amongst the Vasus; and Meru amongst the peaks. Amongst the priests, know Me as the chief Brihaspati; I am Skanda amongst the army generals; of bodies of water, I am the Ocean'. (Slokas 21-24) Sri Krishna at one breath covers a host of His attributes in many beings and things. As per Puraanaas, Aditi was the mother of these gods and hence the offsprings were known as Adityas. It is appropriate that Vishnu is the most important as He is the 'giver of life and sustenance to the whole universe'. Similarly, Sun amongst the self-luminous stars, is the most important from our point of existence. Moon in the night sky is the most shining object and also considered to be the source for herbs etc., and so it represents the Supreme amongst the objects of the night sky.

Amongst the four Vedas, the Saama Veda holds the 'pride of place' since all Hymns/Music are based on this Veda. The Pranava mantra ‘AUM’ is chanted in the tune prescribed by Saama Veda. Indra is considered as the chief of the gods (not to be confused with the primary Gods like Vishnu, Brahma and Siva). The Mind being the one which directs the other senses to sense objects to fulfill its longings, it is the chief amongst the senses. The living beings will not be 'living' without the Consciousness in them and hence that represents the Supreme.

Sankara or Siva is the chief of the rudraas and hence represents the Supreme amongst them.

Sri Krishna also identifies Himself with Fire and we know the importance of Fire in our life.

Meru is the mountain peak that is the most sacred and has been used as the 'pivot/fulcrum' in churning the ocean of milk from which all the riches came including Amrut and Lakshmi. Amongst the learned priests, Brihaspati, the priest of devas is the most important and hence represents the Supreme in his class. Skanda, also known as Kartikeya who commands the army of the gods in their battle with Asuraas is the representative of the most efficient generals and as such he represents the Supreme in his class.

It is also pertinent that Sri Krishna says that He is the 'ocean amongst all the bodies of water'.

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As it is often said in Hindu prayers, just as all rivers end up in the ocean, all prayers finally end up with Narayana'.

Chapter 10 - Vibhuti Yoga - Essence of Supreme - 147 Sri Krishna continues 'I am Bhrigu amongst the Maharishis; amongst the "sounds'', I am the eternal AUM; amongst the yajnyas, I am the Japa yajnya - mental chanting of the Divine name in meditation; I am the Himalayas amongst the immovable. I am the Aswatta (banyan tree) amongst all trees; amongst the Devarishis, I am Narada; I am Chitrarata amongst the Gaandharvas; and amongst the Siddhaas, I am Kapila Muni. I am Uchchaisravas amongst horse, born out of Amrut; amongst the majestic elephants, I am Ariavata; and amongst men, I am the King. Amongst the weapons, I am vajra - the thunderbolt; I am the Kamadhenu amongst cows; I am the kaamadarpa (the seed) of offsprings; and amongst the serpents, I am Vaasuki. (Slokas 25-28) I am covering more slokas per session since much of this is description and refer to many Vedic and Puranik persons and other living/non-living things. If one goes into the background of each of these, there is considerable evidence for what Sri Krishna is saying here - all the names mentioned are of the supreme characters or nature. In our discussion of Geetha Saaram, these are asides and I would refer those interested to peruse our Puraanaas, Itihaasaas, Bhagawatam, and Vedas. However, some are well known even in common parlance - AUM as the primordial cosmic sound; Himalayas as containing the tallest peaks and most well known amongst mountain ranges, our ever popular Narada, Uchchaisravas and Airavata as heavenly horse and elephant owned by Indra, and Kaamadhenu as the holy cow yielding endless stream of milk. Vajra is the weapon of Indra and Kamadhenu is supposed to be also in heaven. So, we have examples of the Supreme Presence in divine and worldly spheres, to show that Divinity is present everywhere.

It is interesting to note that Sri Krishna juxtaposes persons, animals, plants and natural features like ocean and mountain. It is a clear indication that in the eyes of the Supreme, they all are the same - all His/Her/ITâ€&#x;s creations. Only we, in our limited wisdom and perspective, not only distinguish but treat differently all the creations of Nature. Our disregard and abuse of others as well as animals and environment arises out of this folly. At least those, who are blessed by the knowledge and understanding of the Geetha, should realize this and make amends. (To continue) 208

Harih: OM!

Chapter 10 - Vibhuti Yoga - Essence of Supreme - 148 Continuing Sri Krishna goes on 'I am Ananta amongst the naagaas; Varuna amongst the water bearers am I; I am Aryamaa amongst the pitrus (ancestors); and Yama amongst the controllers and justices. I am Prahallada amongst the daityaas (the offspring of Deeti, the demonic ones); I am Kaala amongst the 'Measures'; amongst the beasts, I am the lord of the jungle, lion am I; and Garuda amongst the birds. I am the Pavana (wind) amongst the purifiers; amongst the wielders of weapons, I am Rama; amongst the fishes I am Makara, the shark; and amongst the streams/rivers, I am Jaahnavi, the Ganga. (Slokas 28-30) There are quite a few interesting references here Ananta is the Seshanaag on which Lord Vishnu lies. As the name implies it is 'endless', representing the whole of creation in the dormant state. Sri Vishnu is known as Anantapadmanaaba due to this and the most famous depiction of this mode of Sri Vishnu are in Srirangam, Tamil Nadu and Tituvananathapuram, Kerala.

Varuna is known as the 'rain god' because of this nature of bearing water.

Yama is known as the Judge and Upholder of Dharma. Since Yudhitira is the son of Yama and Kunti, he is so often referred to as Dharmaputra. Yama is always 'just' and that is the reason why he is the Lord of Death.

Prahallada is the son of Hiranyakashibu, the king who denies the existence of Supreme and so is punished for tormenting his son, who was a devotee of Lord Narayana. All Asuraas are known as Daityaas as they were born to Deeti, as compared to Suraas/Devas born to her sister Aditi.

Kaala, Time being eternal is also part of the Supreme. Sri Krishna refers to a class of those who keep a measure of everything happening. In Viswaroopa, Sri Krishna will reveal Himself as Kaala representing past, present and future.

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Amongst all the sea-creatures, Makara or Shark is the most ferocious and fastest swimmer, as well as the largest. So, the Shark represents the Supreme in this class.

Garuda represents the Eagle and as we know it is the highest flying bird with the sharpest vision. Further, Garuda is known as the „vehicleâ€&#x; that carries Sri Vishnu and Sri Lakshmi.

Jaahnavi - the traditional name for the Gangai considered sacred amongst all the rivers, due to Her being the one brought back Bhagiratha's clan to life in the nether world. The name Jaahnavi comes from the fact that she was held in Lord Siva's 'hair lock' (Jaahnu) and then released slowly, to control Her fury. All rivers are considered sacred by Hindus.

The two Avataars of Sri Vishnu - Narasimhaavataar and Raamaavataar are referred to here.

Again, it is clear that Sri Krishna is giving a variety of examples from every species; and class to denote the presence of Divinity. All the characters depicted here are familiar to Hindus, in general, even though the actual import may often not be understood.

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Chapter 10 - Vibhuti Yoga - Essence of Supreme. - 149 Sri Krishna continues 'I am the beginning, end and middle of all manifestations; I am the 'knowledge of the Self'' amongst all fields of learning; amongst the debates, I am the 'logical argument'. I am the 'Aa' amongst the alphabets; and the 'combination phrase' amongst compound sentences; I am the inexhaustible Time; as a Giver/Provider I am the Cosmic-faced. I am the all encompassing Death as well as the Origin of the Future; Among the feminine attributes, I am the Fame, Prosperity, Eloquence, Memory, Intelligence, Perseverance and Forbearance.' (Slokas 32-34) Many important aspects of our life are dealt with in the above slokas. Sri Krishna is reiterating that He, the Supreme is the source/beginning, and the end of everything in creation, encompassing the middle as well. This is a basic attribute of a Supreme Being. Besides IT, nothing else exists. The emphasis amongst the various branches of learning is to gain 'knowledge about oneself (Aatman). This internal wisdom when interacting with the knowledge of the external can only produce good results. As discussed before, the various qualities that one develops while striving to gain 'knowledge of the Self'', purifies one's mind and intellect besides the body, to enable this outcome.

Debates are usually discussions to understand the 'truth'. Then it is known as Vaadha -a logical reasoning. Of course, often we indulge in refuting the other's point simply to confuse the issue. This is known as 'kutharka vaadha'. The end result of this is only confusion and disharmony. The third type is called Samvaadha - like the one between Arjuna and Sri Krishna, here in Geetha. This produces enlightenment besides clearing doubts. Normal Vaadha is what is expected in usual debates.

All language starts with alphabets and the first letter is the most significant, since it starts the 211

whole sequence. So, amongst the letters, the first letter represents the Supreme. Similarly, in sentence formation, the combining prepositions are the most important as they allow the sentence to grow into more complex and profound meanings. So, the dwandwa represents the Supreme.

Now, Sri Krishna touches on an important concept - Time. Time or Kaala as we know is one of the „dimensions‟ in Modern Physics. Our ancient seers had realized it long time ago and had a deep understanding of it. Sri Krishna is giving a glimpse into that concept for Arjuna - that one of the important attributes of the Supreme is Kaala and that it is inexhaustible and eternal.

It cannot be destroyed. Later in Viswaroopa, Sri Krishna will reveal this aspect of Him to Arjuna, where he will see at the same time the past, present and future. In the same context Sri Krishna also explains that He is the Provider/Giver for the whole Universe.

His description as „Visvatomukhah’ means that His face is all-seeing - that is He is multifaced looking in all directions. The implication is that He does not neglect a single being from His creation and provides for each and every one of them. So, the import is that the Supreme is for every creature and none escape His attention. Great statement about Universality!

Death is the 'leveler' as we know. It does not spare anyone. As Sri Krishna had earlier explained He is the end of all creation too. So, here He is saying that He is Death Himself.

Interestingly enough in juxtaposition, He states that He is the Source or Origin of the Future as well. The implication is Death and Creation goes hand in hand. The common saying that - for anything born, death is certain, arise out of this basic fact. So, fear of Death has no meaning or sense. It is as natural as Birth.

Lastly, Sri Krishna takes up the importance of feminine attributes. It is interesting to note what they are - fame, prosperity, eloquence, memory, intelligence, perseverance and forbearance. We had come across earlier a reference to the women being of 'lower birth', which I had explained as a reflection of the times during which Mahabharata was composed. Now, we can clearly see the real value that Sri Krishna gives to feminine gender. All the qualities that we aspire for are 'feminine'! It is true that women possess these qualities, but often kept under some social check. We also know of women who have shown in full measure these qualities. So, it is not true that Hinduism considered women as 'second-class citizens'. The society can keep on changing due to external situations in its behavior, but the basic truth remains. On the other hand the valued 'masculine qualities' are - valor, courage, strength, justice, etc. Thus one can see that Shakti and Siva are complimentary and support each other.

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Chapter 10 - Vibhuti Yoga - Essence of Supreme - 150

Continuing – 'I am Brihad-Saama in the Saama Veda; Gayatri, am I amongst the 'meters' of verse chanting; I am Maargaseersha amongst the months; and the Spring amongst the seasons. I am 'gambling' amongst the games of fraud; I am the 'radiance' in the 'radiant'; I am the 'Victory and Effort; I am the 'sarva' in the 'saatvikas'. Amongst the Vrishnis, I am Vaasudeva; amongst Paandavas, I am Dhananjaya; Vyaasa am I amongst the Munis and Usana amongst the kavis. (Slokas 35-37) In chanting Mantras and Slokas, to invoke the 'spirit within them' and get full benefit from the frequencies of sound that are emitted, there is a prescribed chanda or 'meter'. Sri Krishna says that amongst the 'meters', He is Gayatri. All of us are familiar with the famous Gayatri Mantra - the invocation for Surya/Aditya. This is to be chanted in the Gayatri meter. In fact, most of the hymns for Surya are in this meter.

Month of Margasheersha is considered auspicious. In southern India, the month known as Margazhi is devoted to singing praises of Sri Krishna. The famous Tiruppavai of Aandaal, one of the vaishnavite saints, is sung throughout this month. Also, the Mahabharata war and the Geetha discourse between Sri Krishna and Arjuna took place in this month. The Sukla Ekadasi known as Vaikunta Ekadasi is the day when Sri Krishna revealed His Viswaroopa. So, it is not surprising that Sri Krishna says that this month represents Him. So, is the season „kusumaakara’, representing the flowering season, meaning Spring. As the life-giver, it is appropriate that Sri Krishna represents Spring amongst the seasons.

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Even amongst 'bad qualities' like Fraudulent games, Sri Krishna says that He represents the one that requires „cunning‟ and sleight-of-hand, like Gambling! Later, He goes on to identify Himself with various qualities and says that He is what makes up those qualities like Radiance, Victory, and Effort as well as the nature of 'satwa guna' amongst those who possess that quality of Equanimity.

Again coming back to the personalities, Sri Krishna says that amongst His lineage of Vrishnis, He is Vaasudeva - that is Himself. Amongst the Paandavaas, Arjuna represents the Supreme, and amongst the Munis, it is Vyaasa, - the Vedavyaasa who wrote the Mahabharata.

Amongst the Kavis, or sages He is represented by Usana.

Again, we see how Sri Krishna inter-mixes personages, qualities to signify the unity of everything in creation. Nature and creation included, all are part of the Supreme.

Chapter 10 - Vibhuti Yoga - Essence of Supreme - 151 Sri Krishna is about to conclude His description of Vibhuti. He gives some more characteristics in which one can detect the Supreme 'I am the 'scepter' amongst the instruments of punishment; amongst the 'topics dealt with by law and order and statecraft', I am 'statesmanship' and 'diplomacy. I am 'the Silence' amongst the secrets; and the 'wisdom ' in the wise. I am the 'seed or origin' of everything that exists, whether they are 'moving or unmoving'. I have given you, O Arjuna/Parantapa, a brief list of My attributes, since they are endless. Just remember that whatever is the best in any being or thing, it is due to the reflection of My Splendor. It suffices to say that 'just a small fraction of My Being supports this whole Universe.' (Slokas 38-42) Sri Krishna just includes a few more aspects of His attributes and then concludes by saying that - nothing can come into being and exist without the Supreme and IT's support. What is more, He states that it is only a part of the Supreme that does all these. Further, the greatness exists in all of them as a reflection of the Supreme that pervades them. By inference, we understand that the Supreme is much more than this Universe. That is the 'TRUTH ABOUT THE 'SUPREME. This concept of the Supreme is unique. As Sri Krishna has said earlier, IT is „beyond the limitations of Space and Time‟. Only in that context can IT control everything that 214

happens in 'Space and Time'. This should make us understand our limitations and behave accordingly. The 'mind and intellect' give us enormous potential, but still we need to operate within the boundaries laid down by the Environment and Creatures around us. At least this much we can learn from Vibhuti Yoga.

Thus closes the Chapter 10 entitled Vibhuti Yoga, a purposeful discussion between Sri Krishna and Arjuna.

Summary of Chapter 10: Vibhuti Yoga - 152

As was mentioned earlier, Vibhuti Yoga is a prelude to the Viswaroopa Yoga that follows.

But it is important for us to understand the significance of this chapter on its own. The background for this was laid by Sri Krishna right from Chapter 6, the Dhyaana Yoga - dealing with the preparations for Meditation. Earlier, He had outlines the aspect of Self Realization, which involved getting a perspective and vision of the Inner Self - a part of the Cosmic Self or Being. However, this was an attempt to 'visualize the Un-Manifest' within oneself.

We know the difficulty in perceiving anything that is 'abstract' and that is why in Indian learning process, often 'a concrete example' is given to first make us get an idea and then lead on to 'the abstract'. This is precisely what Sri Krishna is attempting here. Through the succeeding chapters on Jnaana-Vijnaana Yoga, Akshara Brahma Yoga and Raja Vidhya Raja Guhya Yoga, He led us to the concept of 'a Manifest Being'.

In Vibhuti Yoga, He outlined how He, the Supreme exhibits Himself/Herself/Itself through a 215

variety of attributes. On the surface, it is simple to follow this logic. What is more significant is that through this narration, He has brought to our attention, a great Concept of what a Supreme Being would be. I had drawn attention to this while discussing specific slokas, but to put in a nutshell, it brings out the Universal, Total involvement of the Supreme Being.

Let me elaborate this – We see in the listing, people, the objects in the sky, land animals, sea animals, birds, plants, ocean, rivers, mountains, besides the various traits and attributes - all in a interrelated fashion. Further, He states that all these are just a small fraction of the Supreme Being. It clearly signifies the all-encompassing nature of the Supreme - That is beyond the confines of Space and Time. This is an astounding concept of Reality! There is no division, distinction or separation between one and the other of all that exists. Everything is part of the Divine. One can truly say that this is the foundation of Hindu thought which leads to its glorious heritage. Un-Manifest exists in the Manifest and is seen through the Manifest.

To ensure that we imbibe all the 'good and divine qualities', we have first given all the best attributes to any Manifest Supreme that we conceive of - this explains the plethora of Gods and Goddesses we have, with beauty, generosity, power, strength, knowledge, etc. By praying to them, we try to imbibe ourselves with these qualities. . The temples, rituals, festivals, art and architecture were all part of this effort - creating the environment suitable for our attaining the objective. The Puraanic narrations of the deeds of Gods/Goddesses were also part of this effort.

The spiritual plane can be achieved only through efforts at the physical, mental and intellectual planes. All these help us in that pursuit.

As an aside, Arjuna was intent on listening to this elaborate description and the one to follow, not only to gain an understanding but also to gain time for the ultimate action that he has to undertake - fight the war (delaying tactics?) But still for our sake, it was good that Sri Krishna embarked on this. Given our day to day lifestyle of today, it is necessary to get an opportunity to understand the deeper meaning of existence. I was also a little amused at Sri Krishna's reference to gambling, as the one game of fraud where He exists. As we know, 'gambling' had an important role in Mahabharata and in fact one of the main causes that led to the war and Sri Krishna preaching Geetha to Arjuna.

I wonder whether Sri Krishna was alluding to the end result of Dharma vanquishing Adharma, thus fulfilling the purpose of His Avataar! (It is to be noted that 'gambling' was a popular 'fun sport' indulged in by the royalty, those days as it is by „the rich‟ and „foolish folks wanting to be rich‟ quickly by any means!

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Chapter 11 -Viswaroopa Yoga - Sri Krishna reveals His Cosmic Form - 152 Today, April 04, 2011, is an important Day in the Hindu calendar. It is the beginning of our Chandramana Samvatsara Khara beginning. Also, it happens that we are going to embark on a Glorious Journey of witnessing the Cosmic Revelation of Sri Krishna. This is a unique privilege of the Hindu Philosophy. Nowhere else in the world, this concept has been even thought of.

The wonderful introduction given by Sri Krishna so far has not only raised Arjuna's fervour to see the Glory, but ours as well. The chapter 10 on Vibhuti Yoga is the preamble to what is to come in Viswaroopa Yoga. Arjuna, as our front man, requests Sri Krishna to show him the True Glory of His Manifested Cosmic Being.

Arjuna pleads ''Thou hast through most profound words of Thine, revealed to me in whole, the description of Self. With Thine compassion, Thou hast removed my delusion. Thou hast explained to me in detail the origin and dissolution of beings as well as of Thy Greatness. Now, I am desirous of 217

seeing Thy ishwara roopa. If Thou think that I can witness the same, please reveal IT to me, O! The Best of Purushas. (Slokas 1-4) So far in Vibhuti Yoga, Sri Krishna had given glimpses of His existence in various creatures and objects that exist, as well as characteristics. Now He also explains how He is the Source as well as the final end of all. Based on all these descriptions, Arjuna's curiosity (as well as ours) had been raised to a crescendo. These details have removed some of the doubts that Arjuna had about Divinity. So, he says that his delusion is gone. But at the same time he is also not able to visualize and comprehend the totality of the Cosmic Being. The 'parts in isolation can not describe the whole. So, he wants to see the Whole Form. At the same time, he is aware that 'maybe he cannot withstand such a sight'. That is why he hesitatingly requests Sri Krishna to reveal His Ishwara Roopa. Let us also wait with bated breath, along with Arjuna to hear Sri Krishna's response.

Chapter 11 - Viswa Roopa Darshna Yoga - Revelation of Cosmic Form - 153 Sri Krishna gives a glimpse of what Arjuna can expect to see in the Cosmic Form of Sri Krishna. It is a tantalizing view, even as a glimpse. It is like opening a 'panoramic view' of the whole Cosmos - past, present and future encompassing all that is conceivable and even what is inconceivable. Let us proceed on this wonderful journey Sri Krishna says – 'O Paartha! See for yourself hundreds and thousands of multitudes of diverse, manysplendorous and multi-shaped Universe. See Adityas, Vasus, Rudras, Ashwins and Maruts.

See numerous previously unseen wonders! See the Universe with all its moving and nonmoving units - in My Body. Also, see whatever you wish to see. However, you will not be able to perceive all these with your 'own eyes'. Let Me give you the Divine Sight through which you will be able to perceive My Yogic Aishwarya. (Slokas 5-8) 218

When Arjuna expressed his desire to 'see the Lord as the Supreme Being', he would not have anticipated what he is getting into. Just this introduction by Sri Krishna of what is to come is breathtaking! Later, Arjuna and we too, will witness not only the 'beauty and splendor of the Supreme, but also the horror. As a prelude, the above vision itself is mesmerizing.

Sri Krishna is not only going to reveal all that Arjuna is familiar with, like the different beings, celestial and worldly, as well as the animate and inanimate things in the Universe. He also clearly says that all these will be seen in His Body - within Himself. What is more, He is cautioning that many 'unknown wonders' (unknown to humankind) can be seen. Beyond all these, He also tells Arjuna that he can 'see whatever else he wishes', which is indeed amazing. What we could comprehend and not comprehend, are all part of the Cosmic Supreme Being. It goes far beyond the capabilities of our senses, mind and intellect, which are part of the Prakriti, and hence are not endowed with 'a vision' to see something which is beyond all these perceptions.

Of course, such a vision 'cannot be perceived by human eyes'. The splendor, glory, radiance as well as horror need a special Divine Sight - Divya Drishti or Jnaana Drishti. Sri Krishna offers this Sight to Arjuna so that he can perceive the Divine Glory. As we know, Sanjaya already has been given this Vision by Sri Krishna to enable him to recount all that is happening on the battlefield to Dritarashtra. So, now through Arjuna's and Sanjaya's description of the Vision they see, we also get an idea of the Cosmic Form or Aishwarya of Sri Krishna or Viswaroopa. It is the Manifestation of the Un-Manifest. Let us tighten our 'seat-belts' and get ready for this grand tour.

Chapter 11 - Viswaroopa Darshana Yoga -Revelation of the Cosmic Form - 154

As we know, Dhritarashtra , the blind King of Hastinapur is hearing the whole narration through Sanjaya , sitting by his side with the Divine Sight given by Sri Krishna (before the start of the battle), and we also get a glimpse of the important moments of this narration through him.

So, at this juncture, when Arjuna is completely overwhelmed by what he is witnessing, it is Sanjaya who fills in the gap. Let us follow Sanjaya relates 'O King! After stating thus, the Great Lord of Yoga, Hari reveals to Paartha His most Profound Ishwara Form. The Cosmic Form had numerous mouths and eyes; many splendid sights; an array of divine ornaments and was carrying countless divine weapons.

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He was wearing a variety of divine garlands; was anointed with numerous scented divine unguents; He was All-wonderful nature; Boundless Lord with Faces all around the Universe.' (Slokas 9-11) It is clear that Sanjaya has been astounded beyond belief, from his outpourings of the impact of the Divine Vision. A truly Cosmic Being is going to comprise of all the individual parts of the Cosmos. However, to start with Sri Krishna reveals only His 'beauteous, protective and benevolent Formâ€&#x; and so the effects on Arjuna is not fear and scare. So, whatever is our common perception of God/Goddess, the same is revealed in Multi-dimension by Sri Krishna. For the first time He is called as Hari - an epithet used for Lord Vishnu - the Source and Protector of the Universe. This is the Benevolent Viswaroopa. Of course, again, this is only the preliminary description by Sanjaya. He himself will provide more, but later when Arjuna starts giving his own impressions, we will get the full impact of the Cosmic Being.

This chapter of Geetha is more poetic than the others, simply because this expresses wonder and awe in its raw form - on witnessing something much beyond the wildest imagination, the human mind is capable of. Those of you who can read Sanskrit should definitely read this chapter with the sing-song slokas, to really get a feel of the atmosphere that pervades the scene.

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Sanjaya continues 'The radiance of the Supreme Being/Soul is comparable to that of thousand Suns, all rising simultaneously in the sky. Arjuna saw the whole universe all at once in the Body of the God of gods. Filled with wonder at this sight and with hairs standing on end in his body, Dhananjaya, bowing his head in reverence and with folded palms, addressed the Supreme Being, Sri Krishna in His Viswaroopa, thus - (Slokas 12-14) The very first sight of the Great Soul, the Supreme Being has mesmerized both Sanjaya and 220

Arjuna. The words that come out of Snajaya's mouth describing the sight is filled with amazement at the splendor and brilliance. It is indeed interesting to note that Robert Oppenheimer, the father of Atom Bomb, recited this sloka when he was witnessing the „First Atomic Explosion‟ in the USA - to describe the sight he saw. Later, Edward Teller (father of Fusion Bomb) wrote a book titled 'Thousand Suns' giving an account of the Hydrogen Bomb. Thus, it is beyond belief that the Brilliance of the Supreme was described some six thousand years ago by Sage Vedavyaasa, the author of Mahabharata.

It is now clear to us why Sri Krishna told Arjuna that he cannot 'see His Cosmic Form' with his own naked eyes. The world of creatures is not bestowed with faculties to witness such brilliance. That is the reason, the Supreme Being is designated as beyond everything. This is just the beginning of the Revelation. We also see the reference by Sanjaya to what else Arjuna saw in the Body of the Supreme - the whole Universe, all at once. We may recall Sri Krishna's statement before concluding chapter 10, that He operates the whole Universe with just a fraction of His Being. That is what is being revealed by Sanjaya.

Arjuna instantly becomes very reverential to Sri Krishna and we see that from his reactions wonder and awe; body hairs standing on end; bowed head and folded palms. Even today, when we go to the temple to have Darshan of the God/Goddess, we follow these same actions. Humility, surrender and adoration are all expressed at the sight of someone/something far beyond our comprehension. The Supreme Being needs necessarily to fulfill this requirement.

In the succeeding slokas, we will see Arjuna's own description of the Viswaroopa of the Supreme Being, Sri Krishna.

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After the 'break' given by Sanjaya, now Arjuna starts his description with intense feelings of Devotion. As I had pointed out, the following slokas are highly lyrical and uses terms that are common to many of our saints in their references to God/Goddess.

Arjuna with adoration begins –

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O God! I see within Thy Body all the gods, diverse nature of beings all in one lot; Lord Brahma seated on his lotus, the rishis and the divine serpents. Thy Body has numerous arms, stomachs, mouths and eyes; It is all endless scene; there is no end, middle or beginning to Thy Form, O Lord of the Universe with Cosmic Form. I see Thee with the crown, mace and discus with all the radiance spreading everywhere in the Universe, blazing like burning fire and Sun. I find it hard to see the brilliance.' (Slokas 15-17) Arjuna's wonder and awe is due to the fact that he is seeing all the creatures - celestial and worldly, including the traditional Lord of Creation Brahma and rishis in Sri Krishna's Body all at once. At the same time he also sees the standards of Vishnu - the Kireeta, gadha and chakra, which are familiar to him. He is not able to comprehend this Scene - the Form having numerous limbs, mouths, etc., as well as the brilliance and that comes out in the way he expresses his adoration. Later, he will ask Sri Krishna to explain to him the significance of what he is seeing.

Now along with Arjuna, we also wait in bewilderment about what Viswaroopa of the Supreme Being is.

We can appreciate why Sri Krishna said that 'one cannot see this Form with one's normal eyes'. Even to watch an eclipse of the Sun, we are advised to use 'dark glasses', as the radiance of the Sun, even in an eclipse, is beyond what our eyes can take. So, 'the brilliance of more than thousand Suns is unthinkable!

Chapter 11 - Viswaroopa Darshna Yoga -Revelation of Cosmic Form by Sri Krishna - 157 Arjuna continues 'Thou art indestructible. Ultimate, Only thing to be known; Thou art the Support of the Universe; Thou art the Upholder of the Eternal Dharma; Thou art the Ancient Purusha that is my view. Thou art without beginning, middle or end; Potent, multi-armed, the Sun 222

and Moon are Thy eyes. I see Thee with Fire in Thy mouths; with Thine Radiance and Heat, Thou are keeping the whole Universe hot. Thou art filling the whole space between the sky and the earth as well as all the directions; Thou wondrous and fearful Form makes the three worlds tremble, O! Great Soul,' (Slokas 18-20) Here various other aspects of the Supreme Being are brought out. Its immutability, allpervasiveness, the ability to hold the Universe together, support with light and heat for life, uphold the rule of law, and be at the same time beautiful and horrific. Arjuna literally goes through a list of all that he can think of as the Greatness of the Supreme that he is beholding. 'IT' represents Space, Time, Energy, Source, Life, Destruction and beyond. It is obvious that such a description should not have any limitations whatsoever. That is the SURE SIGN OF THE ULTIMATE SUPREME. Many of these attributes, we ascribe to our Gods and Goddesses, when we pray to them.

Most of us 'select those attributes of the Supreme', that we require to fulfill our 'needs of that moment'. The prayers composed using these attributes by our sages and saints, are intended to be so. Only with an evolved Self, can we seek the ultimate 'FREEDOM FROM BONDAGE Moksha. Geetha shows us the way to get there and on the way, it provides us various 'tips' to make our current life better and more fulfilling.

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'I see that a host of Devas are entering into Thee; some beseech Thee with folded palms, with fear; the great Rishis and Siddhas are chanting 'Swasti' and sing esoteric hymns in Thy praise. Rudras, Adityas, Vasavas, Saadhyaas, Viswesa, the two Ashwins, Maruts, Ushama as well as Gandharvas, Yakshas, Asuras and others are watching Thee with astonishment. Thou of immense Form, with many mouths and eyes, mighty arms, thighs and feet, many stomachs and with numerous fearsome teeth art making the worlds tremble.' (Slokas 21-24) The scene that Arjuna witnesses in the Cosmic Form of Sri Krishna, slowly changes from the wondrous and magnificent to that of awesome and scare. The benevolent side of God is often invoked to seek favors and protection, but even Arjuna - let alone us, can not comprehend the 'GORY' side of God. When one views God as the Supreme Cosmic Being, one without a second or parallel, the other side of IT's Nature also needs to be exhibited. However, conception and the real Revelation are two different things. The sensual effect of such a Revelation is far beyond our conception! The view of the Manifest Supreme Being is quite different from that conceived Un-Manifest. That is what Arjuna is expressing in the slokas that follow from now on.

The great Rishis and Siddhas being the 'realized ones', are able to withstand this spectacle, but they are trying to calm the Supreme by uttering ' Swasti', meaning 'Let all be well', whereas the rest of the denizens of creation are moved by fear of what is going to come and so tremble.

Arjuna when he requested Sri Krishna for the Revelation of His Being did not anticipate this spectacle. The various names mentioned are a variety of beings in different worlds, existing in different spatial and developmental planes, all of which comprises the Universe.

Further, this aspect of the Supreme represents the 'harbinger of Pralaya or Dissolution.

This is a unique aspect of Hinduism that 'creation and dissolution' are woven together in the same mosaic of God Concept. This also represents the 'Space-Time Continuum - what Modern Physics and Cosmology talks about. However, their concept of Time is 'unidirectional, but our philosophy thinks of Time as 'cyclical'. When one looks at the whole of Science and the possible developments in Physics with an 'interchangeable mix of Mass, Energy, Force, Field, etc., it is possible that we will finally arrive at the same idea.

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The 'gory aspect' of the Supreme Being is slowly emerging into focus for Arjuna. He is not only astounded, but scared now.

'Thy Form, blazing is touching the sky and spreading multitude of colors all around; Thine large fiery mouths and wide blazing eyes are draining my courage and fills my heart with fear; I find no peace in my mind, O Vishnu! Thy large teeth (looking like tusks) coming out of your open mouths, emitting fire of Pralaya; I have lost my sense of directions and bearings. O Lord of the devas, have MERCY! Receptacle of the Universe! (Slokas 24, 25) The whole space in front of Arjuna is filled with the 'threatening Form' of Sri Krishna in His Viswaroopa. The brilliance, fiery countenance has really shaken Arjuna out of his very being. He wonders what those 'blazing, wide open mouths with scary teeth and fire brimming out of the mouths, mean. A fleeting thought expressed by him gives an indication that in his mind, he is visualizing the end of the universe through a pralaya of fire.

His reference to Vishnu is significant, as He is known as the Protector. So, we can imagine Arjuna's thoughts going towards Lord Vishnu, as the Savior, to protect him from the impending doom. Arjuna further alludes to the Cosmic Form of Sri Krishna as Receptacle or Abode of the Universe - a reference to the possibility of the whole universe getting sucked into the Supreme Being in His Cosmic Form.

So far, all the perceptions of Arjuna have been general, but from the next few slokas, he will start 'seeingâ€&#x; in Sri Krishna's Cosmic Form, all people and things related to him directly. This whole development of the vision as seen by Arjuna is interesting from the psychological point as well.

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After witnessing all the Divine and gory aspects of the Supreme Being as revealed in the Cosmic Form of Sri Krishna, Arjuna slowly becomes aware of things closer to him in the immeasurable Form. This fills him with fear as these are closer to realities around him. We normally can withstand more horrendous things far away than things of smaller scale closer to us. Arjuna is no exception.

'I see now in Thy Body, all the sons of Dritaraashtra and other warlords in hordes, all kings and chieftains, besides Bheeshma, Drona and Sutaputra; I also see all our warriors.

What more, I see that many of them are entering Thine fearsome mouths with horrendous tusks; some of them with their heads crushed into powder and limbs sticking between Thy teeth.' (Slokas 26, 27) What Arjuna is witnessing now in the Cosmic Form is 'immediate reality and things to come soon'. This is least expected by Arjuna. In his mind, the concept of the Supreme was only 'all distant and far away things' - not anything closer home. And further, he did not anticipate to be a witness of the 'future shape of things to come'. So, his first astonishment is due to this revelation and then it is followed by the 'shock of the outcome of the war' that is yet to start.

Sri Krishna wanted to present to Arjuna the totality of the Supreme Being - past, present and future, in all of Space. One objective is to reveal the true nature of the Supreme Being, but more importantly, He also wanted to show to Arjuna, the outcome of the war, to make him understand that there is very little he can do in changing that outcome. Kaala, the Time has already set the agenda for the future. One should recall Arjuna's concern right at the beginning that, if he starts the fight, the outcome will be destruction all around. Now, he is witnessing that very outcome in the Cosmic Form! Later, Sri Krishna will make a specific reference to this aspect, by pointing out to Arjuna that 'he is only an instrument and not the controller'.

We should also note that Arjuna, never recognizes Karna (in reality his elder brother), ever as his equal. Since Karna was brought up by the charioteer in the employ of Dritaraashtra, (who found him as an abandoned child), Arjuna always referred to him as Sutaputra. In fact, this is one of the reasons for the enmity between the two throughout Mahabharata. That is a different story altogether (the tragedy of Karna). However, later when Sri Krishna refers to the same incident, He will call him Karna. Unfortunately, Arjuna never got over the class-consciousness and always considered himself in a superior status as a prince.

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Arjuna on witnessing the 'horror of his kith and kin entering into the fiery mouths of the Immense Form' in front of him tries to describe it to himself first, with some analogies. They are striking ones, when one looks at the import of these examples he has chosen 'Like the torrents of turbulent rushing rivers into an ocean, so are these great heroes/warriors willingly rushing into Thy flaming mouths to be devoured. Also like the moths who rush into the blazing fire or lit lamp, with wanton abandon and get consumed, are these creatures entering Thy mouths to be consumed.' (Slokas 28, 29) What is significant to note in this description is that 'all these men of great valor and strength are willingly entering into the blazing flames within the mouths of the Cosmic Form, as if they are attracted towards IT'. So, death is not something they try to avoid, but willingly accept and get drawn into. It is like 'a fatal attraction' which cannot be resisted. A river's natural destination is the ocean. However turbulent and torrential the flow might be, finally it ends up as a part of the huge calm ocean. So, are the creatures on this universe want to merge with the Supreme. They have to end up in the womb of the Cosmic Being, from where they all came. This is inevitable. The 'moth analogy' conveys similar sentiments and also the helplessness of these creatures. However mighty and powerful the creatures or men/women are, they are helpless when the final end comes.

Of course, as I alluded to earlier, it also indicates to Arjuna the outcome of the impending war, and that even Bheeshma and Drona are not spared.

One can think of the 'mouths of the Supreme Being as a BLACK HOLE which attracts everything around into its depth'. The gravitational pull is synonymous with the power of the Cosmic Being. Pralaya or final dissolution is the way our philosophy describes this event.

Out of all that is 'consumed by the Supreme Being', the next universe is born when the time is appropriate.

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Having witnessed the awesome spectacle in the body of Sri Krishna, Arjuna in bewilderment asks Sri Krishna what does it all mean, as it is all beyond his comprehension 'O Vishnu! Thus having devoured the whole world on every side with Thy flaming mouths, Thou art licking Thy lips! The radiance emanating from Thee has filled the world, and leaves a burning feeling. O Fiery Being, Salutations to Thee! Have Mercy. Please, Supreme Deva! I know not what Thy Nature or Purpose is; I desire to understand the same, O Primeval Being! (Slokas 30, 31) Arjuna is indeed baffled by Sri Krishna's revelation of the Cosmic Form. It comprises mammoth proportion, beauty, magnificence, brilliance and glory, but at the same time has horrendous, gory, awesome aspects too. It contains all that is there in all the worlds, as well as the past, present and future shape of things. And most importantly, the final phase of the Supreme Being gulping everything around IT, including Bheeshma, Drona and other warriors, with evident contentment is truly mind-boggling to Arjuna. Of course, even by its description, we can also feel the intensity. So, what is the purpose of Sri Krishna? Just as Arjuna, we are also curious to know.

Well, Arjuna wanted to see the Cosmic Form of the Supreme Being in all its manifestations.

He did get more than what he thought he had bargained for. While showing reverence to that Form, Arjuna also wants to understand the significance of what Sri Krishna has revealed. He could sense that Sri Krishna probably has a motive, besides just satisfying Arjuna's curiosity. So, now Arjuna asks Him directly to reveal the Truth. What Sri Krishna replies in the next three slokas, are indeed to the point and straightforward. Let us see what that is -

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Sri Krishna responds thus 'I am the all powerful ultimate destroyer of the whole world, KAALA, the TIME. I showed you My many manifestations, leading to the 'withdrawal of the entire universe within Me'. Even without your effort, all these brave warriors on the battlefield will be consumed by Me. That is the future waiting to happen. So, arise and get glory by fighting for victory; vanquish your enemies and enjoy the world. I have already 'killed' all your enemies and you are just an APPARENT CAUSE, O Savyasaachin. I have already killed Drona, Bheeshma, Jayadrata, and Karna along with all the other warriors and so win the battle.' (Slokas 31-33 The 'grand design' of Sri Krishna is now revealed! If Arjuna needs any more proof of the events to come, Sri Krishna without mincing His words makes it very clear. He makes it abundantly clear that His Avataar or Incarnation has a 'specific purpose' of „EXTERMINATING THE WRONG-DOERS' AND RE-ESTABLISH DHARMA. Arjuna is only 'a tool or apparent cause' and not the real DOER. Almighty God or the Supreme Being is using Arjuna and others to fulfill IT's Duty. 'Time' inexorably moves on fulfilling its objectives.

It is also a reflection of the Supreme. Arjuna and we do not normally associate Time with the Supreme. Sri Krishna brings it out vividly for our comprehension. Time is the superposed Passive Element of the Supreme.

Arjuna is called Savyasaachin, one who can shoot arrows accurately even with his 'left-hand' - he being normally right-handed'. Sri Krishna purposely alludes to this ability of Arjuna at this juncture, to show that even that sort of skill is only 'an instrument to achieve a result already determined'! In the grand scheme of things all of us are 'mere tools', fulfilling our assigned roles.

Now, let us see what Arjuna's response is, even after such clear proof from Sri Krishna.

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Let us pause for a moment at this juncture to understand Arjuna's initial concerns about fighting the war and Sri Krishna's responses to a variety of questions raised by Arjuna. Arjuna's main argument for 'his reluctance/refusal' to fight was - that he will be 'killing his kith and kin' and thus incur paapa, which for the sake of an empire is not worth. Also, he asks Sri Krishna to guide him to do what is 'good for him, with certainty'. Sri Krishna does a very detailed analysis of the issues raised, from various perspectives and proves that Arjuna's concerns are ill-founded. He first defines clearly that Self of an individual being cannot be 'killed' and that it is eternal. What is subject to changes and destruction is the 'body' which is only a 'temporary vehicle' taken by the Self. Nothing can save this 'body' from ultimate destruction. So, one who 'presumably kills' the body is not really the cause of its death and hence that person does not incur paapa. For Arjuna's argument that he does not want to „enjoy the fruits of such horrendous action', now Sri Krishna is pointing out that 'the reward' is just for his asking without the consequences of action, which he performs 'only as an agent or instrument'. Finally, as was asked by Arjuna, Sri Krishna is giving him the advice and guidance to 'fight and win the war and enjoy the kingdom' - which is for his GOOD. One would have thought that all this logic of Sri Krishna would have convinced Arjuna to fight. However, we will witness in the following slokas rendered by Arjuna, an attitude of awe and reverence and the utterances of a 'fervent devotee'. So Arjuna again instead of 'taking on the active role of a warrior‟, is finding it easier to 'take the passive role of a devotee!‟ Has he forgotten all his past or is it just 'a ploy' to delay action and gain more time? Who can say?

Anyway, as often it has happened in the rendering of Bhagawad-Geetha, the 'ever-vigilant observer Sanjaya steps in to explain to us the 'state and attitude of Arjuna', before he starts with his response to Sri Krishna.

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Sanjaya says 'The crowned prince, Arjuna, having heard these words from Sri Krishna - with folded palms, head bowed, prostrating, with trembling body and overwhelmed with fear, addressed Him thus -' (Sloka 34) This clearly indicates the frame of mind and physical condition of Arjuna, after witnessing the gory spectacle of Kaala in Sri Krishna's Cosmic Form. The message given by Sri Krishna at the end is lost on Arjuna, as he is still dealing with the VISION that he saw.

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As we discussed, Arjuna was still in the bewildered state with the Vision he saw in Sri Krishna's Body, that the response of Sri Krishna to his query - Who are You and what is Your Purpose? - went completely unheeded. If Sri Krishna had expected that His Revelation and Advice will 'spur Arjuna to action', what He witnessed now was totally different. I for one suspect, that our reactions might have also been similar to Arjuna's. The Viswaroopa of Sri Krishna was so powerful that 'His own words', would have had little impact. Thus, filled with awe and adoration, Arjuna takes on the role of a 'fervent devotee'. Let us follow his trend of Bhakti.

Arjuna says –

'O Hrishikesa! I can appreciate, why the whole world singing Thy praise in joy and delight, at the wondrous sights that Thou reveals. The raakshasaas driven by fear are running in all directions, while hosts of Siddhaas and others are paying obeisance to Thee with bowed heads.

Indeed Thy Greatness deserves such praise; Thou art the Primeval Source even of Brahma; Thou art Boundless, Lord of the devaas, and the Abode or Refuge of the Universe. Thou art Imperishable; comprising the Reality as well as the Illusion and going even beyond them all.

(Slokas 36, 37) As a 'true devotee', Arjuna goes on, lyrically extolling the virtues and glory of the Supreme Being, in lyrical fashion. Much of these attributes and signs of the Manifested Supreme Being, have been told before by both Arjuna and Sanjaya. Also, some of the attributes that Arjuna brings out now are those of the Un-Manifest Supreme - like Boundless, Imperishable, etc., but 231

Arjuna in his ecstasy, mixes up everything in his mind. For us, readers and listeners of these beautiful slokas, it is really mesmerizing and thought-provoking. To understand the full implication of these attributes, one has to really ponder over the words and do some deep mental exercise.

In these two slokas, Arjuna brings out the reactions of both the dhaarmic souls like Siddhaas and adharmic souls like raakshasaas to the Vision of the Supreme Being. While the former are showing their reverence, the latter are consumed by fear. We, as humans possessed of both the qualities of 'good and badâ€&#x;, as well as confused, would show both adoration and panic. Arjuna is in that aspect, just like us.

I wonder if Sri Krishna was surprised at this turn, as possibly in His mind, when He revealed the fate of Bheeshma, Drona and other warriors, and given His solemn advice to Arjuna, His 'job as Acharya and well-wisher of Arjuna was done. Consequent to Arjuna's 'devotional turn', Geetha continues! Maybe, it is in our interests that IT does, since we get an opportunity to listen to more practical tips and analysis of human nature, from Sri Krishna.

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Arjuna continues 'Thou art the Primal Deva; the Ancient Purusha! Thy provide Support and Stability to the whole universe. Thou art the Knower, as well as that to be Known. Thou art the Goal/final Abode; Thou pervade the universe. Thou art Boundless. Thou represent Vayu, Yama, Agni, Varuna and the Moon. Thou art the Prajaapati and the great grandfather. Salutations to Thee, the One who performs thousand different acts all at once; Again and yet again Salutations to Thee!

(Slokas 38, 39) One can easily understand the state of mind of Arjuna, filled with utter devotion. Some of the feelings he expresses are profound - like Supreme is the Knower and the One to be Known, whereas some others are mere statements of Adoration. In essence he expresses the fact that 'Supreme Being is Everything' and is worthy of our reverence. Prajaapati is the Lord of all beings and hence refers to Brahma.

This is a typical 'human' attempt to Idolize the one whom we adore and then feel by praising IT's glory, we have done our duty! Following the precepts of the Great is always difficult and we tend to find an easy way out by singing their praise. While some of this emotion is 'natural and necessary', how we follow it up by suitable action is more important. We clearly see that Arjuna has simply either forgotten or simply ignoring the advice of Sri Krishna while extolling His 233

greatness.

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Arjuna now goes into a different 'mental state, overcome with emotion' which again is more human as we will soon see 'Prostrations to Thee, in front, back and on all sides. Thou art of Infinite power, as well as of Infinite prowess; Thou pervade everything and hence Thou art All. I, in my ignorance of Thy greatness, and unconsciously thinking of Thee as a friend, have addressed you often as 'O frined!, O Krishna!, O Yadava!, and in many other ways - while in fun, or while playing, eating, walking or many other activities with Thee, Please forgive me for my inexcusable behavior, O Achyuta!' (Slokas 40-42) Suddenly, Arjuna has become conscious of his 'past dealings' with Sri Krishna! Until this moment of Viswaroopa Darshan, he interacted with Sri Krishna 'only as a friend or a close relative (through Arjuna's marriage to His sister)'. In spite of many Divine episodes in the life of Sri Krishna, and Arjuna accepting as his Guru and Guide, Arjuna could not still comprehend the difference between him and Sri Krishna. This is the Moment of Revelation for him - the Full Vision of the Supreme Being that Sri Krishna is.

While acknowledging all that he is perceiving now in Sri Krishna, sets Him apart as Divine, 234

he is also consumed by a strange feeling of fear and apprehension, due to his past behavior with Sri Krishna. So, he starts pleading for forgiveness and compassion from Sri Krishna. Many of us would have had similar experiences while being faced with a 'sudden revelation' that the person we were dealing with, thinking of him/her as our equal, suddenly turns out to be a VIP particularly if he/she has power! So, it is not surprising to see Arjuna in this plight.

So, the Viswaroopa of Sri Krishna, instead of prodding Arjuna to do what Sri Krishna wanted him to, first led him to a feeling of awe and wonderment and now to fear and apprehension. Sri Krishna has to first deal with this situation, before He can continue with His task of convincing Arjuna 'to act'. Thus, Geetha Pravachan continues.

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Arjuna goes on to glorify Sri Krishna as the 'greatest' and then begs for forgiveness. He is sincere, but at the same time clever in his appeal to Sri Krishna. He tells Him why He should forgive him and indirectly hints that He has no other option. Let us follow his logic 'Thou art the Father of the whole universe, both those that move and those that do not move; Thou art the 'Greatest of the Great' and there is none who can even equal Thee, let alone surpass in all of the three worlds, O Thou of Supreme Glory! Therefore, I bow my body in humility to Thee, the Supreme; just as a father forgives his son for his wrongdoings, a friend forgives a 'dear friend for his/her misbehavior and insults, and a lover forgives his/her beloved for being indifferent or unconcerned - so do Thee forgive me.'

(Slokas 43-44) Arjuna cleverly puts the 'onus' on Sri Krishna for forgiving him for all his acts of omission and commission, by making Him feel like a father, friend and a lover. In fact, all the 'indignities or familiarity' that he showed to Sri Krishna as a friend, close relative, etc., he turns it back on Sri Krishna to remind Him, 'why He should forgive him'! Ultimately, as I had pointed out, the 235

Cosmic Vision of Sri Krishna that Arjuna saw, only kindled first wonder and amazement, slowly turning to fear and apprehension and finally to a 'pleading mood‟ seeking forgiveness for any disrespect shown by him to Krishna. Thus, a universal phenomena that he witnessed, only ends up stirring a personal emotion, rather than any deep thought or required action.

This is typical of us too. Often, the main impact of what we perceive is on the emotion, rather on the intellect. This is precisely what Sri Krishna is attempting to change through His message in Geetha.

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Sri Krishna, through Arjuna's utterances in the last two slokas, reveals some important aspects of not only the Cosmic Form of the Supreme Being, but of human nature too. The reference to Arjuna prostrating to the front and back and all around the Cosmic Form, takes us to the earlier reference to the Supreme Being as 'Viswatomukha' - which literally means One with Faces of/around the Universe. The allusion is to make us aware that a Cosmic Being, by ITs very nature needs to be looking everywhere - in essence, there is no front, back or side to such a Being. That is why Arjuna refers to his bowing down his head in the front, back and on all the sides.

This should also make us recall many of the Puraanic stories, where we encounter situations where the 'devotee will say that God is everywhere and One cannot hide from Him/ Her/ It‟. The idea, that the Supreme Being „pervades everything/everywhere‟ also gives us the same feeling.

The reference of Arjuna to the three persons who can 'forgive' our wrong-doings are very 236

significant - a parent, friend and a lover. We know in real life, we are quite aware of 'a parent forgiving an offspring' and never the other way. The Vaatsaluya and karuna flows mostly from the parent to a child. Many of you may recall the story of 'The Prodigal Son' from the Bible.

However, between 'friends' it flows both ways - the bonds of friendship, as the relationship is built on an equal footing'. Today, it is fashionable to talk of 'a true friend', 'a good friend' etc., but in essence A FRIEND IS A FRIEND. PERIOD! There is no qualification needed for 'a friend'.

He or she can be kind, honest, correcting misbehavior, advising/guiding, but above all he/she is your well-wisher and can be trusted. That is what gives this relationship the ability to 'forgive' and still carry on as 'a friendâ€&#x;. The same is true with 'a lover or a beloved'. Of course, here it is the 'emotionâ€&#x; and not 'reason/logic' that plays a part in 'forgiving'. And as such, it is often 'not permanent'. Also, there could be differences of levels of 'forgiveness' between sexes, unlike in the case of 'a friend' or 'a parent'.

The bonding between 'parent and offspring' is in-born and natural; the bonding between 'friends' is cultivated based on mutual interests and respect, whereas the bonding in 'love' is often loaded with ups and downs and not necessarily permanent. However, the bonding born out of 'love' can be nurtured into something more lasting with mutual effort.

It is interesting that with such a simple statement of Arjuna, seeking forgiveness of Sri Krishna for himself, some important elements of human relationships are revealed.

Chapter 11 - Viswaroopa Darshana Yoga - Revelation of Cosmic Form of Sri Krishna - 170

Continuing Arjuna's plea to Sri Krishna 'I am delighted to see Thy wondrous Cosmic Form; but also overwhelmed by 'fear and scare' in my mind. Therefore, please show Thine Benign Form of God; Have Mercy, Lord of the gods and the Abode of the Universe/Resider in the Universe.

I desire to see Thee in four-armed Godly Form - with ''kirita, gadha and chakra. O Thousand-armed Lord of the Universe!' (Slokas 45, 46) It is interesting to note that the word Jagannivaasa could be interpreted both as Abode of the Universe and One who resides in the Universe. Both these aspects of the Supreme Being are appropriate - as He/She/IT creates and holds the Universe within and also as One who pervades everything, as well as the name Vaasudeva for the Supreme implies, the Supreme Being also 237

resides in the Universe.

So, after witnessing the Complete Form of the Supreme, including the 'gory-one' - which he never thought was part of the Supreme nor comprehend the significance of the Kaala, Arjuna is pleading desperately with Sri Krishna to go back to His 'normally-conceived Godly Form' representing Lord Vishnu, the Protector of the Universe. He finds comfort and solace in the conventional Moorti of God, even though he was the one, particular about 'seeing the Cosmic Form of the Supreme'. The fact is that - he was not interested in facing the reality, but only wanted to live in his own CONCEPT, which provided him 'a cocoon of security and comfort'.

It is the standard dilemma we face in life - we want to know the whole truth, but when we are presented with it, we do not like what we see in it. Our mind has already a preconceived notion of what it wants to see and anything other than that disturbs it, even if it is Real and True.

What Sri Krishna tells Arjuna now will be of interest to us also.

Chapter 11 - Viswaroopa Darshna Yoga - Revelation of Cosmic Form of Supreme - 171

Hearing the desperate and passionate plea for Mercy from Arjuna, Sri Krishna states the following, before returning to His Vishnu Form, to assuage the troubled feelings and scared mind of Arjuna.

Sri Krishna states 'O Arjuna, due to my benevolence towards you, I acceded to your request and revealed My Divine Supreme Form through My Yogic power - the Resplendent, Universal, Boundless, Primal Form. No one, before you, has seen this Aspect of Mine. No one through study of Vedas, yajnyas, offerings/gifts, rituals and austerities has been able to see Me thus, 238

in the world of mortals, so far. You are bewildered, confused and scared seeing My 'GoryForm'; now calm down and be composed and pleased, see My Godly Form, which I am revealing to you.' (Slokas 47 - 11 Sri Krishna thus comes back to His normal Divine Form of Lord Vishnu, as desired by Arjuna. But, before that He reveals certain 'truths'. He first reveals His love and friendliness to Arjuna, which prodded Sri Krishna to show His Cosmic Form to him. Arjuna was able to behold this Divine version of the Supreme - both 'wondrous and gory' aspects due to his own request.

So, in a way Sri Krishna is telling Arjuna and us that having asked for something do not 'shrink away from it, when it turns out to be' not to your liking. More importantly, Sri Krishna emphasizes that this Cosmic Vision of the Supreme is not attainable through the conventional acts stipulated in Vedas - like study of Vedas; sacrifices; offerings/gifts; rituals; or austerities. No mortal has the ability to perceive such a Vision. Arjuna is privileged to have witnessed this. Sri Krishna will explain in a while, why this was possible.

We are also aware that earlier, Sri Krishna had given a method to achieve this Vision through Self-Realization, by the process of Meditation. That involved Jnaana Yoga. Now, He is expounding another method, which will be discussed in detail soon. With this turn of thinking, Geetha will now go on to explore Bhakti and various other human attributes. Sri Krishna, in spite of showing His Viswaroopa to Arjuna, has not succeeded in convincing Arjuna to fight. This is another aspect of 'human nature' worth noting - prodding someone to action which he/she is not inclined to, is not easy. Even Sri Krishna had to keep on trying!

Chapter 11 - Viswaroopa Darshana Yoga - Revelation of Cosmic Form of Sri Krishna - 171

Sri Krishna resuming His normal Godly Form, after His promise to Arjuna, when He assumes that Form, our Reporter on the Field Sanjaya, briefs us as usual Sanjaya explains 'Vaasudeva, after having thus spoken to Arjuna, shows His Own Form. Further, the Great-Souled One, pacifies the still terrified Arjuna, by His gentle Form' (Sloka 50) 239

Sanjaya thus explains to us the actual scene as it happens in front of him. it is interesting to note that he does not miss out on any detail, including the one of Sri Krishna pacifying Arjuna with not only His gentle Form, but also by His kind demeanor. Now, follows Arjuna's own response to the change of scene he is witnessing – Arjuna says 'O Janaardhana! Seeing Thy gentle human Form, my thoughts are composed and I have regained my natural poise' (Sloka 51) We can literally feel the 'sigh of relief' on Arjuna's countenance! We can also breathe easy now, getting the gory image of Almighty God/Supreme Being, out of our minds. We need the Supreme to be our Solace and Support and not IT's total aspect. It is interesting to note that Arjuna refers to the 'normal Vishnu Form of God as 'gentle human Form'. He must be having in his mind, the normal human concept of God that is the Protector Lord Vishnu, when he makes that statement. We have come to associate that Form of the Supreme as His human Form. He also refers to Him as Janaardhana, the Savior of human beings, which again corroborates with our concept of Lord Vishnu.

With Sri Krishna's final response to this, Viswaroopa Darshana Yoga chapter ends. These slokas are steeped in deep philosophical import, on Bhakti.

Chapt 11 - Viswaroopa Darshana Yoga - Revelation of Cosmic Form - 172

Sri Krishna responds 'This Form of Mine, which you saw just now, is indeed hard to see. The devas are ever keen to see this Form. Neither by Vedas, nor by austerity, nor by offering gifts, and not by yajnyaas can anyone see this Form of Mine, which you were able to witnessâ€&#x;. (Slokas 52, 53) 240

'Through single-minded devotion to Me, it is possible to see this Vision of Mine; further it is possible to know, see in Manifestation and enter into Me! Therefore, perform all tasks in My Name; seek Me as the ultimate Goal; be My devotee; be free of attachments; and be free of enmity to all creatures - thus you can enter into Me.' (Slokas 54, 55) Thus ends the Viswaroopa Darshana Yoga, the chapter 11 of Bhagawad-Geet The first part of Sri Krishna's reply to Arjuna indicates the 'rarity of anone witness His Divine Form' - even though Arjuna was fortunate to see IT. Sri Krishna augments his comment by saying that the devas themselves are always desirous of seeing Him in this Form - of Lord Vishnu, but are not fortunate enough to have that privilege. The devas are the ones 'enjoying their punya in heaven, due to their good deeds' and even they do not get to see His Divine Form.

Through this statement, Sri Krishna is making Arjuna aware of how fortunate he is to see this Vision. Further, He stresses that such a privilege is granted to one who is full of unwavering devotion.

Sri Krishna goes on to reiterate how all the traditional methods prescribed in the Vedas like daily chanting, austerity, offering gifts and doing the prescribed yajnyaas do not give one that privilege of seeing His Divine Form. He further emphasizes that such an accomplishment is possible only through deep single-minded devotion. He also refers to 'seeing this Visionâ€&#x; through tattva which refers to Jnaana Yoga, the path of Knowledge, which is considered as more difficult than the path of Devotion. He also alludes to 'entering into Him', which can only imply 'mergingâ€&#x; or becoming one with the Supreme. This is the state of liberation or Moksha from where there is no re-birth. It is the state of 'a part becoming one with the Whole'.

Thus ends chapter 11, of Bhagawad-Geetha titled 'Cosmic Form of the Divine'.

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Summary of Chap. 11, Viswaroopa Darshana Yoga - 173 Sri Krishna had given an idea of how He is present as a Divine element in everything that exists in the 10th chapter, Vibhuti Yoga. This aroused Arjuna's inquisitiveness to see the whole of the Divine Being. Sri Krishna obliges him and thus enables all of us to get a glimpse of what a 'Cosmic Being in Manifestation' would look like. This vision - Viswaroopa - is unique to Hinduism. No other religion or philosophy or metaphysical thought in the world, could envision such a spectacle. It carries lot of implications for our living, the concepts of space and time, creation and dissolution, etc.

To first get a gist of the chapter Arjuna pleads with Sri Krishna to reveal His Cosmic Form, so that he can understand and appreciate Divinity. Sri Krishna while agreeing to do so points out that the human eyes cannot SEE such a spectacle and hence decides to bestow a Divine Sight on him. As we know, at the 242

beginning of the war, Sri Krishna had bestowed a similar vision to Sanjaya to enable him to recount the happenings on the battlefield to King Dhritharashtra, sitting in Hastinapur. Sri Krishna, further gives a 'preview of what Arjuna will see' to prepare him for - what is to come.

In this preview He states that Arjuna will see all of creation, the moving and unmoving, all forms and shapes in thousands of diversities. He also tells Arjuna that he can see whatever else he wants to see in His Form. This is to emphasize that 'there is nothing that we can conceive of in our minds, that does not have an existence in the Cosmic scale of Divinity'.

As soon as Sri Krishna reveals His Viswaroopa, Sanjaya steps in to give his own reaction as well as to make Dhritharashtra aware of the actual scene in front of him. Thus we also get an idea of the reaction/feelings of Arjuna or the role of Sri Krishna. Sanjaya describes the multitude of features that are emerging from Sri Krishna's Body and Its splendor and radiance. The most memorable description of the Brightness of the Cosmic Form comes from him, when he tells that it is like 'thousand sunsâ€&#x; rising all at once in the sky. This expression has been used by many famous scientists later. This also explains why 'normal human eyes' will not be able to witness this Form. Then he goes on to explain the various other things that Arjuna saw in the Divine Form and concludes with a statement of the 'humility and reverence' with which Arjuna now addresses Sri Krishna.

Arjuna goes on at length describing all that he is seeing in the Cosmic Form of Sri Krishna the divine beings like rishis, demigods like Indra, Varuna, et al., creatures of all types, as well as the boundless expanse and spread of the Form, pervading everything and everywhere. Then he also describes in vivid detail about the splendor, radiance, brilliance which generate awe and wonder He also feels the burning heat. He describes the reverence shown by all the divine beings to the Cosmic Form. Slowly the vision turns into more fearsome nature and takes on terrifying characteristics. While Arjuna was sort of prepared and could comprehend the benign and benevolent aspects of the Divine, the gory aspects really frightened him and threw him off his balance. He witnesses the furious face and mouths with huge teeth, protruding tongues, enormous stomachs etc. All the three worlds are trembling and the divine beings are pleading for His Mercy and singing His praise to pacify Him. Then, Arjuna sees a spectacle which stymied him completely - all the kauravas, warriors of both sides, including Drona, Bheeshma, and Karna entering into His wide-open mouths and getting chewed up! This is more than what Arjuna could stomach. He trembles and explodes into a poetic description of the spectacle - all warriors flowing into His mouth and getting devoured, like rivers rushing towards the ocean to get obliterated and the moths being attracted to a lamp to get consumed. It was as if all of them are seeking their destruction voluntarily and willingly. Arjuna supplicates himself before Sri Krishna and begs Him to reveal - what is all this about and Who is He? 243

Sri Krishna replies - I am the Kaala, the inexorable Time. I create and dissolve the Universe and all the creatures in it. Nothing is out of My reach. Then He also tells Arjuna that the outcome of the war has already been decided by Him and Arjuna is just an 'instrument' in bringing that about. Drona, Bheeshma, Karna, Jayadrata and other warriors have already been killed by Him and so Arjuna should fight the war and take the kingdom for his enjoyment.

However, Arjuna does not get the message, but goes on to praise the Greatness of the Supreme Being and keeps showing his obeisance again and again. He also suddenly recalls how he has been treating Sri Krishna all these days as a friend, and a playmate and taken liberties with Him. He asks Sri Krishna's forgiveness for all that, telling Him, that just like a father forgives a son/a friend forgives a friend/a lover forgives a beloved, for any misbehavior, He also should forgive him. Finally, he asks Sri Krishna to resume His normal Form - with kireeta, gadha and chakra in His four-armed Vishnu Form, as His gory and brilliant Form is impossible for him to behold any longer.

Again, Sanjaya has a brief explanation about how Sri Krishna after assuming His normal Form, pacifies Arjuna and calms him down. Arjuna says that beholding Sri Krishna in Lord Vishnu Form, his thoughts are composed and his nature has come back to normal.

As the closing statement of this chapter, Sri Krishna tells Arjuna how fortunate he has been to witness this Form, which even gods, though ever desirous of seeing, have not had a chance.

He further explains that through austerity, offering gifts, study of Vedas or performance of yajnyaas, it is not possible to get the privilege of this Vision. Only single-minded devotion to Him can enable one to see this Form of Viswaroopa. He advises Arjuna to perform all his tasks as offering to Him; always keep Him as the goal; give complete devotion to Him; be free of attachment; and most importantly be free of enmity towards all creatures - thus you will be able to attain to Me and become one with Me. This is the path of Bhakti.

Thus, through His Viswaroopa, Sri Krishna makes us aware of Manifested Supreme Being, who can lead us on the path of Devotion. Or conversely, He reveals how Devotion can lead us to see, understand and become One with the Manifested Supreme Being. Earlier, He had shown us the Jnaana Marga as the path to perceive within ourselves the Un-Manifested Supreme Being.

These are the two paths for our liberation or Moksha right in this life itself.

PS: Sanjaya will rarely appear in the following chapters. He makes the final statement at the end of Geetha. As an aside, it is interesting to recall that Sri Krishna as a child revealed the whole Universe to Yasodha in His mouth - Now in Viswaroopa he is again revealing the whole 244

Universe and Time as well, in His own Body, to Arjuna.

Chapter 12 - Bhakti Yoga - On Devotion - 174 As we saw at the end of the last chapter Viswaroopa Darshana Yoga, Arjuna's emotional reaction to the Cosmic Form of Sri Krishna was to show signs of a Devotee. So, Sri Krishna also goes along and encourages Arjuna to be His devotee and lays down the basis of such a devotion.

In the present chapter on Bhakti Yoga, Arjuna after some reflection remembers what Sri Krishna had advised him earlier in Jnaana Yoga leading to the practice of Dhyana or Meditation to Realize the Brahman through his Inner Self. Sri Krishna had also outlined the characteristics of the Un-Manifest Being 'Brahman' that will be realized.

Hence, Arjuna now seeks a clarification on the two Supreme Beings - one Un-Manifest and the other Manifest (as revealed in Vishwaroopa). In his mind, the two are different entities.

Arjuna asks: 245

'Tell me, which one of them is better versed in Yoga - the one who ever steadfast worships Thee (the Manifest) with devotion or the other who focuses/worships the Imperishable and Un-Manifest? (Sloka 1) One aspect to be noted is that both Realization through Dhyana leading to Samadhi and Bhakti to the Manifest Being are in essence treated as Devotion. We can understand the two methods as different paths, one based on Knowledge/Wisdom and Logic, while the other as based on Faith and Surrender to the Supreme. Since Sri Krishna has given both these paths, Arjuna naturally is interested to know, which one of them is better or which one leads to a better end. So, Bhakti or Devotion as loosely understood has subtle but important differences.

Sri Krishna replies 'Those, who always think about Me, worship Me with steadfast devotion, with complete Shraddha, are better according to My opinion.' (Sloka 2) Sri Krishna's response is somewhat surprising! For one, He adds 'a rider' to his statement, that it is His opinion. This shows that He is keeping His options open, on this issue raised by Arjuna. For another, His also making a definitive statement regarding the 'Devotee', as commonly perceived. Sure, a complete and committed Devotion is great. However, the underlying attitude of surrender that is involved needs to be understood. In fact, Sri Krishna in the next couple of slokas lays down the other side - Jnaana Yoga, and how that also reaches the same goal. It is Bhagawan, the Manifest versus Brahman, the Un-Manifest!

This whole chapter though titled as Bhakti Yoga it explores all the avenues open for reaching the goal - Liberation or to put in our simple terms - Peace and Happiness. This is the shortest chapter in Bhagawad-Geetha, but one that is most relevant to all of us, given our present lifestyle.

PS: Incidentally, this is the chapter which opened my entry into Geetha as a teenager, more than six decades ago, with the guidance of my father. A state-level inter-school Sanskrit competition in 'recitation of this chapter of Geetha' for a Prize was the motivation. (What possibly kept my interest alive all these decades was the fact that, I won the first Prize!)

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Chapter 12 - Bhakti Yoga - On Devotion - 175 Sri Krishna continues to explain further about Devotion/Devotee. This is to clarify Arjuna's second-part of the question. What is more, He is also listing out the characteristics of a Devotee (whichever is the type). That is of immense value as guidance for our lifestyle.

'Those who worship the Imperishable, Indefinable, Un-Manifest, Omnipresent, Unthinkable (beyond thought), Immovable, Limitless and Eternal, too reach Me only.

Further, such ones who have all their senses under control; even-minded under all situations; and the ones who care about the welfare of all creatures also have the same end.'

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(Slokas 3, 4) Thus, Sri Krishna reminds us of all the qualities, (or should it be 'lack of them') of the Brahman. These have been described at length during the discussion on 'sthittaprajnya, Yogi, Jnaani et all, in the earlier chapters. It is usual to describe the 'lack of something' by adding a „negative prefixâ€&#x; to the quality or attribute. That is to illustrate that having first focused on 'what is', and then you take your mind to a state where 'it does not exist'. Our ancient texts are full of such instances.

Sri Krishna is putting in 'juxtaposition the Brahman and the Bhagawan - the Un-Manifest and the Manifest. It is to make us realize that truly there is no difference in the final outcome, whichever path we select. The Unknown/Unknowable and the Known are like two sides of a coin. Sri Krishna augments this argument by stating all the perceivable outward qualities of an individual, who follow, when either of these paths is followed. The final attributes which are necessary to become a Devotee are the same. Conversely, anyone having these qualities is a Devotee - whether he/she follows any traditional acts prescribed in our scriptures.

At the same time, it is important to remember that many of the acts stipulated in Yoga and other spiritual practices, lead us to attain the above qualities. They by themselves are not the end, but a 'PATHWAY' to reach the ultimate. The practices involved could be quite different, depending on one's mental, emotional, physical and situational conditions.

Meditation, Music, Social Service, total involvement in Science/Arts/Culture, Introspection on Philosophy and Life, Ahimsa, Swadharma all could lead one to this ultimate Reality and through that to Peace and Happiness.

It is necessary to follow the slokas in this chapter closely and comprehend them to gain full advantage of Sri Krishna's message.

Chapter 12 - Bhakti Yoga - On Devotion - 176 Sri Krishna goes on to explain more about the worship of the Un-Manifest.

'There is trouble or problem in practicing the worship of the Un-Manifest. The path is hard for the embodied souls.' (Sloka 5) This is a cryptic statement made by Sri Krishna. Why does He say so? If we had followed the 248

steps given by Him to reach Self Realization leading to the perception of the Brahman, we will get an idea. Of course, this statement has to be viewed in relation to seeing the Manifest Bhagwan. The former is the path of Jnaana whereas the latter is that of Bhakti. Basically this illustrates the difficulty in following an 'abstract idea/concept' vis-Ă -vis a concrete/practical object. It is the difference between Pure Mathematics and a Technological product.

Practice of Bhakti Yoga requires only Faith and Surrender, whereas the practice of Jnaana Yoga needs control of senses, proper environment to perform Yoga leading to Meditation and then to Samadhi. Faith and Surrender can be achieved through emotional involvement with the object of worship. This is one reason why all our Gods and Goddesses are conceived as - most beautiful, full of grace and compassion, all powerful, etc. All these attributes are possible to endow on a Manifest Supreme Being. To add to this, all our rituals of pooja - decoration of the deity, our mantra and tantra, aarati, pradakshina namaskaaram, etc. prepare our mind to get into the 'faith and surrender mode'. Our temples and festivals, including the daily Pooja schedule are a way of emphasizing this aspect for the benefit of the whole community.

On the other hand, to practice Jnaana Yoga -involving the control of senses and mental thought flow through focus and concentration (Shraddah), and contemplate on the Un-Manifest Brahman through integrating the mind and intellect, is indeed a difficult task. Most importantly, the 'Ego or Ahamkara' has to be brought under control. All these we have to achieve through our 'own concentrated efforts'. Whereas, in Bhakti Yoga, the SURRENDER of one's self, 'the Ego', is easily achieved with the recognition of the Manifest Bhagwan as the Supreme Lord.

This is what Sri Krishna is alluding to here. We know that more common people have attained Moksha through Bhakti, (the many revered saints) than through Jnaana. Given today's competitive society, suppressing one's Ego and controlling one's senses does not seem to be easy.

At the same time, given the 'more liberal and scientific temper that prevails' - Surrender also seems difficult. But, the temple environment and a little more introspection of the limitations of the human being can help.

Let me stress that „FAITHâ€&#x; as understood here in Hindu philosophy or religion is not necessarily 'A BLIND FAITH'. It is based on first creating a Supreme Cosmic Being in our mind and giving Him/Her/IT shape and form, then give attributes over and beyond our own conceived limits and then do Pooja rituals to the Bhagwan, we have created. Then, having Faith in such a Being which is Manifest and in front of us, and then Surrender to Him/Her/IT is feasible even for 'a rational individual'. We are used to it in our daily life routinely - giving 249

respect to our superiors at work or to people in authority, etc. - even though the purpose here is different!

Sri Krishna does elaborate His thesis in the following. (To continue) Harih: OM!

Geetha Saaram - 170 - Chap. 12 - Bhakti Yoga - On Devotion.

It is also pertinent to note that at the end of any Pooja to a Deity, Bhagwan/Bhagwati there is a phala sruti bestowing on the worshipper and his/her family - longevity, good health, wealth, 250

prosperity, progeny, happiness, etc. Further, the devotee could also ask for some wishes to be fulfilled from the Deity. This final act leaves the devotee with a positive feeling, which by itself is good. This is definitely an advantage for worship of a Manifested Supreme Being; unlike the Meditation leading to Realization of Brahman. That also makes worship of a Deity an easier alternative.

Now, coming to Sri Krishna's continuation of His message to Arjuna „So, surrendering all actions to Me, considering Me as the Supreme, worship Me with single-minded devotion. Those, who fix their being (total personality) in Me, I save them form this ocean of mortality. They become One with Me before too long‟. (Slokas 6, 7) Sri Krishna is coming to the specifics of types of worship that will take a human being closer to Him and redeem him/her from the mortal bonds of this phenomenal world. As the first possibility, He is suggesting that 'a devotee should fix his/her total being in Him and then perform all actions as an offering to Him. Hindus are aware of the practice of saying 'Krishnaarpanam', after performing any action. This literally means 'offered to Krishna'. Of course, the main point is it is not to be mere words, but felt in the heart and after doing that, no further thought of the outcome/fruit etc., should be in one's mind. In that case, we will be at peace with ourselves. Unfortunately, we DO NOT FEEL OR MEAN THAT WAY IN OUR HEART. Most of our worries, tensions, unhappiness, etc., all arise from this lack of sincerity on our part.

Wonderful guidance is given in Geetha and many other ancient scriptural texts, but we can derive the benefit only if we follow it with sincerity and understanding. How many of us, even after giving 'a gift' to someone, keep wondering about what they might have done with it. So, to have that mentality of 'giving/offering‟ without 'letting it go from our mind‟, needs lot of disciplining to get over with. Ego is part of the problem in preventing us in doing it and Devotion to a Supreme Being trains out mind to get there.

Chapter 12 - Bhakti Yoga - On Devotion - 178 251

Further, on the relationship of the Devotee/Sadhak towards a Manifest Bhagwan and an UnManifest Brahman - the goals to be achieved, it is clear that one can get 'support' from Bhagwan, but not possible from Brahman. The latter has to be achieved on one's own effort. One can think of faith in Bhagwan as a rope to hold on to and climb up. The deeper the Faith, the stronger is the 'rope'. On the part of a devotee 'shraddhaâ€&#x; is needed to continue 'holding on to the rope and pull oneself up'. So, with the 'help available' it is easier to attain the goal.

Now, continuing with Sri Krishna's dialogue'Fix your mind on Me and let your intellect dwell in me; thus with My help, you will rise to greater heights. Have no doubt. If, on the other hand, you are unable to focus with steadfastness on Me, then try to reach Me through Abhyaasa Yoga. (Slokas 8, 9) Sri Krishna first advises Arjuna to focus his mind and intellect on Him. We have earlier seen the 'fickleness of the mind' and its inability to stay focused on either 'one thing/object or idea' for any length of time. Jnaana Yoga - the path of intellect through Meditation as an aid to focus advises one to 'remove the mind from all thoughts and objects through Sadhana and then get into Meditation, which then leads to Realization. In Bhakti Yoga, it is only necessary to 'restrict the mind to one Manifest Supreme - Bhagwan and hence it is easier to do. Then using Bhagwan as the SUPPORT we can climb up. This is the main difference in the practice of Bhakti Yoga compared to Jnaana Yoga. So, this is the first method to reach the Supreme through Bhakti Yoga.

Next, Sri Krishna goes on to suggest alternatives, if one is not able to do this single-minded focus on the Supreme. If one cannot at one go achieve a task, one tries to accomplish it through continued efforts - PRACTICE. We know the common saying 'Practice makes Perfect'. That is precisely what Sri Krishna is suggesting here. The Abhyaasa or Practice needs to be repeated until one is able to 'hold the focus'. It requires sustained effort. Faith coupled with Shraddha helps in keeping it going again and again until one succeeds. The 'rope analogyâ€&#x; (or could be a 'ladder' instead) above can help us to understand the process. Sri Krishna will go on with further alternatives if even this is found difficult to practice. (To continue) Harih: OM!

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Chapter. 12 - Bhakti Yoga - On Devotion - 179 Continuing, Sri Krishna goes on to suggest what can be done, if Abhyaasa is difficult for one to continue.

'If you are unable to do Abhyaasa or constant Practice, then perform all tasks on My behalf considering Me as Supreme. Such tasks done as an offering to Me will also help you to attain perfection. If you find, that even this is impossible for you to do, then keeping your mind in Me as a Refuge, renounce the fruits of all tasks,' (Slokas 10, 11) A teacher or Guru invariably guides the student or sishya to find a way out of a problem. As the perfect Guru, Sri Krishna tells Arjuna the other ways by which he could reach perfection and thus attain to Him. We need to perform so many tasks in life, voluntarily or involuntarily, and hence Sri Krishna is suggesting to Arjuna that by 'treating such tasks as offerings unto Him‟, he can absolve himself of the consequences of these tasks and thus devoid of the bondage to them, he can attain perfection. This is applicable to us in a very significant way - by developing 'detachment‟ to the tasks that we perform, we can gain the freedom of spirit. In a practical way, if we do tasks at the behest of a boss or due to circumstances, treat them as such and do not feel attached to such actions. Then, you will not WORRY ABOUT THE OUTCOME and can feel satisfied at a task 'well done'.

Then, Sri Krishna goes to the next lower step. He says that even if one is not able to do the above (due to ahamkaara), one can just forget about the 'fruits' of such actions. Perform the tasks as if they are natural requirements of existence, and renounce the 'thoughts of outcome' of such actions. Of course, it is also not very easy, unless you develop a sense of determination. That is where Faith in the Supreme comes in. As I had indicated earlier, to say and feel Krishnaaprpanam also needs a mental attitude and subjugation of our ego. To enable that, Sri Krishna says that one needs to do with 'all our senses under control'. Without that 'forgetting the outcome' or 'surrendering the fruits of action‟, will only drive us to INACTION - going down to our taamasik attitude.

The other way of looking at our relationship to the actions that we perform is the following either 'passion or devotion' drives us to action. In today's world all of us are told to have 'passion for work' to do well. Our ancients however had perceived that 'devotion to work' is a better alternative. The main difference between the two attitudes is while the former (passion) makes us await the moment of enjoyment of the fruit of the action, the latter (devotion/love) makes us feel happy that we have been given a chance to do that work. This difference is the cause of our 'either stress/worry/unhappiness or peace of mind, contentment and happiness'. Sri Krishna is 253

precisely pointing to this fact.

So, the requirement is to either 'offer our actions to the Supreme' or to 'give up the fruits of such actions'. Both need a mental attitude and Faith helps one to achieve that. That is the essence of Bhakti.

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Chapter 12 - Bhakti Yoga - On Devotion - 180 Finally, Sri Krishna gives us a comparison between different options, He had suggested to attain to Him. He is putting in the order of their superiority.

'Better is Jnaana compared to Abhyaasa; superior to Jnaana is dhyaana; however, karmaphala tyaaga is far superior to dhyaana. Tyaaga directly leads to eternal shaantiâ€&#x;.

(Sloka 12) Sri Krishna points out that knowledge and understanding of the Self is superior to 'mere Practice by rote' without understanding. The latter is a preparation but not an end in itself and so is of lesser value and benefit. Then, He goes on to say that Meditation with understanding is even better than 'mere knowledge/understanding', as this can lead to Samaadhi and Self Realization.

However, the best is 'giving up' the fruits of all actions. This action and feeling of freedom, will lead to Peace of Mind straightaway.

The importance Sri Krishna gives to 'renouncing fruits of all actions, is based on a clear understanding of the effect of the three 'emotional issues' involved while performing any action I am doing it; I own the action; and awaiting the benefit of my action. These are the causes of resulting STRESS, WORRY, FRUSTRATION and UNHAPPINESS, since the OUTCOME is not entirely in our control. Obviously, there is no Peace! By simply 'dissociating oneself' from I, Mine and Fruits', by surrendering all these to the Supreme, one becomes FREE and attains PEACE. It is also pertinent to point out here that 'fruits' could be sweet/sour /tasteless i.e. good/bad/indifferent and by renouncing them, we avoid the bad or ineffective effects of our actions, on ourselves. Still, one is driven to do one's dharma and karma as a Devotee, offering the action and the fruit thereof to the Lord. That is the motive force directing the action and not the fruit. Now, since we have surrendered everything to the Manifest Supreme - Bhagawan, we can rest in Peace without any worry/stress.

Many of you will be familiar with the final sloka we chant at the end of the daily Pooja and at night before retiring to bed Kaayena vaacha manasa indriyaitvaa, buddhyaatmanaavaa, prekruteirswabhaavaat!

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Karomi yadyat sakalam parasmai Naaraayanaayeti samarpayaami!!

All that I perform with my - body, through words, senses organs, intellect, Self, interaction with Nature - I offer to Naaraayana. Our ancients recognized that 'actionâ€&#x; is not just physical, but involves every part of our being. They did not believe in 'freedom of action, speech, etc., without restraint'. We are responsible for every aspect of our action and behavior and have to bear the consequences. The only way of obtaining 'real freedom' is to have a 'sense of detachment' and surrendering to the Supreme.

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Chapter 12 - Bhakti Yoga - On Devotion - 181 Sri Krishna, after giving Arjuna a complete description 'on Devotion', now goes on to describe at length, the nature, attributes and characteristics of a Devotee. These are some of the 'clearest description' of a Devotee, found anywhere. The next 8 slokas of this chapter are devoted to this topic.

'The devotee who is without hatred towards all creatures; also friendly and compassionate towards them; is free from the feelings of 'I' and 'Mine'; is even-minded in pain and pleasure; is forbearing; is ever contented and has the attitude of a Yogi; is selfcontrolled and is of convinced determination; and has surrendered his/her mind and intellect to Me, is indeed dear to Me.' (Slokas 13, 14) The above list is astounding! The usual argument about Hinduism's lack of 'humanism' is dashed to the ground by the above requirement of a 'true Hindu'. It goes beyond 'humanism of the West', to true 'universalism or to coin a new word - 'creaturism'. A devotee is not simply 'one with faith and surrenders to the Supreme', but should have these attributes in him/her. Or conversely, an individual having these attributes is indeed a Devotee.

It is also important to note that all these attributes given here for a Devotee, are the same as those given earlier by Sri Krishna for 'a Sthitaprajnya/KarmaYogi/Jnaani. The implication is clear - whatever path one selects and follows, on reaching the SAME DESTINATION, they all possess the same qualities. One could even say that anyone following any path, sincerely and with conviction, leading to the pinnacle of Peace and Happiness, is a Devotee. The rules and rigors of the chosen path transform the individual to have these qualities ultimately.

So, what is important is, to RISE TO THAT 'CREATURISM' LEVEL. This 'state' gives ever-lasting Peace, independent of all that happens around. This Peace is at the physical, emotional and intellectual planes. The society too will benefit immensely from such an 257

individual.

Chapter 12 - Bhakti Yoga - On Devotion - 182 Continuing with the characteristics of a Devotee, Sri Krishna touches on an important aspect, relevant to the external world and the interaction with it.

'One who does not disturb the world around nor is disturbed by what goes on around in the world; one who is freed from joy, envy, fear and anxiety is dear to Me'. (Sloka 15) Not only is the internal attributes of a person important, but his/her interactions with the world he/she lives in are equally important. The impact one makes on the world with his/her actions (remember the totality of actions that we discussed earlier involving physical, thought, word, etc.) on the world. Our existence should not have a 'negative impact' on the world - be it the other species, environment, nature, etc. WE HAVE NO RIGHT TO 'EXPLOIT' OTHER CREATURES AND ENVIRONMENT. Anyone who takes/uses more than his/her share cannot be considered as one with FAITH IN GOD/SUPREME, AS SUCH A ONE IS NOT DEAR TO THE SUPREME. This is the crux of what Sri Krishna is saying here. Sri Krishna emphasizes the responsibility of an individual to the world he/she lives in. The inner attributes enable the Devotee to stay calm and unaffected by the happenings around him/her. If we do not want to be affected negatively by the world, it is incumbent on us to ensure that we also do not affect the world in any negative way. That way, both can 'live in harmony' and have a happy, peaceful existence.

Sri Krishna also lays stress on controlling some of our common human problems, arising out of emotion and our improper interaction with the world around us. The reference to be freed from 'joy' is only to highlight that one should not get carried away by good fortune and show off.

Equanimity under good and bad fortune is a pre-requisite for spiritual evolution. The other 'negative feelings' like envy, fear and anxiety are self-destructive, besides affecting others around 258

due to expression of such feelings either by word or deed. Envy born out of jealousy leads to anger and all that follows. Fear and anxiety are such strong negative emotions that they sap our energy - physical, mental and intellectual. That is why all our Deities have their right hands in the Abhaya Mudra - conferring 'fearlessness‟ on the devotee.

Chapter 12 - Bhakti Yoga- On Devotion - 183 Sri Krishna continues with His description of the attributes of a Devotee 'One who is without craving; pure; ever-ready; unconcerned; unperturbed; and has renounced all undertakings - such a devotee is dear to Me. One who neither rejoices nor hates; who does not grieve; without desires and surrendered all good and bad outcomes, such a devotee is dear to Me‟. (Slokas 16, 17) On the face of it, it may appear as though Sri Krishna is suggesting „a set of Don'ts‟.

However, on closer scrutiny of all the emotional and intellectual characteristics of an individual who aspires to be a Devotee, the relevance will be clear. To go further, He has stated the 'same attributes' for a Self Realized Soul. The basis of this logic has been well-established by Sri Krishna as the requirement, if one has to get Peace and consequently Happiness. What He is suggesting is - anyone aspiring for Peace and Happiness on a permanent basis, in this life itself, needs to forego temporary pleasures as well as pains. A mental equanimity is required to reach the higher state.

One can also see how the juxtaposition of 'renouncing‟ all undertakings and giving up the good and bad outcomes, brings us back to the basic precept of Sri Krishna - Develop through various practices, the attitude that 'I am not the doer; I do not own the outcome' - which He had stated clearly right in chapter 2. He reiterated it in the last chapter through His Viswaroopa, that we are all 'instruments in His Hands'. If we do not want to be 'held responsible‟ for any wrong outcome of our actions, we should also not take credit for the good outcomes, nor the feeling that 'I did it'. That can only happen if we first 'feel that we are not the doers'. It cannot be a one-way street!

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All the other attributes given by Sri Krishna are necessary prerequisites. For instance, 'being pure' indicates that this attribute has to be at all levels- physical, mental and intellectual. Also, 'unconcerned' is not in a negative sense, but being like a judge, not taking sides but going only with the law and facts of the case. The same applies to all the attributes, as the 'total personality of human being' is involved in any evolution and more so when it comes to spiritual evolution.

When He says 'do not rejoice', it does not mean one should not be Happy, but only that one should not go into raptures one moment and despondent the next moment, when something bad happens. With anything achieved with 'senses, including the mind and ego', is ephemeral in nature and so one should not react to them one way or the other.

Sri Krishna adds some more attributes in the next two slokas, before concluding this important chapter.

Chapter 12 - Bhakti Yoga - On Devotion - 184 The last two slokas describing the characteristics of a Devotee are full of important issues. In fact, these will shake up many of our common beliefs of our lifestyle of the present day.

The devotee, who is 'the same to foe and friend', who „reacts to fame and ill-fame' with equanimity, who 'feels the same towards heat and cold, to whom 'pleasure and pain' are the same; who is free from attachment, is unperturbed with 'censure and praise'; maintains silence, content with whatever he/she gets; who does not aspire for a shelter; with steady intellect - is dear to Me. (Slokas 18, 19) Along with the various attributes given in the earlier slokas, these two above complete the total description of a Devotee as per Sri Krishna. We had seen how these attributes are the same as for a Yogi or Jnaani. However, there are some aspects that are brought out here for the first time. We will discuss these at some length as they have considerable bearing on our present day living.

An 'evolved soul' being free from attachment, even-minded, having 'a neutral but caring' attitude to all the good and bad things in life, steadfast intellect, can be understood without too much debate and have also been explained at some length by Sri Krishna earlier. However, the new attribute that is brought out here – „aniketah‟ needs some explanation. This word literally means 'homeless'. What is the implication of this - not definitely „being vagabonds on the streets!‟ That is why I have given the interpretation 'not aspiring for a shelter', meaning that it is a 'state of mind'. Let us explore this a little more - Today, one of the main achievements for anyone 260

'is to own a home', a shelter for oneself and family. But, at the same time, we let our 'mind wander everywhere'. So, by bringing both these aspects together, Sri Krishna is suggesting that it is more important for our success in any field, to have a steady mind/intellect, rather than 'A FIXED ABODE'. The body can move around anywhere, but the mind/intellect should be focused on what is important. Peace and Happiness are more dependent on 'a focused and calm mind, rather than on a fixed place to live in. We should note that 'SILENCE' too is a requirement, if the mind/intellect has to focus. That is why many great men sought solitude to fulfill their aspirations.

We have many examples of great men and women who demonstrated this in their own lives.

Gautam Buddha, born as a prince, after seeing the human suffering around him, started wondering 'why is this suffering?' and leaving the palace, he roamed around seeking the answer to this query in his mind. He was so focused on finding a solution that he gave up his creature comforts and finally found his answer under a peepal tree, while meditating - Desire. To give another example from our own times, young Narendra wanted to 'see God' and roamed around asking every saint he could find, 'if they have seen God', until he found Ramakrishna Paramahamsa. His focus on finding an answer to his query finally led him to the Master, whose very countenance and composure gave Narendra the answer - that God dwells within oneself and one can find Him/Her. This transformed him into Swami Vivekananda, as we know. To give an example of a Devotee seeking the Lord, we know how Meera, though wedded to a king, went around looking for Sri Krishna. No amount of persuasion or even torture could change her mind.

She did finally find Sri Krishna and became one with Him. Of course the classic example is that of Prahallada, a young prince again, even as a boy has fixed his mind on the Lord Narayana that he put up with all the taunting and torture meted out to him by his own father, who wanted to be recognized as the 'greatest' and was peeved at the audacity of the boy refusing to do that. Today, Prahallada is considered as the best of the Devotees.

So, not having a shelter for oneself is not a disaster, but having 'unsteady, roaming, focus-less mind/intellect is indeed a disaster, both in this phenomenal world and the spiritual world. Many famous scientists, musicians, painters, philosophers have found great things for humanity through their 'single-minded aspiration and pursuitâ€&#x;. Sri Krishna therefore is advising us to be aware of this and choose/shape our attitudes suitably, if we want to attain our goal.

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Chapter 12 - Bhakti Yoga - On Devotion - 185 The previous discussion concerning „Aniketahâ€&#x; was not meant to decry our normal wish to 'own a home'. In fact, a Gruhasta has to provide 'shelter for his family', as a necessity and duty/Dharma. What Sri Krishna is pointing out and asking us to keep in mind is, our mind/intellect needs to be focused on the goal - which is far beyond just having a shelter. When the 'goal is attaining the Supreme, then the shraddha and abhyaasa need to be more intense. Of course such an attitude will help us in any venture that we undertake in life.

The last sloka of this chapter, emphasizes this 'A devotee, who follows this Eternal Dharma that I have outlined above, with utmost Shraddha, keeping Me as the Supreme Goal, is indeed very dear to Me.' (Sloka 20) Sri Krishna concludes His description of Devotion/Devotee by stressing that what He has outlined so far, as a Dharma to be followed. The essence of Devotion is Faith followed by surrender or Sharanaagati. Shraddha and the Supreme as the Goal, enables one to gain this attitude. This is the highest level of spiritual attainment.

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At the same time, one should keep in mind that Sri Krishna is suggesting this as one of the paths - which is easier to follow than the others. Later He will describe the types of personalities and human traits and point out that the different paths have been suggested to suit differing personalities and their attitudes. The human being with mind/intellect is not a 'robot' which can be made to perform a particular task as designed. He/She has 'a free will' and needs to be taken into account while prescribing any path to attain the goal. Again, this applies to all activities that we undertake - different backgrounds, skills, attitudes need different tasks in which they can be successful, each contributing to the overall outcome and the set goal.

To end His discussion on Bhakti, Sri Krishna says that amongst His devotees, the one who follows the Dharma as outlined by Him with 'resolve and constant application' is the BEST.

Geetha Saaram - Chapter 12 - Bhakti Yoga - Summary/Gist - 186 Chapter 12, Bhakti Yoga, is the culmination of Sri Krishna's exposition of a Manifest Supreme Being - Bhagawan. He started developing it from Chapter 7, and slowly built up the edifice culminating in the last chapter, Viswaroopa Darshana Yoga, where the full stature and attributes of Bhagawan was revealed. We should also recall that from Chapter 2 to 6, Sri Krishna had explained the concept of an Un-Manifest Supreme, Brahman. Thus, He has established the basis for Bhakti Yoga. It is important to understand that Bhakti covers not only the Manifest Supreme Being, but also the Un-Manifest Supreme. Sri Krishna is making that clear in Chapter 12, on a query from Arjuna. Many of us might have asked the same question.

Arjuna starts the chapter 12, with a query to Sri Krishna about the efficacy of worshiping the Manifest and/or the Un-Manifest. He also wants to know which one of them is better. The 263

rest of the chapter is Sri Krishna's explanation on 'what Bhakti/devotion is and what are the attributes of a Bhakta/Devotee'. He clearly states that worshiping the Manifest Supreme is easier compared to that of the Un-Manifest Supreme, even though both reach Him at the end. He explains that the steps involved in worshiping the Un-Manifest are more difficult as one needs to - control one's senses, concentrate the mind/intellect on 'a thoughtless state' and go into meditation to reach Self Realization, through which one perceives the Un-Manifest. Further, one 'needs solitude' (very difficult to find today) and focus on „an attribute-less Brahman’. On the other hand, worshiping the Manifest Supreme needs only focusing one's mind/intellect on the Manifestation and surrendering to Him/Her/IT, with full faith.

The importance of Temples and the rituals there (like decoration of the deity, chanting Mantras, incense, aarati, theertam, prasaadam, and festivals) provide the ambiance for saturating the senses and focusing on the large-sized statue of the deity with 'Abhaya and Varada hasta, ensures a better chance to imbibe the pre-requisites for Devotion and surrender. In today's busy, crowded world, temples provide a place where one can still truly perceive the Supreme, without making a personal isolated effort Then, He goes on to state in order of comparative simplicity, what a devotee could do Meditating on Him; if not possible, Abhyaasa or constant practice to get there; if even this is difficult, perform all karma or actions as an offering to Him; if even this is difficult, then karmaphalatyaaga or 'giving up the fruits' of actions. This leads to instant Peace. He further adds that the various paths to reach the Supreme/Him - Jnaana or knowledge with understanding is better than just Abhyaasa or simple Practice; Dhyaana or Meditation is even better than Jnaana; however, Karmaphalatyaaga or giving up fruits of action, is even better than Dhyaana. The reason is that the karmaphalatyaaga directly leads to ever-lasting Peace.

As we know, when there is no worry about expectation in our mind, we are at peace.

Peace leads to Happiness and Ultimate Bliss, which is the ultimate aspiration of a human being and is considered as the fulfillment of evolution.

Then Sri Krishna goes on to describe - Who is a Devotee and amongst devotees, who is dear to Him. In essence, He gives all the attributes of a Devotee - single-minded focus; commitment and determination; the will to succeed; even-mindedness; equanimity under all conditions; kindness and compassion to all creatures; contentment and lack of craving/greed; simplicity and humility; freedom from 'I'ness and possessive instinct; UTMOST DEVOTION TO THE GOAL, etc. We should take note of the fact that similar attributes have been given to Yogi, Sthitaprjnya, Jnaani, earlier. Sri Krishna has also repeatedly stated, throughout Geetha that even though there are many paths leading to Him or Suprme, 264

either Mainfest or Un-Manifest, the final destination for all is the same - THE 'ULTIMATE' GOAL. He has also emphasized repeatedly that the 'nature and attributes of one who has reached that Goal, whatever the path, will be the same. He is restating that here and identifying all of them as His Devotees. Given our lifestyle and environment today, it is easier to practice Karma Yoga or Bhakti Yoga than Jnaana Yoga.

He concludes His discussion on Devotion/Devotee by stating that - All that He has narrated so far is the Eternal Dharma and anyone who follows them rigorously, is His Best Devotee.

To sum up, one can say that- Devotion to karma or selfless work makes one a Karma Yogi; Devotion to perceiving the Un-Manifest Brahma, makes one a Jnaana Yogi; and Devotion to a Manifest Bhagawan, a Bhakta. All are equal in their spirit and attainments.

Thus concludes chapter 12, designated Bhakti Yoga, a part of Bhagawad-Geetha - a dialogue between Sri Krishna and Arjuna.

Chapter 13 - Kshetra-Kshetragnya Vibhaaga Yoga - On the Physical Body and its Knower - 187 We just concluded the important part of Geetha, as far as the philosophical/spiritual aspects are concerned. The next six chapters starting with this deal with many practical aspects of human personality, nature, the differentiation of various traits of human beings and finally end with Liberation or Moksha. In fact, these chapters can be considered as 'appendices' to the main theme of Sri Krishna's message. Having dealt with, at length, the need for karma, buddhi, jnaana, bhakti, for human evolution, Sri Krishna must have realized that it is necessary to educate Arjuna (and us) on some basics of human psychology, natural tendencies, etc. At least, that is the way I perceive the following chapters. Its importance cannot be ignored, as understanding ourselves and the environment in which we live, are the first steps towards 265

any progress.

The first sloka in this chapter titled Kshetra-Kshetrajnya Vibhaaga Yoga is by Arjuna, as per some texts. Many texts do not have this opening sloka from Arjuna. I felt that it should be covered, in case some of you are following texts of Geetha having this opening for this chapter.

At least, going by the trend of all the preceding chapters, where Arjuna initiates a discussion, this particular one seems a little misplaced. So far, wherever Arjuna started a chapter with a query, it was a logical follow up of what Sri Krishna had said before. We do not see the same logic here.

The opening sloka just comes out of the blue, without any relevance to what Sri Krishna had just said at the end of chapter 12. However, his query introduces us to what comes next and to that extent it is useful (for us).

Arjuna says - 'I desire to know, what Purusha and Prakriti mean; further what are Kshetra and Kshetrajnya? Also, what is known as Jnaana and what is Jneyam? Please clarify. O Keshava! (Sloka 1) The subjects which Arjuna is raising are the basics of Hindu philosophical thought.

Sri Krishna had mentioned in passing a little about these topics, but with Arjuna's prodding, He will elaborate on these topics, which is to our advantage- basically the difference between the 'insentient and the sentient' part of the world and their interactions. We are aware of Purusha and Prakriti from earlier reference to them by Sri Krishna in the Jnaana-Vijnaana Yoga. Jnaana also had been indicated earlier. Jneyam is 'what/who is to be known'. Kshetra and Kshetrajnya are brought in for the first time. Kshetra literally means 'Place' and Kshetrajnya, 'the owner of the place, who knows about it'.

In the present discussion based on the context, they mean the Physical Body with mind, intellect, ego etc., and the 'Self within' who activates the insentient physical. Sri Krishna will discuss it in detail bringing in nature, creature/beings, physical and psychological elements, human traits and foibles, all together to make us realize how we can be the Masters of our own Destiny.

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Cahpter13 - Kshetra-Kshetrajnya Vibhaaga Yoga - On Discrimination between the Physical and Self - 188 Looking back at Arjuna's query and the reason for it, it is also possible that as in the earlier instances, Arjuna wants to prolong the discussion with Sri Krishna to gain time. We know of his reluctance to act - just like many of us, when faced with a crisis. Anyway, since the question was asked, Sri Krishna goes into an elaborate discussion in the hope of convincing Arjuna, as a true mentor.

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Sri Krishna responds'O Kaunteya! This "physical body", is said to be the Kshetra. The wise inform that the "knower of this body" is the Kshetrajnya. Know that "I" am the Kshetrajnya in the bodies of all creatures. The knowledge of kshetra and kshetrajnya is considered by Me as the "knowledge"/Jnaana.' (Slokas 2, 3) Sri Krishna comes straight to the point. In a while He will elaborate on these basic concepts.

The 'physical body' is considered as the kshetra since all action takes place here. In a sense, the 'physical body' is the karma-bhoomi. Earlier Sri Krishna had described that 'the body' is meant for performing actions. That is why one takes 'rebirth' to fulfill the karma-phala. This is here that all organs, senses, mind, intellect, ego have their PLAYGROUND. That is also why after death, the Jeevaatma searches for another kshetra/body, to fulfill the remaining desires.

The Indweller or Self, Jeevaatma, is the one who activates this body and is 'aware' of all that is going on. That is why, it is called 'the knower' or Kshetrajnya. It is the Consciousness within us. It is the 'one who moves from body to body‟, experiencing everything, through many births. This is considered to be 'a speck of the Divine or Paramaatma’. That is the reason why Sri Krishna points out that He is the Kshetrajnya in all beings.

Then Sri Krishna goes on to state that 'knowledge' or Jnaana is 'the understanding of both these - the insentient and the sentient'. In reality all knowledge can be said to be 'the outer world of phenomena and the inner world of Consciousness'. That is why, Sri Krishna says understanding Kshetra and Kshetrajnya is Jnaanam. As per His usual style, whenever He makes a specific point, Sri Krishna says here – „This is My view‟. He thus allows for alternate interpretations - typical of Hindu thought.

Thus, in two slokas, Sri Krishna has given the introduction to what kshetra, kshetrajnya, Jnaanam and Jneyam stand for, answering four of the six issues raised by Arjuna.

Chapter 13 - Kshetra-Kshetrajmya Vibhaaga Yoga - Differentiation of the physical body and the Self - 188 Continuing, Sri Krishna first makes it clear that both the topics are quite complex. He also clarifies that enough evidence exists in our ancient texts on the various factors involved in the description of Kshetra and Kshetrajnya and their interactions and ramifications.

Sri Krishna goes on 268

'Hear from Me in brief, about what Kshetra is; what its properties are; what modifications it undergoes; how it interacts; what effects are caused by it; as well as the powers of the Kshetrajnya and its consequences. These have been described at length by Rishis through their chants; many hymns explain their qualities; and even the Brahmasutra through its expositions has described them in detail and with convincing logic. (Slokas 4, 5) As per His usual practice as a 'Guru', He gives justification for whatever He states, from the ancient texts, which have been repeatedly analyzed by the seers, Munis and Rishis over a period.

Wherever He expresses His own opinion, He clearly states that they are His own views Characteristics of a TRUE TEACHER! While Kshetrajnya is One, the Kshetra takes on various modifications and ramifications due to its plurality (We have seen how the physical 'body', involves mind, intellect, ego and other aspect of the Prakriti). That is what Sri Krishna is bringing out here. The complexities of our lives all arise from this multiplicity of factors involved. Our Vedas, Upanishads, Brahmasutra (considered as one of the most authentic and revered texts on Hindu philosophy) and other great texts, point out to this nature of Kshetra and Kshetrajnya in many different ways.

Since many of us have no direct access or the capability to understand them, the ensuing elucidation given by Sri Krishna comes in very useful. If one has to understand human nature and the consequences of it in our evolution, including spiritual, we have an opportunity here.

Starting from this chapter to the chapter 17 is a complete exposition on 'human nature, physical, psychological and their interplay in our development process.

Chapter 13 - Kshetra-Kshertajnya Vibhaaga Yoga - On differntiaion of Physical body and Self - 189 Sri Krishna starts with a detailed list of components of Kshetra or Prakriti as given in the Sankhya Yoga authored by the famous Kapila Muni, as well as in many other texts mentioned by 269

Him. In the chapter on Jnaana-Vijnaana Yoga Sri Krishna had briefly mentioned about it in the context of prakriti. As we have been repeatedly told, the Kshetra/Prakriti includes all the elements that constitute the 'external/outer‟ world of phenomena. Let us listen to Sri Krishna 'The great Elements, ahamkara, intellect, and the un-manifested Moola-prakriti; the ten senses as well as the five objects of the senses; desire, hatred, pleasure, pain, and the aggregate, the awareness and fortitude - the Kshetra is composed of all these as well as their diverse ramifications and modifications. (Slokas 5, 6)* The great Elements are 'fire, air, earth, water and space. These are the elements from which everything 'material' is born. Ahamkara or Ego and the intellect are specific to human beings (at least the subtle part of it). The Moola-prakriti is 'the silent inner life-force'. The ten sense organs includes the mind, besides all the others - the two eyes, the two ears, the two nostrils, the mouth, and the two organs of waste disposal. To this list is added our emotional opposites (dwandwa) "desire and hatred; pleasure and pain". The fortitude is a quality that keeps one 'struggling to succeed'. The 'life force' works silently behind all these.

This whole gamut is the Karma-Bhoomi for the Self or Jeevaatma to utilize in fulfilling 'its' Karma. This is Stage or Theater of Action. Our actions form the basis of the 'play that is enacted' and the director is our past karma. Since we only are responsible for our past karma, we can change the play as we want. That is the whole basis of Saadhanaa and the way to „get out of the act that we do not want or like‟.

The important thing to note is that all these elements not only act independently but also in various permutations and combinations. That is what makes this whole Kshetra/Prakriti so complex and difficult to control. Now, we can understand why it is so difficult to bring all these into a focus. Some are 'passive while others are active components'. The „EGO and MIND‟ are the most dominant as far as our external actions are concerned. Unless these are brought under control, the intellect cannot function. Without a 'functioning intellect', our advantage as 'a human being' is lost. The various paths discussed by Sri Krishna are the ways of bringing about 'this control', which enables one to reach our goal of Liberation and attaining perfect Happiness and Peace, right in this world and in this lifetime itself. *Note: I have gone back to the sloka numbering as would be found in most texts, to avoid confusion amongst our readers. The first query by Arjuna is treated as 'an outsider'.

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Having described in brief the various elements of Kshetra, Sri Krishna moves on to state what Jnaanam is and elaborates on it for the next 5 slokas. He will catch up with Kshetra while dealing with Prakriti, a little later in the chapter.

It is interesting to note that while discussing Jnaanam He talks about the attributes of a Jnaani. This is because Jnaanam is abstract unlike Kshetra. Since it is difficult to describe something that is abstract (recall the description of the Un-Manifest Supreme Brahman earlier), it is easier to comprehend the qualities of an 'abstract idea'. That is what Sri Krishna is attempting to do here. I intend taking up each sloka separately as they covey important ideas of human personality. We can see how even though they are similar to the traits of a Bhakta described in the last chapter, the nuances that come while describing an abstract concept of Jnaani. (Compare the description of Manifest Supreme Bhagwan and the Un-Manifest Supreme Brahman that we had seen before). Sri Krishna continues 'Humility, Unpretentiousness, non-injury, forbearance, virtuosity, respect for the Acharya , purity, steadfastness, self-control; ---(Sloka 7) Humility comes from controlling the 'Ego' or Ahamkara. Learning is impossible without humility. So, for someone seeking Jnaanam, Humility is an essential requirement. Pretension, which is akin to 'owning or possessing', arises out of the feeling of 'Mine' or Mamatva.

Avoidance of this trait also is important for 'learning'. New ideas and concepts can be absorbed only when one is 'Unpretentious. Non-injury or Ahimsa, which is often translated as „nonviolenceâ€&#x;, is another important requirement for a Jnaani. The final emancipation for a Jnaani is when he/she recognizes the 'divinity in all that is created by the Supreme. That realization means - one cannot CAUSE ANY HARM to anything around oneself in this universe. As we had discussed earlier, the Hindu concept of a 'human being', involves his/her physical, mental and intellectual components. So, Non-Injury will imply that no harm is done through one's body, word, deed or thought. Many of the aspects of the 'living style prescribed in our ancient texts' make us aware of these aspects of Ahimsa. Unfortunately, the current life style completely ignores them.

Forbearance and being virtuous are fairly simple to understand. The next attribute of a Jnaani, - upasana of the Acharya, is a unique concept in Hinduism. We should understand the difference between a Guru and an Acharya. The former could be a 'teacher of any subject' involving prakriti, whereas the latter is one, specifically guides us in our spiritual evolution, the knowledge of the Inner Self. They are not interested in mundane worldly knowledge, but only in the 'true knowledge of the Inner Self. There are not too many Acharyas, but a 271

plethora of Gurus. Further, an Acharya will necessarily be a Sanyaasi who has ''no personal agenda', and is selfless in all his/her dealings.

Upasana literally means worship. So, one who is aspiring for Jnaanam and seeking the guidance of an Acharya needs to treat him/her as literally God or Supreme and show an attitude of service and humility. We have in our daily prayers 'Acharya Devo Bhava'.

Again, this is in physical, mental and intellectual levels. Upasana is constant worship. It could be through any of the paths prescribed. We know of Naadopasana (worship through music/sound), of Saint Tyagaraja, one of the trinities of the Carnatic music, which led him to Moksha.

Purity is very important for any practice leading to anything worthwhile. Of course, for most of us, it means „cleansing‟ our body of all dirt, etc., but again as per our scriptures, it involves our whole being at all levels – „physical, mental and intellectual‟. As explained earlier, one needs to be cleansed of all dirt - at the mental and intellectual levels as well - it would mean keeping our 'thought, word, deed and ideas' also clean. This requires a regular practice of avoiding all negative feelings concerning anyone or anything and not harming.

The other two traits steadfastness and self-control have been dealt with at length in many contexts before and will also be brought in again in later chapters.

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Chapter 13 - Kshetra-Kshetrajnya Vibhaaga Yoga - On the Discrimination of Physical and Self - 191 Sri Krishna continues with His description of Jnaani/Jnaanam "Detachment from 'sense-objects'; free from 'egoism and related characteristics'; a constant reflection on the aspects of 'birth, death, old age and illness' and the ill-effects of these, causing misery; ----" (Sloka 8) Earlier Sri Krishna pointed out the need for 'self-control', i.e. controlling one's senses - eyes, ears, etc., and now as a continuation of the same, He is stressing the need for 'detachment from the sense-objects'. These are - vision, sound, smell, taste and touch, related to the five great elements of Nature (fire, space, earth, water and air). Detachment from these 'Natural Magnets of attraction' is possible ONLY BY FIXING THE WANDERING MIND. So, it boils down to shifting the 'focus of mind' to something else. Abhyaasa and Saadhana help us in achieving this 'mind control'.

Next, Sri Krishna makes a direct reference to 'lack of Ahamkara'. Earlier it was dealt with in the context of the effect it produces in our thinking and action. The direct reference to It is to highlight the importance of this trait in humans. Much of the personal and social problems are caused due to this 'Egoism'. Often, one hears that this trait is the 'driving force' for the progress of mankind. However, one needs to understand the significant 'downturn' to this attribute. This makes one 'Selfish' and 'power-hungry, breeds 'Greed' leading to other negative effects as has been described in the second chapter of Geethaa. Its effect in society at large is only too visible, but for 'spiritual development', Ego/Ahamkara is a serious obstacle. So, elimination of this through proper practices like Yoga/Dhyaana is very important for a Jnaani.

Following this Sri Krishna brings in another important issue - about life itself. The cycles we go through - birth, illness, old age and death, though just natural, cause so much concern for us. So, He is advising us to ponder and reflect over this whole cycle. As Hindus, given our understanding of ‘karma and karma-phala’, and consequent cycle of births and deaths, it should be easier for us to view them in proper perspective. Sri Krishna is asking us to just do that 'perspective analysis' and thus get over our concerns on this important aspect of living. It is pertinent to bring in here a beautiful exposition of this by Adi Sankara in his Bhaja Govindam. It goes like this - O brother, ponder over who is a spouse, who are off springs, in this curious world; where did you come from, who are you and why are you here?. These are the basic questions of existence on this earth 273

for every human being (other beings cannot do this as they are not bestowed with the same mind and intellect). In fact, these are issues for a jnaani to ponder/meditate over. That is the path for his/her liberation/Moksha.

Chapter 13 - Kshetra-Kshetrajnya Vibhaaga Yoga - On Differentiation of Physical and Self - 192 One would notice that slowly Sri Krishna is leading us to the physical and mental state required to attain Jnaanam, the knowledge of the Self. This pathway is quite different from the one that we are used to in acquiring knowledge of the external world - Vijnaanam. This requires withdrawal of our senses from the 'external world' so that we can train our mind/intellect to focus on the „internal world of Self‟. One would find that it is the same technique that was suggested for Dhyaana which again is the path to the realization of the Self.

Continuing, Sri Krishna goes on – 'Unwilling to perform (in the external world); non-identification of the self with son/daughter, wife/spouse, home and other personal contacts; always maintaining equanimity in the midst of desirable and undesirable occurrences (at personal level); ---(Sloka 9) The caution that was mentioned at the outset to clarify the purpose was mainly to preempt any 'revulsion' one might feel at the above statement of Sri Krishna. We need to understand that our attitudes to various things in life are dependent on the outcome that we seek from our actions. To understand the external world of kshetra/prakriti we have to interact extensively and intensively with the world around us. On the contrary, if our aim is to understand the inner world of Self/Kshetrajnya/Purusha, then it is absolutely essential that we pull our 'senses/mind/intellect' completely from the external world.

So, what Sri Krishna is suggesting is that we become inactive and fully detached from our contacts in the external world. Our family, friends, profession, social life etc., all become hindrances for this 'inner quest'. Same is the case with a karma yogi immersed in performing his/her duties/Dharma, or a Bhakta seeking the feet of his/her God/Goddess. A scientist, artist, musician or a surgeon, as we know, often are completely oblivious to their surroundings, while performing their assigned tasks. That is the only way to be 'good at what one is doing' and attain the goal.

Following the above Sri Krishna goes on to state that such a 'seeker' is not worried about the 274

good and bad that is happening around him/her. In fact, due to the concentration/focus on the stipulated goal, such a one is not even aware of what is going on around him/her - let alone worry about whether it is good or bad. However, one should remember that after attaining the goal, in this case, Jnaanam the whole behavior towards everything around will change dramatically. We had seen the characteristics of a Bhakta, Jnaani, Yogi, Sthita-prajnya, are all the same - benevolent, humane, selfless, caring, no ill-will towards any creature, noninjury, etc, etc. We need a rigorous discipline and self-control to attain to that state.

Acquiring Jnaanam, Bhakti, Yogic spirit - all need this initial Abhyaasa and Saadhana.

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Chapter 13 - Kshetra-Kshetrajnya Vibhaaga Yoga - On Differentiation of the Physical and the Sel - 193 Sri Krishna continues in the same vein to further His thesis on how one aspiring to acquire Jnaanam, should proceed 'Whole-hearted Devotion to Me, the Supreme, through single-minded Yoga; seeking sequestered space away from the company of people; --- (Sloka 10) He is stating the requirement for 'mental and physical peace in oneself, before attempting to acquire Jnaanam. The same was prescribed in preparation for Dhyaana as the first step in Self Realization. However, there is a significant difference - this path needed meditating on the Brahman - the Un-Manifest Supreme. Now, He is stating that one can meditate on Him - the Manifest Bhagawan. It is clear that thinking about 'a Manifest Being' is much easier than on 'an Un-Manifest Non-Being'. Thus, Sri Krishna is offering us an easier path to achieve the same goal.

While a Bhakta surrenders with deep faith to the Bhagawan of his/her choice, a Jnaani through study, understanding and Dhyaana on Him/Her/IT (the Formless, Attributeless) achieves the same goal.

In this sloka, Sri Krishna brings in the quality of one in DEEP LOVE in describing the attitude of 'a seeker'. It is a total involvement with the person and utmost affection and unquestioning love that enables 'THE SPIRITUAL UNION with the Supreme. Obviously, to practice such an involvement, one needs solitude and quietitude. One cannot get this state of mind in the 'market place'!

We can recall once again, one beautiful lyric from Bhaja Govindam - '--- satsangatve nissangatwam ---'.

(From 'good company to no company'). Solitude and Silence are pre-requisites for concentration. People are a distraction, not only because of the chatter, but also due to subtle influence of varying personalities. No two persons are alike in their physical, mental, intellectual make-up or in their goals.

In this context, I would like to also bring in the most important aspect of a Hindu marriage.

When Paanigrahanam of the bride and the groom takes place, they are told that - they are 276

together for the purpose of Dharma, Artha and Kaama - for performing Dharma, earn and prosper, and to have pleasure/fulfill desires. The fourth Purushaarta, 'Moksha' is not mentioned.

This is the 'search for Liberation from one's mortal limitations'. The reason is that - this can be achieved only through INDIVIDUAL EFFORT. No joint venture! This is what Sri Krishna is once again emphasizing here.

Chapter 13 - Kshetra-Kshetrajnya Vibbhaaga Yoga - On Differentiation of Physical and Self 194 Having laid the foundation for the way to acquire jnaanam, (Jnaana Yoga), Sri Krishna goes on to explain what Jnaanam is. As has been explained before, this is the 'knowledge about oneself - from the perspective of cosmic life. Let us follow Sri Krishna 'The eternal Awareness of the Self and Revelation of the Meaning of Knowledge of the Logic, is said to be Jnaanam - anything else is not'. (Sloka 11) This is a very clear definition of Jnaanam. Self Realization and Understanding the Supreme Brahman or Bhagawan, being the core of the Self, in summary is what one aspires for while pursuing the attainment of Jnaanam (Jnaana Yoga). Just as acquiring the „external knowledgeâ€&#x; of the world around (Kshetra/Prakriti), Vijnaanam, has its rules and stipulations, the steps to be climbed for attaining to the Knowledge of the Self and Supreme, were outlined in the earlier slokas. The culmination is attaining Jnaanam through Saadhana.

When Sri Krishna asserts that nothing else is - it is with reference to Jnaanam. All other 'knowledge' that we acquire for our living in this world, is different and is of ephemeral nature, belonging to the ever-changing phenomenal world. On the other hand, Jnaanam, the knowledge of the Inner Self, is eternal and changeless. The incorporation of Logic or tattwa artha is significant here. Reasoning and Logic are much more important for acquiring Jnaanam. One can say 'introspection and contemplation' to define this. That is why often in Hindu philosophy, this is termed as Truth or Sat - REAL. Considered as the ultimate knowledge, the path through which one acquires this is arduous - as we have seen from the description given by Sri Krishna.

What is the motive for pursuing this arduous path in acquiring Jnaanam? Recall how Sri 277

Krishna reminds us - the aspiration of all of us to 'ATTAIN HAPPINESS. He had indicated that Happiness is not possible without Peace. The attainment of Peace depends on getting over our worries and that is possible only by understanding our 'true nature'. Jnaanam is the path that leads us to a proper understanding of our 'true nature'. So, all that is being talked about is not just philosophy, but has a direct relevance to our present life. One can again refer to Bhaja Govindam, Reveling in one's Self alone.

Thus, Sri Krishna has answered Arjuna's query about „what Jnaanam isâ€&#x; and at the same time again reiterated the way to acquire it - the true stamp of a Guru/Acharya!

Chapter 13 - Kshetra-Kshetrajnya Vibhaaga Yoga - On Differentiation of Physical and Self - 195 Having described at length the attributes of an aspiring Jnaani and the Jnaanam, such a one is diligently trying to gain. Sri Krishna goes on to elaborate on the next query of Arjuna Jneyam. This desire to know and understand 'what is to be known and why' are important.

Sri Krishna continues 'I shall tell you "what is to be known", knowing which one attains to Immortality. It is 'beginningless Supreme Brahman'. It is neither "IS" nor "IS NOT" (Real nor Unreal).

(Sloka 12) The human quest has always been to find a way of becoming Immortal - understood by most of us in the physical sense of retaining this 'body of ours' for ever. However, in Hindu thought, Amrutam or Immortality is meant differently. It is getting over the 'limitations of our mortal bodies or Prakriti as a whole'. The basic fact that 'anything that is born or begins must have an end' is central to Hindu philosophy.

Keeping this in view, Sri Krishna tells Arjuna that the 'purpose of 'knowing' is to attain this state where the Prakriti does not bind us and limit our capability. So, as a response to Arjuna's query of 'what is to be known', He states 'it is one that leads to Immortality'. Then, He further explains the nature of it. We need to understand that the Supreme Brahman, though formless and attributeless, is Eternal, without a beginning or origin. At the same time, one cannot precisely say that IT is Real or Unreal. What is meant by this statement is, something that 278

is „Total and all encompassing‟, and without an origin, CANNOT BE LIMITED BY OUR LANGUAGE OR EXPRESSION. The actual words used are 'sat and asat' in Sanskrit, which means Real and Unreal or True and Illusion. These two aspects of the Supreme denote the Imperishable and Perishable - Kshetrajnya/Purusha and Kshetra/Prakriti. The knowledge of these two is identified as Jnaanam and Vijnaanam. The Supreme, as explained earlier is comprised of both Kshetrajnya and Kshetra.

The nature of Supreme Brahman, as well as that of Supreme Bhagawan has been explained in detail by Sri Krishna in all the previous chapters. Now, He is bringing these two definitions together to make us aware that they are one and the same. Only our perspective and limitations make us think of the Supreme whether as Manifest or Un-Manifest. In reality, both are the same. This is the essential message Sri Krishna is trying to convey. It is also pertinent in this context to understand the reason why Sri Krishna has repeatedly pointed out to Arjuna that the final attributes of a Jnaani, Yogi, Bhakta and other seekers are the same.

Chapter 13 - Kshetra-Kshetrajnya Vibhaaga Yoga - On Differentiation of Physical and Self - 196 Sri Krishna goes on to explain 'that which is to be known'. It is the Supreme Being described in a way to make us understand and comprehend both the Manifest and the UnManifest, as well as the combination of Kshetra and Kshetrajnya to form the Supreme. The present exposition is to bring them together as a Total Entity.

'With hands and feet everywhere; eyes, heads and faces everywhere; ears listening everywhere as well as pervading all, IT exists'. (Sloka 13) This description is similar to the one given in Viswaroopa Darshana Yoga, except that here Sri Krishna refers to Supreme Brahman, whereas earlier He had referred to Himself in the capacity of Supreme Bhagawan. Further, one can also perceive that He is explaining the concept of Viswatomukha - Universal Face.

One can also understand how the idea of Omniscient, Omnipresent - the characteristics of the Supreme, is being explained beautifully. Such a Supreme 'reaches out everywhere, sees everything and hears everything‟, in the Universe. Thus, the limitless, boundless nature of the Supreme is visually presented to us. At the same time, it is also highlighted that such a Supreme 'permeates and pervades everything'. So, we can relate to the fact that all that exists has a part of Divinity in it.

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This is a profound concept and knowledge of this aspect of the Supreme, is Knowledge that is Eternal, and in turn removes our own limitations, since we are part of IT. That is what Liberation or Moksha is. Further, this liberation, we acquire here and now, and not after death (leaving the physical body).

Thus Moksha is possible in this very life and with our physical body still being there! That is the goalpost pointed to us by Hinduism.

Chapter 13 - Kshetra-Kshetrajnya Vibhaaga Yoga - On Differentiation of Physical and the Self - 197 Sri Krishna continues with His description of the Supreme that needs to be known. He is presenting the aspects of Brahman (lack of them!), as well as that of Bhagawan (full of good attributes). By putting them in juxtaposition, He is indicating that the Supreme exhibits both these traits simultaneously.

'Full of all the attributes of senses, and at the same time 'free of senses'; inert and inactive, yet sustaining all; without gunaas, and yet enjoying/exhibiting all the aspects of the gunaas; ---- (Sloka 14) All beings operate through their senses. Normally our concept is that only the inanimate objects do not have senses. So, to describe the Supreme as 'not having senses, but behaving as if He/She/IT has all the senses', seems to be a paradox. What one has to remember is that the normal beings have some consequences for 'using their senses', whereas the Supreme has none.

He/She/IT is not affected in any way by the senses or use of them. He/She/IT neither feels joy or sorrow, pain or pleasure by the inputs that come through the senses. That is what Sri Krishna is bringing out here, by stating seemingly opposite terms, in juxtaposition.

The same technique, He follows while describing about His/ Her/ ITâ€&#x;s ability to sustain and protect all that is there in the Universe, while remaining seemingly 'inactive/inert'. Again, the act 280

does not bind Him/ Her/ IT in any way. It is done as if it is an involuntary act - similarly, regarding the three Gunaas and their combinations. For mortal beings, the gunaas determine their behavior and they reap the consequences of whatever they think, say or do as a result of them. The Supreme seemingly appears to act as if He/ She/ IT is motivated by the Gunaas but in reality, He/ She/ IT is neutral.

Thus, the Supreme though ensuring that the Universe is kept alive and going, is not part of it and remains unaffected. We can perceive that the Supreme is simultaneously Saguna and Nirguna Parabrahma. Sri Krishna will further amplify these ideas in the next few slokas.

Chapter 13 - Kshetra-Kshetrajnya Vibhaaga Yoga - On Differentiation of Physical and the Self -198 Proceeding further in His discussion on the Supreme, Sri Krishna points out to Its Subtle Nature, after having described Its Massive all-inclusive Nature.

Sri Krishna continues 'Both 'inside and outside' of all beings - unmoving as well as moving parts of the Universe, due to "Its Subtlety" that is incomprehensible; reaching far and wide as well as close to' ---- (Sloka 15) The import of this above description is significant. Our comprehension of all that is around us, is 'either big or small'; 'gross or subtle'; 'macro or micro' and/or 'far or near'. The Supreme is being described as 'everything rolled into One!‟ The earlier description led us to believe that IT is „all-embracing Super Being with and without attributes‟. Now, Sri Krishna is taking us to have a preview of the subtle, micro aspect of the Supreme. We may recall that in the earlier discussion on Brahman, He had stated that 'It is minuter than the atom'. He is using that concept to illustrate how that attribute makes the Supreme permeate everything.

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It is important to note that this attribute co-exists with the other aspect of the Supreme - 'allencompassing in Its hold'. That is why Sri Krishna again 'puts both of them in juxtaposition. It is not either or, as for as the Supreme is concerned. Again, this attribute of the Supreme Brahman/Bhagawan entity, covers all that exists, whether they are 'moving like creatures or unmoving like mountains, plants‟, etc. This subtlety is incomprehensible to our faculties. It is like the Modern Physics concept of 'sub-atomic particles, forces and fields‟. They can all be described in mathematical equations but to have a physical understanding is almost impossible. Just as 'very special machines and detectors‟ are needed to even convince ourselves that they exist, so does the 'understanding of the Supreme' needs 'special techniques and practices‟ at the 'conscious level of our being'.

Sri Krishna also mentions about the Supreme Being 'far and near'. This relates to the fact that as Paramaatma, It is far from us, whereas as Jeevaatma it is right inside us. So, we can visualize and perceive IT in either way, depending on what practices we follow. We have already been educated on the fact that 'Jeevaatma’ is part of the Paramaatma. At the beginning of this Chapter, Sri Krishna, as The Supreme, stated that He is the Kshtrajnya in all beings. One can again think of these two states as being 'Macro' and 'Micro', but at the same time. The description continues further and Sri Krishna will make us aware of many other traits of the Supreme.

Chapter 13 - Kshetra-Kshetrajnya Vibhaaga Yoga - On Differentiation of Physical and the Self - 199 Having explained the Subtlety of the Supreme/Self, Sri Krishna goes on now to talk about Its other qualities and lack of them, at the same time which makes It unique and the Only One. Sri Krishna continues 'IT is "indivisible", yet is divided amongst all beings; IT is known as the "Sustainer”, but also is the "devourer" and the "originator", all at once' ---- (Sloka 15) As the Supreme Cosmic Being, with and without attributes (the Paramaatma), IT cannot be 'divided' into parts. However, being present in all beings in the universe (as the Jeevaatma), IT is divided into innumerable units. No other Being is capable of this trait - simultaneously ONE and Multitude. That is the uniqueness of IT. Similarly, IT, being the 'Sustainer' to ensure the existence of the Universe and all that exists in it, it is understandable. But, at the same time IT also acts as the 282

Destroyer/Devourer/Absorber of all, at the time of pralaya. Not only that, IT again Recreates it all at the beginning of next Yuga. We are familiar with 'one who gives birthâ€&#x; being a sustainer. But, he/she being a Destroyer too is unthinkable and does not seem normal.

Again, this is the Uniqueness of the Supreme. He/She/IT has the power and potential to be simultaneously a creator, sustainer and a destroyer.

The concept of Trimurti - Brahma, Vishnu and Rudra/Siva in Hinduism, reflects this nature of the Supreme. The only thing is to make it comprehensible and acceptable to our limited understanding, the three roles are separated among the three Divinities. So, it is not a mere story or myth. The profound Upanishadic truth of the Supreme is brought our in a simple form for our understanding.

I would also like to bring in the modern concepts of Quantum Mechanics, which has made our understanding of Light/Radiation as both 'particle (photon) and waveâ€&#x; as well as the Uncertainty Principle with its statement of 'position and momentum of a particle' not being precisely determinable simultaneously - which is similar to the attributes of the Supreme being discussed here. The more we understand the Natural Laws governing our Universe, the closer we get to our ancient philosophical thoughts.

Chapter 13 - Kshetra-Kshetrajnya Vibhaaga Yoga - On Differentiation of Physical and the Self - 199 With the next two slokas, Sri Krishna completes His discussion on Kshetra and Kshetrajnya.

He also winds up the characterization of Jnaanam, Jneyam. Of course, as per His practice, He will bring these up for more elaboration, reiteration and juxtaposition with other issues.

IT is the 'LIGHT' within the 'light' and is said to be beyond 'darkness'. KnowledgeThat to be known and the One that dwells in the hearts of all, as the Goal to be attained. I have thus briefly stated what Kshetram, Jnaanam and Jneyam are. My devotee knowing "That" is ready to attain My Nature'. (Slokas 17, 18) The last statement that Sri Krishna makes while discussing Jnaanam, Jneyam is about Jnaanagamyam - The Goal of Knowledge. Whatever we learn should have a purpose and a Goal. That is the motivation for our pursuing that knowledge. So, Sri Krishna realizing our 283

mindset (Arjuna's too), clarifies the Goal. When He says LIGHT within the Light, He is referring to ENLIGHTENMENT - Self-Realization. Also, whenever we see 'Light', it is only the effect of something going on within that object. Taking the example of our primary 'Light Source', The Sun, we know that the light that comes out of It is due to the energy output from the internal 'nuclear fusion reaction' that is going on. Often, we see that in our Prayers to the Sun, this 'internal energy' is referred to as Gayatri. Similarly, the internal energy source for us is the Aatman or Self. That is the One that activates the body, the Kshetram. The Goal of all our learning and Saadhana is to understand and realize IT. Sri Krishna has led us to a profound understanding of our own Self, through the analogy of Light. He further amplifies this by stating that 'This is beyond all Darknessâ€&#x;. We can recall our Vedic prayer 'Tmaso Maa Jyothir Gamaya!’ Lead us from darkness to Light.

The Self is the One to be known - Jneyam and the One to be attained - Jnaanagamyam. (Let us also recall Sri Krishna referring to Himself as - Aadityaanaam Aham Vishnuh", thereby clarifying that 'The Light' is the Supreme Manifest Being Vishnu, thus making the Self Jeevaatma part of the Manifest Supreme Paramaatma as Bhagawan).

As the Guru, Sri Krishna is guiding us on the path of Self-Realization. He also informs us as The Paramaatman - the revelation He had made through the presentation of His Manifest Being in Viswaroopa, the path to reach Him, as a Devotee. He is assuring Arjuna that being His Devotee will enable one to attain to Him. Thus, Sri Krishna has taken us through the process of educating, showing the path and then guiding us on the path to reach Chapter13 - Kshetra-Kshetrajnya Vibhaaga Yoga - On Differentiation of Physical and the Self - 200 Sri Krishna now turns to discuss Purusha and Prakriti. Earlier, He had made reference to these two while dealing with Jnaana and Vijnaana. In the next few slokas, He will amplify the scope of these two. In a way one can say that these two aspects of the Universe in totality are another way of looking at Kshetrajnya and Kshetra. The main difference is that the present description is based on the Manifest Bhagawan, instead of the earlier Un-Manifest Brahman. Let us see the parallels now Sri Krishna continues 'Know that both Purusha and Prakriti are beginningless; the modifications and Gunaas 284

that are found in Nature are born out of Prakriti. Prakriti is said to be the cause of 'the body and the senses'; the 'enjoyer' of 'pleasure and pain' is the Purusha. (Slokas 19, 20).

As we had been made aware earlier, the Purusha and Prakriti are both part of the Supreme, whether Manifested or Un-Manifested. As part of the Supreme, these two also have 'no beginning or end'. They exist in the Supreme Itself. However, they have different functions. That is what is being brought out now.

Prakriti is inherently subject to changes and modification. All that we see around us in the world outside are caused by the Prakriti. It is the phenomenal world. Since the human mind, intellect and ego are part of this, the Gunaas arise out of these. The physical body and the senses all arise out of the nature of Prakriti. They undergo constant changes. The Purusha on the other hand, is eternal, changeless part of the Supreme. It is the 'sentient' being within the physical body. Hence, It is said to be the One that 'enjoys the fruits'.

(The 'body' undergoes changes - birth, old age, illness and ultimately death. The Purusha (Jeevaatma) takes on 'a new body' to "enjoy the fruits of its unfulfilled desires/actions" and this is called „rebirthâ€&#x;, until the time when It gets 'free' with no residual fruits left and unites with the Paramaatma').

Chapter 13 - Kshetra-Kshetrajnya Vibhaaga Yoga - On Differentiation of Physical and the Self - 201 Sri Krishna continues His description of the inter-relationship between Purusha and Prakriti'The Purusha (IT) seated in Prakriti, experiences the fruits of the Gunaas, which are born out of the Prakriti. IT takes birth due to the consequences of IT's attachment to the Gunaas. The Supreme Purusha (IT), while residing in the body, is often referred to as Observer, Permitter, Supporter, Enjoyer, the Great Lord, and the Supreme Soul'. (Slokas 21, 22).

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This is a very lucid explanation of the relationship between the Purusha and the Prakriti.

Only when the Purusha is occupying a physical body (created by the Prakriti), IT is conditioned by the Gunaas (which again are the creation of the Prakriti). Further, the experiences of the Purusha are possible only when IT is within the control of the Prakriti. Without the presence of the Purusha within, the physical body and the associated Gunaas, (Prakriti), cannot act. Thus, Purusha is the Life Force. While existing within the physical body, IT is subject to all the effects of the Gunaas and its consequences and that is what leads to 'the phenomenon of repeated births and deaths - of the body, while IT keeps moving from one body to another, until completely 'freed', by practices that have been described so far in Geethaa.

While IT is in the physical body, IT goes by different names depending on the role IT plays and the functions IT carries out. While IT is in complete control, as in Saadhana and Samadhi, IT is the Great Lord. When the Purusha, is an 'Onlooker', IT is the Observer without getting involved in any decision making or action. IT also is the One that makes things happen within the body and hence could be called the Permitter or the One that permits. IT sustains life within the body and hence is a Supporter. IT also is the One that experiences and as such the Enjoyer.

However, in reality, IT is the Great Soul, being part of the Cosmic Soul, and as such is the Paramaatma.

Sri Krishna as usual gives us a complete view of who is a Purusha. He/She/IT is the Essence of Existence - both at the individual level as well as the Cosmic Level. Purusha Suktam, a hymn devoted to Creation in the Rig Veda describes in a beautiful lyrical fashion, the interplay of the Cosmic and the phenomenal world we live in.

Chapter 13 - Kshetra-Kshetrajnya Vibhaaga Yoga- On Differentiation of the Physical and the Self - 202 Having explained in detail about Purusha and Prakriti, Sri Krishna summarizes the benefit of knowing/understanding them, as described by Him. Sri Krishna continues 'One, who thus knows about Purusha and Prakriti, and the related Gunaas under all 286

circumstances of life, is not born again'. (Sloka 23) This is similar to the assertion made by Sri Krishna at the end of His discussion on Kshetra/Kshetrajnya, Jnaana/Vijnaana, and other knowledge involving the Physical and the Spiritual. The bottom line is that for Liberation from the bondage of this world (Prakriti), one needs to know the difference between the Eternal Self and the Ephemeral world.

Prakriti is ephemeral while Purusha is eternal. The moment one understands this, he/she is 'freed from the bondage' - birth, ageing, illness, death (one takes them in one's stride), worldly worries, stress and unhappiness. That is 'TRUE Liberation' while still in this body. That is what Sri Krishna refers to 'as not being born again'. It is the attitude one develops as a result of this understanding.

We know that 'rebirth' is to fulfill the unfinished desires and to experience the remaining karma phala. A clear knowledge and understanding of 'the external world' and the 'Inner Self' and their differences, enables one to be 'completely free from Desires and no residual karma phala. So, there is no need 'to be born again'. That is Moksha right here and now - Jeevan Mukti. We should also note that Sri Krishna refers to Gunaas separately, even though this is part of the Prakriti. The reason is that ultimately, the Gunaas are the driving force for all our actions in this world. So, it is important to clearly understand what they are and their effects on us. Sri Krishna devotes an entire chapter later on to educate us on this.

He also emphasizes here that one who has understood Purusha, Prakriti as well as the Gunaas under 'all circumstances of life'. By this He means that our thoughts, words and actions have to fit with the knowledge He has stated above, irrespective of our stage of life, station in life, situations in life - in essence 'all the time'. One may recall His advice to Arjuna that 'one should keep Him in his thoughts at the time of death and to do that one has to remember Him all the time. Any goal is possible to attain, only under that sort of total commitment at all times.

Chapter 13 - Kshetra-Kshetrajnya Vibhaaga Yoga - On Differentiation of the Physical and the Self - 203 Sri Krishna goes on to explain how the different paths He has discussed so far, all lead to the same end result. As we have seen, Sri Krishna has repeatedly brought this to our attention. He does not believe in 'one size fits all'. He is very clear about the differing personalities and as I had indicated a while ago, a number of chapters are being devoted by Him to explain these 287

differences and why and how of these differences amongst the creatures, and in particular as it refers to human beings.

Sri Krishna continues 'Some meditate on the Supreme Self residing within their own being with mind centered in intelligence. Others attain IT through their search of Jnaana; yet others follow the Karma Yoga for the same end. There are also those who worship 'THAT', they have heard about from others; they too, regarding „Thatâ€&#x; as the Supreme, go beyond death'. (Slokas 24, 25) The Supreme in whatever form (or even formless) He/She/It is perceived or worshiped, leads us to Salvation or 'beyond death'. So, the actual concept of Supreme is not important, but 'a focused worship' of the same, that is important. This also involves not 'condemning or looking down' on the practices of others. Hinduism does not believe in a 'single selected path' for all. We can recall Sri Krishna's earlier statement that He is available in any Form or Formless as per the need of the person's own concept of Him. Further, we are also aware that there is Divinity in all that is created. So, it is up to us to choose the Form/Formless and the manner of our approach to 'That'.

The other important aspect that is brought out here is that there are some paths that one can follow on one's own, and also other paths that are 'guided by Gurus or other learned people'.

Those people who are unable, due to intellectual and emotional limitations, to select their own path have the option to take guidance from others. That is why we find that there are a 'plethora of Gurus and Swamis' around. So long as some people get a mental solace by following them and their preaching, there is no harm in such practices. Ultimately, any individual should be free to get the help he/she needs from anyone who can help. This also explains and gives credibility to a range of practices that exist amongst Hindus - animal worship, plant worship, river/sea/mountain worship, ancestral worship, Ishta Devata/Devi worship, Sun worship, etc., besides devotion to work, Self-Realization through Yoga and meditation, and search of Truth. Essentially, it does not matter whether the concept of Supreme and Its worship is in the Abstract or Manifest Form. Shraddha and Saadhana or Upaasana is all that counts.

Chapter 13 - Kshetra-Kshetrajnya Vibhaaga Yoga - On Differentiation of Physical and the Self - 204 Sri Krishna summarizes the concepts involved in Kshetra and Kshetrajnya and their importance in the next two slokas 288

'Whatever is created, whether moving or non-moving, know that it is due to the union between Kshetra and Kshetrajnya. One who "sees" that, The Supreme Lord is equally present in all creatures, even in the dying, as deathless entity, really sees. (Slokas 25, 26) Two important points are being made here - One, that all creation is due to interaction between Kshetra and Kshetrajnya and the other that the Supreme Lord, Parameshwar, is present in equal measure, in all of creation. It needs to be kept in mind that both Kshetra and Kshetrajnya are part of the Supreme Being. One is the 'insentient', while the other is the 'sentient' part of the Supreme. For a created being the 'sentient' shows Its presence only when it exists along with the 'insentient'. That is why the Supreme on His/Her/Its own need not have any attributes. He/She/It is not 'bound' except when existing inside the 'insentient'. That is why Sri Krishna makes it a point to restate that 'the sentient is present equally in all creatures. It is also important to note the emphasis on 'sthaavara' and 'jangama' - the moving and the nonmoving. The creation in its entirety has to include all creatures as well as those that are not, by definition.

The reference to the Supreme as Parameshwar implies the 'Lordship or Controllership aspect of the Supreme. In the act of creation, maintenance and dissolution/absorption the Supreme Being has to show His/Her/Its Lordship over all that is created. Basically the 'rules of operation of the universe' needs to be outlined by the Creator. However, the micro-level operation of each creature is left to its own control through intuition, free will, etc.

The statement made by Sri Krishna regarding what is 'real seeing' means is very significant.

This 'seeing' is not the visual perception as normally meant, but an UNDERSTANDING AND INSIGHT INTO THE DIVINITY of everything in creation. He/She/It resides in all creatures in equal measure; hence human beings do not have superiority over other creatures in Nature. But due to its intelligence, has a special responsibility to safeguard all the other creatures as well. Ahimsa and Vegetarianism arise out of this concept.

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Sri Krishna continues further in His thesis on interaction between Kshetra and Kshetrajnya/Purusha as well as the benefit of a clear understanding of both.

'One who knows, that the Supreme exists everywhere equally, does not cause harm to any other Self by his/her own self. Such a one attains to the Highest Goal. One who "sees" that the Prakriti alone is the cause for all actions and that the Self (Purusha) is actionless, only "sees". (Slokas 28, 29) Sri Krishna again highlights how a person, who recognizes Divinity in all, cannot hurt/harm any other part of creation. When anyone sees that all creatures have the same Soul/Self, „as oneself‟, there is no differentiation seen with the other creature and hence there is no reason to feel antagonistic towards the other. All our problems with one another are due to „our misperception‟ that we are all different and so have competing interests. To reach the highest level of our evolutionary capabilities of our nature, we need to get this understanding and behave in thought, word and deed in a manner not to cause any harm to anyone around us.

That is why Sri Krishna points out that such a person reaches the Highest Goal.

In fact, such an attitude of ahimsa in thought, word and deed will make our normal living more peaceful and happier, even if all of us are not aiming at the Highest Goal.

The other important aspect that is brought in here, Prakriti is the one responsible for all our actions. The Purusha or Self has been described earlier as 'a bystander', which necessarily means that It does not take part in any action. A clear understanding of this is needed if 'one has to claim that he/she really sees'. Again, here 'sees' does not mean just a visual perception, but a clear knowledge and understanding of it. It is like gaining an INSIGHT. This is possible only through various methods/paths outlined by Sri Krishna. Our goal in life, to attain Liberation from the Bondage of this world, depends on gaining this wisdom by whatever path that suits us and practice it all the time.

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Self - 206 Sri Krishna further describes the nature of the Self/Supreme Being. As we have seen in earlier descriptions, the Purusha as a part of the Paramaatma or Parameshwar, possess qualities that are difficult to comprehend with our common perception or vision. However, with shraddha and saadhana and other ways prescribed by Sri Krishna one can not only comprehend but also reach Him/Her/It. Sri Krishna continues 'He/She who knows that in spite of separate existence in all beings, their expansion/extension arising from the Supreme alone, which is One and Indivisible, becomes a Brahman. The beginningless, devoid of Gunaas, Immutable Supreme though existing in the body (of beings), does not perform any action nor is affected by any action performed by the Prakriti (body). (Slokas 30, 31) The Purusha/Kshetrajnya existing in the body of all beings seems to have 'innumerable separate bodies', but in reality, He/She/It is only One - the Paramaatma or Cosmic Supreme Self.

In common parlance we often talk of 'Unity in Diversity' while referring to social/cultural aspects of life. But in reality, the MAIN UNITY IN DIVERSITY IS ALL JEEVAATMAS BEING PART OF THE SINGULAR PARAMAATMA. A realization of this Truth or Reality leads to Salvation/Liberation or Moksha - becoming Brahman. This is what is described as Self-Realization in Jnaana Yoga.

The other aspect of Purusha/Kshetrajnya or Self is described in the next statement of Sri Krishna. The Self resides in the 'body of the being', but is a Passive Observer - not taking part in any action and hence not affected by what goes on around through the influence of the 'physical being' - Prakriti. The Self or Purusha/Kshetrajnya is actionless and unaffected. One can compare Purusha to 'a catalyst' which while influencing an activity or initiating it, does not get affected and remains intact at the end. We are aware how such a phenomenon has been a great source of innovation in our society. Of course, this analogy is meant only to make it easy to understand the concept of Self. The Self is not selective or limited in any manner unlike a catalyst.

It is clear that Sri Krishna is bringing the Saguna Parabrahman, Bhagawan and the Nirguna Paramaatma, Brahman together with all the dissuasion on Purusha/Prakriti and Kshetra/Kshetrajnya, besides explaining Jnaanam, Jneyam and Jnaanagamyam. What, Why and 291

How of our Spiritual Quest.

Chapter 13 - Kshetra-Kshetrajnya Vibhaaga Yoga - On Differentiation of Physical and the Self - 207 Continuing on the aspects of the Self, Sri Krishna goes on to explain further – 'Just like the Aakaasha or Space is not tainted by all the atmospheric turbulence that goes on, though pervading everywhere, due to its subtlety, so does the Self not affected by all that is going on within the body, though pervading every part of it. Just like one Sun illuminates the whole world all by itself, so does the Self alone illuminates the whole Kshetra. (Slokas 32, 33) The Space or Aakaasha, which in common parlance is referred to as the Sky, is the 'background or substratum' on which all phenomena in the world takes place - local atmospheric, global climate changes or cosmic changes. However, all these actions do not affect or influence the Nature of the Space/Sky. The same is true of Self or Jeevaatma/Purusha/Kshetrajnya. Within the physical body or Kshetra the Prakriti may produce all sorts of perturbations and turbulence, but all that do not affect the Self. It remains unperturbed, at peace all the time, just being an Observer. That is why it is said that the moment one realizes this aspect of the Self (one's own Jeevaatma), there is no more tension or stress and one gets eternal peace, tranquility and hence happiness or bliss, right here and now.

The next statement is also full of import. The whole world we live in and experience around us, the Solar System, are illumined by just One Sun. We belong to this Solar family created, supported and possibly absorbed at some future time, by Our Sun. Its energy gives light and keeps us alive. It also provides all the natural resources on which we depend for our existence water, atmosphere, plants and animals, oil, gas, minerals, etc. Also, if there is a cataclysm in the Sun, all the solar system, including us, will be destroyed immediately. The same power and authority rests with the Self. It activates our being and brings Prakriti/Kshetra into life.

When the Self is 'done with this present Kshetra', It leaves and gets into another Kshetra or body to continue Its journey, till It attains liberation and merges with the Cosmic Self. Just as without the Sun, the world is dead and does not exist, without the Self, the body does not have any purpose.

Sri Krishna beautifully brings the Cosmic and Individual life in juxtaposition to make us understand that the Macro world and the Micro world are similar. Does it sound familiar? For those who have knowledge of physical sciences, this will not come as a surprise, as that is what 292

is seen in the physical world - Cosmology and Atomic/Nuclear world, are similar.

Chapter 13 - Kshetra-Kshetrajnya Vibhaaga Yoga - On Differentiation of Physical and the Self - 208 .

We have come to the last sloka of the chapter. So, Sri Krishna gives a final insight into, about all that has been said so far in this chapter.

Sri Krishna states 'An understanding of the inner essence of Kshetra and Kshetrajnya through the application of the knowledge gained, enables one to be freed from the Prakriti and thus leads to the Supreme.' (Sloka 34) As we have so far understood from Sri Krishna's teachings, the kshetrajnya or Purusha residing in the Prakriti, the body of a being is 'bound' due to the effects of the Prakriti/Kshetra guided by the Gunaas etc. However, a clear understanding of the nature of both Kshtra and Kshetrajnya gives us the discrimination needed to separate Kshetrajnya or Purusha (Self) from the Kshetra or Prakriti (body). We learn how not to be affected by the occurrences in Prakriti by not associating, our true Nature, Purusha/Kshetrajnya, with the Prakriti/Kshetra. Our liberation or Moksha thus depends on our ability to dissociate our true Self from the Physical Body, which is only 'a vehicle'.

All the detailed description of what Purusha/Kshetrajnya, Prakriti/Kshetra, Jnaana, and Jneyam are, should enable us to understand and acknowledge, 'who we truly are'. The moment we gain that understanding, we attain liberation. Self-Realization is nothing but gaining this understanding. As has been repeatedly stated by Sri Krishna, this is one of the Paths that is available to us, through Dhyaana and Jnaana. If our nature, Gunaas, circumstances allow us to follow this Path, (which a little self-analysis or help of a Guru can make us aware that this is a suitable Path for us), we should embark on it. Otherwise, Sri Krishna has already shown us other Paths to follow to attain the same goal.

Thus ends the 13th Chapter of Bhagawad-Geethaa, entitled Kshetra-Kshetrajnya Vibhaaga Yoga - The Yoga of Discrimination between the Physical and the Self.

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Geetha Saaram - Summary of Chapter 13, Kshetra-Kshetrajnya Vibhaaga Yoga - Yoga of Differentiation of the Physical and the Self - 209 As had been indicated earlier at the beginning of this Chapter, starting from this one, Sri Krishna gives us a guideline to many practical aspects that make us what we are. This understanding is necessary for us to improve ourselves, both physically and spiritually.

In this Chapter, He devotes the discussion to various parts of our existence, mainly how we are created and what are the factors behind such evolution and the guiding/driving force which brings the being 'alive' - both in the phenomenal world and the Eternal world. He first introduces various specific terms which define these factors. He also in essence discusses the process of learning, discrimination, the purpose and how to attain that goal.

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The terms that are brought out are - Kshetra/Kshetrajnya, Prakriti/Purusha, Jnaanam, Jneyam and Jnaanagamyam. Kshetra literally means 'place', but figuratively it refers to the Physical Body and Environment. Prakriti also means Nature. Kshetrajnya means the One who resides in the body or knows about it. Purusha too means the One, the active Principle.

Jnaanam is the knowledge of the above two. Jneyam is what is to be known to reach the goal and Jnaanagamyam is the Goal or Purpose in life.

In simple term, Sri Krishna says that this body is the Kshetra and the 'indweller' is Kshetrajnya. He also emphasizes that He Himself is the Ksetrajnya in all Kshetras. The „individualâ€&#x; Indweller/Aatmaa is commonly known as Self, which itself is part of the Cosmic Self, the Paramaatmaa. The term Purusha is used for both. The basis of Divinity of all that is created is thus brought out. All the scriptural texts including the revered Brahmasutra explain the nature of Kshetra and Kshetrajnya in similar terms. Kshetra is composed of all elements of the Prakriti - the five major elements of Nature, ego, intellect, senses organs and sense perceptions, and other emotions like joy and sorrow, will power, etc., in all possible permutations and combinations. That is what makes it so complicated. Gunaas are part of these interactions and play a major role in the 'actions performed by the Kshetra'. The Kshetrajnya is actionless and hence not affected or tainted, whereas the Kshetra/Prakriti due to its actions prompted by Gunaas enjoy or experience the karmaphala and goes through the cycle of birth and death to fulfill its karmaphala.

The Purusha/Kshetrajnya is the One that illumines all that is going on in the Prakriti/Kshetra. That is how we become 'conscious of happenings around us' through our Purusha/Self. Just as one Sun illuminates the whole world, so does the Self brings awareness to everything that is happening around. The Self is the Observer, Enjoyer, etc., without taking part in any action. The Self remains like the Aakaasha or Space/Sky completely unaffected by all the turbulence that goes on around it. It is also considered as the Conscious Principle within us.

A knowledge and understanding of the Self through logic and reasoning and other practices is known as Jnaanam. This refers to the 'Inner World' within us, whereas the knowledge of the external world or Prakriti/Kshetra is known as Vijnaanam. From the point of view of Jnaananm everything else is Ajnaanam since they do not lead to our Liberation/SelfRealization. The essential requirements to attain this Jnaanam at the personal level are given as non-egoism, non-possession, non-violence, control of senses, and meditation in a secluded space without interaction with others, etc. etc. These have been described in detail earlier also, in particular in Dhyaana Yoga. Jnaanagamyam to be attained through Jnaanam is the ultimate 295

Goal of human evolution and in spiritual terms, the liberation of the Self from the Bondage of the Prakriti, defined as Moksha or Self-Realization.

It is interesting and educative to see how Sri Krishna brings the aspects of the Unmanifest Brahman or Self and that of Manifest Bhagawan. He puts the qualities of Bhagawan in juxtaposition with the „attributelessâ€&#x; Brahman, to make us understand that depending on our perception the same One appears either as one or the other. This also enables us to realize that the path of Jnaana/Dhyaana and Bhakti lead to the same Goal of Liberation - the Jeevaatma becoming one with the Paramaatma (the individual Self merging back into the Cosmic Self, out of which it evolved, in the first instance).

Addendum to Summary of Chapter 13 - Kshetra-Kshetrajnya Vibhaaga Yoga - 210

I had left out an important aspect of Brahman/Bhagawan, as stated by Sri Krishna - Include the following 'I am "neutral" towards all beings, even though I exist in them. I do not have any favourites. But those who look up to Me with devotion, attain to Me.' The import of the above simple statement is significant. The Supreme in whatever Form or Formless He/She/It exists, treats all of His/Her/Its creation equally and with equanimity. Being the Creator of all that exists, He/She/It does not show partiality towards any - like a parent treating her/his children. The individual development and destination is left to him/her. The 296

Prakriti part of the being takes control in all actions. The Free Will given to the individual and how that is exercised is within its own control. That is what makes it possible for one to raise oneself to a higher plane. However, a commitment either to Self-Realization or Devotion to a Deity of choice helps in the effort to reach that goal. This is more like a 'lifeline' to help one who is drowning in samsaara saagaram.

Chapter 14, Gunatraya Vibhaaga Yoga - On Differentiation of the Three Gunaas Introduction - 211 We had seen how in Chapter 13, Sri Krishna described in detail the Kshetra-Ksetrajnya, Prakriti-Purusha, Jnaanam, Jneyam and Jnaanagamyam. Through all these He led us to a clear understanding of our physical being and Inner Self. In the ensuing chapter titled Gunatraya Vibhaaga Yoga, He outlines the nature of the three Gunaas, how they are formed and what their respective traits and consequences are. This is of great significance in understanding our personality traits and their effect on our behavior and the outcome that results. Along with the earlier chapter, this chapter adds to our understanding of ourselves, which is a prerequisite if we need to evolve further into our full potential as human beings with intellect. We will follow this train of thoughts given by Sri Krishna, starting from the next installment in the series.

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Chapter 14 - Gunatraya Vibhaaga Yoga - On Differentiation of the Three Gunaas - 212 Sri Krishna gives us a gist of what Gunaas are, how they come into being and what its attributes are. These are important aspects of a human being's behavior, personality and the response to external situations. It also is important in the development of an individual to a higher plane, spiritually. In fact, much of this forms part of the human psyche, which the western thought has always considered as something different from our physical body. The Hindu assertion that the human being is a complex mix of body, mind and intellect is clearly brought out by Sri Krishna. Our total being is affected by their interplay. Let us begin our exploration on this interesting thought, with Sri Krishna 298

Sri Krishna begins 'Again, I am going to tell you about the Supreme knowledge, which is far beyond all other knowledge; through this knowledge, all the Munis of yore, attained to Perfect Goal.

Also, know that those who have devoted themselves to this knowledge attain to My Being and hence, neither are born at the time of creation nor do they perish at the time of dissolution'. (Slokas 1, 2) Sri Krishna is not satisfied with all that He has already told to Arjuna, since He feels that for Arjuna or us to understand all the preceding ideas, knowledge of one's own personality, in particular the emotional personality is important. So, He wants to lay the basis for this part of human personality, through a discussion on the Gunaas. To ensure Arjuna's full attention, He starts by saying that what He is going to tell him now is the most important thing to be known. To evoke Arjuna's interest further, He says that the Great Munis of yore attained perfection through this knowledge. We know of Narada Muni, Sukha Muni (Veda Vyaasa's son), as some of the greatest. But, even among the royalty, to which Arjuna belongs, there is Janaka Maharaja - the father of Sita/Jaanaki - due to his own efforts in understanding and following the practices required, attained to the status of a Muni. So, it is possible for anyone doing his/her normal duties in life to attain to the status of a Muni. That is what Sri Krishna wants to drive home to Arjuna. It is not in renunciation, as popularly understood, that one attains to perfection.

The next point made by Sri Krishna is that such a person endowed with this Supreme knowledge and devoted to it wholeheartedly, thus attains to Him, and hence is not born again. If there is 'no birth, there is no death' either. This is what commonly known as crossing the ocean of samssara means. In effect, such a person is liberated or attains Moksha. The whole creation goes through dissolution at the time of pralaya and is again reborn at the dawn of creation. This is a natural cycle.

However, since the human being has an Aatma, (Self) which by all the teachings of Sri Krishna, we realize as part of the Paramaatma, the Cosmic Self or Supreme Being, it is natural that a liberated Self, unites again with its Source. Thus, one who understands what Sri Krishna is going to tell shortly becomes part of the Supreme Being Himself/Herself/Itself. That is why there is no further birth and death cycle for such a person.

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Chapter 14 - Gunatraya Vibhaaga Yoga - On Differentiation of the Three Gunaas - 213 Sri Krishna first gives a brief introduction to creation of beings in the universe. The concept that He lays down is so different from that of other religions and philosophies. Let us see what is implied and significant in the concept that is presented by Him. Sri Krishna says 300

'My womb is the great Brahma/Prakriti and I enable it to conceive. All the creatures of the Universe are born out of this. Whatever forms are produced in each individual womb, comes out of this great womb of Brahma. I, the seed-giver is the Father.' (Slokas 3, 4) We all know how as per the Hindu concept of the Trinity, Brahma is considered as the creator. Also, it is believed that Brahma is born out of the navel of Mahavishnu. What may not be so widely known is that at the time of Pralaya or dissolution, along with the rest of the creatures, Brahma also perishes. Again, at the time of the next creation cycle, Mahavishnu brings forth a new Brahma from His navel. The idea in this is that Brahma is also part of the everchanging perishable Prakriti. Sri Krishna is referring to that concept here and since Brahma is the one, who carries on further creation of other beings, is considered symbolically as Mother of all creation. The reference to the womb of the Supreme as Brahma/Prakriti should be understood from this conceptual point of view. (The term Bramaanda - the Cosmic Egg, used to describe the womb of the Supreme is also common in our Puraanaas).

The other part of the Supreme, the Purusha is considered as the one who contributes â€&#x;the seed to this wombâ€&#x; and thus brings about creation of beings in the universe. So Sri Krishna refers to Himself as this Purusha, in fact as we normally refer to Him as Paramapurusha the Supreme Purusha - symbolic with Father. That is why He refers to Himself as Father. So, at the universal level, The Supreme has within Himself/Herself/Itself both the Female and Male elements. This also brings us to the concept of Sakti and Siva - the female energy and the male force, as always existing together. Even the idea of Ardhanaareeshwar - half man and half woman form (vertically split halfway) is part of this concept. In this context one has also to recall that Ayyappa of Sabarimala is known as Hariharaputra - the son of Vishnu and Siva. (This has reference to the Mohini Avataar, an important event in our Puraanaas).

Thus, the whole concept of creation is viewed from a rational scientific point that 'a male and a female are needed for creating another individual or being. The beauty is that to ensure that at the beginning there was One Supreme Being, the role of the male and female are given to the two aspects of the Supreme. The female is that part which is active and involved, whereas the male is passive and most of the time 'an onlooker'. That fits in quite will with the actual nature of procreation in all creatures. The female has to carry the fetus in her womb for the period of pregnancy and later after delivery too, has to take care of the offspring until adulthood.

This should make it clear why there is no conflict in Hinduism about the scientific idea of 301

evolution and other facts of science. That a Creator is needed at the beginning is a question, which science has not been able to answer or comprehend yet. Broadly speaking, in general on any aspect of living there is hardly any conflict between science and religion in Hinduism. In that context we can also recall the earlier discussion on Jnaana -the knowledge of the Inner Self or Spiritual and Vijnaana - the knowledge of the external world of phenomena and happenings, Prakriti, as being the part of the total knowledge and both are essential for a full understanding of the Supreme.

Chapter 14 - Gunatraya Vibhaaga Yoga - On Differentiation of the Three Gunaas - 214 The next sloka lays down the origin of the Three Gunaas or human traits. After that Sri 302

Krishna will outline quite succinctly each of the Gunaas, their attributes, consequences, etc. in the next 13 slokas. Then He will go on to describe the various interactions due to these Gunaas and how one can overcome the negative traits. It is like a Manual on Human Behavior. That is why the chapters following the Bhakti Yoga are important, even though the main message has already been given by Sri Krishna.

Continuing Sri Krishna goes on 'Satvam, Rajas and Tamas are creations of Prakriti; The Indestructible One (Self) as an embodied being, when taking up a physical form, is bound to all these Gunaas'. (Sloka 5) Due to the importance of the topic, I am taking each sloka separately, until we finish with the description of all the three Gunaa.

Sri Krishna right at the outset is making it clear that the Gunaas - Satvam, Rajas and Tamas owe their existence to Prakriti alone. This means that they are as variable and ephemeral as all that comes out of Prakriti - which itself is subject to all these changes. That is why the individual controlled by the Gunaas, also behave in such unpredictable and ever-changing ways. That also reveals to us that the three Gunaas - Satvam, Rajas and Tamas go through various permutations and combinations in every individual depending on their background. Further, these Gunaas can be brought under one's control just as any other factor in a being by proper understanding and practices. That is why it is important to know the nature and outcome of these Gunaas. Sri Krishna realizing that Arjuna cannot be convinced without an understanding of these basic human traits dwells at some length on this topic.

Also note that since Prakriti is treated as a female, giving birth, etc., and as Gunaas are born out of the same Prakriti, these Gunaas become part of an individual at birth. Just as the child is nurtured and grown by its mother, she has considerable influence over the way the Gunaas develop in the individual. Thus the mother has a significant role in moulding the future of the child's development as she has on its physical growth. So one can understand why much emphasis is given to the behavior and attitude of the mother during the growing years of the child - Both physical and emotional/mental development of a child depends a lot on the mother's personality. The environment around also plays an important part just as in any development.

The various traits of the three Gunaas will be explained shortly. Much as Satvam is preferred to Rajas and Tamas, It is pertinent to recall the advice Sri Krishna gives to Arjuna right at the 303

beginning, in chapter 2 - Be free of all the three Gunaas, the reason being as is defined here above, all of them bind the Self and to liberate oneself, it is necessary to get out of the clutches of all three. That is the way for peace and happiness in this life. At the end of this chapter, Sri Krishna will tell us how we can achieve that.

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Chapter 14 - Gunatraya Vibhaaga Yoga - On Differentiation of the Three Gunaas - 215 Sri Krishna starts discussing each of the Gunaas in detail. His explanations are simple and straightforward. Also, first He takes each of them individually to discuss their characteristics and then goes on to explain the consequences and combinations. As I had said, it is A Manual/Guidebook. Let us start 'Satvam is characterized by its Purity i.e. Blemishless, Brilliance and freedom from Evil; It is attached to Happiness and Knowledge'. (Sloka 6) Sri Krishna takes up Satvam first for definition. To start with, 'its' nature is without fault or anything negative. This means that 'it' has no regrets or worry. The reason is that 'It' has not caused any 'harm to any creature' or 'wronged anyone'. That is the nature of one „who is free from anger, greed, hatred, etcâ€&#x;.

Next, He says that Satvam is Brilliant or Luminous. This implies that its nature is to radiate light, warmth, etc. That necessarily implies that 'it' is full of understanding and knowledge and capable of dispelling darkness or ignorance. One who has this Saatvic trait, is well versed in Jnaana and hence always calm and serene. This knowledge need not be a 'bookish' one, but one that is gained by observing proper practices and understanding of the essence of living. Such a one is an asset for the society and not a burden.

Thirdly, Sri Krishna says that 'it is free from evil' - meaning that 'it' does not harbor any evil thoughts or designs towards anything in creation. This attribute is an outcome of the previous ones described above. This is just to emphasize that the society has nothing to fear from such an individual. On the contrary, it can benefit from one who has this quality or Guna.

It is important to note that even an individual with such Saatvic quality is not liberated in the true sense of the term. He/She is still subject to the bondage of Samsaara. The reason is that such a one is 'still attached'! This 'attachment' is to knowledge and happiness. The 'happiness' indicated here comes out of contentment and not out of seeking materials in the outside world and hence not at the cost of someone else. Thus, there is still 'Desire' left in the individual. He/She is in the pursuit of this 'Goal' and not to the Supreme Goal of Moksha or Self-Realization. So, even though a Saatvic person is a 'good citizen', he/she is still bound to this phenomenal world. Now, one can understand why Sri Krishna advised Arjuna to 'become free from all the three Gunaas', for attaining the ultimate Goal. Much 305

as such a person is a 'good asset to society' for himself/herself this is still not enough.

However, this is the step most of us should aspire for in life, before attempting to attain the Supreme Goal.

Chapter 14 - Gunatraya Vibhaaga Yoga - On Differentiaiton of the Three Gunaas - 216 Having explained what Satvam is and its basic characteristics, Sri Krishna takes up Rajas.

This is the next Guna which affects the human behavior. Let us continue the journey into the human personality traits Sri Krishna tells Rajas is born out of Passion and is filled with "thirst"; it binds the embodied Self through attachment to Action'. (Sloka 7) Very simple, straightforward statement. But, it contains a whole gamut of concepts and possibilities. It should be quite obvious that Rajas is very different from the 'seemingly passive Satvam’. Rajas seem to imply a full play of emotion and action. When we are told that Rajas is born out of passion, it is clear that Rajas is a very strong Guna. Often, 'it' will not care about reasoning or caution. 'It' is a relentless DRIVER. The qualifying statement that 'it' is filled with thirst clearly brings that out. This THIRST is synonymous with AMBITION. So, a person who is Raajasik is driven by both passion and ambition.

What are the consequences of this? A relentless pursuit of whatever that is abiding in the heart of the person. This pursuit could be for a 'Good Goal' or something which is purely selfish. The 'good ones' can be the explorers, innovators, and social reformers. However, if the pursuit is for 'sense gratification', as the word 'Passion' could imply, then, such a one is relentlessly pursuing SENSE-BASED PLEASURES. So, it is not a surprise that in either case, such a one is 'attached to Action'. Only through physical and emotional drive can the desired 'fruits' be attained. One can summarize that a Raajasik person is driven by Passion, Ambition and Action. It is a restless life, ever in search of something or other. Such a person cannot have Peace of Mind and hence no lasting Happiness.

The negative effects of this trait are Selfishness or irrational commitment to the Goal, Greed, Hunger for Power and Domination, unconcern about others, amassing wealth at the cost of others and Nature, unlawful/unethical activities, etc. A 'completely Raajasik person with a selfish or negative goal is thus a 'threat to the society and environment he/she lives in'. Later we will see how Sri Krishna describes that such persons are Asuraas in contrast 306

to the Suraas, who are Saatvik. In today's parlance, we can terrorists/jehadis, despots, tyrants, aggressors, looters, under that category.

identify

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Chapter 14 - Gunatraya Vibhaaga Yoga - On Differentiation of the Three Gunaas - 217 The third and the last Guna Sri Krishna takes up is Tamas. It is the least desirable of the Gunaas. It comprises many negative traits of human character. Let us follow the explanation given by Sri Krishna.

'Tamas is born out of 'ignorance' and is filled with Delusion in all embodied beings. It binds through "miscomprehension, indolence and sleep". (Sloka 8) Nothing can be clearer than the above qualities in defining Tamas. We know the famous prayer Tamaso maa Juotir gamaya! That statement brings out the basic quality of Tamas as being Darkness or Ignorance. From the personality point of view, it does mean Ignorance (darkness of inner spirit). It is important to note how ignorance leads to Delusion or Moha.

Without an understanding of the reality or the world around, both within us and outside, our thinking and actions are confused and mistaken. One would have heard - Ignorance is Bliss, but this is mostly a „tongue-in-cheek‟ statement. Further, this sort of 'Bliss' is very unstable and illusory. It is like „closing one's eyes‟ and imagining that everything is fine. It is known in Physics that „an unstable equilibrium‟ is like a cone standing on its pointed end. Slightest disturbance will bring it down. Same is the case with human beings having Tamas in their nature.

Given this base - ignorance and delusion, Tamas makes one indolent and 'sleepy'. It is not just physical inactivity and lethargy, but these qualities pervade their whole being physical, mental and intellectual as well as the Spirit. It is no wonder that such a person can not only, not comprehend, but misinterprets everything he/she hears, reads, or perceives.

His/ Her thinking is also muddled up. The individual and the society he/she lives in, do not benefit in any way and often cause harm to themselves and others around. Further being insensitive such a person can be cruel and ruthless.

That is why throughout our Vedas, Upanishads and other scriptures, there is so much mention of Tamas. For example - 'tamasa parastaat' - beyond darkness/ignorance; 'Aadityavarnam ramasastu paare' - Brilliance like Sun beyond the darkness/ignorance, etc.

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Chapter 14 - Gunatraya Vibhaaga Yoga - On Differentiation of the Three Gunaas - 218 Sri Krishna having described the basic characteristics of each Guna, summarizes them in the next sloka. Then He goes on to describe combinations between them. It becomes more interesting as now we come to realize the actual implications of these three Gunaas in molding the human personality.

Sri Krishna continues 'Satvam attains Happiness; Rajas leads to Action; Tamas being enveloped by ignorance leads to Miscomprehension. Stavam can dominate over Rajas and Tamas; Rajas can dominate over Satvam and Tamas; and similarly, Tamas can dominate over Satvam and Rajas'. (Slokas 9, 10) We had already seen in the characteristics of the three Gunaas, how each one is attached or bound to a certain attribute - Satvam to Happiness; Rajas to Action, and Tamas to Miscomprehension. Now, Sri Krishna explains that the effect of that 'bondage' is to lead the one possessing that attribute, to that goal. So, He is restating the Guna-Goal combination.

Next He goes on to suggest that all the three Gunaas are present in everyone and any one of them can dominate. This in essence is the nature of each being, how the three Gunaas combine and which has ascendancy. At one stroke, it provides the reason for our karmaphala to play a role in our makeup, as well as how each of us can develop into what we desire using our own 'free will'. This is the gist of Human Personality and its Development.

Depending on which Guna is ascendant or dominating, we will be seeking the corresponding goal. There are a few for whom Satvam is always on top and such persons will be mostly contented, happy and harmless, seeking only knowledge. Similarly there will be a few who are completely dominated by Tamas and so are always lazy, indolent and confused without a goal in life. They do not feel misery or happiness and due to lack of sensitivity, can be cruel and ruthless. There are some who have Rajas in the ascendant and they will be mostly restless, angry, 308

greedy, power-hungry and selfish that they do not care about others and do whatever they want.

They can be dangerous to society.

However, most of us have all three Gunaas in various proportions and so behave in a complex manner. At any particular moment one or the other of the Gunaas could be dominating and our behavior will be determined by that Guna. Though we are not happy or contented, or rational all the time, given to anger, greed, etc., with our effort we can change our personality by proper practices to ensure that the suitable Guna grows within us. That is why all the religious, philosophical and scriptural teachings are necessary.

Bhagawad-Geethaa, in particular is the best guide for us as it explains, guides and ennobles us.

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Chapter 14 - Gunatraya Vibhaaga Yoga - On Differentiation of the Three Gunaas - 219 Having described the possible combinations of the Gunaas and their individual characteristics, Sri Krishna goes on to discuss the way that person of each Guna, appears, behaves, and conducts himself/herself. The impact on others around is also part of it.

'When Satvam dominates, that person emanates "radiance" through all his/her "senses", all around." (Sloka 11) A cryptic statement indeed! Let us try to understand what all it implies. The Sanskrit term that is used for the senses is 'Sarvadwaareshu'. This literally means through all doors. Since the person receives all inputs from outside through the senses - vision, hearing, smell, taste, contact through touch, as well as the functions of organs of disposal or pleasure/pain, they are referred to as 'Doors'. What is meant by 'emanating radianceâ€&#x;?

It is often said that there is 'an aura' around a person of Nobility or Godliness. We understand by this that such a person emits good vibration around him/her. The 'goodnessâ€&#x; of the individual radiates. Here, that is elaborated to imply that all the sensory inputs and outputs are 'noble'. This means that the inner serenity and happiness express themselves through eyes/looks that are kind and peaceful and also sees what is 'good all around'; ears that listen to only what is good and serene (no loud music/noise, harsh words, etc.); mouth that brings out only nice words, pleasant language, no swearing or cursing, etc. and also eats only saatvic food; nose that avoids foul-smelling stuff and places, breathes fresh/clean air, etc. (practice of Praanaayaam); the pleasure organs enjoy only what are permitted as proper, etc.; also, the excretory organs not discharging toxins.

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Thus, one can see that a simple statement 'emitting radiance' has such profound meanings implied in it. One who is Saatvic will necessarily have all these attributes and as was made clear earlier such a person is not only peaceful and happy within, but also radiates the same around and hence causes no harm to anything (being or non-being). Such a person can bring peace and harmony to others. Many of the saints and rishis of yore belong to this category. This is the highest level of evolution of a human being in the physical body. Any of us can attain to this state through Jnaana, Nishkaamya Karma or Bhakti. (Nishkaamya Karma means actions performed without a selfish desire).

Chapter 14 - Gunatraya Vibhaaga Yoga - On Differentiation of the Three Gunaas - 220 In the previous sloka, I had missed out on an important word, in my explanation - Jnaanam.

Besides „Radiance‟ emanating from a Saatvik person his/her 'knowledge/intelligence‟ also is evident in his/her personality. The effect of this combination or put another way - knowledge resulting in radiance, augurs well for the society where such a person lives in. They can be the guides and role models for the community. Also, the „radiance‟ emanated through the 'senses' also implies that they will be pure/unselfish in all their thoughts, words and deeds.

Now, coming to the next sloka - a description of the attributes of a Raajasik person, Sri Krishna goes on 'Greed, Ambition/Drive, performance of Actions, an unsettled Mind and Longings are the traits exhibited by a Raajasik person'. (Sloka 12) One can call the above qualities as Dynamic, but they do have negative consequences.

Greed, leads to insatiable needs and thus prevents Contentment within and thus lacks of peace of mind. Externally, this trait leads to depriving others of their dues, and being ruthless in fulfilling one's desires. This also leads to exploitation of the environment with long term adverse consequences for the whole world. It also generates anger and lack of self control.

Thus, both within and without, it causes harm. „Longings‟ is an underlying cause for Greed and so they go in tandem.

Ambition/Drive arises from the need to fulfill the Greed. This trait again can tend to become 311

ruthless in achieving one's needs. One can see how both 'good and bad' consequences have come from this trait. While innovation, discovery, etc. have resulted from this trait, so also wars, destruction and human misery. If the underlying Greed is replaced with 'a selfless motive' like social reform then this same Ambition/Drive can produce 'social good', though it goes through turmoil. The urge for action arises from Ambition. As is well-known, a 'being' by its very nature exists due to 'Action'. As Sri Krishna has repeatedly pointed out, for 'an embodied being', 'ACTION' is inevitable. Again, there is a difference between 'actions' performed to fulfill one's Swadharma and those that are „driven by ambition/greed‟ produce different consequences. Most of the human tragedies are due to 'excessive actions', driven by Greed and thirst for Power.

Unsettled Mind arises from all the above traits. When one is driven by ambition, greed and longing to perform action, there is not going to be "Peace of Mind”. As we have seen from earlier discussions by Sri Krishna, 'a mind going constantly after something cannot 'rest and be quiet'. The urgency to fulfill the task and the anxiety about the outcome creates a constant worry. Restlessness, stress and resulting physical and mental strain harms the individual - physical and mental health are compromised.

It is easy to understand how all these traits mentioned can lead to degeneration of the individual. Of course, one can argue that these are necessary traits for an individual to 'succeed in life'. Well, while some amount of these traits may be necessary in a 'real world', too much of these can only lead to destruction of the individual and the society he/she lives in.

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Chapter 14 - Gunatraya Vibhaaga Yoga - On Differentiation of the Three Gunaas - 221 We now come to the last of the three Gunaas - Tamas. Sri Krishna emphasizes the various traits that exhibit themselves in a Taamasik person. In a way, one can consider this Guna as the opposite of Satva, even though outwardly it may exhibit the same attributes. Let us explore Sri Krishna continues – 'Darkness/Ignorance, Inertness/Laziness, Miscomprehension and Delusion prevail in a person with Tamas, as dominant.' (Sloka 13) Sri Krishna had already outlined these characteristics as the attributes of Tamas as a Guna.

Now He is stating that how they exhibit in a person with that Nature or Guna in the ascendant.

Instead of Radiance/Knowledge of a Saatvik, a Taamasik exhibits Darkness/Ignorance. This makes such a person incapable of Comprehension. Without Comprehension, such a person is Deluded. Also, unlike a Raajasik who is driven by 'a desire for Actionâ€&#x;, a Taamasik is not activated enough to Act. The consequence is Idleness and Indolence.

A person in whom Tamas dominates will therefore be full of negative traits - mostly stupid, idle, irrational, unfeeling, confused, as such, not of 'much value' to himself/herself or to 313

society, but on the other hand, 'more of a nuisance'. Often such an individual is a burden to society and could also turn out to be dangerous due to his/her 'insensitivity'. In Itihaasaas and Puraanaas, many such characters have been depicted, who have caused tremendous harm to themselves and to others. There are many modern day men and women who belong to this category. One has to be wary of them.

As it happens, most of us are a mix of all three Gunaas - Satvam, Rajas and Tamas. (One can take the analogy of Colors - there are three 'primary colors Red, Blue and Yellow and through a mix of these in various fashions, one can produce a multitude of colors and hues). That gives us the choice to either rise or fall. On the other hand, the animal kingdom driven mostly by „instinct‟ has clear differentiation among the various species - like a tiger being ferocious and a lamb being timid. So, a human being using 'the 'intelligence' given to him/her can choose which way to go. This intelligence also makes us either 'very great and noble' or 'a great danger to society and Nature' depending on our choice. That is what makes this study of Bhagawad-Geetha necessary and worthwhile- to show us the right path.

Chapter 14 - Gunatraya Vibhaaga Yoga - On Differentiation of the Three Gunaas - 222 Having discussed the characteristics and effects of the three Gunaas, Sri Krishna now goes on to describe „what happens to people of each of this disposition at the time of their pralaya or death‟. In this context, we should also recall some of the earlier pronouncements of Sri Krishna on this issue of the person's state of mind at the time of death determining his/her future after death. He had elaborated on this to make us understand the concept of 'rebirth' and „karmaphala’ effect. Thus, we can see how all the relevant issues of interest to us in life, death and after are linked together. Let us continue – 'An embodied being while leaving the body, in Saatvik mode, attains to the world where everyone is constantly aspiring for the Highest Goal, when reborn. Similarly, one who leaves the body in a Raajasik mode, is born in the family of Action-driven; and the one of Taamasik disposition after leaving the body is born into a 'stupid/ignorant' family.' (Slokas 14, 15) All the individuals with Gunaas are reborn. Their Goal of achieving the Highest is still not 314

fulfilled even for the Saatvik - since he/she is also still 'bound' to Knowledge and Happiness. We can recall that in the 2nd Chapter, Sri Krishna advises Arjuna to be 'nistraigunyo bhava' meaning be beyond the three Gunaas to reach the ultimate Goal. All the three Gunaas result in rebirth.

The one with Satvam dominant at the time of death is reborn in an environment where Satsangh prevails. This creates the proper condition for the reborn to strive further and get over his/her 'bondageâ€&#x; to even Knowledge/Happiness. This is to indicate that the Highest Goal of Self-Realization or becoming one with the Supreme is beyond Knowledge. We had seen during the discussion of a stitaprajnya, Sri Krishna had said that this Goal is to be achieved by crossing the confines of physical, mental and intellectual boundaries.

For one who gives up the body with a Raajasik state of mind, the rebirth is in a family oriented to Action driven by desires. Such a re-born individual, however through his/her efforts and using the Free Will, choose to develop further and slowly attain the Saatvik state. This means diverting the desire and drive towards the goals set for Saatvik state.

Similarly, the one who gives up the body in the Taamasik state of mind is born into a family of similar nature - stupid, lazy and indolent. Even such a one can aspire to develop into Raajasik state first through his/her effort, using the 'intelligence'. That will create an awareness of the world around and create desires towards wealth, enjoyment, etc., which in turn will drive him/her into Action.

So, all three categories having Saatvik, Raajasik or Taamasik dominant in their nature, with their own efforts can rise further. Given the faculty of Intelligence, every human being has a chance to develop further and NO ONE IS DOOMED AS A SINNER.

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Chapter 14 - Gunatraya Vibhaaga Yoga - On Differentiation of the Three Gunaas - 223 Sri Krishna goes on to explain “what are the fruits� attained by each of the three categories determined by their Gunaas. We have already seen how all of them, whatever are their actions performed, Desire some end result. That is why they get the fruits of their karma and are reborn again to taste those fruits. Let us find out what these are for the Saatvik, Raajasik and Taamasik persons One who is a Saatvik, performing good actions attains to Purity/ Taintlessness/ Worriless state; the Raajasik attains to Pain and the Taamasik to Miscomprehension, Delusion and Ignorance. Therefore, Satvam produces Knowledge; Rajas achieves Greed and the Tamas receives ignorance'. (Slokas 16, 17) No one can avoid Action - even a Self-Realized Soul, so long as it is embodied. (Recall that 316

the 'physical body' is meant only for karma). Action is the Cause and the resulting Fruit is the Effect. So, as long as the Action is guided by a Desire, even if it is 'a good one', there will be a result. This is simple Law of Nature. That is why we are again and again advised in our religion or philosophy to perform Action without Desire or as Sri Krishna says, 'surrender the action and the resulting fruit to Me', so that, it does not affect the one performing that action. Since there is Divinity in each being, actions performed as service to Beings is equivalent to surrendering them to the Supreme. Jana Seva is Janaardana Seva. That is what leads to Liberation or Moksha.

However, for now we need to understand how depending on our Guna or Personality, each of us can obtain different 'fruits'. The 'actions' performed by a Saatvik does not cause „harmâ€&#x; to that person or those around, including the environment. The person therefore is not worried or tainted. However, the Action performed by a Raajasik, being towards obtaining something for himself/herself often leads to Pain - due to the desired fruit not being attained. That is also the reason why such a person will be driven to endless action seeking out something or the other.

He/She is never satisfied and constantly worried about the outcome. All these lead to Pain and Dissatisfaction, Frustration, etc. The Taamasik, on the other hand not knowing 'what is what' and without any direction or motivation keeps performing 'meaningless actions' or just remain lazy and indolent. The consequence of this state of mind is that such a person lives in delusion, removed from realities around.

The last statement reiterates what has already been explained - that Satvam leads to Knowledge; Rajas to Greed and Tamas to Ignorance. The reason that a Raajasik person finally ends up being Greedy is due to the fact that he/she is constantly after something for himself/herself. Being not satisfied with whatever is attained by his/her efforts due to the unquenchable Thirst, becomes more and more Greedy. This in turn leads to being Selfish, Ruthless and beyond. Unfortunately, in today's world this is the trait that prevails at large.

All the personal misery and suffering all around is a consequence of this Greed. We have already seen that Tamas just dwells in Ignorance of oneself and the world around. If we take the lessons of Geethaa seriously, we can get over these problems and save ourselves and the world.

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Chapter 14 - Gunatraya Vibhaaga Yoga - On Differentiation of the Three Gunas - 224 Sri Krishna states after all these comparisons between the three Gunaas, the final end of each of the three categories in the next sloka.

'The one with Saatvik nature ascends upward; while the one with Raajasik nature stays in the middle. The Taamasik natured one, bereft of any redeeming feature, falls down'.

(Sloka 18) The statement made above is figurative. Its actual meaning is profound. As we have been 318

educated by Sri Krishna, the human being with the faculty of 'intelligence' is capable of developing himself/herself to various levels. It depends entirely on our own efforts. The Gunaas in its basic form are in us at birth, based on our karma in the earlier life. How we grow that Guna or a varying mix of the three Gunaas, is left to us. Either we can use our Mind and Intelligence (Manobuddhi), to go up or down in the spiritual plane. Our behavior and actions in the external world is determined by our spiritual nature.

Here, Sri Krishna is giving the outcome for persons of each Guna in ascendant. The one with Saatvik nature, due to what he/she has cultivated in his/her life, will reach a higher plane, at the time of his/her next birth and thus progress towards final liberation from bondage.

However, one with Raajasik nature being wedded to Action, is reborn in this phenomenal world (Bhu:) - 'middle' in an environment conducive to pursue further Action. It is often described that this Earth is a Karma-Bhoomi - meaning that it is a place for Action or fulfilling one's karma.

The one with Tamas in ascendancy goes down further, since he/she has no redeemable virtue in his/her nature. The spiritual development of such a person will take a long time, since he/she has to first come out of the stupor engulfing him/her and then make a positive attempt to grow.

In our Puraanaas, we have often read about Swarga and Naraka to mean a higher world and lower world of existence, based on our punya (merits) or paapa (demerits). To explain the values in life to be nurtured and followed, we had been advised that our actions will lead us to one or the other of these places. In reality, all that was to make us aware of the consequences and not meant literally. The situation in swarga or naraka exists in our mind and surroundings.

The joy or agony we feel depending on what we are going through at a point of time, represent these two worlds. So, swarga or naraka is the environment we create for ourselves with our thoughts, words and deeds.

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Now, in the next two slokas, Sri Krishna takes us beyond the Gunaas and shows what is achievable. It is both interesting and educative. In the earlier part, He had outlined the gradation of the three Gunaas and explained why Satvam is superior to the other two, Rajas and Tamas. Continuing the discussion, He goes on 319

'The "seer" who knows that the three Gunaas are responsible for all actions; and also knows that the One beyond the Gunaas is superior, attains to My Being. The embodied one, going beyond all the Gunaas, in spite of the body having been created by the very same Gunaas, verily is freed from birth, death, decay and pain, and attains immortality'. (Slokas 19, 20) We have been told earlier that Gunaas are born of Prakriti. So, when Sri Krishna says 'knowing the Gunaas and the One beyond', He relates to the Prakriti and Purusha. We know already that „a knowledge of both Prakriti and Purusha is Complete Knowledgeâ€&#x; and there is nothing beyond them to be known. (Vijnaanam/Jnaanam; Kshetra/Kshetrajnya). So, now we learn that getting to know the Gunaas fully is equivalent to understanding Prakriti. The One beyond the Gunaas is the Purusha. Also, remember the earlier sloka - Traigunya Vishaya vedaa, Nistraigunyo bhavaarjuna! - The Vedas talk about the three Gunaas, but you be beyond these three Gunaas.

The next reference is to the same idea, He stresses that - even though the Self or Purusha is living in 'a body as an embodied being', still the Self needs to separate Itself from the body, to feel free. Since the body and the Gunaas are a product of the Prakriti, the Purusha by ensuring that He/She/It is not 'bound to this body', becomes free. We also need to remember that all the sorrow, pain etc., along with their opposites, are created by the Gunaas in the body. The Self is only 'a witness'. Yes, at death all of us get 'free of our bodies', but then with 'a baggage of karma-phala we take on another body to enjoy the karma-phala. But, if we free ourselves from the desires created by the Gunaas/Prakriti, then we are free for ever.

That is what Sri Krishna is alluding to here - this freedom ensures that one does not suffer from rebirth and its consequences and thus attain Immortality or Amruta state. This is the culmination of our spiritual development.

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Since Sri Krishna seems to have summarized and indicating the benefit of going beyond the Gunaas, as the culmination of spiritual development, Arjuna raises the question - How does one distinguish such a person who has gone past the Gunaas. Arjuna being 'a down-to-earth 320

individual' - we had seen this even when Sri Krishna was describing a Sthitaprajnya, earlier always is interested in the practical ways of „identifying such a person‟, so different from us.

This interjection of Arjuna is of great help to us in understanding the subtleties and inner meaning of much of what Sri Krishna says. This query of Arjuna makes Sri Krishna discuss the 'nitty-gritty' details of what He has told.

Arjuna asks – 'By what distinguishing marks is a person, who has gone beyond the Gunaas, known?

How does such a person conduct himself/herself? By what means does such a person cross the constraints of the Gunaas?' (Sloka 21) Very relevant questions indeed! It is common practice to identify an individual from the „external appearance and conduct‟. Like we know if someone is 'rich or poor' from the way that person dresses, where he/she lives, what he/she eats, the company he/she keeps, etc. Can we apply the same principle in identifying 'a spiritually evolved individual'? We know in our 'real world‟ we often say - A genius and a Madman appear the same. Similarly, it is not easy to identify 'a spiritually evolved person' from his/her appearance. One needs to look his/her total personality including the inner one, to understand such a person.

That is what Sri Krishna will address now. The inner qualities and the reaction of that person to common occurrences around and his/her lifestyle, etc. could be the guide to identify such a person. When Sri Krishna explains all these, it would be clear that these are similar to the qualities and behavior of a Yogi, Jnaani, Bhakta, or a stitaprajnya. This brings us back to the basic point that Sri Krishna keeps stressing repeatedly - the destination and benefits are the same irrespective of the path that one selects and at the end, the person in all aspects looks the same. So, let us see how Arjuna's queries are answered first and then come back for the analysis.

The other obvious question that arises after Sri Krishna's statement is how does one reach to that end - beyond the three Gunaas. This query of Arjuna is also answered by Sri Krishna in clear terms, as He continues.

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Sri Krishna answers Arjuna's queries in the next six slokas. He discusses the 321

characteristics/traits, nature, and then goes on with the description of the 'one who has crossed beyond the Gunaas' and finally the means of attaining to that state. All simple statements, easy to understand, but difficult to follow! So, He also suggests the easy way. Let us proceed 'One who does not hate the appearance of Light, Activity or Delusion in his/her mind, nor longs for them when they are absent ---' (Sloka 22) We know that each of the Guna produces a 'particular emotion/reaction' in our mind. Satvam is indicative of Light (Enlightenment/Knowledge); Rajas of Activity (Desire/Greed), and Tamas of Delusion (Ignorance/Indolence). We had also already discussed how the mind is 'continuous thought-flow', unless 'it' is brought under control through Saadhana. So, what Sri Krishna is pointing out is that 'our mind will be impacted continuously with the aspects of all the Three Gunaas. It is common knowledge that the same person can feel within himself/herself, Light or Enlightenment leading to Happiness; a desire for Activity, leading to karma-phala and its consequences or Delusion, leading to Miscomprehension, Indolence, etc.

All of us are driven by each of the Gunaas at varying times. No one 'per se' is a Saint or a Sinner. All of us go from being one to the other many times during the day and in our lives. That is why, Sri Krishna says that the identification of a person is - 'who has gone beyond the attributes of three Gunaas, - does not hate their presence or crave for them, when they are not there in his/her mind. This is similar to being 'Free of the Pairs' - 'Nirdwandwa'. For any Saadhaka, this is a 'standard advice', as the first step in spiritual evolution. This state of mind, when cultivated, helps in our day to day life as well - to avoid unhappiness, misery, depression, stress, etc. Sri Krishna will continue further.

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Sri Krishna in the foregoing sloka had emphasized the trait of one who to avoid being affected by the Gunaas, develops 'equanimity of mind'. He/ She is not affected by 'pairs of opposites'. We had seen how this attitude of mind is needed to become a Jnaani, Yogi Bhakta or Stithaprajnya. Now, Sri Krishna goes on to elaborate this further 'Sitting unconcerned, while all the Gunaas are moving around with an understanding that all perturbations are due to the Gunaas only; remaining Self-Conscious and unwavering --' (Sloka 23) We had earlier seen how a Self-Realized person behaves like an Observer to all that is going on around him/her. To attain to the 'state beyond the Gunaas’ also, the same attitude is needed.

But, an awareness that all the happenings around and their impact on oneself is just the 'play of Gunaas' is needed to maintain that attitude. As is clear in other aspects of life, anything done with an understanding is easier to maintain over a period of time, instead of „blindly followingâ€&#x; the advice of someone. That is what Sri Krishna is telling us here.

Being Self-Conscious is again meant in a different spirit. It implies that being aware of the fact that one's Self - Aatama is different from the physical body. This awareness helps in ensuring that whatever happens to the physical body does not affect the Self. This Differentiation is the basis of the Hindu philosophy. The moment one is conscious of this difference, it is easy to be unwavering in ones' spiritual pursuit. Whatever path one selects, this basic understanding is necessary. In real life situations also, this will help in ensuring that one is able to maintain one's equanimity in the midst of all the turbulence around. The result is Peace of Mind and ensuing Happiness or Bliss.

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Chapter 14 - Gunatraya Vibhaaga Yoga - On Differentiation of the Three Gunaas - 229

Having described in general terms the attributes of 'one who has gone beyond the Gunaas', Sri Krishna tells us some of the other characteristics that define such an individual, in the next two slokas, ending with a statement about 'Who is a Gunaateeta?' the main question asked by Arjuna.

Sri Krishna continues 'Regarding "pleasure and pain" alike; Self-abiding; considering "a clod of mud, a stone and a piece of gold" as same; feeling the same towards "agreeable and disagreeable"; taking "criticism and praise" as the same; regarding "honor and dishonor" as the same; treating "a friend and a foe" alike; renouncing all undertakings - such a one is said to be a Gunaateeta'. (Slokas 24, 25) Gunaateeta is 'One who has gone beyond the Gunaas'. The above description brings back to our mind, the description of a Bhakta or a Devotee in the 12th Chapter and that of a Jnaani in the 2nd Chapter, as well as that of a Yogi in the 6th Chapter. In fact, these attributes of an 'evolved soul' is described throughout Geetha. In effect, all this points to the fact that Equanimity of Mind under all conditions faced in our earthly life is important, for us to evolve into a better being.

Self-abiding is to dwell within the Consciousness of the Self - separate from involvement with our physical body. We know that the Self or Aatma is not affected by all that is going on around. In our normal concept of ourselves, we suffer due to associating this Self with our Ego and the body.

We are aware that some of these traits are important in any situation in life - personal, familial, social or professional, but when it comes to spiritual, all of them are important, since this evolution involves our total being. What practices and paths that we follow is left to our choice - even though Sri Krishna has given detailed guidelines based on our personality, what is suitable for us - but we should realize that without attaining these attitudes of mind, it is impossible to progress.

Now, with this, Sri Krishna has answered one of the main queries of Arjuna - Who is a Gunaateeta. The concluding slokas of this chapter, the next two, will describe the „simplest way of attaining thatâ€&#x;.

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Chapter 14 - Gunatraya Vibhaaga Yoga - On Differentiation of the Three Gunaas - 230 The concluding slokas of this chapter are very profound. Sri Krishna not only indicates to Arjuna, the easiest way to transcend the Gunaas, but also integrates the Jnaana and Bhakti aspects of spirituality. It is meant to stop the centuries-old arguments between the followers of Advaita and Dwaita/Vishishtaadwaita. However, the Pundits still keep debating!

Sri Krishna says 'One who serves Me with unwavering Devotion goes beyond the Gunaas. This enables him/her to attain to Brahman. I am the abode of Brahman - The Immortal, Immutable, Everlasting Dharma, and the Absolute Bliss'. (Slokas 26, 27) What a beautiful and profound statement! The simplest way to become a Gunaateeta is utmost Devotion to the Supreme. This Devotion takes one beyond the confines of the Gunaas, which in turn makes it possible to realize Brahman. We had seen how Jnaana leads to SelfRealization or to Brahman. So, by the above statement Sri Krishna tells us that sincere Bhakti also leads us to Brahman. It is symbolic presentation - that Bhakti and Jnaana lead to the same Goal.

The next statement of Sri Krishna is even more profound. He, the object of Devotion, has His Soul as Brahman! He indicates that He is the Abode or Body where Brahman resides. He further goes on to state the attributes of That Brahman - as Immortal, Immutable, and of Absolute Bliss.

It is appropriate that He refers to the Brahman as Everlasting DHARMA. This is the first time Sri Krishna refers to Brahman as the Eternal Dharma. One can see a deeper meaning - Dharma is synonymous with Brahman.

Hinduism lays utmost emphasis on Dharama. Just by performing one's Dharma, one can attain the Ultimate Goal - The Supreme. We should recall that Sri Krishna started his dialogue with Arjuna by pointing out 'that Arjuna needs to perform his Swadharma. After all the discussion various paths and philosophies, Sri Krishna comes back to this through some profound arguments. The logic is amazing and so is Sri Krishnaâ€&#x;s persuasive skill!

Thus, Sri Krishna brought Brahman, Bhagawan and Dharma all together. The Advaita argues that the Self-Realization or Becoming One with the Brahman is the Ultimate Goal of a 325

Jeevaatma. The Dwaita/Vishishtaadwaita on the other hand argues that Devotion to the Supreme Bhagawan and reaching Its feet is the Ultimate Goal of the Jeevaatma. For both, Dharma is only the means to this end.

Now, Sri Krishna through all the discussion so far in Geethaa has made us understand that ultimately, the Goal of a Jeevaatma is the Eternal Dharma which is synonymous with Brahman and Bhagawan. This is clearly a message to the common man/woman that the philosophy and the path do not matter, but the Goal is the same.

Thus ends the Chapter 14, entitled Gunatraya Vibhaaga Yoga - On Differentiation of the Three Gunaas.

Geetha Saaram - Chapter 14 - Gunatraya Vibhaaga Yoga - On Differentiation of the Three Gunaas - Summary - 231 From the practical understanding of who we are and what motivates us, this chapter Gunatraya Vibhaaga Yoga - On Differentiation of the Three Gunaas, is very important. For further growth, this understanding is necessary. The presentation here shows clearly that Bhagawad-Geethaa is not only a philosophical treatise, but also a Manual of Lifestyle and a Guide for Better Living.

Sri Krishna gives us an outline of how He along with the other part of Him, Prakriti is responsible for all Creation. He then goes on to explain how at the time of birth of every creature, the Prakriti endows it with Gunaas. The Purusha has no part in it. One can relate how the karma of the previous life of that creature influences the Gunaas that it inherits. Sri Krishna 326

lays down the three types of Gunaas - Satvam, Rajas and Tamas, with all its possible combinations and ramifications guide the behavior of that creature. Satvam, born out of Light and Purity, gives rise to lack of ills, Happiness and Knowledge. Rajas, born out of Desire, leads to Lust/Thirst, which ends up with incessant Action. Tamas on the other hand, born out of Ignorance, engulfed in Delusion, leads to Miscomprehension, Indolence and Sleep.

Depending on which one of the Gunaas dominate in a creature the behavior will be guided by the above basic traits. Given that the Ego, Mind and Intellect's contribution, a human being can go through these traits in varying degrees at different points of time, and thus exhibit these characteristics in an inconsistent manner. Satvam seeking Knowledge/Enlightenment indulges in 'noble actions' and derives Happiness. Rajas, driven by Lust and Greed, indulges in irresistible actions, seeking material and sensual pleasures and thus ends up with Sorrow - due to insatiable thirst for these impermanent pleasures. Tamas, filled with Delusion, ends up with total Ignorance and clueless in life. At the time of Dissolution or Death and later Rebirth, each of them is born in surroundings and family suitable to their traits and desires.

Thus, a Saatvik keeps ascending the ladder of evolution; the Raajasik continues to live the same life of incessant action and hence stay where he/she was and the Taamasik, without any redeeming trait, keeps going further down in evolution.

To get over the „limitations/bindingsâ€&#x; of each of the Gunaas, Sri Krishna is advising that one needs to 'GO BEYOND THE GUNAAS'. He says such 'a one' will come Unto Him and be liberated forever. Arjuna, justifiably asks - What are the characteristics of such a person, how is he/she recognized and how does 'one' attain to that State of Gunaateeta.

Sri Krishna clarifies all these points, not only for Arjuna's sake but for our benefit as well. He first states that a Gunaateeta is not affected by all that is happening around him/her under the influence of the Gunaas - since he/she understands that it is only the Gunaas's influence, and such a person remains like 'an Observer' without getting involved.

Then, He describes the traits of such a person, which are all similar to the ones we have already realized as that of a Jnaani, Bhakta, Yogi or Stitaprajnya - neutral to all pairs of opposites like pleasure/pain, etc. A Gunaateeta gives up all undertakings unto the Supreme. Finally, Sri Krishna says that the easiest way to attain the state of Gunaateeta is to serve Him - The Supreme, with utmost Devotion. That removes the influence of Ego or Ahamkara completely and also the desire for the Fruits. That is indeed Liberation.

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The concluding part of this Chapter is beautiful and most profound. Sri Krishna says that such a Gunaateeta reaches Him, who is the Abode of Brahman - the Imperishable, Immutable, Eternal Dharma and Absolute Bliss. At one stroke, He has brought together Bhagawan, Brahman and Dhrama. They are all the Same. One can strive to reach any one of them. Doing one's Dharma with Shraddha is equivalent to all other practices to attain the Ultimate Goal.

The human being having in some measure all the three Gunaas (the one with only Satvam is already Divine and the one who is completely Taamasik, becomes a 'monster' and needs Divine intervention to be rescued), we can strive using our Mind and Intellect to improve from one state to another by adopting suitable practices, as outlined in Geethaa. So, our Salvation is in our own hands.

Harih: OM!

Chapter 15 - Purushottama Yoga - On the Supreme Self - 232 Sri Krishna in chapter 15, titled Purushottama Yoga, goes back to a description of the Highest Level of our Self, which is a part of the Supreme. He is highlighting how the Jeevaatma, arising from the Paramaatma or Purushottama comes down to earth to perform Actions, guided by the Gunaas. It is a poetical, allegorical description. This makes us aware how the Self, Gunaas and activity are linked. He also prescribes a way to 'break this bondage' and get the Self liberated again. Let us follow Sri Krishna 'It is said that the Eternal Aswattha with its roots above, branches downwards spreading its influence; the leaves are the Vedas and other scriptures. One, who knows this, is truly a "knower". (Sloka 1) Sri Krishna likens the „descentâ€&#x; of the Jeevaatma from the womb of Purushottama, as the 328

auspicious Aswattha tree, spreading its branches downwards, while rooted above. This is the tree commonly known as Banyan or Peepal tree, which spreads itself through numerous branches developing their own roots and growing into a huge expansive tree. The main root from which the tree sprouts is the Purushottam, the Supreme Self or Paramaatma. The reason for IT's descending down on earth to 'enjoy' the fruits through 'actions', which are driven by the Gunaas and Karma-Phala of the previous life. Sri Krishna will explain how this Jeevaatma can cut asunder these bonds and rise again to become One with the Purushottama.

The 'leaves' are likened to Vedas and other scriptures which direct our actions on earth, just like the leaves of a tree nourish the whole tree by absorbing the energy from the Sun and converting it into energy and food for the tree. It is a superb analogy!

This chapter is a little apart from the last two and the ensuing chapters. The main purpose of Sri Krishna interposing this here is to build a link between the various traits He had been describing with the individual Self and the Cosmic Self, the Origin.

This chapter develops this theme beautifully and logically in just 20 slokas. After this, Sri Krishna will return to some more practical aspects of human personality and its development.

Chapter 15 - Purushottama Yoga- On the Supreme Self - 233 Sri Krishna proceeds with description of this Samsaara Vroksha. How it binds and the consequences are explained. Then, He prescribes the way to 'untangle oneself from this' and liberate oneself.

Sri Krishna continues 'With branches spread above and below, nourished by the Gunaas; with sense-objects as buds and the stretching down below to the world of men/women where its roots are, from which originate all actions'. (Sloka 2) 329

This explains vividly how the Jeevaatma, the Individual Self, emanating from the Purushottama/Paramaatma, comes down to the 'mortal world' to perform action as directed by the Gunaas. It is the need to perform Action that ties the Individual Self to this phenomenal world. As we know, this „URGE FOR ACTIONâ€&#x; is derived from the past karma. By continuing to perform the action as directed by the Gunaas, the cycle of birth and death continues. The Gunaas generate the Desire and Motivation for Action. Even though the human being is of Divine origin, he/she is bound by 'DESIRE' which makes it difficult to free himself/herself.

Sri Krishna will later in this chapter, give us the means of 'cutting ourselves free of this bondage'. The allegory to the growth of a tree is very apt. Sri Krishna likens each part of the tree like roots, branches, leaves and buds to illustrate the functions of our Desire, Gunaas, karma, and Action. He will describe how to become free; it is not enough to cut the branches or leaves, but needs cutting the very roots.

Chapter 15 -Purushottama Yoga - On the Supreme Self - 234 In the next two slokas, Sri Krishna explains the 'inscrutability of human life' as a whole. It is fascinating the way He treats the origin, lifestyle, consequences and destination in a symbolic allegorical way. Let us follow His logic 'The form of "This" is not known here on earth to the seekers; neither Its end nor Its origin; not even Its existence is clear. Therefore, cut asunder the deep-roots of this Aswattha tree using the strong axe of Non-attachment; thus enabling to reach the Goal 330

which the wise ones choose; having reached where, one does not return. Seeking refuge in the Supreme Primal Purusha, the One from whom, the Eternal Activity originates'. (Slokas 3, 4) Sri Krishna is referring to the Tree of Life as something difficult to comprehend. Instead of trying to analyze It with logic and reasoning, He suggests that the easier way is to develop a Sense of Detachment to Life's happenings. This will enable us to reach the Supreme Goal, from where there is 'no return' - no rebirth. The simple path to liberation from the Bondage of this Phenomenal World is 'a sense of Detachment'.

The other alternative He is suggesting is „surrender‟ to the Supreme Self - Purushottama. The concept of Purushottama, the Supreme Self, as compared to the 'normal Purusha' - the Individual Self (Jeevaatma) is that the latter is „bound within a physical body‟ and co strained to act in the phenomenal world, whereas the former, is completely Liberated and Free. In the next chapter Sri Krishna will discuss the characteristics of Purushaadhama - the Lowest Purusha vis-a-vis the others. The Self being the same, can behave differently depending on the 'garb it is wearing and role it is playing'.

The Aswattha Tree was brought in to describe the structure of Life to enable us to understand the implications clearly. Sri Krishna has used this ploy often to explain a concept which is too esoteric for our mind to grasp.

Chapter 15 - Purushottama Yoga - On the Supreme Self - 235 The Divinity, to which a human being can elevate himself/herself, is being brought out by Sri Krishna. The Self controlling the 'self or ego' can bring about this transformation, transcending the boundaries of this phenomenal world and lead us to Eternity. The main idea in this chapter is to highlight this Ideal. The next two slokas give us the scope of this.

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Sri Krishna continues 'Freed from pride and delusion; with the "evil of attachment" fully vanquished' dwelling in the Self for ever; desires being totally subdued; liberated from the "pairs of opposites" known as pleasure and pain; the un-deluded reach the Eternal State. Where the Sun does not shine; nor the moon or the fire; where having reached no one returns back that is My Supreme Abode'. (Slokas 5, 6) The qualities of the person striving for the Eternal State are the same as those of Jnaani, Yogi, Bhakta, Stitaprajnya and others who are on similar quest. As has been repeated often before, the ultimate traits of a person reaching Perfection are the same, irrespective of the path chosen. All these traits prepare one's physical, metal, intellectual and spiritual state to attain the ultimate. Just as in any sphere of human achievement, certain basic preparation is needed. The main difference is, since this 'perfection' is at the total level of human personality, the efforts needed are also more stringent.

The other aspect Sri Krishna is talking about - His Supreme Abode refers to the Ultimate Supreme Goal for any human being. The statement that the Sun does not shine there, etc., are meant to convey that 'there is no need for any other light source', in the Abode of the Supreme (which is Pure Enlightenment itself). We should recall the description of the Supreme as given by Sanjaya and Arjuna of the Viswaroopa, or Cosmic Form of Sri Krishna - HIS EFFULGENCE SURPASSES THAT OF THOUSAND SUNS SHINING ALL AT ONCE. So, where is the need for any other light source in His Abode?

It is again emphasized that anyone reaching that Abode, does not return to the physical body to go through all the tribulations of life in this phenomenal world, which is ever-changing. This is the aspiration of all Spiritual Seekers.

Chapter 15 - Purushottama Yoga - On the Supreme Self - 236 The next two slokas bring out the Divinity of all creatures that arise from the Divine Supreme. We also get a direct reference to the connection between Paramaatmaa and Jeevaatmaa - The Supreme Self and the Individual Self. That is what makes the story about 332

Human Evolution so meaningful.

Sri Krishna continues 'A portion of My Being takes on a body to live in the phenomenal world and there attracts the five senses and the mind as the sixth from the Prakriti. Thus the Lord having embodied as a creature goes from birth to birth carrying these with Him/Her, just like the wind carries the scents from its previous place'. (Slokas 7, 8) Sri Krishna beautifully and yet very simply puts forth the concept of how a part of the Supreme Self sprouts as multitude of Individual Selfs. Each Individual Self is 'a speck from the Supreme Self'. This Speck takes on a 'physical body', becomes a Vyakti from the original Avyakta state. The Vyakti or Jeeva then gets enmeshed with the senses and mind from the Prakrii. We had seen earlier how Gunaas get into the Vyakti, again born out of the Prakriti, as a part of karma-phala. Thus, a complete transformation 'of a Divine speck to a Mortal being in the world' takes place. It is the 'marriage of the Self with the self', to fulfill the karmaphala in the phenomenal world.

The next statement of Sri Krishna given in the above slokas, also establishes this idea of 'rebirth', as a continuing process from one life to another. The analogy of the 'wind carrying the scents from the flowers' it has blown through earlier, is very apt. It clearly indicates that it is 'an effortless process of nature'. This cycle can continue for ever, unless the vyakti makes a conscious effort to "free itself" - Self from the confines of the self. What our philosophy and Geethaa in particular indicate is that WE CAN BREAK THIS CYCLE AND AGAIN MERGE WITH THE SUPREME DIVINE FROM WHERE WE CAME FROM. The need for doing that is to enable us to be 'free from the vagaries and consequent turbulence in our lives leading to misery and unhappiness. The choice is ours. Having been part of the Divine, the Supreme can guide us back to Himself/Herself/Itself. We need to seek His/Her/Its help.

Chapter 15 - Purushottama Yoga - On the Supreme Self - 237 Sri Krishna continues with His description of the interaction of Jeevaatma in the physical 333

environment He/She entered -The interaction with the Prakriti and its effects. The Individual Self being the 'Sentient being' in the body, takes part in all that is going on around.

'Presiding over the ear, the eye, the touch, the taste and the smell, He/She/It experiences the world around. Whether transmigrating from one body to another (rebirth), residing in the same body or experiencing through the Gunaas - the deluded do not see Him/Her/It. However, the wise with their vision perceive Him/Her/It'. (Slokas 9, 10) The 'speck of Divine' entering the physical body, becomes the Motivating Force as the Sentient being. All the senses are activated due to His/Her/Its presence. The interaction with the world outside takes place and inputs are received through the eyes, ears, nose, tongue and the skin. Being the Activator, He/She/It becomes the Presiding Lord/Lady. Without the presence of the Divine Speck, the body is lifeless and cannot interact with the surroundings, in spite of having all the sense organs. This is the state we usually call 'death'. The Avyakta becomes a Vyakta on entering the body and then we say the person is 'born'. It is just a change of 'state' (one can think of a gas/vapor (invisible) becoming a liquid (visible) and thus easier to perceive).

The interesting aspect of our life is that in spite of 'this Divine Speck' being the Activator/Presider, we do not recognize 'It' to be so. It is common knowledge that when we refer to an individual, we think of 'the physical part' alone. We do not recognize the 'Indweller'. That is what Sri Krishna is referring to - the deluded do not see. All of us are deluded in the 'spiritual sense' and cannot perceive the „Reality‟, due to our own ignorance and lack of effort. What we see with our senses only, we are able to comprehend. The Self is not perceivable by our senses and so we are not even aware of it.

However, we all recognize the fact that 'something has gone out of the body', when we refer to a person after death as - he/she/it is 'no more'! It is strange that we recognize the 'absence of someone/something', but not the presence of it! It is like our recognizing the world as 'reality', but not HE/SHE/IT which had „created and controlling the world and which is Imperishable Itself‟. Those with wisdom and understanding alone are able to perceive the truth that the body or the phenomenal world cannot act without the 'Sentient Self ' or the Imperishable One within.

Thus, Sri Krishna has explained to us the role of Self in the body and the need to recognize this truth.

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Sri Krishna goes on to further elaborate on who can reach the Supreme and Its significance.

The statements are not new, but the way it is emphasized is more powerful and straight to the point. The character of a 'true Yogi' vis-a-vis the others trying similar techniques, is worth noting. People normally believe that 'a Yogi ' is one as defined in many texts. However, Sri Krishna explains that A TRUE YOGI IS A SPIRITUAL SEEKER. He also gives a specific meaning to what LIGHT truly is in spiritual connotation. Let us follow Sri Krishna 'The Yogis striving for perfection, behold the Supreme within themselves; while others who are "unrefined and unintelligent", though striving see Him/Her/It not. The Light residing in the Sun illumines the whole world; that Light existing in the Moon and the Fire too; know that I am the Source of all Light'. (Slokas 11, 12) We are taken back to the description that was given by Him, in various earlier chapters.

Recall the description about Self-Realization by a Yogi or a Jnaani. In the context of Purushottama or Supreme Purusha/Self, He is clarifying that what the Yogi perceives while in Samaadhi is the same Supreme. He/She/It may be called by different names to suit each occasion, but in essence He/She/It remains the same. It is similar to our worshiping different Gods/Goddesses. As Sri Krishna has often reminded us, prayers to any God/Goddess go to Him and He appears to them in that Form and Shape. This is the essential message of Hinduism which most of us understand intuitively, but unable to explain to others when questioned.

Sri Krishna also compares those - most of us (!), who seem to strive hard, but without understanding or insight. One would group most of the Yogis we come across to this class, who in spite of their striving, do not perceive the Reality. It is important to see the emphasis Sri Krishna is giving to Intelligence. Even a Bhakta given to utter Faith, has to do that surrender to the Supreme with a clear understanding of why he/she is doing it and the nature of the Supreme, to really gain the benefit of his/her devotion. This is what makes this possible only to human beings - the spiritual evolution, as they are endowed with Intelligence.

Next, Sri Krishna explains that the Radiance/Light seen in the Sun, Moon and the Fire, all arise from Him. He is the ultimate Source of all LIGHT. This implies not only to the external illuminating effect of the Light, but also and in fact more importantly, refer to the Enlightenment - the Inner Awakening or Consciousness. Since all of us as Jeevaatma are 'specks' from the Divine Supreme, this Enlightenment/Consciousness is already there in us. We only need to awaken it. We do not need 'an external Light, but any aid to rekindle the Inner 335

Light, either through a Guru or Bhakti/Jnaana will be of great help.

Chapter 15 - Purushottama Yoga - On the Supreme Self - 239 Having described how the Supreme (Sri Krishna), causes the evolution of beings, He goes on to explain how the rest of Nature like plants etc., are also part of His creation. It is interesting to note and understand to what details He goes into to make an impact on us.

Sri Krishna continues 'Having entered the earth with My Energy, I support all beings. I nourish all (herbal) plants by becoming the "sharad-chandra" and giving my "juice" to the Moon. Abiding in the body of living beings as Vaishvaanara (Jataraagni), I, with assistance from Praana and Apaana, digest the four-fold foods'. (Slokas 13, 14) The presence of the Supreme Purusha, is the cause for „activation/energizingâ€&#x; all of creation.

Even, the Laws of Nature as we know, which keep the universe functioning as it does, are due to this Supreme Presence. Sri Krishna has often told us how 'everything is an instrument in His hands, including living beings' - all performing their assigned tasks to keep order around. In the present two slokas, He is describing how the earth is energized due to His presence and He alone is the cause of all plants sprouting. The reference to Moon is to bring out the fact that apart from the energy of the Sun, the period when the Moon is shining from the sky is necessary for vegetation to grow.

The other implication to sharad-chandra or Autumnal Moon is to highlight that rains are abundant during the fall season (in India, due to the north-east monsoon) and further the climate is a little cooler after the hot tropical summer. The reference to rasa or juice/essence is to bring out that all the nutrients in the soil are regenerated for the next crop, by various natural events like thunder and lightening, which generate different Nitrous Oxide, etc. needed by the plants.

The next reference to Digestion and different types of food is also illuminating. Our modern science tells us about the need for the Stomach Acid (Jataraagni or as it is referred to here as Vaishvaanara - He is personifying Himself as the Vital Fire in the stomach) in digesting the food. One needs to appreciate the depth of understanding about human physiology and anatomy that our ancients had more than five thousands years ago. The reference to Praana and Apaana - Inhalation and Exhalation, as assisting digestion brings out the importance of the Oxygen that we breathe in and the Carbon Dioxide (as waste product) in our digestion. Sri Krishna goes on further to explain the types of food that different living beings eat and survive 336

on. They are ingested by Mastication, Sucking, Licking and Swallowing. These four cover the ways different animals and humans eat their food and also the ways that different species eat.

A close observation and interaction with Nature and the Creatures would have been required to come to this conclusion. The only method, possibly not touched upon is the modern hospital administration of food/nutrient – I.V. drip!

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Chapter 15 - Purushottama Yoga - On the Supreme Self - 240 Sri Krishna continues with explaining how He is the essence of every being. His pervasive nature extends to every part of his/her/its physical, mental, intellectual and spiritual part of his/her/its nature. Then, He goes on to explain how 'every knowledge/learning or lack of it' also emanates from Him. As Purushottama, He has to be part of everything.

'I am centered in the heart of all beings. Knowledge, Learning and Perception or lack of them all, arises from Me. All that has to be known is Me. The Vedas are part of Me. I am the author of Vedanta. Know that the Vedas talk about Me only. (Sloka 15) As Purushottama or Paramaatma, He exists as the 'core' of all beings. We often talk about Antaraatma of a person as being the 'Inner Self' or the Conscience of that person. It is also the CONSCIOUSNESS. No 'being' is considered 'as alive' unless this CORE exists. By stating that He is at the Center of all beings, Sri Krishna is alluding to this Nature of Purushottama.

He also states that all Jnaana or Ajnaana comes from Him. The idea is that even the Knowledge or Ignorance cannot exist without Him or cannot be comprehended/ understood without His presence. In His absence there is 'only void'.

As a follow up of this, He goes on elaborating how Vedas are part of Him as well as they talk only about Him. In Hinduism, Vedas are known as the original source of all knowledge.

The Vedas contain 'hymns, rituals, customs as well as Philosophy. The latter part is often referred to as Vedanta. Sri Krishna makes a special reference to Vedanta as being His creation, to emphasize that it is out of the ordinary. We know that Geetha is 'a condensed gist' of Vedanta or Upanishads as they are referred to. Since it is the methodology by which one understands the Supreme as well as finds a path to reach the Supreme, it is considered as unique. As students of Geetha we are all students of Vedanta.

Thus, the 'Supremacy and all-pervasive nature' of Purushottama, the Supreme Purusha or Self is clearly brought out by Sri Krishna.

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Chapter 15 - Purushottama Yoga - On The Supreme Self - 241 Sri Krishna goes on to describe the distinction between the Prakriti, Jeevaatma - Individual Self/Purusha and Purushottama/Paramaatma - The Supreme Self/Cosmic Self. In the next few slokas of this chapter, this distinction will be explained and we will try to understand the implications of this in our philosophical traditions.

Sri Krishna continues There are two types of species in the world - one „The Perishable‟ and the other „The Imperishable‟. All creatures are Perishable. The 'One deep-seated within' is the Imperishable. Understand that there is yet another - the Supreme Purusha, the Highest Self, the Imperishable, the Immutable Lord who pervades all the three worlds'. (Slokas 16, 17) The 'Perishable' that is mentioned here is the Prakriti - all that is part of the physical, sensual, mental, egoism and the phenomenal world outside. As has been explained all Gunaas, karma arise from this. It has also been explained before that all these 'perish at the time of death' or pralaya. They do not have a permanent existence. However, the Self or Jeevaatma, a speck of Purushottama/Paramaatma occupying the 'body' is Imperishable. These two together form the existence in the world as we know of.

However, beyond this is the Supreme from which everything originates and the One who controls it. He/ She /It is Imperishable, and is so subtle that everything everywhere is permeated/pervaded by This alone. He/ She/ It is the Moolaadhaara - The Prime Cause and Base of all Existence. He/ She/ It exists whether the rest exists or not. No boundary conditions apply - Time, Space, Real, Virtual or anything that we can conceive of, since He/ She/ It is beyond comprehension.

Just as the Purusha or Kshetrajnya activates the 'body of a being', the Purushottama is the 339

cause for activation of the three worlds. He/She/It is the Kshetrajnya of all three worlds, which remain as His/Her/Its Kshetra or Domain for action.

This concept of Prakriti, JeevaatmaPurusha and Purushottama/Paramaatma clearly indicates the role of Bhakti or Devotion as a means of an Individual Self reaching the Cosmic Self or Bhagawan. Both Vishishtaadwaita and Dwaita branches of our philosophy, depend on this logic for their expositions of the Self striving to attain to the Feet of Purushottama/Bhagawan. This also brings in the idea of the Abode of the Supreme Self Vaikuntam and Kailaash. The common reference to the Soul or Aatmaa of a 'dead person' reaching these abodes, with the belief that it is enjoying the company of the Lord, without any misery whatsoever, arises out of this.

So, as a Yogi/Jnaani attains Self-Realization or Brahman, so does a Bhakta reach the Abode of the Lord - on attaining Moksha or Liberation.

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Chapter 15 - Purushottama Yoga - On the Supreme Self - 242 Today's sloka is very appropriate for the auspicious occasion of Ganesh Chaturti. Sri Krishna talks about Himself being the Purushottama. So far He had given various attributes to illustrate how He is the Supreme - The Highest Purusha, The Cosmic Self. Now, He is giving it in a nutshell.

'As I transcend the Perishable, and also above even the Imperishable, the world as well as the Veda talk of Me in deep reverence as Purushottama'. (Sloka 18) Sri Krishna personifies the Purushottama. He has shown us in His Viswaroopa how everything is in Him. Later through various analogies, He has been extending this concept in multitude of possibilities. Now, He states it very simply - He is beyond the Perishable Prakriti and even surpasses the Imperishable Purusha (the Individual Self). The Individual Self has its final repose in the Cosmic Self - Purushottama/Paramaatma. That is the Origin and End of all of creation. It is also from Here that next creation starts.

The analogy with which this chapter was started referred to the Aswatta Tree. The reference here is to the Tree of Samsaara, which spreads out all around and gets engulfed in all the bonds.

This is the Perishable part. The Seed which came from above - a speck of the Purushottama is the Imperishable, as It contains the future life of the Tree, just as the Jeevaatma with its own life keeps moving from 'body to body' in different rebirths. The reference to 'cutting the Tree' earlier in this Chapter, is for the Jeevaatma to dissociate Itself from the Tree of Samsaara or the bonds to the world outside. By dissociating oneself from this Tree of Samsaara, the Jeevaatma is liberated.

Purushottama is the Ultimate Reality. The Vedas describe His/ Her/ Its Nature. Common 341

people talk about Him/Her/It with great reverence.

Chapter 15 - Purushottama Yoga - On the Supreme Self - 243 These are the last two slokas of this chapter. Sri Krishna concludes it beautifully, after having explained to us about Purushottama. To make an impact on Arjuna and us, particularly after His Viswaroopa, He is identifying Himself with Purushottama, The Supreme Self. He also brings out some deep insight into Dharma.

'One who is free from delusion is able to know Me, as the Highest Spirit. Having this understanding, he/she is capable of worshiping Me with all sincerity and devotion. Thus, has this most profound teaching, been imparted by Me. Knowing this, one can attain the highest intelligence and accomplish all duties completely'. (Slokas 19, 20) Much of our problems arise out of 'delusion' - not knowing what is Real or True. We muddle around in life with our own preconceived notions augmented by our prejudices, emotions, Gunaas, etc. Then we complain about the 'unfairness, injustice' etc. and rue in our own 'self-induced suffering'. The emphasis in our philosophy on Moha or Delusion is mainly to make us aware of this predicament and give us guidelines on how to get ourselves out of this mire. In the closing slokas of this chapter, Sri Krishna is putting this in focus Only, the one who understands the teachings of Sri Krishna, given to us in a condensed and simple form in Bhagawad-Geethaa can rid himself/herself of this Delusion. It is also made clear how this step is a precursor for understanding The Highest Spirit of Supreme Self Purushottama. Knowing this Reality or Truth, makes us more Devotional and Faith-based.

Recall the 'Story of Dialogue with God', that was sent to you yesterday? The closing 342

sentence of God was - Do Not Doubt Faith. Deep Devotion is an offshoot of Faith, based on knowledge of the Supreme Self. The reference to Pain and Suffering in that episode is also relevant here. Delusion is 'converting Pain into Suffering', thanks to our mental process.

Pain is a Reality, caused by external world to our physical body (due to our karma-phala) but Suffering is our own creation! No one 'suffers Pain', even though that is a common statement. Suffering is a consequence of our Delusion based on Pain. We blame others for our suffering, even though the cause of the original Pain is our own actions.

Lastly, Sri Krishna says that „The knowledge of Purushottama’ - made easier for our understanding by Sri Krishna through the analogy of the Aswatta Tree - is enough to give a complete understanding of all that there is to be known. The logic is the cause of everything in our lives is very Simple - The Supreme. If we know that, there is nothing more to be known and all our Delusion will vanish and with that all our misery and strife. He ends the chapter with a yet another important advice. The intelligence gained from an understanding of Purushottama, will lead us to perform our Dharma or Duties, truly and completely. So, we are back where we started - Performing one's Dharma is our Destiny. Everything else is like 'rungs of a ladder', leading us there. Sri Krishna's main purpose of imparting Geethaa to Arjuna was to make him realize that there is no other solution to life's problems other than PERFORMANCE OF ONE'S DUTY OR SWADHARMA.

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Geetha Saaram - Chapter 15-Purushottama Yoga - Summary - 244 Chapter 15, Purushottama Yoga has a Unique message. In the previous chapters, Sri Krishna had educated us on the aspects of Divine and Human through various examples Jnaana/Vijnaana, Purusha/Prakriti, Kshetrajnya/Kshetra etc. He also explained in detail about Karma, karma-phala and Gunaas and how they influence each other in a human being. In this chapter, He is establishing 'a direct link' from Divine to human being. He also further elaborates on The Supreme Self, Purushottama and how a part of Him/ Her takes on a 'body' and goes through all of life's travails and tribulations.

To make us understand this concept in clear and simple terms, He takes on a Tree Aswattha, (Peepul/Banyan, as popularly called), one of the most ancient and revered tree for Hindus.

The characteristic of this Tree is that it can grow multiple roots with numerous branches streaming down towards the ground and spreading roots far and wide. Sri Krishna uses this nature of the Tree to compare it with the Tree of Life - Samsaara Vruksha.

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Jeevaatmaa, the Individual Self, a „Speck of the Paramaatmaa’, Supreme Self separates from Him/Her and enters the Prakriti - the Phenomenal World of Action. This is the Tree, with roots in the Heavens growing down towards the earth/world. The branches are the Sense Organs, the leaves are the objects of the senses like taste, smell, etc., stimulating the ACTIONS, Buds and Flowers are the Desires and the Fruits are the KARMA-PHALA. The field of Action is the world. Having given this analogy, He stresses that for the Jeevaatmaa to be 'free again‟, the human being needs to „cut the roots‟ of 'this Tree' and join back with the Paramaatmaa. Since He is the Supreme Self, the Best of the Purushaas, He is also called Purushottamaa.

To emphasize that to make the Individual Self regain his/her Real Nature of being part of the Supreme Self, he/she needs to follow the practices that He has already discussed. He restates the characteristics of such a one of Liberated Self. Further to make this analogy directly applicable to us, He describes this 'so-called Descent of Human being from the Divine as part of His own action. He says that when He/ She takes on a 'Body', all that is required of that Body in its surroundings, He/ She needs to go through - performing Action, etc. It is just like an „ACTOR WHILE ON STAGE HAS TO PERFORM HIS/HER ROLE‟.

Then Sri Krishna goes on to explain how by His Presence in the earth, He nourishes the plants and makes them grow. He is the Source of Energy and Vitality for all that happens in the Three Worlds. Both the Sun and the Moon as part of Him/ Her are responsible for the growth of the plants and herbs. We have seen how He had earlier said that He pervades everything. That is what makes 'life possible' in the Universe.

Lastly, while describing His Nature and what He is, He says that „He is Dharma personified‟. By this, He makes it clear anyone practicing his/her Dharma reaches Him. This is one of the most profound statements to be found in any scripture. This also enables us to „perceive of Divinity in a non-God/Goddess-based way‟. Even an atheist or agnostic can accept this concept of Divinity. What an astounding concept indeed!

One can summarize this Chapter simply as - Following one's Dharma is being Divine.

For one's own sustenance and for the sustenance of the universe, this is all that is required.

Harih: OM! 345

Chapter 16 - Devaasura Sampat Vibhaaga Yoga - On Differences between Devas and Asuraas. - 245 Sri Krishna, having made us realize the simplest way of reaching the Supreme, by each of us performing our Swadharma, now goes on to explore what differentiates the Divine from the Demon. He had already extensively discussed various human traits and frailties, in spite of having arisen from the Divine, due to the influence of the Prakriti and its consequences. In the current chapter Sri Krishna, is going to explain how only attributes and behavior determine one's Divinity or otherwise. We had seen while He was describing how the three Gunaas along with their various permutations and combinations determine our behavior and actions. Now, He will clearly define through these traits and behavior/actions who is a Divine and who is not.

We have seen how Satva gunaa gives noble attributes and behavior patterns. Also, as the opposite, the Tamo gunaa gives ignoble traits and behavior. Rajo gunaa has some positive and many negative features. Using this background, Sri Krishna will explain, how Divine or Daivika 346

character is enabled and on the contrary, a combination of the negative traits of Rajo gunaa and Tamo gunaa leads to Demonic or Aassurik nature.

The first three slokas describe the traits and behavior of a Daivik personality.

Sri Krishna says „Fearlessness, purity of heart, steadfastness in the pursuit of knowledge/learning and Yoga, alms giving, control of senses, performance of Yajnyaas, study of scriptures on Self, austerity, uprightnessâ€&#x;; (Sloka 1) All the characteristics listed above (more to come), are positive, and ennobling. We have seen how these are the traits that are developed through stipulated practices. They elevate one morally and spiritually and also make such a one be of help to others around. While discussing Satva gunaa we came across the very same attributes. Thus, one can conclude that such a one is of Divine nature.

Fearlessness, uprightness and control of senses are personal traits of character which have an external effect on others around and the environment/Nature. On the other hand, study about one's own Self, practice of Yoga and obtaining knowledge are mostly towards self-improvement.

Performance of Yajnyaas is for the benefit of environment and plant/creature growth and sustenance. The materials offered to the fire in the Yajnya cleanse the air around by eliminating bacteria/germs and also produce particulates for condensation of moisture leading to rain. So, it adds to the Divine quality of support of the species in and around us. Austerity is both a personal virtue as well as beneficial to Nature by not demanding more than what is really needed by us.

The next two slokas will add further to this list of qualities that lead to Divine Nature.

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Chapter 16 - Devaasura Sampat Vibhaaga Yoga - On Differences between Devaas and Asuraas - 246 The first sloka of the chapter gave a list of traits. Sri Krishna explicitly did not say yet, why He is giving the list. (In fact, this chapter opens without any preamble, as is normally the case).

For our understanding and proper follow up, I mentioned the purpose of it. Now, in the next two slokas, He is extending that list and at the end states what it means to have all these qualities. Let us continue 'Non-violence, truth, absence of anger, renunciation, tranquility, absence of calumny, compassion to all beings, non-covetousness, gentleness, modesty, absence of fickleness, 348

boldness, forgiveness, fortitude, purity, absence of hatred, and absence of pride - these belong to one born for Divine State'. (Slokas 2, 3) Truly, this list contains whatever attributes one can endow a person with to raise him/her to a higher Plane, compared to our levels. That Plane or Sate is called DIVINE or DAIVIK. In common parlance, we often refer to a 'very noble person' as 'a Godly person'. In the Marathi language, there is a term 'Deva Manush' meaning Godly Person. The implication is obvious.

Such a person in his/her behavior towards others and Nature will bring out qualities that are only beneficial and never say or do anything that is either selfish or harmful to others. We are also aware that these are the traits of a Saatvik person. Further, it is clear from what we have learnt so far in Geetha that these attributes apply to a Stiitaprajnya, Jnaani, Yogi, Bhakta, Gunaateeta and Knower of Purusha/Prakriti, Kshetrajnya/Kshetra, Jnaan/Vijnaana. So, all these qualify for being called Deva or God. The message to us is that it is within our capacity to rise to Godhood. In fact, these can reach the final step of attaining to The Supreme.

In the qualities mentioned above, there are both those that relate to personal nature/attributes and those that represent the interaction with outside world. A Godly Person is not just an embodiment of 'spiritual values'; but also one that 'interacts with the outside world in a noble and beneficial fashion. A spiritual person is at once a moral person, but not the other way- a moral person may not be spiritual.

Deva in Hindu scriptures only means what is described above. It does not represent the Supreme Being. Sri Krishna had clarified this many times earlier. Now, He has 'pin-pointed' the meaning of the term. That is why it is possible for humans to reach that state just by modifying their behavior. The God Realization or Self-Realization is the next step which makes one comprehend the Supreme - who is called Purushottama, Paramaatma, Maheshwar, etc.

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Chapter 16 - Devaasura Sampat Vibhaaga Yoga - On Differences between Devas and Asuraas - 247 Having described what makes one a Daivik, Sri Krishna moves on to discuss about the Aasurik traits in a human being. What is important for us to note and comprehend is that a human being can become a Deva or Asura depending on the personality he/she develops.

Sure, the birth/environment will play a part in this development, but given our intelligence and free-will, we can still do it. Let us see what the characteristics of an Aasurik state are.

'Ostentation, arrogance, self-conceit, anger, as well as brazenness and ignorance belong to one born as an Aasurik state'. (Sloka 4) It is obvious looking at these traits that such a person cannot be of any value to either himself/herself or to people and creatures around, as well as to Nature. Each of the qualities stated above makes the person utterly selfish and completely unconcerned and oblivious to what 350

he/she does to everyone around. He/ She can neither develop his/her personality towards a better emotional, intellectual or spiritual status nor can be of any benefit to others. On the contrary, he/she can cause lot of harm to himself/herself and to those around. We have seen the basic negative traits in an individual - kaama, krodha and lobha earlier and the disaster it can bring about on the person. The above list amplifies these qualities further.

One can also realize that the above traits are a combination of negative aspects of Rajo and Tamo gunaas. While Brazenness and Ignorance are the contributions of Tamas, the others are clearly those from Rajas. It is this combination that makes the outcome so terrible. It is a potent brew that destroys everything. Often, this might give a 'temporary sense of fulfillmentâ€&#x;, but eventually is totally destructive. This trait is found in individuals as well as in communities and nations. Sri Krishna is going to elaborate this further and that will clearly bring into focus what it can mean. While in the grip of these traits, one does not realize the consequences, as like 'a narcotic/psychotic drug' these traits cloud one's thinking and such a person operates in 'Delusion'. We often belittle our ancient Puraanaas, most of which bring out the consequences of persons behaving with these Aasurik qualities. These are meant as warning signals for us to avoid getting into such 'an Aasurik state'.

Chapter 16 - Devaasura Sampat Vibhaaga Yoga - On Differences in Values between Devaas and Asuraas - 248 The next two slokas compare the outcome of the traits of Devaas and Asuraas, and also suggest that Sri Krishna is going to elaborate further on the diverse attributes of one with Aasurik mindset and behavior. It is interesting to note that as an aside, Sri Krishna assures Arjuna that he has been born to the Daivik state. The implication is both to comfort Arjuna and to instill into him his greater responsibility in that capacity to achieve better things.

'The Daivik state leads one to Moksha, while the Aasurik state leads to Bondage. Do not grieve, Paandav, you are born to a Daivik state. There are two types of beings in this world - one with Daivik state and the other with Aasurik state. I have discussed the Daivik nature at some length; now listen to Me, elaborating the Aasurik nature'. (Slokas 5, 6) 351

The final goal of 'a being' is to be Liberated from the travails and tribulations of this phenomenal world, where nothing remains the same even for an instant. Also, as we have seen the Individual Self emanating from the Supreme Self has taken on 'a body' - physical existence. While doing so, he/she is fulfilling his/her karma-phala. Eventually, the aspiration is to get back to where one came from - paramaatma or again become a part of Purushottama.

Only a Daivik nature will enable this to happen. On the other hand, if the Jeevaatma while in this 'body' gets involved with the sensual inputs and imbibes Aasurik nature, then he/she again gets bound by the Samsaaraa and endless rebirths.

Sri Krishna is aware of the impact this distinction will have on Arjuna. Being an ardent devotee, with knowledge of the scriptures and realizing that Arjuna has a 'Mission to Fulfill, He wants to reassure Arjuna that he is destined for greater things and so tells him that „he belongs to the Divine Stateâ€&#x;. While in fact this is true, Sri Krishna has also a 'motive' in making Arjuna do his task and hence making him feel good is important. This is the true role of a Guide or a Guru.

Next, Sri Krishna goes on to tell that He is going to discuss further the attributes and nature of one with Aasurik nature. All through, He has been highlighting to us the positive values needed to attain to the ultimate Goal. Now, to complement this, He is going to describe at length what all issues that drive one to be bad or evil. We will realize how we can easily relate all these attributes to the world around us today.

Chapter 16 - Devaasura Sampat Vibhaaga Yoga - On Differences in Values between Devaas and Asuraas - 249 So far, Sri Krishna had explained the mature of Daivik and Aasurik traits. We got a glimpse of one being positive and the other negative characteristics and its possible consequences. In the next three slokas, Sri Krishna brings out clearly, what the Aasurik nature is capable of. He has given it in shocking detail without any ifs and buts. Let us go ahead and see for ourselves, what He says 'Those given to Aasurik Nature, know not what actions are proper and what are improper; they are not pure, do not have good conduct or value truth. They do not see any 352

"cause or basis" for the existence of the universe; they do not conceive of a God; believe that all creation is due to "mutual union" and the driving force/cause is LUST. Holding this ideology, and being of little intelligence and violent deeds, are a danger to society and are capable of destroying the world". (Slokas 7-9) Well, do we get the message? The Aasurik natured-ones have no Value System. They know not what is right and what is wrong. Their mind and heart are not PURE, meaning that 'only Evil thoughts exist in their minds. Their behavior is purely selfish, driven by LUST AND GREED. So, their actions are violent and inimical to others. Since they do not see any purpose in creation, they think that the whole world exists for their benefit only. Since they do not think of 'any Higher Authority, like God', they arrogate all powers to themselves.

On top of it, they believe that THEY ARE RESPONSIBLE FOR CREATION OF THE UNIVERSE through their lustful behavior.

So, what does one expect from such an individual or a society/nation? Destruction of others, finally leading to their own destruction and that of the world. That is Pralaya, for you! Individuals decline and destruction is deplorable as such, but when that overtakes a whole world, then it is 'A CATASTROPHE' indeed! What is the basis for all this? Simple human frailty driven by Gunaas. A combination of Rajo and Tamo Gunaa, is at the root of all this. The main ingredients are - Ego, Lust/Desire and Greed along with its minor cousins. Sri Krishna will further explain all these in the rest of this chapter.

The above should give us a picture of many things that are going on in the world now. We have had and are having a host of individuals and many nations driven by this Aasurik nature, unmindful of the havoc they are causing around. A complete lack of Moral Values, driven only by the traits listed above. Redemption can come only if there are sane voices capable of influencing the course of events. Otherwise, just as at the time of Mahabharata the world is heading towards the next Pralaya.

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Chapter 16 -Devaasura Sampat Vibhaaga Yoga - On differences in Values between Devaas and Asuraas - 250 Sri Krishna had laid out in detail for us the consequences arising out of Aasurik nature, for the individual as well as the rest of the world. He continues to elaborate to drive home the horrible tragedy that can befell a society harboring such individuals. We have enough evidence from history and our present global conditions, to what can happen. Before the individual or a group/nation gets down to that level of depravity, the wise men/women and groups should intervene to 'educate the masses on right value and practices' so that the impending disaster is nipped in the bud. All our Puraanaas have clearly brought out such events and personalities. The idea of Avataar of the Supreme discussed in our literature is only to highlight that GREAT INDIVIDUALS can and will arise to redress the situation.

Let us continue with Sri Krishna's further narrative 'Filled with insatiable desires, full of hypocrisy, pride and arrogance, holding evil ideas 354

born out of delusion, they pursue their goal with devilish resolve'. (Sloka 10) The above brings out the character and the actions that follow from people with Aasurik nature. As is clear, Desire or Kaama is the 'driving force'. All of us have desires and that is the basis of our very existence. However, when it becomes 'insatiable', it takes the form of Greed and Avarice or Lobha. Then, there is NO BOUNDARY CONDITION SET and it runs amok and destroys everything that comes in its way. As has been emphasized earlier in Geethaa, Desire cannot be eliminated by strict control of the mind. That is 'suppression' will not work.

We need to divert the mind to something nobler than mere material-dependent sensual pleasure. That is where the role of Buddhi or Intellect comes in. Geetha lays the emphasis on this aspect of Personality Development and not 'sheer negation and suppression of desire'. Devil or Evil is not outside but right within us, if we allow it take roots.

The other Aasurik traits like egoism, anger, and most importantly, Moha or Delusion lack of proper comprehension, arising out of the Tamo Guna element of the Aasurik nature, contribute to further escalation of negative consequences. One easy way of getting over Egoism, is the Bhakti Maarga or Path of Devotion, as it develops the spirit of Humility and Surrender, which erodes Egoism gradually by recognizing a Higher Power.

The main essence of all these vivid descriptions is to make us aware that one has to understand the consequences of developing the negative traits.

Chapter 16 - Devaasura Sampat Vibhaaga Yoga - On Differences in Values between Devaas and Asuraas - 251 We got an idea of what drives an Aasurik mind and its consequences. Sri Krishna does not end here. He has a lot to say about the nature of such a person and what could happen to him/her and the rest of the world as a result. The next two slokas continue in the same vein.

'Beset with innumerable concerns which end only with death, and regarding gratification of the lust/greed as the highest goal, and being certain that, that is all life is about; bound by a hundred odd ties of hope, given to lust and anger, such a one strives hard and often by unjust means to gain and hoard wealth only for sensual enjoyment'.

(Slokas 11, 12) 355

It is clear that an Aasurik mind has only ONE GOAL - Self gratification through any means, fair or foul, acquisition of Material Wealth by 'hook or crook' for indulging in Sense Gratification. As we had been told earlier in Geethaa, when the senses are given 'free rein', they run after sense-objects in the outside world. The insatiable desire/lust leads to Greed and hence to Acquisition and Hoarding. When there is an 'obstacle to its acquisition', Anger sets in. Then follow unfair means and often violence.

The constant tension in this „acquisition modeâ€&#x; raises worries about non-achievement of this goal. On the one hand, the lust generates hopes. So, there is a constant internal strive between Hope and Despair, leading to an unsettled chaotic mind. The whole being is driven by this uncertainty constantly. Though the goal is to enjoy sensual pleasures, this unsettled mind makes even that momentary satisfaction impossible. That is the irony!

When the mind is fully occupied in catering to the senses, there is no other goal in sight. So, Sense Gratification becomes the 'BE ALL AND END ALL OF LIFE'. How can such an individual even think of any higher goal in life? He/ She is totally consumed by one desire to Acquire Everything in the World, and in the process loses Himself/Herself. Sri Krishna elaborates this thesis even more in the ensuing slokas.

Chapter 16 - Devaasura Sampat Vibhaaga Yoga - On Differences in Values between Devaas and Asuraas - 252 Sri Krishna goes on, in the next three slokas, to state the perspective of the Aasurik mind itself directly. We can easily relate to it from our own observations in the world around us.

Nothing can be more revealing than this statement. Let us have a look at it and interpret it 'I have gained this today; I shall fulfill my other desires also in future. It is mine, and the remaining wealth also shall be mine in the future. I have slain this enemy today; I shall slay other enemies too in the future. I am the Lord. I rejoice, I am successful, powerful and happy. I am rich and well-established. Who is there to excel me? I will sacrifice, I will give and I will rejoice ----------. Thus goes the deluded mind in total ignorance'. (Slokas 13-15) 356

Can anyone beat this desorption of an Asuraa? We have enough illustrations from our Puraanaas and Itihaasaas of the ones termed as Asuraas and Raakshasaas. To name a few Raavanaa, Bhasmaasura, and Hiranyakasibu. Raavanaa, though a well-read, intelligent, cultured Brahmin, a King, due to his egoism and greed to possess everything in the world (including all the Navagrihaas with Sani too!) went after Sita, the wife of Raama and got punished. He caused the destruction of himself and his family (saving Vibheeshana) as well as the beautiful kingdom of Lanka. Bhasmaasura, a vain king without any intellectual development, driven only by hunger for power and domination, did rigorous penance and got from Shiva the boon that 'he could burn anyone by just keeping his palm over that person's head'. His hope was to be invincible, but in his stupidity, he wanted to try it on Shiva Himself! The result was the advent of Lord Vishnu as Mohini to truck Bhadmaasuraa into putting his palm over his own head during a dance with Mohini! Hiranyakasibu, on the other hand driven by his ego wanted everyone to consider him as the Almighty God. He did not mind subjecting his own son to all kinds of torture to make Prahallaada admit his supremacy over Lord Naaraayanaa, whom Prahallaadaa was worshiping. The result was the advent of Narasimhaavataar, in the form of half-man half-lion to kill him. Each one of this represented a different type of Aasurik nature.

Of course, the world is full of such individuals driven by greed, lust, ego, hunger for power, amassing wealth, etc. at any cost. The problem is that they do not recognize that they are doing anything wrong either to themselves or others. Their deluded mind filled with ignorance drives them. That is why a proper moral and spiritual education is needed from childhood to shape the mind of an individual. The ideals are all there in our ancient scriptures, particularly in Bhagawad-Geethaa, for us to follow.

Chapter 16 - Devaasura Sampat Vibhaaga Yoga - On Differences in Values between Devaas and Asuraas - 253 One might wonder why Sri Krishna is describing the Aasurik nature and its consequences in such detail. Let us remember that much of the Geethaa discusses about the level to which a human being can elevate himself/herself using the special faculties like intellect and free will bestowed on him/her. Right up to the stage of Self-Realization or becoming one with the Supreme, the practices to be adopted to enable this to happen have been described at length by Sri Krishna.

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As a counterpoint He is putting forth the 'descent of a human' through his/her own negative qualities and practices. God and Demon are not separate entities. Both are the two extreme levels of a human being. Sri Krishna is only trying to bring this out clearly for our consideration and understanding, so that we can choose the correct path.

Continuing with the traits of Aasurik nature, Sri Krishna goes on „Bewildered by many a fancy; enmeshed in delusion; indulging in sensual gratification, such individuals fall down to hell. Self-conceited, arrogant, intoxicated by lust and power, such individuals perform sacrifices (in name only) with ostentation, disregarding all rulesâ€&#x;.

(Slokas 16, 17) Due to deluded values of what is right and wrong, abetted by a strong ego, an individual succumbs to his/her senses and mind is driven to sense-objects, without the control of the intellect, which can point out the consequences of such actions. In effect, the Prakriti or the Physical body with senses, ego and mind takes control and the Purusha becomes ineffective.

The Divinity within is suppressed and the Demonic takes control. The fall of the individual is certain under the circumstances.

The other aspect is that such an individual still wants to show to the world, that he/she is following the practices laid down by scriptures or society. It is merely a 'show without content', as neither the proper attitudes like humility, sincerity are present not a willingness to follow laid down rules and regulations. We are aware of such practices in society in the conduct of marriages and other functions.

It is fortunate that just like any statistical phenomena in Nature, the behavior of a human being follows what is known as a 'Bell Curve' - with few godly and few demonic persons and most of the rest lying in between with varying qualities of either!

Chapter 16 - Devaasura Sampat Vibhaaga Yoga - On Differences in Values between Devaas and Asuraas - 254 The next sloka highlights the main difference between the Aasurik and Daivik nature. All other attributes we discussed so far are the external symptoms. The underlying malady is brought out now. As is said in medical treatment, until and unless the basic cause is attended to, treating symptoms leads to only temporary relief.

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Sri Krishna says Possessed of egoism, power, insolence, lust and wrath - the misdirected individuals, 'hate Me' (the Self within) residing in their own bodies as well as those of others'. (Sloka 19) As we had discussed, a speck of the Divine Supreme takes on a human body (Prakriti).

All of us are basically this entity. Without the Purusha - the Divine Speck, this Entity has no life and is inactive. However, when it is present and the Entity is functional, we are 'human beings'.

Even though it is possible to exist at the entirely physical plane or prakriti state, that does not make us a Complete Human with the capability of evolving into a Super Consciousness, unless we use the Purusha part of us also.

Existing purely at the 'physical level' leads to being influenced and often controlled by the senses which are interacting with the sense-objects around. Such an existence finally leads one to 'negate the very presence of the Divinity in us'. When one is fully consumed only by the Prakriti, the being comes to HATE OR DISLIKE any influence that comes from the Purusha that interferes with our 'physical pleasures' and its enjoyment. This is what Sri Krishna is referring to - an Aasurik person guided only by the Prakriti, Hates the Divine not only in himself/herself, but also in others. That becomes the basis for harming others to fulfill one's own physical pleasures.

Thus, an Aasurik person becomes 'a menace to his/her own Inner Self and to others'.

Chapter 16 - Devaasura Sampat Vibhaaga Yoga - On Differences in Values between Devaas and Asuraas - 255 Sri Krishna had made the point - a human being cannot fulfill his/her role, if he/she does not realize the Divinity within. The next two slokas, do not seem to fit in with the philosophy of 359

Bhagawad-Geethaa. They talk about 'No Redemption' for a fallen individual. It also talks as if, even the Supreme is intent on punishing them for ever, again and again in every birth.

Somehow, it is completely out of tune with whatever Sri Krishna has been telling us in Geethaa. As such, I am going to ignore these two slokas.

(Maybe, they were put in at a later point of time, by someone else, to scare the wrong-doers.)

Now coming to the next sloka, Sri Krishna points out the basic traits that lead a person to the Aasurik state. This is more relevant to know and understand so that one can ensure that one does not fall into the Aasurik state with terrible consequences.

'The three 'gates to hell' are - Kaama, Krodha and Lobha - Therefore, one should avoid these three'. (Sloka 21) The above is simple to understand and follow. All along, Sri Krishna has been advising Arjuna and us, about the harmful effects of these three traits. In this chapter, through the example of Aasurik state, He has very vividly portrayed the effects that these three - Desire/Lust, Anger/Wrath and Greed/Avarice can have on us. He has also given us various means of having control over these three traits through proper practices.

He is putting it figuratively - Gates to Hell, to emphasize that all our sufferings arise out of letting these gates open to influence our behavior. 'Hell' is nothing but the pain and sufferings we endure due to our thoughts, words and deeds, as well as what we bring upon others.

Let us remember that what is being advised is not the life of a 'mendicant' but use our Buddhi to study, understand and follow certain rules or Dharma, to ennoble our lives. The Control of the Senses will enable us to avoid all these three Gateways to Hell - meaning avoidance of pain, suffering, turbulent mind and unhappiness. That is the least of the goals of life for a human being with Intelligence and Free Will.

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The last sloka emphasized the negative traits that need to be avoided, if one wants to attain the ultimate Goal. Even much earlier, Sri Krishna while answering Arjuna's query - Why does one in spite of having Divinity within, do wrong things, had pointed out to Kaama and Krodha as the two that drives one to such actions. Now, He has added Lobha to this list to complete the 'triumvirate' that makes one behave like an Asuraa. The next two slokas, illustrate the difference in the nature of a human being, with and without these traits. This is just to put them in juxtaposition before concluding this chapter.

Sri Krishna continues 'One who has gotten beyond the three "gates of darkness", is practicing what is good for himself/ herself, attains to the Goal Supreme. On the other hand, the one who disregards the rules of the scriptures and indulges in acts driven by desire, neither achieves perfection, nor happiness, nor the Supreme Goal'. (Slokas 22, 23) When one 'does not encourage inputs from the three gates of Desire, Anger and Greed, then he/she is guided towards acts consistent with Dharma - because that is what is good for him/her.

Thus, he/she moves away from darkness or hell'. Thereby, he/she is able to develop in the 'right way' and reach the ultimate Goal, the Supreme. Contrarily, if one is driven by Desire (this is the precursor step to the rest of the 'bad traits'), then often one is forced to do wrong actions, which is neither in the interests of the self or others. Remember in 2nd Chapter, the slokas starting with 'Dyaayate vishayaan Sangopajaayate; Sanggat sanjaayate Kaamah: ----' which gave the steps leading to ultimate destruction of the individual. In this context, it is interesting to recall Adi Sankara's Bhaja Govindam too, where he vividly states how even change of seasons in a human being's life, age or becoming a mendicant does not remove desire! The consequence is that one is led astray from the right path and thus does not achieve the intended objective. Sensual pleasures do not lead to lasting Happiness or self perfection. One ends up in all the miseries of Samsaara, unable to steer oneself out of its 'mesh of bondage'.

The whole metaphor of Deva and Asura and the comparison of their traits, brought in

by Sri Krishna are to drive home this point. Salvation, Happiness and Peace is the Goal, a Devaa reaches, while Bondage, Misery and Turbulence are the fruits realized by the Asuraa. The choice is ours to choose. If we follow the guidance given by Sri Krishna, all of us have the potential to become Devaas.

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Devaas and Asuraas - 257 In the last sloka of this chapter, Sri Krishna winds up His discussion by pointing out how one can avoid falling into Aasurik nature. We often fall into wrong practices due to our ignorance of our Dharma. So, what is being suggested by Sri Krishna is for us to 'look up to our ancient texts to know from the past experiences of the wise, who have pondered over life's problems.

Sri Krishna points out 'So, let the Saastraas be your Guide for ascertaining - what ought to be done and what ought not to be done. Having known the advice of the ordinances in the Saastraas, act accordingly in this world'. (Sloka 24) What is stated above is just common sense. In life when we venture into any field of activity, we educate ourselves in the relevant topics. We refer to books, manuals, dictionaries, encyclopedias, etc. We consult teachers well-read in the subject or sometimes even experts. But, when it comes to our moral and ethical questions, either we do not bother or often guided by our environment (parents, society, et al) or by individuals/groups who often have their own selfish interests. That is why Sri Krishna is particular to refer to ancient Saastraas, which have stood the test of time and well accepted by wise men and women. On top of that He clearly states 'Having known --', which implies - a good understanding of what is read.

So, after discussing in depth the disaster that befalls one who gets into wrong mind-set and consequent actions, Sri Krishna advises Arjuna (and us), to act as per the understanding gained from the Saastraas. These include all the Vedaas, Upanishads, Itihaasaas, Puraanaas, and of course, the Bhagawad-Geethaa, which gives them all in a condensed, easy-to-digest form. Our whole Aashramaa system of our life cycle is based on the idea of preparing the individual to imbibe these values of our Saastraas, besides other expertise needed for one's living. The Brahmacharya phase was meant to learn and understand all the value systems from the Saastraas and other literature as a preparation for the ensuing life in society as a Grihasta.

The Gurukula system helped in making this experience very personal due to constant contact with the Guru and his/her family..

Having said all this, we need to fashion our educational system to ensure that it enables each of us to imbibe the right values to make our lives and that of others around, more meaningful and effective in ennobling us. Sri Krishna has shown the consequences of following wrong path so vividly, while at the same time giving us a way to find the right path so that all of us can become 362

Devaas.

Thus ends Chapter 16 of Srimad Bhagawad-Geethaa, titled Devaasura Sampat Vibhaaga Yoga - On Differences in Values between Devaas and Asuraas.

Chapter 16 - Devaasura Sampat Vibhaaga Yoga - On Differences in Values between Devaas and Asuraas - Summary - 258 After having revealed the Divinity in every being in the previous chapter, Purushottama Yoga, Sri Krishna is taking us on an extended tour of the other extreme, the Aasurik nature, and its consequences. Much as there is a Divine element in all of us, given our own personality evolved through interaction with Prakriti, the Gunaas accompanied by its consequences and the Karma-phala, we end up negating the Divinity. Sri Krishna portrays a vivid picture of the consequences of our giving in to such traits. The idea is to stun us sufficiently to ensure that we keep away from such traits. However, since He is directly addressing Arjuna, He reassures him that he is endowed with Divine qualities and so need not get depressed. He also, at the end prescribes a simple way of 'how not to fall into this hell'.

The positive attributes of one who is „fully Saatvikâ€&#x;, have already been given. Such an individual is considered as 'a Deva' - one who is working towards his/her Moksha, by following 363

all the virtuous practices, as laid down in the Saastraas. For such a person, apart from other positive traits, avoiding Desire or Kaama and Anger or Krodha has been stressed earlier.

However, when a person is driven by Kaama, a host of negative traits follows - Egoism, Arrogance, Anger, Ostentation, and hunger for Power. All these can be fulfilled only by Lobha. The consequence is that the person becomes „ruthless, malicious, cruel, and destructive in the pursuit of his/her goalâ€&#x;. If Ignorance and consequent Delusion are added to this list, the resultant potion is 'deadly' indeed. He/She thus brings about not only his/her downfall, but also the rest of the people around. Sri Krishna designates such an individual as an Asuraa. Our ancient literature and history as given in our Puraanaas and other texts are full of incidents involving such individuals. They are called either Asuraas or Raakshasaas.

Sri Krishna, therefore aptly describes the three - Kaama, Krodha and Lobha as the Gateways to Hell or Naraka. When one falls into this pit - metaphorically speaking, it becomes very difficult to get out of it, without outside help - in the form of a Guru or Divine Supreme. In actual terms this situation can be described as being in constant misery, confusion, fear, turbulent mind, etc. Also, like a 'dark pit' it is difficult to get out of. That is why all the need to avoid getting into this state.

Such individuals may still perform sacrifices, rituals, worship etc., but all of them are done to Show off, without sincerity or as per rules laid down. Whatever they do is to establish their 'power, wealth, hegemony, strength, etc. They are not satisfied with whatever they accumulate and have to go for more. Vanquishing one enemy is not enough; they have to go after everyone who seems to be 'either a rival or a threat'. They believe that there is nothing impossible for them and in effect that they are Gods! They negate anyone or anything above them. Thus, finally, they negate the very existence of the Divine or Purusha/Aatmaa residing within them.

They think that nothing exists beyond their bodies and satisfying its whims and fancies are the only purpose of life. They live in Bondage for ever - from birth to birth, not being able to recognize the Supreme.

So in conclusion, Sri Krishna advises that to avoid such an end, one should study and understand the Saastraas and act as per their guidelines. Fortunately for us, BhagawadGeethaa, gives all that is relevant to follow in a nutshell, unlike for Arjuna's predecessors.

Harih OM!

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Chapter 17 - Shraddha Traya Vibhaaga Yoga - On the Differences between the Three types of Shraddhaa - 259 Arjuna seems to have suddenly become attentive hearing Sri Krishna describe the Aasurik nature of man/woman! He recollects the earlier description on the three Gunaas and wants to know from Sri Krishna, how the performance of actions by the Asuraas without regard to the rules, but with Shraddhaa, classify under these Gunaas. Sri Krishna's detailed response to this query forms the basis of this chapter - Shraddhaa traya Vibhaaga Yoga.

I consider that along with the chapter dealing with the Gunaas and the chapter II on Saankhya Yoga, this chapter is significant for us to understand the human psyche and total personality. Sri Krishna, in great depth, discusses the variety of actions that we perform and how the attitude with which we perform these actions, impact on the outcome. So, it is important for us to focus on every aspect that is brought in by Sri Krishna and comprehend the meaning.

We can recall how while discussing the Dhyaana Yoga (on Meditation), Sri Krishna had 365

emphasized the need for Shraddhaa - Commitment and Focus. There, in the context of what He was describing, He related this attitude as a means for obtaining Jnaana. In this chapter, He is making this attitude relevant to all our actions. Depending on our Gunaas, (as explained, most of us have a combination of all the three Gunaas), the Shraddhaa with which we perform any action has different consequence.

Let us begin with the first sloka Arjuna asks – 'Realizing that these Asuraas, though disregarding the ordinances of the Saastraas, still perform their actions with Shraddhaa - to what category do they belong, Satwa, Rajas or Tamas?' (Sloka 1) Arjuna wants to understand what performance of an action with Shraddhaa meant, if it was not as per the rules set forth in the scriptures. Given that Shraddhaa is essential for achieving anything, when it is applied for 'a wrongful act', how does one classify that act and the individual performing it? It is a very valid question. Often we might get committed to and apply ourselves with diligence and sincerity to an action and perform it either in a wrong way or for wrong reasons. So, where do we end up? (We all know of the intense shraddhaa shown by many of the Asuraas/Raakshasaas in our Puraanaas, to achieve their evil ends).

There are those knowingly indulge in wrong actions, but most of us probably do it without knowing what is right and wrong, due to lack of knowledge or understanding. We all easily understand that whatever we undertake to do, we should do it with commitment and concentrated attention. But, it is more difficult and takes some effort to know whether we are doing it for the right cause or reason.

The Gunaas determine our actions, but the Shraddhaa will determine the outcome and consequences. So, what Sri Krishna is about to tell Arjuna is of importance to us.

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Chapter 17 - Shraddhaa traya Vibhaaga Yoga - On Differences between the three types of Shraddhaa - 260 In response to Arjuna's query, Sri Krishna starts explaining the different aspects of Shraddhaa and their consequences. He goes step by step in great detail so that it is easy for us to understand. He also at various points indicates how these aspects affect the individual's personality.

Sri Krishna explains 'The Shraddhaa is of three types - Saatvik, Raajasik and Taamasik. I shall explain these to you in detail. The Shraddhaa of an individual is based on his/her natural disposition.

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Shraddhaa is part of a person's personality. In fact, the Shraddhaa of the person defines who he/she is'. (Slokas 2, 3) As we had seen before, Gunaas define a person's attitudes. However, it is the Shraddhaa that drives him/her to action. So, in essence, what we see of a person is the effect of Shraddhaa. So, ultimately, it is the Shraddhaa that comes out as the person's personality. This clearly brings out the importance of Shraddhaa. However, since the actions, arising out of application of Shraddhaa, are based on the Gunaas, the nature of the action and its consequences are going to be determined by the three Gunaas. That is why Sri Krishna says that Shraddhaa itself can be differentiated into the three types - Saatvik, Raajasik and Taamasik.

This differentiation is what leads to interesting but diverse consequences. A Saatvik Shraddhaa will produce only Saatvik-based 'actions' and the consequences or outcome will also be in consonance with that. The same is true for other Gunaa types too. What we need to understand from this is that basically we have to mould our Gunaas properly through stipulated practices, if we have to produce beneficial results through application of Shraddhaa. It cannot come at the stage of application of the Shraddhaa. When Sri Krishna elaborates on the theme with specific references to characteristics and results produced, we will realize how important this understanding and follow up is.

Chap. 17 – Shraddhaa traya Vibhaaga Yoga - On Differences in the three Types of Shraddhaa - 261 Sri Krishna starts right from, what each type of worship is. Then summarizes the nature of Aasrik Shraddhaa - to again focus our attention on the risk posed by such persons, before going on to describe the Gunaas-based Shraddhaa.

Sri Krishna continues 'The Saatvik worship Devaas; the Raajasik worship Yakshaas and Raakshasaas; while 368

the Taamasik worship Butaas and Pretaas. Those men and women practicing severe austerities and penance not ordained by the Saastraas, with ostentation and egoism, driven by the power of lust and attachment - torture, senseless as they are, the organs in their bodies, as well as Me, the Indweller, have Aasurik Shraddhaa. (Slokas 4-6) As has been made clear earlier, Devaas are Godly persons, with all the positive attributes discussed before. Since the Saatvik aim for 'godliness', their role models are Devaas. As such, they worship them. The Raajasik, however driven by Kaama, consider only those who have special gifts and power, as their role models. The Yakshaas and Raakshasaas are such individuals - which are well illustrated in our Puraanaas and Itishaasaas. The Taamasik being lazy, indolent, deluded consider Ghosts and dead bodies as role models and worship them!

The logic being adapted is that - each of us go for the ones who excel in the traits that we value and consider them as Role Models and worthy of Worship.

Next, Sri Krishna, again as a warning to us, highlights the character of persons who possess Aasurik Resolve which is the strong driving force for their actions. They not only do not adhere to the guidelines of Saastraas, but misinterpret them thinking that more is better - the Saastraas prescribe austerities as a means of controlling the senses, but the Aasuriks stretch it to the extent of 'torturing themselves with pain', adopting extreme postures etc. Sri Krishna is pointing out that such practices not only harm their bodies/organs, but also hurt Him/ Her, the One within that body and giving it 'sentience'. Also, such persons expect outcomes from such practices that are 'not natural' - enough of instances of Asuraas and Raakshasaas in our literature to prove this point.

Thus, a baseline has been laid by Sri Krishna for starting our discussion on Shraddhaa.

Chapter 17 - Shraddhaa traya Vibhaaga Yoga - On Differences between the three types of Shraddhaa - 262 The next four slokas are very important from the point of our day-to-day living. Very rarely does one come across specific guidelines in religious/philosophical texts on 'what to eat'. The modern medical science is slowly unraveling the effects of different types of foods that we eat, on our health. But, it is amazing how our ancients have gone through this aspect of living to determine the effect of 'food that we want' on not only our physical health, but also on our total 369

personality including spiritual.

Sri Krishna says 'The food that we eat also is of three types; so are the performance of Yajnyaas, Tapas and Daana. I shall explain to you all this in detail. The foods that augment Vitality, Energy, Strength, Health, Cheerfulness and Appetite, as well as those that are Fresh, Juicy, Flavorful/Tasty and Agreeable are considered as Saatvik - (Slokas 7, 8) Shraddhaa or Resolve that we possess is a function of our physical, emotional and mental well-being. So, it is appropriate that Sri Krishna brings into focus the types of foods that we eat, before embarking on other aspects of Shraddhaa. He is also laying the ground for the other aspects that are going to follow, like Yajnyaas or Ritual practices, Tapas or Austerities and Daana or Giving.

First, focusing on Foods that we eat - He gives 'quite a list'! The foods that we consume should achieve the following objectives, if we wish to be of Saatvik Shraddhaa - Benevolent Resolve/Commitment - give energy, vitality and health to the body, but also enhance our emotional well-being. It is indeed noteworthy that 'CHEERFULNESS' has been included!

This will ensure that our THOUGHT, WORD AND DEED would benefit both ourselves and others, including the Environment (avoiding pollution through use of chemicals, etc.).

Further, such foods will promote Physical, Mental, Intellectual and Spiritual well-being.

What more do we need in life?

Considering the various aspects of the Food that Sri Krishna has mentioned above, it is obvious that they are also the ones that fulfill our emotional aspects of food like taste, flavor, inviting and appetizing. The emphasis is on Fresh and Juicy Food too! After all the scientific studies of decades, that is the conclusion the modern science has come to - Processed, old, stored foods do not have the same nutrition as Fresh produce. Of course, one can argue that with today's population and lifestyle, it is not possible to live the life of bygone times. True, but that also indicates why our general well-being has declined now, in spite of all the material possessions we have. Guidelines are given to make our lives better.

Chapter 17 - Shraddhaa traya Vibhaaga Yoga - On Differences between the three Types of Resolve - 263 A good description of foods that are eaten by those with a Saatvik nature has been given by Sri Krishna. This also implies that foods of the type indicated will help us to develop a Saatvik personality. Now, in the next two slokas, He goes on to explain about Raajasik and Taamasik 370

foods. After going through this, we will try to analyze the nature and character of all these types of foods.

'The types of foods which are bitter, sour, salty, excessively spicy, pungent, dry and burning are liked by the Raajasiks; these foods generate pain, grief and disease. Stale, tasteless, stinking, prepared long ago, leftovers, impure are the foods liked by Taamasiks'.

(Slokas 9, 10) With this listing, Sri Krishna has covered all possible types of foods. What is being revealed in the above statement is that the 'foods that we select to eat go along with the temperament of that particular Gunaa. While describing the three types of Gunaas, Sri Krishna had given details of 'what kind of mental state and the underlying personality' of Satva, Rajas and Tamas.

When we look at the nature of foods that each of these type likes, a 'close correlation' could be seen.

Satva Guna produces 'calm and serene nature, lack of ego and pride, control of the senses, unselfishness, etc.â€&#x; and the foods mentioned for such a person suits that personality and in fact, enhances it - fresh, healthy, tasteful, eco-friendly, etc. Similarly, the Raajasik personality has desire/lust, ambition, greed, anger, selfish, egoistic, etc. and the foods selected by him/her are 'excessively spicy and hot, dry and burning, pungent, etc.â€&#x;, which again can augment such a nature. Finally, the Taamasik traits are laziness, indolence, ignorance, stupid, unclean, etc., and the foods chosen by him/her are stale, leftovers, unclean, etc., which suits that personality.

Of course, there is a positive side to this analysis - since the foods that we consume shape not only our physical health, but also emotional, intellectual and spiritual well-being and further can be conducive to the environment, we have 'A CHOICE TO BETTER OURSELVES'. Using our 'Free Will' and Shraddhaa or Resolve, we can select Saatvik foods.

That way we can slowly change into being Godly. Being with the right company will help in this, just as wrong company can take us the other way. So, this knowledge given by Sri Krishna can be used to change our lives for the better.

Chapter 17 - Shraddhaa traya Vibhaaga Yoga - On Differences between the three Types of Shraddhaa - 264 In the last three slokas, Sri Krishna had brought out vividly how the Shraddhaa or Resolve 371

works in persons with different Gunaas - Satva, Rajas and Tamas. The Determination one has, in fulfilling a task of one's liking, can produce entirely different outcomes, even though the effort put in through that Determination may be the same. So, basically it is the underlying Gunaa that determines the outcome. Now, He moves on to explain the same effect as regards to performance of Yajnya or Rituals.

'The Yajnyaa that is done as per the rules of the Saastraas; and with Shraddhaa, not aimed at producing benefits for oneself - is said to be Saatvik. However, the Yajnyaa that is done aiming for fruits for oneself, or for ostentation to glorify oneself - is considered to be Raajasik. On the other hand, the Yajnyaa that is performed without regards to the rules of the Saastraas; without distribution of food; without proper Mantraas; without offering gifts and giving alms, also without Shraddhaa - is Taamasik'. (Slokas 11-13) The Vedas indicate various Yajnyaas to be performed for gaining different benefits. We have heard of Putrakaameshti, Aswamedha etc. We know that the former was for getting offspring and the latter for establishing sovereignty over territories, often performed by kings.

There are also the ones that are performed for getting rains, which is for common benefit of the community. Even though both types may be performed with the same attention to rules and Shraddhaa, the former is Raajasik, whereas the latter can be considered as Saatvik. That is what Sri Krishna is referring to here. In the same vein, any Yajnyaa, though performed with meticulous attention to the rules and Shraddhaa, done to 'show off' one's wealth or power' is Raajasik.

The Yajnyaa takes on Taamasik character when performed disregarding all rules, without commitment and proper Mantraas. If proper offerings of food to the assembled and almsgiving are not done, it adds to the Taamasik nature further. As we know, a Taamasik is ignorant of Saastraas and is also deluded. As such he/she acts without any guidelines. So, the Yajnyaas performed have no meaning and instead of 'good outcome', often results in 'bad or evil results'.

This, even though everyone may perform Yajnyaas stipulated in the Saastraas, the motive, style and the consequent outcome will be different depending on the Gunaa of the performer.

Chapter 17 - Shraddhaa traya Vibhaaga Yoga - In Differences between the three Types of Shraddhaa - 265 372

Having described the effect of food that we eat on the personality we develop, Sri Krishna switches gear to discuss in detail, what is Tapas and what are its' components. Again, this is a very important concept of the lifestyle that determines who we are and what we are. „Tapas’ is normally translated as 'Austerity', but we will soon see it is much more than that. Further, in common terminology, this word has come to mean - living a very strict and constrained life, foregoing all comfort. Sri Krishna will soon dispel this notion. It is similar to many Sanskrit words which are translated into English and also understood by those who have little perception of either Sanskrit or Hinduism.

The next four slokas deal with Tapas in all its ramifications. We also need to bear in mind that from Hinduism's point of view, all aspects concerning human beings are always dealt with at the 'physical, mental and spiritual' planes. The 'body' is just one part of it.

Sri Krishna continues 'Worship of Devas, twice-born, Gurus and the wise; purity, straightforwardness, continence, and non-violence are considered as Tapas of the body'. (Sloka 14) The first part of Tapas relates to the physical body. The human personality is revealed through Manas, Vaak and Kaaya - meaning Mind, Speech and Body. They function together in all our activities. So, when one talks of Tapas or Austerity, we have to consider it at all three levels. Sri Krishna takes up the Body first for analyzing what constitutes Austerity.

Worship or Reverence is the way we express our gratitude for the benefits we derive from one who is 'placed at a higher level' than us in any aspect. Gods/Goddesses are common entities that are worshiped. We have also seen that such an act is a mark of Satva Guna. Gurus or Preceptors also, we normally revere for the guidance they give us. Here, Sri Krishna has added to this list 'the Wise' which is also commonly accepted as persons worthy of our honor. The other category listed is 'twice-born or Dwijaa'. This term refers to Brahmins, generally who go through the ceremony of Yajnyopavitam - Upanayanam. This is the ritual performed around the age of 7/8 for an individual (these days only for boys) to start the Vidhyaa or learning, including the spiritual, under the guidance of a Guru. Symbolically, this was considered as 'the Second Birth' for the individual as he/she embarks on a journey of learning. The term Dwija represents this state. As a symbol of initiation, the person wears a 'sanctified thread consisting of three strands with a knot', and also initiated into Sandhyaavandanam and chanting of Gaayatri Japam - the traditional way of worshiping Surya or Sun. Through years of study under the tutelage of the Guru, he/she comes to know, understand and often experience the Brahman.

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That is why such a person was called 'a Brahmin or brahmana - the Seeker of Brahman, the Supreme Reality. That is how such persons became 'venerable' or worthy of worship. That is what Sri Krishna is referring to here.

The other aspects of Tapas at the body level are Cleanliness, both outer and inner, being straightforward, continence and non-violence. All the daily Niyamaas or routine are meant for ensuring „bodily cleanliness‟. It is interesting to note that Continence is mentioned and not Celibacy, as in Christianity. The reason is this practice suggested is for 'every one of us' to follow and hence celibacy is not possible. In fact, all our Rishis ran a household, even though they were Self-Realized and hence seen Brahman. The term used Brahmachaari is often misconstrued to mean celibacy. Again, this is a misinterpretation of a Sanskrit word. It means 'one who is on the path of seeking Brahman' - The Supreme Reality.

Non-violence again is an important part of Hinduism. We have gone through this in detail earlier. It is necessary to note that this is also an important part of Tapas, at the physical level. Sri Krishna will next describe Tapas at the level of Speech or Vocalization of thoughts.

Chapter 17 - Shraddhaa traya Vibhaaga Yoga - On Differences between the three Types of Shraddhaa - 266 Having dealt with the Tapas of the body, Sri Krishna goes on to the Tapas of Vaak or Speech. We rarely recognize the role of what we speak on others or its effect on ourselves. There are, of course, popular saying - Mind your Tongue. All languages have 'old sayings' which give similar advice. In Tamil, the great poet/philosopher Tiruvalluvar, has said in his famous Tirukkural – „the burn caused by fire will heal, but not the one caused by the tongue‟. The effect of anything bad we say persists for a long time on the mind of the person at the receiving end, particularly if he/she is the silent type. It can often come back to haunt us as well. So, the advice given here by Sri Krishna is indeed very relevant.

'Speech that does not offend, is truthful as well as agreeable and beneficial; regular study and chanting of scriptures - these are considered as Austerity of Speech'. (Sloka 15) 374

We can understand the above points but practicing it is difficult, unless we have „control‟ over ourselves. Sri Krishna will deal with this requirement when He comes to the Tapas of the Mind. However, we can realize that most often Anger is at the root of our intemperate language. We need to think before saying anything, to know what could be the effect on the other person, and its consequences. Yes, it is also necessary to 'be always truthful' in what we say. Like the „oath‟ that is taken in court - truth and nothing but the truth. Here again, we often interpret that to mean 'it needs to be blunt'. In Hitopadesam, a beautiful primer in Sanskrit on Behavior - Helpful Advice, it is said that - satyam bruyaat, priyam bruyaat - Speak Truth, but with Kindness. This applies particularly, if the Truth is going to be painful to the party hearing it.

That is why Sri Krishna advises next that the Speech needs to be 'agreeable and beneficial'. Even while admonishing a child or a subordinate, for errors committed, one needs to be gentle, if we want the child or person to correct himself/herself. Harsh language will be counterproductive. This means that we are interested in changing the situation for better for all concerned and not just venting out our frustration or anger. Again, this requires Self-Control.

Lastly, Sri Krishna tells us that the whole purpose of having the faculty of Speech is to enrich ourselves and that needs constant study. This is true in any field that we undertake. A regular practice and updating our knowledge and understanding is a must. This is particularly important when it comes to elevating our inner personality. That is possible only through study of our scriptures, which give the guidelines for our total personality development. Sri Krishna had stated this before - to raise our human potential both in the worldly and spiritual pursuits, it is necessary to go back to our scriptures for guidance.

Chapter 17 - Shraddhaa traya Vibhaaga Yoga - On Differences between the three Types of Shraddhaa - 267 We come to the most significant aspect of importance to human personality - The Mind. As has been discussed while considering all the three Gunaas, as well as doing Dhyaana and Karma, it is the Mind that plays the central role in deciding who we are/what we are and Where do we reach. So, Sri Krishna after explaining the Austerity of Body and Speech takes up the Mind. Mind controls all our senses and hence its behavior is important.

'Serenity of Mind, calm, kindness, silence, self-control and honesty of motive are considered as Tapas of mind'. (Sloka 16) Simple statements! All of us will agree that these are important. However, the problem is that 375

each one of these, to achieve, need very conscious, continued effort. Let us take each of them and try to understand and analyze a little. They are inter-connected and inter-dependent.

Serenity of Mind - As we know, Mind is ever-wandering - often it is compared to a Monkey, for its restlessness. It is also capable of crossing the Space and Time boundaries, faster than the 'speed of light' (maybe it is a Neutrino!). So, to bring it to a stop and remain unperturbed is the challenge - hence becomes Tapas. The benefit of getting it under control is well known - Concentration/Focus and Peace.

Calm Kindness - is a quality of remaining calm in crisis and still be kind and gentle in dealing with those around. This also is an important trait in inter-personal relationships. Much of the strife in today's world arises out of our inability to do this. Serenity of mind will enable us to reach this stage too. Again, this also needs understanding and practice.

Silence - In the chapter on Dhyaana Yoga, Sri Krishna had explained the need for Silence through sitting in an isolated spot and slowly reduce the 'thought-flow' in the Mind. This is a precursor state for Meditation too. But even without going to that state, just being Silent, can give rest to all our sense organs, which is badly needed to do some introspection. In a commonsense point of view, there is a saying - Mounam kalaham naasti - Silence prevents trouble, by avoiding arguments - of course it refers to specifically Speech, but that itself is controlled by the Mind and hence Mind needs to be quiet.

Self Control - The need for this has been discussed often and in much detail. It has particular relevance in the case of Mind, as it is the Controller and Director of all senses and the physical body. So, this Self-Control has to start at the level of the Mind. This is only possible through strict adherence to certain practices on a continuing basis - like Yoga, for instance.

We need to be clear that the Control as meant here is not Avoidance. On the contrary, it is making the Mind aware of the need for Self Control through application of Intellect. The Intellect through study and understanding realizes the futility of the mind going haywire and thus makes it 'behave'. That enables the Self Control to last and not just an exercise for a „fleeting moment'.

Honesty of Motive - This is a very interesting concept brought in here. One rarely hears of it in Human Development, whether worldly or spiritual. However, the importance of it cannot be overemphasized. Our actions in the world outside and inside us start with the thoughts that are generated in the Mind. The Motivation for Action comes from the Resolve of the Mind. Hence, the nature of our actions will depend on the Motives that exist in our Minds.

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So, the first step in 'doing the right thing is 'doing the right thinking'. The mind has to be first tuned to think Right. This also needs particular effort sustained over a period of time, to be effective.

So, now we can understand the significance of Tapas of the Mind, which is constituted by all the above units. What an achievement it would be, if we are able to do it! This takes us back to the need and importance of all the practices ordained in the scriptures, and for us - The Bhagawad-Geetha. We have considered in detail the Austerity of Body, Speech and Mind. In the next sloka, Sri Krishna will summarize.

Chapter 17 - Shraddhaa traya Vibhaaga Yoga - On Differences between the three Types of Shraddhaa - 268 Sri Krishna having described at length about the three types of Tapas regarding respectively of the Body, Speech and Mind, goes on to explain how it determines the Saatvik Swabhaav. The nature of Satva has been described earlier, but who is a Saatvika has been differentiated now. Let us follow His logic 'The threefold Tapas or Austerity, described above, practiced with steadfastness, great 377

Shraddhaa and without desiring the fruits thereof, results in one becoming a Saatvika'.

(Sloka 17) Even though the general nature of the Satva Swabhaava was clear before, in the last four slokas, Sri Krishna has defined what is needed of a person aspiring to be a Saatvikaa. What is of importance to note is that Shraddhaa or Resolve/Determination/Commitment is important in whatever we do. Also, this Shraddhaa should permeate to all the levels in which we exist and perform - the Physical Body, Speech and Mind. Another important parameter mentioned here is Steadfastness of Practice. This relates to all the qualities narrated, with Constancy.

This 'continued practice' is vital for any venture that we undertake; but is of paramount necessity when it comes to molding our personality. The Mind is the Driver and the Speech is how we interact with others around and the Body is the 'TOOL' that we use for all our actions, which in turn produce results.

Hence, to be classified as a Saatvikaa one needs to be involved in Austerity of Body, Speech and Mind, on a continuing and regular basis with a great Resolve and also without aspiring for the fruits of such actions performed.

Sri Krishna has answered part of Arjuna's query, but in a way that brings in more aspects than what Arjuna or we would have envisaged. Shraddhaa goes along with the Gunaa of a person (determined by his/her Karma-phala and current Free Will) finally makes a person a Saatvikaa or otherwise.

Chapter 17 - Shraddhaa traya Vibhaaga Yoga - On Differences between the three Types of Shraddhaa - 269 Having explained the Saatvik Tapas, Sri Krishna goes on to describe the other two - Rajo and Tamo Tapas. As we had seen, while studying the characteristics of the three Gunaas, the Tapas or Austerity varies with the underlying Gunaa of the individual. Whatever actions we perform with our Body, Speech and Mind, being driven by the Gunaas, manifest accordingly. In the 378

next chapter, Sri Krishna will clearly state that an embodied soul cannot renounce Yajnya, Tapas, Daana and Karma. That is why He is dealing with 'all these activities' and classifying them under the three Gunaas' affecting individuals.

Sri Krishna continues 'The Tapas performed with the aim of gaining for oneself wealth, fame, honor or respect in this world, with ostentation is classified as Raajas. And that Tapas, done with foolish notions, indulging in self-torture and with the purpose of causing harm to others is Tamas. (Slokas 18, 19) The definition of Rajo Tapas and Tamo Tapas is very simple. True, that they also involve Shraddhaa but the goals aimed at are very different. As has been explained, to achieve anything - good or bad, RESOLVE OR SHRADDHAA IS NEEDED. Since the Rajo Gunaa involves self-promotion and glorification, the Tapas that is performed also will be towards that aim only. However, a person with Rajo Gunaa is knowledgeable and so performs the Tapas as ordained in the Saastraas.

On the contrary, one driven by Tamo Gunaa being ignorant and deluded performs all actions including Tapas or Austerity with 'foolish ideas', not guided by the Saastraas.

Consequently, whatever Tapas such a person does lead to harm to himself/ herself and also to those around. This is exemplified in the Aasurik nature.

Sri Krishna has given us a good perspective of Austerity/Tapas as performed by people of different Gunaas. We have also seen that most often any person is a combination of all three Gunaas in varying proportions, both in time and place planes. While this leads to complexity of situations, it also gives us an opportunity to 'increase the portion of the desirable Gunaa through our own conscious effort (with the help of the intellect). The different paths mentioned in the Geetha, the guidance of a Guru, Satsangh (assembly of 'good people'), study of our ancient scriptures, and belief in a Supreme Being all can help in our effort to improve ourselves.

That is the purpose of such detailed and repeated analysis by Sri Krishna.

Chapter 17 - Shraddhaa traya Vibhaaga Yoga - On Differences between the three Types of Shraddhaa - 270 Sri Krishna now moves on to discuss about Daanam - Giving. Hinduism considers giving Daanam as an important duty, particularly for a Gruhasta (Householder). This is part of a social 379

commitment to ensure that the deserving are not denied certain necessities of life. This act also helps in evening out of „social inequalitiesâ€&#x; and thus preserves societal harmony. It further contributes to the 'spiritual growth' of the individual - to go beyond himself/herself and show concern in the well-being of others in society. In turn, it also helps the individual in developing 'selflessness'. However, one needs to be aware of the Norms for Giving. This is what Sri Krishna is going to educate us about –

'The Duty to Give - a 'Gift/Alms/Charity' given with this understanding, to a 'worthy person from whom no favor is expected or received; at the appropriate time and place; is considered as Saatvik. A Daanam given with the expectation of something in return; with ostentation or seeking fruits thereof; or reluctantly/with difficulty is said to be Raajasik.

Then Lastly, the Gift given to an undeserving person at a wrong place and time; and without showing due regard or even showing disdain to the recipient, is designated as Taamasik'. (Slokas 20-22) So, just as in Food, Yajnya and Tapas, in Daanam too, there are three categories. It depends on a number of factors, to which of this a particular Gift will belong. It depends on the impact of the particular Gunaa the person who gives has. The Nature of Giving will accordingly differ.

Daanam is of many types - Annadaanam, Vidhyadaanam, etc. The effect of the Gift on the person should be to alleviate his/her needs or to enhance his/her skills/abilities/learning, besides others.

The important issues to be remembered are - whether the person receiving is worthy of it (does he/she really needs it, will the person use the gift properly, whether the gift will enhance his/her life, etc.); next, whether the Giving corresponds to the needs at that particular time (otherwise it is wasted) and also whether it is given in a discreet way as to not cause embarrassment to the receiver. If it is given 'publicly' to show off, then it falls under Raajasik type. If it is given with disrespect or contempt, then it is Taamasik. Most importantly, the Giving should be without anticipation of a return favor of any type - only then it becomes Saatvik; otherwise it falls under Raajasik category.

What we learn from the above is that the Nature and Manner of Giving is as important as Giving itself, if not more. It is clear that Giving serves a social need. However, if it has to benefit the individual who is Giving (not materially but emotionally and spiritually), the guidelines given here have to be remembered and followed. Any act that simultaneously benefits the society and oneself is indeed most desirable.

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Chapter 17 - Shraddhaa traya Vibhaaga Yoga - On Differences between the three Types of Shraddhaa - 271 After explaining how Yajnya, Tapas and Daanam needs to done, Si Krishna gives a final direction on initiating all these acts. All of us are aware of a common phrase - Om Tat Sat. This is a phrase that is used in all Hindu rituals. Sri Krishna explains the significance of this phrase.

He also stipulates the importance of using this phrase while doing any of the above - Yajnya, Tapas and Daanam. „OM TAT SAT’! - Always begin your Yajnya, Tapas and Daanam with these syllables.

OM represents Brahman; Tat represents Vedas and Sat represents Yajnyaas. Followers of Vedas realize Brahman, chanting OM before the start of these activities; chanting TAT, the seekers of Moksha attain it. Chanting SAT before beginning Yajnya, Tapas and Daanam, those who aspire for worldly riches, attain it.‟ (Slokas 23-26) OM is known as the Moola Mantra - The Primordial Sound associated with the 381

beginning of the universe. This is the most sacred symbol of Hinduism. The Supreme is considered as part of OM. As such, we relate OM to Brahman. That is also the reason that while meditating, one keeps chanting OM, till the time when one gets into Samaadhi, a state of Super Consciousness, wherein one perceives Brahman. Lot has been written and plenty of analysis has been done on this simple concept of OM and Its significance.

TAT translated as THAT represents the 'Indefinable'. We had seen before how the Supreme Being is conceived of as 'beyond any description and comprehension' and can only be PERCEIVED within us, when we silence or surrender all our outer layers - physical, mental, intellectual faculties and Ego. The purpose of associating these syllables while performing any action is to invoke the Divine and imbibe the task with IT's aura. It is like 'sanctifying', but much more than that. Moksha or Liberation from the Bondage of the world is achieved by using this syllable for chanting while performing rituals.

SAT- this means Reality or Truth. As such, IT is ever present and permanent. Here again, we have learnt that the ‘Purusha/Kshetrajnya/Aatmaa’ - the SELF within us is permanent and indestructible, whereas the world around including our bodies have come out of Prakriti - the 'ever-changing' part of the Supreme. However since it is this Self that brings life and activity to the body, and also acts like the Bhoktaa - the Enjoyer, we invoke IT for attaining worldly riches while performing Yajnya, Tapas and Daanam.

What is important to remember and practice is that chanting of OM TAT SAT before initiating any ritual yields the desired result. However one has to perform these rituals with Shraddhaa or Resolve on a continuing basis. Further, the attainment of the fruits or Moksha or perception of Brahman will depend on our Gunaas.

Further, chanting OM TAT SAT enables us to remember the Supreme in all ITS Manifestations, even though IT itself is Un-Manifest.

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Chapter 17 - Shraddhaa traya Vibhaaga Yoga - On Differences between the three Types of Shraddhaa - 272 In the last two slokas of this chapter, Sri Krishna goes on to explain the significance of Sat, a little more and then concludes with the definition of what is Asat. In that process, He also lays down the importance of Shraddhaa and emphasizes where it should be applied. It gives us a guideline on where to apply Shraddhaa and what can be achieved through its application.

'Constancy in practice of Yajnya, Tapas and Daanam is also called SAT. It can even apply to the actual actions performed in relation to Yajnya, Tapas and Daanam. If all these are done without Shraddhaa then the actions themselves are termed as ASAT - such 383

performance neither bears fruit in this world/life nor in the lives to come'. (Slokas 27, 28) The new definition of Sat given by Sri Krishna focuses on the fact that, Yajnya, Tapas, Daanam or for that matter no act done sporadically will yield any result. Constant Application to the job on hand is essential to achieve anything - whether material, emotional, intellectual or spiritual. Most of us are very enthusiastic when we start a venture, but either the drudgery of the act or difficulties faced in execution, make us slacken and sometimes even give up. Sri Krishna has not forgotten the human frailty and hence points out to this simple fact. He also highlights that Sat involves the totality or any part of the performance of the act, by stating it in many ways.

Finally, He is returning to where the discussion started in this chapter - Shraddhaa. The Commitment or Resolve to successfully conclude the act has to be there, without which Yajnya, Tapas and/or Daanam however well done, do not yield the desired results - neither now or later. Of course, normally all of us are interested in results of our actions to be seen/enjoyed right here and now, in this life and in this world. But, since our Karma-phala does lead us to future births, Sri Krishna is making it clear that, even in the next life or place (given the idea of one going to different worlds to enjoy the fruits of our actions - Swarga, Chandra loka, etc.), no fruits are there to enjoy, out of such actions.

Lastly, since Satvam, the Gunaa is derived from Sat, it implies that all the above discussion applies to one with Saatvik Swabhaava and to some extent to those of Raajasik Swabhaava, as they have some portion of Satvam in them. The Taamasik, endowed with the same Shraddhaa, end up with Aasurik nature, with all its negative connotations. So, following proper guidelines and performing with Shraddhaa, yields positive results, whereas, the same Shraddhaa applied to actions performed 'not as per guidelines' produces negative outcome. Shraddhaa itself is Neutral, like Science in the modern days - which can produce either good or bad.

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Geetha Saaram - Chapter 17 - Shraddhaa traya Vibhaaga Yoga - On Differences between the three Types of Shraddhaa - Summary - 273 This chapter is yet another Guide Manual for our daily activities. Sri Krishna had earlier explained the Prakriti, Gunaas, Karma etc., in detail. He had also described the differences between Devaas and Asuraas, based on their Gunaas and consequent actions. With all this background, we can easily assimilate what is being said in this chapter.

Arjuna starts the discussion by asking - how to define which Gunaa relates to action performed without adherence to the Saastraas?

This query initiates a string of descriptions given by Sri Krishna. He starts by saying that any action can be classified under one or the other Gunaa, further adding that in all actions Shraddhaa - Resolve/Determination/Commitment is needed. We had seen how in the chapter on Jnaana Yoga, He had stated that Shraddhaavaan labate Jnaanam - One with Resolve attains 385

to Knowledge. Thus we have an idea of the importance of Shraddhaa. Sri Krishna outlines how the Gunaas influence the Foods that we eat; the performance of Yajnya, Tapas and Daanam also vary as per our Gunaas. We will take up each of them in order.

Another important fact that is brought out by Sri Krishna is that - we choose Role Models to revere depending on our Nature. Thus, Saatviks choose Devaas, Raajasiks, Yakshaas and Raakshasaas and Taamasiks, Pretaas and Spirits to worship. Also, the characteristics of Aasurik Nature are again highlighted by Sri Krishna, to emphasize how the Gunaas we inherit and further nurture ourselves by our food, etc., can lead to Aasurik Swabhaava.

The Saatvik consumes fresh, easy to eat/digest, tasty, nutritious both to body and mind, generating good health, strength, longevity etc. These foods ensure that the Saaatvik maintains his/her total personality in equilibrium. Similarly, the Raajasik likes to eat hot, very spicy, pungent, bitter, dry and burning - in short, everything in excess, leading to pain and illness. The Taamasik given his/her Gunaa prefers stale, putrid, leftovers, smelly food.

The message for us is, we become what we are by the food that we eat. So, we can still change our Nature for good, if we choose to.

Another important aspect of what makes us Saatvik or how a Saatvik conducts himself/herself is based on Body/Physical, Speech and Mind/Thought, while dealing with Tapas or Austerity. At the Body level, such a person worships God/Goddess, Brahmans (seekers of Brahman), Gurus and the Wise; is pure/clean, unselfish, honest, follows Continence and Non-Violence: and at the Speech level - soft spoken, always true but kind, agreeable and studies Vedas: and lastly at the level of the Mind - serenity of mind, compassion, silence, forthrightness and honesty of motives. All these are termed as Tapas of the Saatviks.

One can realize how beneficial such a person would be for the society he/she lives in, besides the immense personal growth possible.

Sri Krishan goes on to explain how the Raajasiks and Taamasiks, given their respective Nature or Gunaa perform Tapas - the former for selfish motive and the latter out of 'stupidity and delusion', which is destructive of both self and those around. Similarly, with Yajnyaa too, the Raajasik does it for either personal gains or for ostentation; while the Taamsik does not follow rules and engages in self-torture or for harming others and in that process hurts the Divine within himself/herself, out of sheer cussedness.

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Then coming to Daanam or Giving, the Saatvik follows the guideline - considers 'giving as a Duty', gives it to the 'right person' at the 'right place and time', with due respect and does not expect/accept anything in return. The Raajasik gives with an expectation of getting something in return or for showing off his/her wealth and power, often given with reluctance too.

The Taamasik does everything wrong -not keeping to the rules of giving, gives it to an unworthy person at the 'wrong time and place' and with disrespect or disdain. So, what we need to understand from this is - Giving is a Duty; has to be given to a worthy person at the opportune time and proper place, with compassion and kindness and most importantly, without expecting anything in return. That is Daanam, not any giving. As we know, there are various types of Daanam - Anna Daanam, Vidhya Daanam, etc. Depending on our ability, we should do one or all of them, whenever we can.

Lastly, Sri Krishna touches upon the traditional way of performing any Karma including the above. Here He brings in the importance of the well-known Sanskrit phrase - OM TAT SAT! According to traditional Hindu practice, this phrase is chanted before and after every ritual.

Here OM stands for Brahman, TAT stands for the Vedas and SAT for Reality/Truth, as it pertains to all actions in this world. Chanting of each of these words, leads to benefits - OM leads to Brahman; TAT leads to Moksha and SAT to Well Being in this world. There are other interpretations too. What is important is to realize that we need to chant them.

Sri Krishna also advises that Shraddhaa is the underlying reason for success in any one of the above. Depending on the 'nature of the person' different results are produced with the same Shraddhaa. However, even 'proper acts' performed as per all guidelines, do not yield any result without Shraddhaa on the part of the 'doer'.

So, this chapter gives quite a few new concepts for practical use. We can definitely benefit from following them, even for a limited purpose of our day-to-day living.

This is the conclusion of Chapter 17- Shraddhaa traya Vibhaaga Yoga of Srimad BhagawadGeetha.

Harih: OM!

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Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation - 274 We are going to start the last, but very significant chapter of Srimad Bhagawad-Geetha. As we know, this whole discussion between Arjuna and Sri Krishna started on the battlefield of Kurukshetra, just before the start of the Mahabharata war between Paandavaas and Kauravaas.

Arjuna sought help and guidance from Sri Krishna regarding the very idea of a war. Sri Krishna whose very incarnation was to re-establish Dharma and protect the innocent, had to convince Arjuna to fight, since it is his Duty as a warrior-prince, who has been wronged by his cousins. In the process of convincing Arjuna, Sri Krishna gives us all A GUIDEBOOK ON LIFE. We have gone through various details of the Goal of a Human Being, the human personality, duty to oneself and society, who/what is a Supreme, right conduct, different paths for reaching the Supreme, how one falls into wrong path, etc. In the process, He even shows Arjuna His Cosmic Form - Viswaroopa. Still, the dialogue continued and Arjuna has not agreed to fight, in 388

spite of both the armies arraigned against one another. On the other hand, he keeps on asking for clarification after clarification and finally we come to this chapter, where at the end, he agrees to do his Duty. The whole purpose of Sri Krishna was to get Arjuna decide and commit himself on his own, based on all the clarifications He was providing. The final statement of Sri Krishna was 'As your well-wisher, I have told you what is good for you. Now, 'Do as you wish'! No one will perform a task well and wholeheartedly unless it is his/her own decision and conviction.

That is what Sri Krishna brings out here clearly. As a Guru, He can only tell facts as they are and clarify any doubt of the disciple.

Now, coming to the chapter, Arjuna asks 'I want to know the truth about Sanyaas, as well as of Tyaagaa. Could you please tell me?'

(Sloka 1) Sri Krishna starts to explain 'Sanyaas/Renunciation is avoiding tasks that are driven by a desire for fruits; whereas Tyaagaa/Giving Up is surrendering the fruits of all actions'. (Sloka 2) As we know, right in chapter 1. when Arjuna started pleading with Sri Krishna, who was his Charioteer, to let him go away from the battlefield and renounce everything instead of fighting a horrible war - the idea of Sanyaas was well entrenched in his mind. He keeps coming to this again and again throughout Geetha. Sri Kirshna, on the other hand, has been advising him to 'give up the fruits of action', instead of renouncing the action itself. So, finally Arjuna asks about the distinction between the two.

Sri Krishna clarifies that there is a 'sea of difference' between the two- even though both mean the same thing in common parlance.

Renunciation is selectively avoiding certain actions which get one entangled in the outcome. Tyaagaa or Giving up Fruits of all Actions, is 'doing all tasks' but without incurring the bondage of expectation of fruits. Thus, Tyaagaa enjoins on one to perform all actions that are needed for the right cause. It does not allow 'one to run away from an unpleasant task, saying he/she has renounced it. This applies to our ordinary life too. That is why the teachings of Geetha become relevant to all of us.

Sri Krishna will elaborate at length on various issues connected with life to illustrate this.

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Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation - 275

The confusion between Sanyaas and Tyaaga in their interpretation and significance seems to have existed even among the scholars of yore. In our understanding, we relate Sanyaas to forsaking 'worldly life' and Tyaaga to 'relinquishment' of something specific. Sri Krishna tells us the differences that existed in their understanding in those times and then goes on to give His firm assessment of what they are. He definitely brings in His Supreme Nature to give it authenticity and credibility. So, and that is directed to Arjuna and to us.

Sri Krishna continues 390

'There are philosophers who say that all actions need to be given up; other scholars maintain that actions related to Yajnya, Tapas and Daanam should not be relinquished.

Hear from Me as the final judgment, the truth; there are three kinds of Tyaaga. Actions concerning Yajnya, Tapas and Daanam should not be given up. In fact, the wise consider them as sacred'. (Slokas 3-5) What is being brought out here is that - there are certain activities that are vital for preservation of all beings in the world, which under no circumstances should be stopped. A Sanyaasi may decide to live away from humanity, but a Tyaagi is an integral part of this world.

Most of us have to live our lives in the phenomenal world. The Supreme or Nature had a purpose in creating this world and bring us into it to fulfill certain functions. Hence, selectively relinquishing certain actions/things for our own growth is fine, but we should not stop the world from functioning. That is precisely the point Sri Krishna is driving home here. Even to maintain a Sanyaasi in his/her path, the rest of us have to perform our normal functions.

Again, it is interesting to note that Sri Krishna is bringing in 'the three kinds'. This analysis of every aspect of life from the Three-angles is typical of the whole Geetha or Sri Krishna. The basic fact, He depends on in such an argument is that ultimately, every aspect of human behavior depends on his/her Gunaa. So, whatever he/she does can easily be seen in the background of his/her Gunaa and assessed for its impact. Sri Krishna will develop it further as we go along.

He also refers to the fact Yajnya, Tapas and Daanam are considered as SACRED. The implication obviously is that we need to treat these activities with 'respect' and as mandatory.

This also has the underlying need for convincing Arjuna that his idea of Sanyaasa or Tyaaga as 'running away from one's responsibility' is not valid. Thus, his 'exit door' from the battlefield is being effectively blocked by Sri Krishna. That is a lesson for us too - we cannot run away from our responsibilities, just because they appear to be painful or unattractive. (There are, however, instances of many great individuals 'running away' from their specific responsibilities, but it has always been for a higher cause).

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Chapter 18 - Moksha Sanyaasa Yoga -On Liberation and Renunciation - 276 Sri Krishna now describes the essence of what Tyaaga is. It is not just 'relinquishing'. He adds an important corollary to it. In fact, when we go through His statement, we will realize the familiar nature of it. That particular 'sentiment' has been the focus of Sri Krishna throughout Geetha. So, we will deal with this sloka alone in this installment.

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Sri Krishna 'The actions pertaining to Yajnya, Tapas and Daanam need to be performed. Also, these actions should be without attachment to the actual performance as well as to the fruits thereof - that is My firm conviction'. (Sloka 6) Unlike Action performed, in connection with any of the above could be mostly physical, the Attachment and Expectation of Fruits are at the Mental/Emotional level. Thus, the effect of these lasts much longer than the actual Action. The Mind keeps dwelling on it wondering about 'ifs and buts'. That is what causes all the worry and stress, which in turn leads to perturbations in the mind and unhappiness. Even the most desirable task has a 'component of pain and stress' associated with it, due to this mental process.

That is why, Sri Krishna repeatedly keeps cautioning us about - Attachment and Fruits.

Further, on a little reflection, it should be clear to us that the outcome of any Action that we perform, is not entirely under our control or even prediction. (Later in this chapter, Sri Krishna will outline the factors that are involved in determining the outcome of any action). That is another reason why while performing a task, our mind should not dwell on the outcome nor feel too much passionate about the work. We often keep hearing that we should perform any action with Passion. This is a 'wrong advice' indeed. Passion is an emotion while being intense, is greatly concerned with a positive outcome. Anything going adverse causes immediate depression and frustration. So, if one wants to get committed to the work on hand intensely, then it is better to do it with DEVOTION. Devotion, by its very nature, while being totally committed, is not concerned about a selfish outcome. This is what Hinduism suggests.

To recall some of the important aspects related to Action/Work and Attachment and Expectation of Fruits thereof, in Bhagawad Geetha –

'Karmanyevaadhikaaraste maa Phalechu kadaachana -----' (Chapter 2) 'Nahi Kalyaankrut kaschit Durgatim taata gacchati' - (Chapter 4) 'Tyaagaat Shaanti anantaram' - (Chapter 12) We have discussed these in detail while considering the respective chapters.

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Sri Krishna, while advising us to be 'detached and not expect fruits as a matter of fact', also reassures us by stating that - One who performs a Good Act, never comes to grief and also that - Relinquishment brings eternal Peace. (Like the famous American song - Don't Worry, Be Happy --) The message is - Do Yajnya, Tapas, Daanam or any other task without attachment to the task and not desiring the fruits thereof. In the end, you will still get the due reward for the actions you have performed, but also have Peace of Mind, while performing the action and thus do it better with focus. After the end of the task too, there will not be a nagging worry about the outcome.

What else do we need?

Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation - 277 The next three slokas desire the classification of Yajnya, Tapas and Daanam performed 394

under different attitudes of mind. A 'Task' whether it is performed or not by an individual driven by his/her own nature determines the outcome. This has been discussed by Sri Krishna throughout Geetha. In particular, the Guna traya Vibhaaga Yoga and Shraddhaa traya Vibhaaga Yoga did that in great detail. This chapter being the final one of Geetha, Sri Krishna brings in many of these concepts again into focus.

Sri Krishna continues 'Understand that Yajnya, Tapas and Daanam need to be performed always. One who through delusion, forgets this and does not perform is a Taamasik; while one who through fear of pain or suffering desists from doing it, is a Raajasik and such a one does not get any benefit due to this as it is not „true Tyaaga’. The one who performs all the required actions properly, but relinquishes both attachment and fruits of the actions, is a Saatvik'. (Slokas 79) We have seen the characteristics of those of the three Gunaas clearly described earlier. We can take the above statement of Sri Krishna as a summary to the particular aspect of Actions pertaining to Yajnya, Tapas and Daanam. Since these are mandated tasks by the scriptures and also as we had seen, needed for the survival of the world, its importance cannot be overemphasized. Most other 'actions undertaken' are for our own personal needs and so whether we carry them out or not impacts only us.

The Taamasik bereft of any understanding and also lazy finds it convenient to dodge any activity, even those that are often for his/her own good. A Raajasik on the other hand, avoids knowingly 'actions that might be painful' even though he/she understands the necessity for the action. A Raajasik can have valor, pride, etc., as his/her nature, but still is also driven by FEAR and so avoids any action which might involve physical suffering for himself/herself.(This could be a reference to Arjuna's reluctance to fight, arguing that it will cause the death of his kith and kin).

The true difference comes out in the case of a Saatvik. He/She is guided by the ordinances and strictly follows all that is enjoined on him/her as per his/her Varnaashram Dharma Obligations based on one's station in life, based on Gunaa and Karmaa. That is why besides performing the required deeds, such a one does so with the spirit of 'detachment to action and to the fruits accruing from it'. The result of this attitude is that such a one focuses on the task on hand without worry or stress and after completion of the task, he/she is not worried about the outcome and goes ahead with other tasks with Peace of Mind. Anyway, the outcome from the 395

task that he/she has performed is going to be much better than the other two types - Raajasik and Taamasik, sine there has been more focus on the job and stress-free performance. A Saatvik seems to be aware of the true nature of Tyaaga or Sanyaas - What is to be done and what is to be relinquished.

That is the secret of success we learn from Geetha.

Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation - 278 In the next two slokas, Sri Krishna reiterates, what is Tyaaga and who is a Tyaagi. It is important for us to get this clarification, since it involves a clear understanding of our Duty or Dharma is. Also, how a necessary task needs to be performed. Much of our stress and frustration in life arises out of a misunderstanding of this essential issue. Even though Sri Krishna is highlighting 'a spiritual goal', let us not forget His immediate Goal - making Arjuna realize his duty to fight the war. That is why, His advice to Arjuna is very valid for us also, who are fighting our 'daily battle with sheer living itself'!

Sri Krishna – 'Established in Relinquishment, in a Satwa mode, of clear understanding and mind without doubts, performing disagreeable and difficult tasks without hate and agreeable and easy tasks without glee, is the requirement of a Tyaagi. Actions cannot be entirely abandoned by an embodied being, but relinquishing the fruits thereof is "what makes one 396

"a Tyaagi". (Slokas 10, 11) There are two aspects concerning an Action/Task/Work that has been brought out here by Sri Krishna. Both are important for spiritual as well as worldly life. First - in personal life, often one has to make as they say 'tough choices' - which basically involves selecting a path in the midst of conflicting personal needs. However, we are aware of it much more in our professional fields.

In any job, 'high or low', there are some pleasant tasks and many unpleasant tasks to be performed. Our attitude towards performing these tasks, finally determine our own achievement and peace of mind. Just as following Swadharma is important for our personal and spiritual growth, so is fulfilling our assigned task at work, needed for our own professional growth and the success of the organization. So, an attitude of a Tyaagi as described above by Sri Krishna will be of great help in whatever we undertake. That is the message we need to take from this advice. So, let us do all tasks that need to be done without hate or excitement.

The next aspect of any Task is our expectations. Here again, the advice of Sri Krishna, as we have discussed before is of utmost value. Both for the success of the Task as well as for our Peace of Mind, it is necessary to be 'emotionally involved' with the task on hand or with the fruits thereof. He also emphasizes that for 'an embodied being' - one who is born, avoiding all Actions is NOT POSSIBLE. In many chapters of Geetha and in particular, the Purushottam Yoga, Sri Krishna says that He Himself when taking an Avataar or Incarnation cannot avoid Action. In fact, He takes an Incarnation only since there is a task to be performed by Him. That is the constraint imposed by a Physical Body. So, we have to accept this reality of life and carry on our Tasks without grumbling or avoiding.

Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation - 279 The next two slokas cover the aspects concerning 'What are the fruits of Actions?' and 'What causes the Fruit/Outcome of any Action?â€&#x; These two are significant issues of interest to all of us.

Ultimately our actions are meant for certain outcomes and often we wonder when it turns out to be different from our expectations. Sri Krishna elucidates these points for our benefit.

Sri Krishna There is a threefold outcome for any Action - agreeable/good, disagreeable/bad and mixed. Those who do not relinquish the fruits before performing an action inherit the effect of whatever is the outcome/fruit, in their next birth; while those who do the Tyaaga of the 397

fruits, do not incur the aftereffect. The wise have declared that there are Five Causes for any outcome to occur from an Action'. (Slokas 12, 13) It is brought out clearly that an Action/Work/Task can produce three types of Outcome.

When we begin an Action, we always do it with a certain Outcome in mind and get upset/ disappointed when it turns out to be something else. That is because we assume conveniently that - As 'doers', we have the final authority over the Outcome and that our Actions are always directed in the right way. Both of these assumptions are not valid. Much of our disappointment, frustration and blame game arise out of this misconception. Sri Krishna is well aware of this 'human delusion' and that is why He is clarifying to Arjuna (and us) with these and next few slokas. (We should recall Sri Krishna's advice in Chapter 2 Karmanyevaadhikaaraste maa phaleshu kadaachana --) Further, it is pointed out that those who 'cling on to the fruits' carry the effects of the Outcome of the Action - good/bad/mixed into their next birth and have to 'enjoy or suffer' the consequences. This is what is commonly referred to as Karma-Phala. If one wants to avoid this and eventually the next birth and attain Liberation from the Bondage of this phenomenal world, then one has to perform actions without aspiring for the fruits. The outcome will still occur but one will not be bound by it.

We are also told that there are Five Causes which determine the Fruit/Outcome of any Action that we perform. This will be clarified in the next sloka. An understanding of this will ensure that we do not take entire responsibility for the Outcome and thus be freed from much of the worry.

Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation - 280 Having laid the foundation for how our attitude to Work, determines our present and future lives, Sri Krishna goes on to elucidate very clearly, the causes for the Outcome that arises from our Action. Being one of the important issues that shape our lives, we will consider just this sloka for discussion and analysis. Natural laws too demand that 'No action goes without a reaction'. So, there would always be an Outcome or Result or Fruit from whatever we do.

Whether it is beneficial to us only or to the society as a whole or it is harmful or just a 'mixed bag' will depend on a variety of issues related to the Action performed. Let us see what Sri Krishna has to say on this matter 398

'Location, self, tools, strategies, and Divine Intervention as the fifth one - these are the causes for the fruits from any Action'. (Sloka 14) Very succinctly put! The totality of this can apply to any aspect of our lives - worldly or spiritual. We need to only analyze each of these in detail to understand their implication. As has been pointed out previously, a clear appreciation of what they mean will dispel many of our concerns. Any of these can affect the final Outcome and in certain cases, one of them could completely change the outcome all by itself.

Location: - where the Action/Task/Work is performed or occurs. Every Task (just like a battlefield in the case of war) needs a 'place/spot' for it to occur. It could be the home, office, laboratory, business place, sports arena, or our own body and mind. In reality all of us have 'tasks to be performed' at all these locations from time to time. We can realize that our Action has to suit the Place. What is appropriate at home will not be at work. Also, for a given task we may have a 'favorite spot', where we perform our best. So, the Place or Location has an important effect on the Outcome or Fruit.

Self/ Ego or Agent - This is the DOER or Performer of the Action. Here again, numerous possibilities exist. Either we perform the Task ourselves or appoint/depute someone else to do it on our behalf. It could be a 'collective action' in which case the interaction and interdependence of the persons involved and their own personalities need to be taken into account. Any error in judgment on these issues will seriously impact the Outcome. Again, depending on the fact that the Task is pertinent to the worldly or spiritual, our own personality has a bearing on the Outcome. Thus, it is clear that just our intention to perform the task alone is not sufficient to yield the desired Outcome.

Tools - obviously for any Task, appropriate Tools/Instruments are needed. Our senses and sense organs are the first tools that we have. There are certain Tasks that could be performed with 'just our senses alone' or often with 'just one or a few of the senses'. Most of our personal tasks belong to this category. However, many Tasks may require additional Tools, which are external to us. Using the appropriate Tool is important for the success of the Action. We cannot blame some other cause, if we decide to use the 'wrong tool'. It is clear that we have to make a 'wise and proper decision' in the selection of the Tool/Tools, for success in our endeavor.

Strategies - All the above resources are useless without the right Strategies. This is true in every sphere of our existence. Most often, the failure to achieve our desired goal/fruit is due to not having 'proper strategies' for the Task on hand. This may require a good analysis of the 399

situation/location and its constraints, as well as selecting the proper Tools, associates, environment, etc. This is where the role of the Intellect, either at the individual level or collective level comes in. Often, the Strategy is the most important cause to impact the Result/Outcome of any Action. Also, this is where most of us err. As is obvious, this requires focus, good knowledge of the Task, Situation, other Forces acting against us, the weaknesses of the opposition, etc. etc. One cannot overemphasize the importance of a proper Strategy for any Task.

Then comes the last one - which many of us do not even consider! - Divine Intervention.

Well, in common parlance this goes by many names - Destiny, Fate, Chance, Luck, God's Will, etc. Often for failure in a Task, we tend to blame others as well! (When we succeed, we take the full credit!) However, the main point is that 'there is someone/something beyond us' that has influenced the result. The „atheist and agnosticâ€&#x; may think that there is none and usually are the ones who blame other people for their failure. It would be far better if they take the blame on themselves to prove that there is nothing that exists beyond them.

So, we now know that even if the remaining four causes which may be in our control (and often may not), this 'last factor' - Daivam may go against for Its Own Divine Reason, which we do not comprehend. That is why, Sri Krishna advises that 'Do your Best, either surrendering the fruits, or doing it as an offering to the Divine. Do not worry about the fruit/outcome.

Chapter 18 -Moksha Sanyaasa Yoga - On Liberation and Renunciation - 281 Having explained in depth about the Causes, Sri Krishna reverses the gear and makes us aware that in reverse, Action itself is through the Causes. Accomplishment of an Action is achieved through these Causes. Further, He also clarifies certain misconceptions that exist among people about the Doer.

Sri Krishna 400

'Whatever Action is accomplished by an individual through his/her body, speech and mind, right or wrong as it may be, it arises through these five causes. However, those with a perverted mind and imperfect understanding believe that it is the Self, the Absolute, that does it - they do not see the Truth'. (Slokas 15, 16) 'Action' does not arise out of nowhere. A human being when he/she intends to perform any action, there is already an underlying driving force. When such an Action involves, body, speech and mind (Sarreram, Vaak, Manas), the driving force comprises all the above five causes. The Location, Doer, Tool, Strategy and the external element are all already there. Without their involvement, the action cannot be performed nor outcome result. So, in essence Action, Causes and Outcome are all inter-related and inter-dependent. This is what Sri Krishna wants us to realize.

The next issue is who the Doer is. We know that right at the beginning in chapter 2, Sri Krishna had to dispel this doubt in Arjuna's mind - the difference or mixing up together, of the Body and Self (Kaayam and Aatmaa). With great elaboration and patience Sri Krishna pointed out that the two are separate entities - the former is subject to birth and death while the latter is Eternal and so on.

The same confusion is being referred to here by Sri Krishna. This confusion was the basis of Arjuna refusing to do his Swadharma and even after all the dialogue in the preceding chapters, Arjuna has not been fully convinced. So, Sri Krishna is bringing out the real truth in another context. He refers to the misconception that exists in the minds of those who do not have clarity of thinking and understanding. While discussing Action and the Cause, He brings out the fact that the Action is not performed by the Self and so It is not the Doer. We had seen how earlier the Self had been described as an Observer only occupying the body. Based on this, in the next few slokas, He will again point out to Arjuna that „whatever Action he/she performs, is not by the Self nor is the person on which it might impact is the Selfâ€&#x;.

Thus, the whole argument for Arjuna to perform his rightful duty comes round again! We will see how this influences Arjuna at the end of this chapte Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation - 282

Sri Krishna illustrates the significance of difference in attitude while performing an Action.

The 'same act' done with different attitude of mind or circumstances can produce entirely 401

different results. As we know, as an 'embodied being' all of us have to perform Actions. We are also aware from our own observations the difference that it makes of the 'same act', by most of us and by a Yogi, Bhakta, and Jnaani. Sri Krishna lets us into the secret of performing the 'needed action' without incurring any bad effects from it.

Sri Krishna 'An attitude of "I am not the Doer" and an intellect unpolluted with the expectation of rewards - such a one, even if he/she kills others, is really not a killer nor does he/she is affected by the effect of the act. Knowledge, what is to be Known and the Knower are said to be the Cause of an Action; Instruments, Object and the Agent/Doer are said to be the components of the act itself'. (Slokas 17, 18) What is being highlighted here is that 'an Act performed with the attitude of a Tyaagi or Karma Yogi, does not make the person evil, even if the Act itself is something which is normally considered "bad or evil". Also, such an Act does not produce Karma-phala for the Doer. What is the logic here? The understanding is that such a person does not do anything in his/her self interest. Such an Act is either for 'a just cause' or for benefiting others who are helpless. All the Avataars of the Supreme took place precisely for such a purpose 'Paritraanaya Saadhunaam, Vinaasayacha Dushkrutaam ---'. Sri Krishna has clarified that such an Act of 'Protecting the people and Destroying the Evil-doers' does not bind Him, as He has no selfish motive in performing the act. Here, He is extending it to our level also! In essence, any act done by us if it is done in the spirit of a Tyaagi and only for the benefit of others who are helpless, does not bind us through the consequences. (Like a soldier killing the opponent in a declared war, cannot be charged as a murderer, judicially! Of course it is another matter whether it is justified morally unless the war is for a morally just purpose). If we avoid the attitude that 'I am the Doer' and also not expect a favorable Outcome, to ensure a benefit for ourselves, then we are untouched by its consequences Sri Krishna has a motive in bringing this aspect now - this statement He has made is an answer to Arjuna's worry about 'killing his kith and kin and the elders' in the battle. He is being reassured that since he is fighting the war for re-establishing Dharma, he need not worry about incurring sin.

The other aspect Sri Krishna is stating above is a reiteration of how the Task/Act is accomplished. The idea of doing an act has to first occur in the mind and the reason for the same has to be analyzed by our mind and intellect. However, the actual Act is performed by the 402

physical body, senses, tools, and the Act itself and hence they are called the Basis of the Act.

Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation - 283 403

The next sloka talks about the three types of Knowledge, Action and Agent, followed by the next three slokas illustrating their significance as related to knowledge. Since the idea of 'three kinds' as related to Gunaas is already familiar to us, we will take all of them together for discussion. The importance of Gunaas in shaping many aspects of our lives is again and again emphasized in Geetha, as due to perception filtered through the Gunaas. Sri Krishna makes it clear to us that the molding of our Gunaas which even though produced by Prakriti through our karma-phala, can make a difference in our lives.

Sri Krishna – 'Sankhyaa Yoga declares that Knowledge, Action and Agent are of three types. I will explain. That knowledge which sees the Indestructible Supreme in all beings, One in many, is Saatvik; that which perceives each being as a separate entity without seeing the underlying Unity is Raajasik; and that which through a confused mind and ignorance sees only the individual aspect in the separate beings, without any basis is Taamasik'. (Slokas 19 - 22) Knowledge is gained through learning, experience, introspection, etc. It involves the senses, mind and intellect. As we know all these are subject to our perception through the Gunaas. As we know, much of our interaction and reaction with the outside world involves Gunaas. We have been educated to the fact that 'what we are is determined by the foods that we eat. Similarly, 'who we are is molded through our Gunaa. Saankhya is the branch of philosophy that deals with all aspects of Knowledge in detail. We had seen some of its exposition in Chapter 2.

Sri Krishna had earlier described „knowledge‟, that to be known and the knower as the PASSIVE component of anything that we do and 'tools, object and the agent/doer' as the ACTIVE part. Out of these, He is selecting Knowledge, Action/Task and the Agent as the ones affected by the Gunaas, and then goes on to detail how the three Gunaas impact each of them.

Knowledge that perceives the unity of the Self/Jeevaatmaa in each being as part of the Supreme Self/Paramaatmaa is Saatvik. This perception enables the individual who is a Saatvik to see the Unity of all beings and hence all his/her thoughts and ideas will be either beneficial or harmless to others. Also, such thoughts/ideas will not disturb his/her Peace of Mind. Raajasik 404

Knowledge is one that being driven by the 'selfish natureâ€&#x; can only 'think about himself/ herself' and does not perceive that all beings are equal and deserve the same. The thoughts and ideas will be driven only by his/her 'selfish interest' and hence will not 'care about others'. Thus, his/her ideas have the potential to harm others and also make him/her restless due to constant expectation. A Taamasik Knowledge, or lack of any knowledge, due to a confused mind and ignorance, has no idea of values, cannot even 'see each being as something of value' and also not aware of what is good for him/her, is only destructive of himself/herself and others.

So, even the Knowledge that we acquire is determined by each of our Gunaa. As we had seen earlier, all of us (except a few at the two extremes) are endowed with a combination of all three Gunaas. Though to a great extent our past Karmas have made us what we are, our present and future karmas/actions can change our destiny. That is the hope we have, but we have to work towards that goal through the teachings of Geetha.

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Chapter 18 - Moksha Sanyaasa Yoga- On Liberation and Renunciation - 284 Sri Krishna goes on to explain the three kinds of Action. Since they are based on the three Gunaas, we can gauge the trend of His argument - we have heard in detail about the characteristics of Gunaas earlier from Him. Sri Krishna says 'The nature of Action is also threefold - one that is performed without 'like or dislike', without any selfish interest, as ordained in the saastraas, and with shraddhaa is called Saatvik; Action done with expectation of a return favor, for ostentation and with strenuous effort is declared as Raajasik; and that performed through delusion, causing harm to oneself, with an intention of causing loss or injury to others and with disrespect and carelessness is termed as Taamasik'. (Slokas 23-25) The same Action/Task/Deed performed with different goals and attitudes, depending on one's personality takes on different meanings. Often, the manner of performing a 'task', determines the outcome for the person doing it as well as for others around. This is what we need to be aware of and take note of while performing an Action. An onlooker may not be able to determine the attitude with which we are performing a 'task', since outwardly it may not show a difference.

However, what is in our mind and what we are driven by to do the task will affect us. Our Gunaa/s are derived from our karmas of past life, which determines the environment in which we are born now. However, using our intellect we can learn about 'what is right and what is wrong' through the Saastraas and modify our present karma, for a better future.

Since all aspects of the three Gunaas - Satva, Rajas and Tamas are clear to us, we need to remember these while performing an Action. Of course, since inwardly we are driven into that mode, we may not know why we are doing it that way. But with repeated study of our saastraas, - the easiest one for us is Bhagawad-Geetha - and imbibing its message and guidance in all our Actions, we can definitely improve upon what we are born with.

Next, Sri Krishna will deal with the three types of Doer/Agent or kartaa. With that we will end this particular topic of Action, before embarking on others.

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We will take up the three slokas together which deal with the Kartaa - Doer/Agent/Actor.

Together since the matter is comparative between the three Gunaas. Keep in mind that most of us are a combination of all the three Gunaas and as such each of us are likely to exhibit a combination of attributes listed here.

Sri Krishna 'The Agent who performs an Action with - free from attachment, non-egoistic, no expectation of no rewards in return, not affected by the success or failure of the endeavor, but at the same time committed to the task in full, does the task with fortitude, calmness and enthusiasm, is a Saatvik; one who performs the task for gaining a favor in return, with ostentation, feeling stressed out, elated or dejected easily while performing the task, is a Raajasik; while the one who is unsteady, indolent, arrogant, procrastinating, with bad thoughts, ill-tempered with the job on hand, aimless, malicious, indulging in horrific methods, not worried about the consequences of his/her act is a Taamasik'. (Slokas 26-28) It is very evident that all the characteristics mentioned above are those of persons with these three Gunaas. Whatever our internal nature is, that is what we exhibit in our actions in the outside world. As is said -whatever is there in the kettle only will come out in the ladle. Even though we may fool ourselves and others occasionally, our real Nature will always come out in the end. Basically, the role of positive and negative traits of human personality as applied while performing any task is clearly brought out here.

The substance of what Sri Krishna is diving at through this discussion is that our thoughts, words and deeds will be determined by our Gunaas. So, if we want to correct or change any of these, we have to first attend to modifying our Gunaas. As at least a speck of Satva Gunaa is there in all of us, our goal must be to enhance it by whatever practices that we can follow as per the advice given in Bhagawad-Geetha.

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Chapter 18 -Moksha Sanyaasa Yoga -On Liberation and Renunciation - 286 Having dealt with the components of Action, Sri Krishna goes on to explore some of the basic parameters that go in the make up of a human being - aspects that are specific to this species of creation, namely Intellect and Fortitude. Even though these are subtle elements of human make up, they are also influenced by the Gunaas. Thus, the importance of Gunaas is clearly brought out.

'Hear from Me in detail, how the threefold Gunaas affect the Intellect and Fortitude.

An Intellect that knows how to differentiate - the paths of work and renunciation; of right and wrong actions; of fear and fearlessness; and of liberation and renunciation is called Saatvik'. (Slokas 29, 30) Sri Krishna is in an expansive mood to discuss every detail of human personality to make Arjuna understand all that is involved in determining human nature. It is much more than Psychology, since it goes into physical, emotional, intellectual and spiritual levels - the totality of an individual and its impact on the world around. The important thing to note is that these are all dealt with as an integral whole, instead of our habit of compartmentalizing knowledge and learning.

The underlying thread - Gunaas - that binds different aspects are being stated again here, the Intellect and Fortitude. The Intellect that we possess is based on the type of Gunaa that prevails in us at that time. An Intellect that is able to know and understand the true difference between what is ''work' and what is 'renunciation' has a discriminating power. Much of our confusion in life arises due to either our ignorance or misconception of these two. Without a proper knowledge, we often renounce what we should be doing and do what we should be renouncing (maybe often based on our convenience!). It is not enough to know what is 'work' and what is 'renunciation'. We need to understand them in the context of what we are 'doing' at the moment and apply accordingly for our benefit as well as those of others.

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The same argument holds with respect to 'right and wrong'; 'fear and fearlessness' etc.

Why is Sri Krishna bringing up 'fear and fearlessness' here? We may think compared to other aspects discussed here, this is trivial. The reason is, all our Actions or Non-Actions are inwardly driven by fear! This is an 'in-built' safety consideration of all species and that is how 'Intuition' comes in. This was based on the primeval 'survival instinct'. Even though with evolution human beings developed 'brain and consequent intelligence', this Instinct still persists in our sub-conscious. Sri Krishna is fully aware of this human frailty and that is why He is emphasizing that a 'true Intellect' should be able to differentiate clearly between 'fear and fearlessness', and as a corollary - what is to be feared and what not to be feared.

The other aspects that He mentions are fairly easy to understand. With this exposition we are made to appreciate why cultivating a Saatvik Nature is important. After discussing the Raajasik and Taamasik aspects of these, He will move on to Fortitude.

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The next two slokas discuss the Intellect from the Raajasik and Taamasik angle. They are fairly familiar through our exhaustive discussion earlier. Sri Krishna continues 'The Intellect that, through confusion, does not know - what is Dharma and Adharma and what is a right action or a wrong action, is called Raajasik, while the Intellect that considers Adharma as Dharma and has a perverted view of everything in life, is termed Taamasik'. (Slokas 31, 32)

The difference in perception between Saatvik and the other two is very clear. We can see that 'proper knowledge and understanding' is the key element determining what type of Intellect or Buddhi we possess. All our thoughts, words and deeds finally emanate from this 'base'. This Knowledge is not just that of the external world - Vijnaana alone. We need both, Vijnaana as well as Jnaana, the Knowledge of the Inner Self. We can recall how Sri Krishna emphasized that Knowledge really means understanding of both the above. A Saatvik Intellect either has the above or striving to gain them.

A Raajasik Intellect has 'knowledge' but all jumbled up and hence no Discrimination. While the Taamasik due to delusion and indolence has a convoluted ideas and wrong perception.

Hence his/her thinking is contrary to anything that is prescribed.

Often, we do get into this 'frame of mind' as we have a component of Raajasik and Taamasik Gunaas. If at the moment our Saatvik Buddhi is active, we make an effort through proper 410

practices to enhance these traits, then we can slowly improve. On the other hand, if we let the Raajasik and Taamasik components to grow, we will end up further messed up. So, though we are born with some positive and negative traits due to our past karmas, we can improve the positive by our efforts.

Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation 288 Having dealt with Intellect, Sri Krishna goes on to discuss FORTITUDE or WILL POWER, in the next three slokas. Fortitude is also our mental ability to stand up to stress in a crisis. The determination with which we pursue the set goal is very important in any sphere of life. In the spiritual field it is essential - without this, we cannot aspire to reach the highest goal.

So, it is apt that Sri Krishna takes it up for analysis.

Sri Krishna 'Fortitude that is based on unwavering Yoga that regulates all the functions of the mind, Praana, and the senses to adhere to the right direction is termed as Saatvik. Fortitude that is nurtured by attachment, regulating the mind, etc that lead to greed and acquisition of wealth, power, etc., is called Raajasik. On the other hand, the Fortitude that is due to stupidity and indolence leads to sleep. Grief, fear, despondency and conceit is declared as Taamasik'. (Slokas 33-35)

It is significant that Fortitude is being described as one that grows from a background cause.

Yoga practiced with steadfastness, leads to a Fortitude of mind that is 'focused and only capable of thinking of universality of all beings due to Divine presence in all of them', is definitely positive and hence Saatvik. Similarly, the Fortitude nurtured by Raaga or Attachment can only produce 'selfish Raajasik effectâ€&#x;. The Fortitude due to Mohaa or Delusion cannot be anything other than Taamasik. As the Gunaa, so is the Fortitude.

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The above analysis reveals that the basic characteristics of each Gunaa get reflected in the Fortitude also. This emphasizes that there is no getting away from the Gunaa inherent in a person, for any of his/her traits or actions. Why is Sri Krishna bringing this again and again - the impact of the Gunaas? It is to drive home the point to Arjuna and to us that unless we are aware of this and take control of ourselves in molding our Gunaas, there is no other way to solve any of our problems in life - whether here in this world or in the hereafter. He has shown us various practices and ways of achieving control over our Gunaas and it is up to us to choose any of them or a combination, as per our make-up, to raise ourselves. Being the last chapter of Geetha, He is summing up all the basics for us.

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The importance of Fortitude or Druti has been explained by Sri Krishna. We have an idea of how It varies depending on the basis on which It is formed and its consequences. Intellect and Fortitude enable us to Act. The end result of any Action that we perform is to gain Happiness.

So, now He moves on to describe the types of Happiness that one gets depending on our Gunaabased traits. Depending on the type of Happiness one gets, that is also classified as Saatvik, Raajasik or Taamasik.

Sri Krishna 'Hear from Me, the threefold Happiness, which is sought for enjoyment and easing pain. Happiness based on the aura of intellect through Self-Realization is Saatvik, as well as which starts as poison, but ends as nectar; the one based on interaction of senses with objects, starts as nectar but ends as poison, is Raajasik; while the one that is based on selfdelusion due to indolence, ignorance and miscomprehension, is Taamasik'. (Slokas 36-39) Very subtle statements! Why is Sri Krishna bringing in „poison and nectarâ€&#x; to compare? It is to drive home forcefully the point that the effects of pain and pleasure feel like that. Why talk of pain while discussing Happiness or Pleasure? We should know that these two are the Dwandwa or a Pair that exist together. We cannot remove one without impacting the other 412

like two sides of a coin. Of course, there is a deeper meaning also. He is emphasizing that without initial pain, there is no pleasure at the end, and if we seek pleasure right at the outset, then at the end we will suffer. We often hear 'No Pain, No Gain' as regards physical exercise. Let us see the practicality of this statement.

He is pointing out that the ultimate and permanent Happiness is attained only with SelfRealization. All other Happiness is temporary. We know that to gain Self-Realization, intense Yoga and Meditation is needed. This involves lot of effort and to start with is going to appear painful. In fact, this is true of any 'great achievement in life' - as they say, 'It requires hard work'. One may have to forgo many temporary pleasures on the way. This sacrifice and effort is what is being referred to as 'poison', by Sri Krishna. The Happiness thus derived is termed as Saatvik. Similarly, we also know that the pleasure derived from sense objects through our senses, is always for a brief time and does not last. On the contrary, in trying to gain these pleasures, we would have compromised on many aspects and those come to haunt us later, which leads to pain - one can think of the modern day analogy of 'living on credit card'! Enjoy whatever you want with borrowed money and later go homeless and bankrupt. So, such a Happiness is designated as Raajasik, based on selfishness and greed.

The Taamasik Happiness is based on Delusion or Moha. Being ignorant and indolent, a Taamasik individual does not know even what Happiness is! He/ She is in a constant stupor like the one on 'drugs' - not just physically but mentally and intellectually as well. Such a one can be compared to a 'zombie'. Again, the modern day analogy of such a person or his/her idea of Happiness is, to the one 'who thinks he/she is enjoying watching 'TV soap opera' all day long and feel that it is a great pleasure.

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Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation - 290 Sri Krishna has nicely described the different types of Happiness and how they arise depending on our Gunaas. It is important for us to understand this in the context of what He had said before - Where is Happiness without Peace? I am reminded of a dialogue I had with an American lady sometime back who was saying that „she is happy, but does not have any peace‟! She probably represents the feeling of most of us - we think that Happiness comes from „outside‟ through material/sensual pleasures, while Peace is within our minds. By now, we should have learnt from Geetha that it is not so. Also, at this point, let us recall what ADi Sankara says in Bhaja Govindam - One whose Self/Aatmaa rests in Brahman, he/she is reveling in Joy whether feasting or dieting and whether he/she is enjoying the company of near and dear or all alone by himself/herself. So, it is not the external happenings that determine our Happiness.

Now Sri Krishna goes on to explain another important issue which has been playing havoc with our Hiindu/Indian society - the difference between CASTES in the society. This also represents what is appropriate for each individual to grow with the talent that he/she possesses. The next few slokas are important to understand what the 'real significance of Castes 414

as per our religion/philosophy is.

Sri Krishna says – „No being on this earth or gods in heaven are free from Gunaas, which are born out of Prakriti. Now, I will describe in detail how based on the individual's Gunaas, the duties of Brahmin, Kshatriya, Vaishya and Sudraa are allotted‟. (Slokas 40-41) Here, Sri Krishna is first making it clear to us that No creature born is above the purview of the Gunaas. Even 'gods' as generally referred to (like Indra, Varuna, Agni, et al, who also go through a process of birth and death in their own way) are not beyond the effects of Gunaas. All of them are born out of Prakriti, just as Gunaas are. Then He touches an important aspect of society - a classification of people based on their duties/professions.

Since, everyone is born with Gunaas, the nature of each one is different and thus their inclination and aptitude. Today, we relate this to Human Psychology and Personality Makeup. Based on this, the environment and opportunities make a further influence in determining what we do. But according to our understanding of Geetha, we also are aware that the 'circumstances of birth, like family etc.' are determined by our actions in the previous life and our own desires at the time of death. Thus, it becomes a 'complex mix' of our past life and present life.

However, what Sri Krishna is emphasizing is that the caste of a person is not determined by birth alone. We have innumerable examples of such persons all through our history - a saint, wise man/woman, royalty, wealth, power, learning and wisdom, service we undertake, etc. have not been always based on the 'factor of birth' alone. When we go through the whole gamut of details given by Sri Krishna in the next few slokas, we will get a clearer picture of this, including the fact there is no 'high or low' or discrimination based on who is what caste, have no relevance or place in society.

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Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation - 291 The next sloka deals with the requirements to be a Brahmana and his/her duties or Dharma based on the Gunaas. The Gunaas are partly due to the actions of the past life and present actions and environment. It is capable of being changed by one's own efforts and practices. As such, it has nothing to do with one's birth or lineage alone. Let us first see what Sri Krishna has to declare on this issue – Sri Krishna – 'Control of the mind and the senses, austerity, purity, forbearance, righteousness, devoutness, understanding of Jnaana and Vijnaana are the Dharma of a Brahmana - based on his/her own nature'. (Sloka 42) 416

One can realize that many of the characteristics or responsibilities of one designated as a Brahmana are similar to those ascribed to a jnaani, Yogi, Bhaktaa, Stitha-Prajnyaa, et al.

Also, to a great extent it overlaps with the attributes assigned to one with a Saatvik nature.

What this reveals to us is that, to be qualified as a Brahmana, one needs to fulfill these requirements. Though, birth and environment may make it easier for us to attain some of these traits and duties, to a great extent it depends on our own efforts. In the present world, very few will qualify for this designation. How many of us who claim that we are by birth Brahmins/Brahmanas, qualify based on the above criteria? On the other hand, how many of those who are called as Kshatriyaas, Vaishyaas and Sudraas, or any of the hundreds of subcategories created by our society, may fit into the category of Brahmins?

The other fact to be noted from the above description is, that to be called a Brahmin, not only a good knowledge but a thorough understanding of both Jnaanam and Vijnaanam is needed. Further, it extends to working towards Self-Realization or attaining to Brahman.

How many of the 'pundits, god-men/god-women' of today meet this requirement? It is not just studying scriptures or sacred texts that make one a Guru. One must have both a spiritual identity but also be well-versed in worldly matters and science to be qualified as a Brahmin. Many of you may be aware of and chant Purusha Suktam everyday. Often, this is chanted at the time of Abhishekam of the idol/deity. It states the origin of the four castes as well as of the five elements (Vaayu, Agni, etc.). Brahmana arises from the Face of the Primordial Purusha; Kshatriyaa from the Shoulders; Vaishyaa from the Thighs, and the Sudraa from the Feet. One should first understand that in the 'body of a being' all limbs are important and each part has a specific role or duty to perform to keep the 'whole being' alive. So, no part is 'superior or inferior' to any other part. HOWEVER, EACH PART OF THE BODY HAS TO PERFORM ITS FUNCTION EFFECTIVELY. Having understood this, it is easy to go to the next step of finding out the role of each part of the human society.

The reference to Brahmin arising from the Face of the Supreme Purusha is to designate him/her with the role of Knowledge, as the brain and sense organs are located in and around the Face. That is why Brahmins are considered as 'Learned'. Thus, they become the 'knowledge-base' for the society. All Rishis, Aachaaryaas, Gurus and in the ordinary world, Thinkers, Scientists, Writers, Academics fulfill this role. So, in essence all these categories of people can be considered as Brahmana material and if they posses the other qualities described above, then they are 'true Brahmins.

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Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation - 292 The discussion on 'Who is a Brahmain?' which we took up yesterday, as enunciated by Sri Krishna makes us aware of the 'True meaning' of the classification of society based on the nature/duties of the different sections of population. We will see later, how it is essential for any society to survive and prosper, an order is needed. In this context, we should also look into the point of view of some 'orthodox pundits' in society, including some 'spiritual leaders' talking about the 'classification as per Manu' of society. We are told that as per this Law of Manu only BIRTH determines the class/caste of a person. We should know that Manu is also not Eternal, but changes every Manvantara whereas the words of Sri Krishna, the Supreme 418

Self Himself, has a greater authority. So, what He says HOLDS, and anything contrary to His views is not valid. Bhagawad-Geetha is called the Panchamo Vedaa - the Fifth Veda and hence has the same authority as the other four. So, let us keep this in mind, as students of Bhagawad-Geetha.

Now proceeding with further classifications, we will take up the characteristics and role of Kshatriyaas, Vaishyaas and Sudraas, as given by Sri Krishna.

'Prowess, Bravery, Fortitude, Dexterity, Generosity, not running away from the battlefield and Royalty are the Dharma of a Kshatriyaa. The Vaishyaas perform Agriculture, Commerce and Cattle rearing, based on their nature; whereas the Sudraas given their nature perform Services'. (Slokas 43, 44) Sri Krishna deals with the other classifications of society in the above two slokas. One can see how they cover the rest of the needs of society - Benevolent Governance, Food and Wealth Generation and Services. One may give these classifications any name, but the fact remains that all these are essential for society's sustenance and growth. It is also obvious that the tasks are assigned based on the capabilities of each individual, so that the outcome is optimized.

Incidentally, Sri Krishna is pointing out to Arjuna, what his Dharma is, based on his nature and background as a prince. Further, each one having an assigned task ensures that in times of crisis, there is no confusion and there is a cohesive action by the society as a whole. This classification also enables each one to 'specialize in a sphere of activity' and thus gain supremacy. This is the basis and origin of the Varnaa or mistakenly called 'caste' system. Based on this logic, Sri Krishna will later advise us that it is always better for each of us to perform our assigned tasks instead of encroaching into others' territory. Also, He will say how each performing his/her assigned duty can reach perfection and attain Salvation. Thus, there is no need for anyone to feel left out or 'inferior'. And no one should 'feel superior' either! It is like any organized activity of today whether it is government, corporations, unions or Academia.

Most important to remember is that we should understand our Nature and choose appropriate vocations or train ourselves to attain proficiency in a field that we would like to undertake. Just 'putting someone unsuited' in a task because of the false idea of 'elevating their status' is detrimental to the individual and the organization, in the long run. Ultimately, everyone should have the opportunity to raise himself/herself to the highest level, both worldly and spiritually, consistent with his/her nature/Gunaa as well as potential and also ensure that the society at large benefits from such assignments.

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Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation - 293 In the last four slokas, Sri Krishna had outlined the characteristics and duties of the four Varnaas or 'classification of people in society', to ensure smooth well functioning of the society.

As explained earlier, the stability, protection, harmony and growth of a society depends on all these four categories of people working together in harmony. At the same time, the individuals 420

too need growth to fulfill their full potential. Further, the basis of all these functioning together and producing the desired outcome for the society and the individual, is an underlying Moral Code of Conduct, for each section of society. For instance, a Brahmin should share all his/her knowledge and wisdom to all 'deserving persons' without expecting anything in return for himself/herself; a Kshatriya should govern or protect without any personal agenda, but for common good and mete out justice on a fair basis; a Vaishya should cultivate to produce nutritional food but without compromising the soil or environment, do trading without greed; and a Sudraa should render the appropriate services with honesty, sincerity and efficiency. There is no superiority or inferiority implied or meant between all the four. There is nothing wrong in the original classification of people, but the problem arose when depending on situations, each section started exploiting the other and created confusion in society.

Sri Krishna clarifies the crucial issue - how each category can rise to the ultimate glory in it's own way, thus dispelling the idea of any class being 'upper or lower', in the next few slokas'Each, performing his or her own Duty - Swadharma, with enjoyment can reach the highest perfection. I will tell you how. Performing Swadharma as a worship of the One from whom all creation evolved and by Whom everything is pervaded, one can attain to the Highest Perfection'. (Slokas 45, 46) Sri Krishna's point is that even performance of one's Duty should be as an 'offering to the Supreme', who is the basis for everything. It is like our 'returning back what belongs to Him/ Her/ IT'. We can recall His frequent appeal to Arjuna, right from the beginning of Geetha, that 'one needs to surrender all that one does to the Supreme' - the famous KRISHNAARPANAM at the end of every act of ours. It is not the tasks that we do that make all of us EQUAL AND ENABLE US TO RISE TO THE HIGHEST, BUT THE SPIRIT IN WHICH IT IS DONE. If a Brahmin thinks that due to the 'knowledge that he/she possesses', he/she is great, then being a Brahmin due to being born in a Brahmin family does not confer any honor on him/her. Similarly, a Kshatriya abusing his/her power or a Vaishya being greedy or a Sudraa cheating on his/her assigned task, makes them immoral. Instead of aiming at Equality in a positive sense, this leads to 'equality' in the negative sense, that all are duping themselves!

Sri Krishna is also highlighting that surrendering the task that is assigned to us to the Supreme, while performing the same is the True Renunciation and NOT ABANDONING 421

THE TASK ITSELF. This is to answer to Arjuna's query all along, born out of confusion and misunderstanding about Renunciation or Sanyaasa. No creature while embodied can get away from Action. While animals and plants perform it as designed by the Supreme, we, the human beings, have an option to do it with this attitude of surrender, due to our intellect and comprehensive power.

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Having explained in what way one's Duty needs to be performed, Sri Krishna goes on to state that it is important to do one's own Duty or Swadharma rather than someone else's Duty. We often think that we can perform someone else's Duty better than our own - mostly due to our 'dislike of what is assigned to us'. As is said, 'the grass is always greener on the other side'!

If everyone decides that way, there would be „a complete breakdown and confusion‟ in the family/society/country or the world at large. An order is necessary in any group to achieve any objective. One who has a 'natural inclination and training‟ to teach cannot become a soldier.

Sometimes the environment may induce us to join in on some errand or movement, and if we do so, then it must be with our whole-heart and mind, and with conviction. It is always for a 'higher cause'. (Like National Freedom Movement, or Occupy Wall Street, etc.). Let us see what Sri Krishna has to say on this 'Perform your Dharma, even though it may be imperfect, than someone else's with perfection. Doing one's ordained task does not incur any blame. Just because, your Action based on your Dharma has certain unpleasant consequences, do not give them up. All Actions have consequences, just like fire is enveloped in smoke'. (Slokas 47, 48) Both for the functioning of society and for one's own growth, a proper order among the elements of the society/oneself is needed. For personal growth, a disciplined mind ensuring that the assigned task is done, is very important. This is what enables that whenever we encounter 'difficulty in performing our task', we do not give up. That was precisely what Arjuna was attempting, - running away from the battlefield, since he found engaging his kith and kin as well as elders in battle and possibility of killing them 'distasteful'. Sri Krishna's attempt in preaching the whole Geethaa to him is to enable Arjuna to understand that he cannot do that. The same message holds for us too in our daily struggle with life.

For doing anything well, our nature, background and training all matter. No one can practice Medicine, even though one might be fully conversant with all the knowledge and techniques, including the pharmacopoeia, unless one has first earned a medical degree and then certified by an appropriate agency. Such an act will not only be illegal, but also morally wrong as some one's life may be in danger due to our act. What Sri Krishna is advocating is that perform your assigned task for which you are qualified by your in-born nature, education/training, even if you are not 100% satisfied with what you are doing. That way even if you fail, you will not invite blame. Do not think that you can forsake your own task and do someone else's duty better than that person. That is why in the previous sloka, He said that „performing‟ one's duty 'with enjoyment' - making our mind like the job that we have to do is the important key.

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Next, He is clarifying that all Acts are enveloped with whatever outcome that occurs and to that extent all of them 'bind us'. This natural phenomenon should not deter us from performing our duty. The whole creation moves due to the actions of all its constituents. The only way to avoid the 'bondage' is to offer all that we do as a worship to the Supreme. To make us understand how an Action is bound to consequences, He is giving the analogy of 'fire enveloped with smoke'. In the next few slokas, He winds up the discussion on Action/Duty and moves on to a general plea and closing advice to Arjuna.

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Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation - 295 In the next two slokas Sri Krishna explains how this 'bondage of action' can be avoided. At the same time, He is also bringing in the concept of Brahman as part of this as well as that of Sanyaasa. As the chapter Title indicates, there is a connection between Moksha and Sanyaasa, and Sri Krishna nicely puts them in juxtaposition here! This is also the ultimate purpose of all our striving in this world of phenomena. Let us follow the logic 'One whose intellect is totally unattached; whose mind and heart are subdued; and whose desires have vanished, such a one attains to supreme perfection - freedom of action, by renunciation. Learn from Me, how reaching such perfection leads one to attain to Brahman, the supreme consummation of knowledge'. (Slokas 49, 50) What a wonderful way of connecting all the important aspects of our philosophy! The characteristics of the person striving towards attaining supreme perfection are simply stated at the beginning - earlier He had given an elaborate exposition of this concept in a whole chapter on Sthitaprajnya and Yoga. The ideal was attaining to Brahman or Self- Realization. Now, after dealing with Karma and the need of it by an embodied being, and also having dealt with Sanyaasa and Tyaaga, He combines them to clarify that they are all inter-connected and the ultimate purpose of all this is to reach the Brahman.

At the same time, He is pointing out the need for Action and also how to perform that Action without getting 'bound' by it. It is interesting that He explains Renunciation as a part of performing the Action - that is to emphasize that what is normally understood as 'Renunciation - forsaking Action', is not correct. To achieve this, first the 'intellect' needs to be focused without being 'scatter-brained'. Then this steady intellect can control the mind from wandering to sense objects and through that the 'senses' are finally brought under control from going after all its 'desires'. In that state, one can attain a state which enables visualization of Reality within Oneself - the Brahman. Thus, He has made it clear that 'true Renunciation' is that of 'an attitude' and not giving up the ordained duties. The message is 'perform Swadharma, with Detachment' to attain the Supreme.

In the ensuing slokas of this Chapter, Sri Krishna will go on summarizing various aspects of organizing ourselves towards this goal and also bring Arjuna into compliance with His advice.

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Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation - 296 Sri Krishna had put it beautifully, the concept of Brahman, and the path to attain Him/Her/IT. Now in the next three slokas, He goes on to summarize the various aspects of a person aspiring to reach the Brahman. Whatever He is stating now, have all been explained at length in various chapters that we have studied so far. However, this summary will enable us to remember the essence easily and practice it.

Sri Krishna 'Ensuring a pure intellect, controlling the body and the senses with Fortitude, relinquishing Sound and such other sense-objects, abandoning Attraction and Hatred; retreating to a quiet spot, eating but little; body, speech and mind fully under control, ever engaged in focused Meditation, dispassionate; forsaking Egoism, pride, power, lust, wrath and possession; freed from the "notion of mine" and Tranquil - an individual becomes fit to be a Brahman'. (Slokas 51-53) All the attributes given above, we are familiar with - these are attained through Jnaana, Yoga, Nishkaama Karma or Bhakti, etc. The various methods of becoming any of these have also been explained to us in detail. The different paths have been suggested to suit people of different Gunaas and background. So, it is up to us to identify our traits of personality and choose an appropriate path. They are not easy, but to attain the Ultimate Perfection there is no simple way. That is true in every sphere of our lives - The higher the goal, the greater is the effort needed to achieve that.

After this, Sri Krishna will go on to describe Bhagawan or the Supreme Being and how to reach Him/Her. For this, He Himself becomes the Supreme - He had revealed this to Arjuna in Viswaroopa Darshana Yoga.

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Chapter18 - Mokasha Sanyaasa Yoga - On Liberation and Renunciation - 297 We have a very good idea of how to attain to the pinnacle of our spirit - Brahman. Sri Krishna had also explained to us in detail about The Supreme Being, the Manifest Form = Bhagawan, including His Own Divine Self in Viswaroopa. As the 'finale', He is now bringing the two together - Brahman and Bhagawan - in union. The next two slokas give us this perspective, which is important since ultimately we need to get a unified picture of the Supreme to prevent confusion in our approach to attain one or the other.

'Brahman-become, tranquil minded, with neither grief not desire, treating all beings as equal, one attains to Supreme Devotion unto Me. This Devotion enables him/her to know "who I AM" and "what I AM" and through this understanding he/she enters into Me'.

(Slokas 54, 55) It is amazing how Sri Krishna has united Brahman - The UnManifest Supreme to Bhagawan - The Manifest Supreme Being! One leads to the other. The purpose of Sri Krishna in doing this is to prevent further confusion and questioning from Arjuna regarding which is better and what are the differences, etc. To us, also it opens our mind to the fact that depending on our own traits, we can strive to reach one or the other aspects of the Supreme, and they are one and the same in essence, even though the paths to reach them may be different. It is another way of saying that 'all paths lead to the same destination' and what we see will depend on our own perception.

We can recall the sloka at the end of Chapter 11, Viswaroopa Darshana Yoga where Sri Krishna advises Arjuna in a similar fashion and ends with saying that - this way you will enter into Me. Also, He is giving an indication that He is ending the discussion soon, by bringing all ideas together as the final statement. Even for a Jnaani, it becomes easier to reach the Supreme through Bhakti - Devotion.

Ultimately, the concept of the Supreme depends on our perspective and situations in life. In today's world where it is difficult to find 'a secluded quiet spot' for meditation towards Brahman, 427

it may be easier to 'get into the festive atmosphere of a temple' and merge ourselves in the „Devotion that is flowing aroundâ€&#x; and visualize the Manifest Supreme in the form of the 'beautiful Idol' of Sri Krishna or any other of our favorite God/Goddess. The atmosphere in the temple or in a Pooja room with the melodious chanting, flowers and decorations, fragrance, lighting and finally the tasty prassadam, ensures that all our senses are bound and the mind entranced to enable us to 'feel one with God/Goddess'.

Further, Sri Krishna wanted to make it easier for Arjuna to heed his advice by bringing in His Own Divinity, a vision of which Arjuna has already seen. Instead of the Abstract Concept to drive him to his Duty, Sri Krishna realizes that it is easier to finally bring this focus of a Manifest Supreme, easy to comprehend and thus follow His advice to act. This applies to us too.

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Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation - 298 So far, in the whole of Geethaa, Sri Krishna has been giving His profound advice as a Guru, a friend and a well-wisher of Arjuna. Kind, often praising certain qualities of Arjuna to boost his spirits, like calling him 'sinless', 'free of Aasurik nature', „scorcher of the foeâ€&#x;, etc., but now Sri Krishna has reached the end of His patience - even His Viswaroopa has not convinced Arjuna to do his Swadharma - fight the righteous war, and so Sri Krishna is giving an 'ultimatum' in the next two slokas and continues in the same vein until the end of this chapter. Let us follow Sri Krishna 'Renouncing mentally all the deeds you perform to Me; seeking Me as the ultimate Goal; resorting to Buddhi-Yoga, focus on Me steadfastly - this trust in Me will remove all obstacles in your path. On the other hand, if due to self-conceit, if you do not listen to Me, you will perish!' (Slokas 56-57) Sri Krishna is summarizing what needs to be done by a Karma-Yogi to attain Liberation through fulfilling one's duties with Devotion. Arjuna being a Kshatriya, that is his option.

He/She has to protect Dharma and Righteousness, even if this costs him/her the life itself and killing of his/her kith and kin. So far, Sri Krishna has given the various paths to suit each one's Nature and now He is giving in clear terms what Arjuna should do. At the same time, He is also making it abundantly clear that the alternative is only Doom and Destruction. In the case of a Kshatriya, his/her duty is also a 'responsibility towards the society' he/she belongs to - as their survival depends on him/her.

Performing one's Swadharma, as a Dedication and with Devotion to the Supreme, as well as possessed of a complete Understanding and Knowledge and Shraddhaa, is the way to Liberation.

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Further, Sri Krishna is now assuming His Role as the Supreme Being and thus exercises the Authority vested in Him. So long He was acting simply like a Guru or a Friend - teaching and pleading. Even though He had described His Divinity and also shown the actual Cosmic Form encompassing Space and Time, Arjuna was still procrastinating, hoping to have 'an easy way out'. So, Sri Krishna had to finally take the reins Himself and direct Arjuna. All the following slokas will be in this vein. We will see how Arjuna is brought to Action at the end of this final salvo from Sri Krishna.

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Having warned Arjuna of consequences of 'not doing his duty', Sri Krishna goes on to explain how 'even if Arjuna desires not to do his duty, he cannot avoid it', due to parameters beyond his control. This is a valuable message for all of us, even in our day to day life. Basically, Sri Krishna is using all the arguments available to Him, to convince Arjuna that he has to 'do his duty', even if it is unpleasant to perform. Let us continue with Sri Krishna's logic 'Filled with Ahamkaara or 'self-conceit', if you decide, that "I will not fight" that resolve will not hold. Your Prakriti will force you to do it. Due to "delusion" whatever we desire or decide, our own Karma, born out of our own Nature, will drive us to do otherwise.

(Slokas 59-60) We are already aware of the fact that our Gunaas are linked with the TASKS THAT WE UNDERTAKE AND THUS THE ACTIONS THAT WE PERFORM. Gunaas also constitute our Nature as well as the 'offshoot' of Prakriti - the totality of all the physical/bodily functions of our being. Thus, they are all interlinked and influence each other. Until the 'Intellect' or Buddhi intervenes, these are the driving forces of our existence. So, Sri Krishna is telling Arjuna and us that even if we want to, we cannot shirk away from our DUTIES. Just because certain tasks are unpleasant to perform, they cannot be avoided - like a mother/parent changing the diaper of their baby.

So, after warning Arjuna in the earlier sloka, Sri Krishna now turns his attention to the 'inevitability of certain actions'. One has to 'reap what one has sown'. Also, a leader cannot 430

forsake the 'cause' which he /she has initiated and involved others. Slowly, He is tightening the 'rope around Arjuna, to convince him that 'at this point, assembled on the battlefield', he has no other option but to fight. Even for us in our lives, having created certain situations by our past actions and Karma, at the last minute the crucial step cannot be avoided. If certain things are not to our liking, we should have ensured that we are not brought to a situation where they become unavoidable.

Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation - 300 Sri Krishna after asserting that Arjuna will not be able to 'desist from fighting the war' due to his own Nature, now goes on to suggest that the best way for him is to „take refuge in the Supreme Beingâ€&#x;, who directs every living being. It is interesting and also instructive, the way Sri Krishna is building up the case for convincing Arjuna about his duty. Obviously, His advice applies to all of us in our 'own fights in our lives'. Further, it is really amazing to be a witness to Sri Krishna's great logical and erudite exposition from individual aspects in great detail and then summing them up in 'simple nuggets of advice'. It is no wonder that the Bhagawad-Geetha has inspired and guided people in all walks of life through the ages.

Sri Krishna 'The Supreme Being resides in the hearts of all beings; from there He/She directs every being to revolve, as though mounted on a machine, through His/Her Maaya. Take refuge in Him/Her wholeheartedly and thus through His/Her Grace, you will attain to supreme Peace and permanent/eternal Abode'. (Slokas 61, 62) Sri Krishna is alluding to yet another concept of the Supreme Being (which He had earlier explained at various stages of His discussion), that He/She directs the role of all beings, through pervading them. We may also recall His statement after showing His Viswaroopa including the Kaala, Eternal Time Mode - Nimitta maatram bhava Savyasaachin! - Just be a Tool in My Hands, thereby indicating that the Control is with Him. Of course, in reality He/She 431

does not do anything - it is only the Maaya or 'veil of misperception' that makes it appear as though there is a Controller. It is only the act of the Prakriti. But, if we have to surrender to Him/Her and take Refuge in Him/Her, He/She has to be the Controlling/Protecting Authority. As we know, this is also the basis of Devotion. Sri Krishna had advised before that. Do your Duty as an Offering unto Him. It is performing our Duty with Devotion and Surrender to the Supreme Being.

When we surrender to the Supreme Being with humility, His/Her Grace flows into us and enables us to attain Peace of Mind, even while performing our duties. All our turmoil in life is due to our feeling of 'being in control' and that 'we can decide what needs to be done'. The moment we surrender this responsibility to the Supreme Being or Bhagawan, all our worries are gone. Then whatever actions we perform, we do it as an offering to Him/Her and leave the Outcome in His/Her hands. That is what Sri Krishna is advocating to Arjuna, as a last resort.

Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation - 301 Sri Krishna again gets back to the level of a 'friend and well-wisher' to Arjuna in the next few slokas. What is most interesting is the way He finally ends - leaving the option to Arjuna regarding 'what he wants to do'. That brings back the typical role of a Guru, Teacher and a Guide. He has alternated between the role of a Supreme Being demanding attention to a Guru or Friend pleading and then letting the other person choose his/her path. The rationale of this that unless the recipient is fully convinced of the action to be taken, he/she will not put in the best effort needed for achieving the objective. Sri Krishna is fully aware of this human frailty and hence wants to ensure that the action taken by Arjuna is 'out of his own volition'.

Sri Krishna – 'Thus, have I given you the most profound wisdom. Think about it carefully and "act as you desire". Again, as you are dearly beloved of Me, I am restating all the wisdom of the ages, with a view to help you and in your interest'. (Slokas 63, 64) Finally, Sri Krishna tells Arjuna that 'all the wisdom has been laid in front of him' and now it is for him to think deeply about all that has been explained and decide his „line of action‟. Also, He wants to reassure Arjuna that His whole exposition was to help him, since he is VERY 432

DEAR to Him. Even as a Guru, this sense of closeness to the Disciple and what is in the disciple's interest is necessary. That is what distinguishes a Guru from an ordinary Teacher, who only gives knowledge without any commitment. Right through the whole of Geetha, Sri Krishna has maintained this attitude and that is why He is called a Geethachaarya.

Since the wisdom He has exposed applies to all of us, He is further called Jagad-Guru.

The other important point to note is that He ends by saying - Ponder over what I have said, and then Do as You Like. This is at such variance with any scriptural teachings of any religion.

Even the Supreme Being, God/Goddess, does not want to impose His/Her commandment on the devotee. At least, that is part of the Geetha tradition. Of course, Sri Krishna repeatedly argues and pleads with Arjuna to do as He says and surrender unto Him. Even now, at the end even though He has told Arjuna 'Do as you wish', out of concern for the welfare of Arjuna, He still goes on for the next few slokas.

Sri Krishna has used all the skills He has to persuade Arjuna to do his Swadharma, that is 'fight the righteous war' as a Kshatriya. Ultimately, that is the message of Geetha for all of us - PERFORM ONE'S SWADHARMA, AS DETERMINED BY ONE'S OWN NATURE AND CALLING. THAT ENSURES THE INDIVIDUAL AND SOCIAL GOOD. Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation - 302 It is surprising that even after Sri Krishna told Arjuna 'Do as you like', he has not reacted. Sri Krishna had discussed in such detail all aspects of human, Divine personalities and philosophies and shown different pathways to attain to Perfection. Even went to the extent of revealing His Own Divinity through the Cosmic Form. In spite of all this, running to more than 750 slokas and maybe three hours or more just to recite them all, and that too on the battlefield with both armies ready to start the fighting, Arjuna has not said one way or the other. So, Sri Krishna uses threat, cajoling and patronizing again as the final thrust. He also feels that logic and reasoning is not having much effect on Arjuna, except as a tool for continuing the arguments and so now He goes on to tell him in plain terms to 'just surrender' and forget everything else.

The next two slokas are very well-known and often considered as the principal theme of Bhagawad-Geethaa 'Fix your mind on Me; be devoted to Me; sacrifice unto Me; bow down to Me, thus you will attain to Me - of this there is absolutely no doubt, My beloved. Relinquish all Dharmas and seek refuge in Me. I shall absolve you of all sins, do not grieve'. (Slokas 65, 66) 433

The first part of the above direction from Sri Krishna has been repeated in Geethaa under various situations. This is part of the Bhakti Maarga, the Path of Devotion. There are other slokas of equal import to explain the concept of Devotion. What this means is with a mind fixed on the Divine, perform all acts as an offering unto Him/Her. As has been explained, this also means that one leaves the nature of Outcome of all actions performed, in the hands of the Divine. This way one does not have to carry the burden and worry about the Outcome and carry on with one's task. Sri Krishna is purposely juxtaposing this sloka along with the next one, which has a greater significance.

One should not interpret „relinquishing all Dharmas’ to mean “not performing one's ordained duties”. The following statement of Sri Krishna saying that 'He will absolve of all sins' clearly indicates that the consequences of the actions performed will be borne by Him and hence, the doer will not get any karma-phala to carry. The Act of Relinquishment or Tyaaga erases the consequences of the karma. We should recall Arjuna's argument at the beginning of Geetha, where he says that “by killing his elders and kith/kin, he will incur sin”.

Sri Krishna realizes that probably, that is what is still worrying Arjuna. Even, 'killing as a part of protecting Dharma’, while surrendering to the Divine, is without sin.

This is about the final phase of Sri Krishna's argument and the next few slokas are just as 'foot-notes'. Of course, Arjuna still has not decided on what to do, and that is why Sri Krishna is continuing to reassure him.

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Chapter 18 -Moksha Sanyaasa Yoga - On Liberation and Renunciation - 303 Sri Krishna, after the advice to Arjuna to 'Surrender unto Him, forsaking every Dharma', goes on to caution Arjuna. He tells him in clear terms 'not to reveal this profound knowledge to certain types of people'. Later He also goes on to explain what benefit accrues to the one who speaks about this wisdom, to the right types of people. It is clear and evident that the purpose of the Jagat Guru Sri Krishna is to 'reach the right audience' and not 'just spreading it to all and sundry'. This is typical of Hinduism - only give the philosophy to a person who specifically asks for it. In fact, this is true in any 'great learning process'. A teacher also wants to have a student who is interested in "learning" truly. This gives the validity to Hinduism not going around converting people, just for increasing its numbers.

Let us follow what Sri Krishna has to say in this regard – 'I tell you not to go around giving this profound wisdom to those who are - without 435

Austerity or Devotion; who do not render service; and who ridicule Me'. (Sloka 67) The knowledge should always be given to 'sincere seekers' and not to those who are either not interested in it or likely to 'abuse/misuse' it. We know in our day to day life itself, how knowledge in the wrong hands can produce devastating results. This is particularly true of the knowledge of Technology. Most of the established centers of learning require students aspiring to join, to pass certain tests and meet certain guidelines. Without this control, all places of Learning can become centers of confusion and attaining wrong goals.

No wonder, Sri Krishna cautions Arjuna at the end of all the knowledge He has given him.

His mention of Austerity refers to Disciplined Mind. Any transfer of knowledge is possible only to a 'disciplined mind'. Otherwise, the teacher's efforts are wasted. Devotion also is needed as it refers to Commitment and Dedication. Without this quality too, transfer of knowledge is not possible and further its proper assimilation depends on this quality. The reference to 'rendering Service' is performing one's Duties to society and to the Teacher. Of course, it is Stupid and waste of time, to talk about this Teaching to one who does not „respect‟ Sri Krishna. Again, this is true in any learning - unless one respects the Teacher for the Knowledge he/she possesses and be grateful to him/her for transferring that knowledge to oneself, it leads nowhere. Further, such a person is bound to 'abuse/misuse' the knowledge he/she gains. So, this advice of Sri Krishna needs to be taken seriously by all of us.

Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation - 304 Having warned against revealing the most profound philosophy to 'insincere and malicious' individuals, Sri Krishna goes on to explain the benefits of teaching this philosophy to the 'right individuals'. In the process, He also indicates who are the 'right individuals'. What seems significant is - the reward for sharing the wisdom is already part of the „process of sharing!‟ One need not expect or wait for the reward from outside. The individual/group rendering this yeoman service, is himself/herself/itself is elevated to a 'higher plane' by the Supreme Being, Sri Krishna - that is the promise He is giving.

'He/She, who with supreme Devotion to Me, teaches this most profound philosophy of life, to My devotees, without doubt attains to Me alone. No one is offering a greater service to Me than such a person, nor is there anyone on earth dearer to Me. (Slokas 68, 69) 436

By this proclamation, Sri Krishna is emphasizing the importance of „spreading the knowledge and wisdom‟, He has so painstakingly and lovingly imparted to Arjuna, to all those who are 'devoted to Him' - that is to all who aspire for this profound wisdom with sincerity. At the same time, He is also assuring that the „one who is involved in this task of imparting the knowledge to an aspiring individual is Blessed by Him‟. Sharing of knowledge and wisdom is 'twice blessed' - it is beneficial to the one who receives as well as the one who gives. That is why, 'Vidyaadhaanam - the imparting of Knowledge to another' is considered as the Best Giving. The 'receiver' benefits from the knowledge and the 'giver' without losing it, gains a better understanding of the subject as well as the gratitude of the receiver.

In this particular case, as the knowledge that is being shared is of the 'highest and most profound nature', Sri Krishna is promising that one who does it is very dear to Him and such a person attains to Him. This is Liberation Itself from the worldly bondage! One need not go through rigorous austerity and other practices since this simple means is available to reach Him. Further, it also frees the individual who is receiving this knowledge from any obligation to repay the teacher. All that is expected of him/her is that he/she follows the advice given by Sri Krishna in this philosophy. That will elevate the person to the highest level, and that is his/her reward. In a single act, both recipient and the giver gain their goal in life.

That is the reason that countless number of individuals, some of them the greatest of men and women, have given freely of themselves in the task of spreading the message of BhagawadGeethaa, without even seeking recognition for their efforts. The True Spirit of our Philosophy isGive freely to those who deserve.

Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation - 305 Sri Krishna goes on to pronounce that not only those who 'teach Geethaa, but also those who "study or listen to IT" benefit'. On the whole He is conveying to us that the 'Message He has given in Geetha' is so practical that IT can benefit anyone who comes into contact with IT. Let us follow His message 'One who studies the most profound message I have given herein, with focus, will be considered to have attained to Me through Jnaana Yoga, this is My Conviction. Even the one, who listens to IT, with full Shraddhaa and free from malice, attains to the happy world of those who are of righteous deeds'.

(Slokas 70, 71) 437

A Self-study, Swaadhyaaya of Geethaa is equally effective, if done with concentration and understanding. Even, if it may not be as beneficial as learning from a Guru - who can elaborate and explain in detail the deeper significance, it still enables one to get an idea of the message and thereby make us follow them in our normal life. Further, this also ensures that even in the absence of a suitable Guru, one can with one's own efforts and determination study Geethaa and benefit from IT. With so many books on Geethaa in every language with plenty of explanations, in today's world with the Internet also helping, this is an easy way to learn Geethaa, if one has the attitude and inclination.

What is more important to note is that 'even illiteracy' need not come in the way - as even "listening to a discourse on Geethaa" gives us a benefit. This makes it available to all people irrespective of their education or erudition. Most of the ideas and practices outlined in Geethaa can be followed by anyone - without social, economic, cultural, spatial or time dependent factors. We should also note that the old Indian tradition of learning through 'oral rendition', even before texts became available, makes this 'Learning by listening' easily accessible to anyone desirous of getting the message.

However, one needs to be careful while listening or reading texts written by others, that the intention of those presenting the message is genuine and without bias. One has to be aware of the fact that there are many „insincere and unscrupulous peopleâ€&#x; trying to ABUSE/MISUSE THE TEACHINGS OF GEETHAA. The reference to 'Jnaana Yoga' for those who study the Geethaa, is to show that 'self-study' is capable of ensuring, that acquiring Moksha or Brahman through Understanding and Following the Practices, possible. Similarly, the reference to the 'Happy World' for those who 'listen' is to suggest that they attain Swarga, where they enjoy the fruits of their good deed.

Chapteer 18 - Moksha Sanyaas Yoga - On Liberation and Renunciation - 306 We have arrived at the last two slokas of relevance. They are the Most Important determining the fate of the Mahabharata war and thus the entire basis of this great epic.

Also, it reveals the approach of Sri Krishna as a Guru and that of Arjuna as an obedient but determined disciple, interested in getting a thorough understanding of the subject.

Further, both these slokas are wonderful the way they have been composed. It brings us to the end of this masterpiece of a dialogue between the Geethachaarya Sri Krishna, the 438

Bhagavan Himself, the Manifestation of Sri Mahavishnu and His favorite disciple Arjuna.

Let us proceed Sri Krishna 'Have you listened to Me with focused attention? Has your delusion born out of ignorance been destroyed? O Dhnanjaya! (Sloka 72) Arjuna responds 'My delusion has gone. I have regained my memory, with Thy Grace, O Achyta! I am now firm with my doubts dispelled. I shall do as per Thy Advice'. (Sloka 73) Thus, Sri Krishna finally has convinced Arjuna that he has to fight the war, on which he had embarked. It took Sri Krishna more than 750 slokas debating every aspect of a human being physical, emotional, intellectual and spiritual angles. In the process He has given Arjuna and us, what we are, who we are, what is our duty, what controls our behavior, how to take control of ourselves, what is good and bad, right and wrong, what is Divinity, what is the difference between Manifest and Unmanifest Supreme, how to attain to Perfection, how to avoid unhappiness and find peace, etc. etc. - in short, the whole of Vijnaana and Jnaana and the ways of achieving the total understanding of both. This is what Geethaa is about.

Now coming to the actual slokas, the way Sri Krishna asks Arjuna should take us back to beginning of chapter 2, where the dialogue was initiated by Sri Krishna after listening to the „wailing‟ of Arjuna. Sri Krishna tells Arjuna that he cannot break down like this and bring dishonor and ignominy to himself and his race. He wants him to 'stand up, wake up, leaving aside his despair' and fight the Dhaarmik war. To this Arjuna replies - 'I have lost my thinking capacity due to my delusion and shut-down of my mind; so help me find what is good for me; I am your disciple.'

So, after completing His advice, Sri Krishna asks Arjuna - Did you listen carefully to all that I said and now is your mind clear of all the confusion you had before? Of course, what He did not ask him directly is - Are you ready to fight! The reason is that if Arjuna has understood his duty, he has necessarily to fight. Arjuna's response also is to the point, after he had made Sri Krishna clear a variety of doubts he had. He tells pointedly that - his delusion has gone, he is able to think clearly, and all his doubts have been cleared; hence he is now prepared to „do what he has been told to do‟ by Sri Krishna. He also is not directly telling Sri Krishna that 'he will fight' - both of them were clear about the purpose of this whole 439

dialogue, right from the beginning. Wonderful ploy by both of them! Arjuna did not 'just obey' Sri Krishna's plea to fight, just because He is his Guru or even the Supreme Being.

He agreed only after he was fully convinced after an extended dialogue. Sri Krishna on His part, neither forced Arjuna nor gave up in His duty as a Guru, to make his disciple fully understand and then take action based on his own conviction.

So, at the end of our Geethaa study, we should also, if we have understood It, do our Duty Swadharma, to whatever extent we can. Much of the advice given here is applicable in our day to day life and whatever little we are able to do, will give us the due benefit.

Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation - Arjuna is finally won over by Sri Krishna's arguments - 307 The next five slokas are bringing closure to the dialogue that began with King 440

Dhritaraashtra inquiring with Sanjaya about the „state of the battle between his sons and Paandu's sons‟ - which incidentally started Bhagawad-Geethaa. Hence, the last five slokas of Geethaa are only a description by Sanjaya of his final view to the king, as well as indirectly answering the king's query. We will look into this in a while, as it generally represents „the common observer's point of view of the whole dialogue‟.

However, as for as the main purpose of Geethaa is concerned, we have reached the end, with Arjuna agreeing to do 'what he has been advised by Sri Krishna'. Having followed this 'fruitful dialogue' or 'Samvaada' between Sri Krishna and Arjuna, we would have noticed how it meandered along over a whole range of issues. To Arjuna's 'desperate plea born out of agony, fear, sense of right and wrong, consequences of the war, etc.' and finally seeking Sri Krishna's help, to resolve the confusion in his mind. It might have been possible for Sri Krishna to 'have just asked Arjuna “surrender” unto Me and do as I tell you'. However, Sri Krishna decided to educate Arjuna in all aspects of human existence and Divinity, to dispel his doubts, clear his mind, and enable Arjuna to arrive at 'a conscious decision by himself'. That is how Bhagawad-Geethaa was born and turned out to be 'a treasure-house' of knowledge and wisdom for the whole of humanity.

In no small measure, did Arjuna contribute to this dialogue, by asking pointed questions for Sri Krishna to clarify a range of abstract ideas and difficult practices. That is why this whole dialogue is called 'Samvaada', which means 'useful/fruitful dialogue' instead of just 'Vaada' dialogue. Arjuna, did not finally agree out of 'just exasperation' - as most of us would have done, after such a long debate! He was quite attentive till the end as is evident from his questionings.

He was also a 'learned, honest, sincere, brave man of accomplishments', and hence was quite tough to convince. This is brought out by the many epithets Sri Krishna uses throughout Geethaa, to describe Arjuna. (That can form an essay by itself).

Some of the basic points raised by Arjuna, against fighting the war, were - killing revered elders and Aachaaryaas; destruction of the whole clan through killing of kith and kin; the consequent collapse of the society and its laws; and finally the 'sin' he will incur as a result of all this. Sri Krishna has answered each of them in great detail - the Aatmaa or Spirit of the individual is „indestructible‟ unlike the 'body' that is killed; the society needs to be reconstructed when it has fallen into Adharmaa; that happens through destruction of the evil that has accumulated over time; the Supreme Divine is the Controller and due to 'cause and effect' principle, the future events are already formed; He as the Supreme is ultimately the 'Doer' (revealed through Viswaroopa Darshan); and finally there is 'no sin' in performing one's Swadharma and also by offering whatever one does to the Supreme, 441

one does not incur sin even if it means killing. Thus, all the issues raised by Arjuna have been properly answered by Sri Krishna and that is how Arjuna got finally convinced about his Duty.

Without this 'conviction', Arjuna would not have been able to go through all that happened in the course of the Mahabharata war.

The lesson for us from Geethaa is that - the same battlefield existing in our mind in performing our duties in life, also needs to be resolved with the knowledge and wisdom that has been provided by Sri Krishna. That is why it is called 'Geethamrutam', the essence (nectar) from all the Upanishads.

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Chapter18- Moksha Sanyaasa Yoga - On Liberation and Renunciation - 308 In the next few installments, we will look into Sanjaya's concluding remarks on the Geethaa.

As indicated earlier, the Geethaa started with a query from King Dhritaraashtra to Sanjaya, who was given the Doordhrishti by Sri Krishna to witness what was going on in the battlefield of Kurushetra by Sri Krishna. Besides Arjuna, who was directly interacting with Sri Krishna, who was acting as his charioteer, he was the only other person to have had the benefit of this Vision.

While Arjuna was directly involved, Sanjaya was only an 'Observer', and hence his perception of what occurred on the battlefield, is important to us, as we are also only listening to the narration.

Sanjaya tells 'I have been privileged to hear the wonderful dialogue between Vaasudeva and the greatsoul Paartha, causing my hair to stand on its end. Through the grace of Vyaasa have I heard this greatest and most profound of the Yogas, directly from Sri Krishna, the Lord of Yoga'.

(Slokas 74, 75) Unlike Arjuna, who has been a close associate and friend of Sri Krishna, and possibly had some inkling of His Divinity, Sanjaya like us, has been at best an admirer of Him and has no direct knowledge about Him. So, it is no wonder that he was so excited and mesmerized on seeing Sri Krishna as He truly is. What he is describing is thus understandable - hairs standing on end, is a typical physical exhibition of 'Awe and Surprise'. As expected he is also expressing his great gratitude to Veda Vyaasa, the author of Mahabharata, of which Bhagawad-Geethaa is a part. What is significant is that, he realizes that Sri Krishna Himself is Yogeshwar - the Lord of Yoga. Listening to the exposition of the profound Yoga right from His mouth is only possible with Divine Grace. Sanjaya is expressing his gratitude for this rare privilege given to him. We will see how he expresses his feelings to the king, more vividly in the next three slokas.

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Chapter 18 - Moksha Sanyaas Yoga - On Liberation and Renunciation - 309 Sanjaya continues in the same vein of „reverence and venerationâ€&#x; of what he had heard and witnessed - the Krishnaarjuna Samvaada. Apart from listening to Sri Krishna, and getting thrilled by what he heard, he is also referring to the Viswaroopa, which mesmerized him and filled him with adoration. This would have been the sentiments expressed by any one of us, if we have had the privilege of witnessing this event. It is an 'uncomplicated simple view' of a neutral observer. Now, let us follow his observation to the king Sanjaya continues 'I remember again and again, O king, the wonderful and holy dialogue between Keshava and Arjuna, and every time I rejoice. Also, as I recall repeatedly, the most astonishing glory of the Form of Hari, with great awe, I rejoice and rejoice'. (Slokas 76, 77) The voices of Sri Krishna and Arjuna, long after he had listened to, are still reverberating in Sanjaya's mind - and he could not contain his emotions while addressing the king (Dhritaraashtra). So was the grand and at the same time awesome Form shown in Viswaroopa, by Sri Krishna, has been fixed deep into the consciousness of Sanjaya. He immediately thinks of Hari another name for Mahavishnu - as that is what is familiar to him as the Supreme Divine Being. He was not aware that Sri Krishna is an Avataar of Mahavishnu. The actual import of what transpired between Sri Krishna and Arjuna, was lost on him, but the voice and vision stayed with him for ever afterwards. Of course, he could understand that this dialogue has changed the course of the war. This indicates that a 'Pure Adoration' to something which one is not able to comprehend, is also a common human trait.

The 'blind king' presumably is not able to be part of this scene depicted by his charioteer, and still waiting for an answer to his question - what is happening to 'my sons' versus Paandu's sons, at the battlefield of kurukshetra?. In the final verse of Geethaa, Sanjaya answers it indirectly. We will consider this in the next installment.

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Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation - 310 Our journey into the 'Exploration of Geethaa' and 'its Understanding' is coming to a close. This journey lasted more than a year, with certain breaks, and a good interaction with readers. As we are aware, the whole purpose of Bhagawad-Geethaa, was to educate and convince Arjuna about his Swadharma. Sri Krishna, as the Geethachaarya does a brilliant job of not only convincing Arjuna of his Duty, but also, thanks to Sage Veda Vyaasa (and Lord Ganesha, who wrote the whole Mahabharata, at the request of Vyaasa), but also getting the benefit, to us.

As was indicated earlier, Sanjaya concludes this narration by indicating the effect of this combination of Sri Krishna and Arjuna, on the outcome of the war, to King Dhritaraashtra.

His expression and choice of words indicate the power of this 'duo' in any situation and under any circumstance.

Sanjaya concludes 'Wherever Yogeshwara Krishna, and wherever Paartha, the weilder of the bow, are there THERE WILL BE PROSPERITY, VICTORY, GLORY AND SOUND/JUST POLICY, this is my belief'. (Sloka 78) Sanjaya as a charioteer in the employ of the king knew about the valor of Arjuna and the fact that he is the best archer in the whole country. However, his knowledge of Sri Krishna's Divinity is non-existent to a large extent. Further, he did not know until he actually started witnessing the battlefield, that Sri Krishna is going to be the charioteer for Arjuna. After listening to Sri Krishna and seeing His Viswaroopa (and in that Cosmic Form, great warriors like Drona, Bheeshma, Karna and Jayadrata being swallowed), he had no doubt in his mind about the outcome of the war. So, now he was in a position to tell the king, in clear terms, but at the same time indirectly (as the initial question of the king too was not direct), what is awaiting 'the king's sons'. In a way, when the king added the term 'Dharmakshtre' to begin his query to Sanjaya, knowingly and unknowingly, the outcome has been indicated by the king himself! Even to the 'blind king', it should have been clear on which side was Dharma.

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Sanjaya also elaborates further to state that the combination of Sri Krishna and Arjuna will result in Glory, Prosperity and sound, just policy. This indicates the type of society and country that will arise from this war. Paandavaas will win the war and then establish a just, prosperous country, with glory for the leaders.

Thus ends the 18th chapter of Bhagawad-Geethaa, titled Moksha Sanyaas Yoga; a dialogue between Sri Krishna and Arjuna, the essence of the Upanishads, and Yoga in the science of Brahman, in the great Mahabharata.

OM Shaantih: Shaantih: Shaantih!!

OM Peace, Peace, Peace.

The chanting of Shaantih:, three times indicates Peace to the Body, Mind and Intellect; Peace to Self, Earth and the Cosmos; In essence, Peace within and without and for all times.

Harih: OM! Krishnaarpanam! The whole effort of mine is an Offering to the Yogeshwar, Geethachaarya Sri Krishna.

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Geetha Saaram - Chapter 18 - Moksha Sanyaasa Yoga - On Liberation and Renunciation Summary - 311 This is the last chapter of Bhagawad-Geethaa. As such, Sri Krishna brings in many of the aspects already dealt with, to emphasize their importance and also introduces certain significant themes which ought to be taken note of. Further, He also ensures that finally Arjuna comes round and agrees to do his Duty - that is 'fight the Dhaarmic or just war. At the end, Sanjaya summarizes his own vision of the whole episode while reporting to King Dhritaraashtra.

The chapter starts with a query from Arjuna - What is Sanyaasa and what is Tyaaga. Sri Krishna answers in a nutshell that 'Renunciation is giving up the desire motivating the action and Tyaaga is 'giving up the fruits of actionâ€&#x;. He further states that Yajnya, Daana, Tapas and karma are not to be given up, by an embodied being. Then He goes on to elaborate the various attributes and ways of doing them and the consequences. In all these, Gunaas of the person play an important role in classifying them. He also explains how all of them are 'three-fold' based on 447

the three Gunaas. An important point that is brought out is that 'Sukha' - Happiness is also of three types, again determined by the Gunaas. A Saatvik Sukha is one which at the beginning 'seems unpalatable' but at the end is like 'Amrut', whereas the Raajasik Sukha is just the reverse. The implication is that to attain Saatvik Sukha - Peaceful Bliss, one has to put lot of effort at the beginning - like for passing an examination, one has to study hard. Happiness derived from sensual pleasures, which is what the Raajasik Gunaa drives one to, is fleeting and leaves bad consequences at the end. The Taamasik Sukha being born of Delusion is illusory without any basis and hence no real meaning.

An important aspect that is discussed at length is - what are the components of Action and how each of them also differs depending on the Gunaas. Sri Krishna identifies them as Adhishtanam, Kartaa, Karanam, Cheshta and Daivam. They respectively mean - Base/Plan, Doer/Performer, Tools, Techniques/Methods and Divine Intervention/Fate. This is a great practical way of our understanding about 'what goes into accomplishing an Action/Task‟, but also gives us a clue to 'what are the issues that determine the success of any task that we undertake'. They all play a role not only in the fulfillment of the task, but also in its outcome - good or bad, for us as well as to society at large. The first four to some extent are under our control, while the fifth one 'Divine intervention/Fate' is not. Thus, in spite of our best efforts and using all the right tools and techniques and having a perfect Plan, the venture may not bear fruit, if the 'fifth factor' is not in our favor - it could be 'our boss', colleagues, partners, timing, or just our "LUCK", as we often say. Of course, if everything goes well and we succeed, we assume 'full ownership'!

This gives us a message - Do not assume that the outcome is always going to depend on 'only your contributions' to it and also realizing this fifth factor, plan to make that favorable to you, in advance. Being moral and spiritual might help in our ultimate 'goal of life' as we may be able to have the 'Divine intervention' in our favor and of course for the worldly objectives the same approach holds.

One other important issue that Sri Krishna discusses now is about 'gunakarma' division of Varna or 'loosely called', "caste".

He lists the characteristics of a Braahmanaa and a Kshatriya, to delineate what tasks they are suited for. Then goes on to describe the tasks for which Vaishyaas and Sudraas are suited for. As we had seen earlier, each of the Gunaas gives specific traits. Accordingly, the traits given for Brahmana are that of the Satva Gunaa and as such he/she is suited for „knowledge-based avocations‟ - and also seeking knowledge on a continuing basis. This 'knowledge' includes 448

both that of the 'outside world' and that of the 'Inner Self' -Vijnaana and Jnaana. His/Her living style also is defined by his/her Satva Gunaa, and hence suited for 'being a teacher, advisor, upholder of Dharma/moral standards, etc. Similarly, 'a true Kshatriya' has mostly Rajo Gunaa, tempered with some Satva Gunaa, and hence best suited for 'governing and protecting the society in a just manner'. The Vaishya is defined to have a combination of a little Satva, and balance a mix of Rajo and Tamo Gunaas, and hence suited for Agriculture, Commerce, etc. Thus he/she is responsible for generating sustenance and wealth in a just manner, for the society. Lastly, the Sudraa with more of Tamo Guna, a little Rajo Gunaa and much less Satva Gunaa, is best suited for Service- oriented tasks, as they involve carrying out instructions given with sincerity and honesty. Thus all needs of 'a stable society' are met.

Sri Krishna further asserts and assures that each of these categories can grow and attain perfection through their own tasks. There is no 'high or low' and all of them lead to the ultimate goal of a Perfect Being. We are aware that today's society also is organized similarly, but all the strife and conflict arises due to degradation of just and moral values.

Finally, Sri Krishna again goes back to the Bhakti aspect for raising oneself. He gives a beautiful exposition of „how the Self Realization and attaining to Brahman’ takes one on to Devotion and thus lead to the Supreme Being, Bhagawan. How a Manifest or Concrete is born out of an Abstract Concept. This is the way modern science works. First a 'concept or hypothesis' at the theoretical level comes out and then through Experimentation, this leads to something which one can perceive in reality/concrete terms. Based on this, Sri Krishna goes on to exhort Arjuna to just surrender unto Him, since even if he wants to do contrary to what He is advising, his own nature and past karma will draw him into the same action which he is trying to avoid. To emphasize this, Sri Krishna says all embodied beings are controlled by the Divine (of course that is the way it appears, though the real cause is the karma of the individual).

In a final attempt to convince Arjuna, He says that if he surrenders unto Him, He will redeem him from all sins. Recall that this is one of the aspects that Arjuna had brought up at the beginning for not fighting, that 'he will incur sin by killing his kith and kin'. After all this, Sri Krishna quietly tells Arjuna - I have given you the most profound and best knowledge with your interest at heart, but you do as you wish. He also asks Arjuna point-blank, if his delusion has gone and he has really had his doubts cleared.

As a corollary, Sri Krishna advises Arjuna that he should not go about giving this knowledge to all and sundry and in particular to those who are 'insincere, malicious, bear an ill-will towards Him' and then adds that given to a devotee of His, or studied or listened to with Shraddha, the individual will derive the utmost benefit of attaining unto Him. 449

Well, now time has come for Arjuna to take a decision, since Sri Krishna has finally put the 'ball in his court'. No more chance for dilly-dallying. But, Arjuna comes out with clear resounding affirmation about his 'clear mind with all doubts gone, and now he is 'READY TO DO WHAT HE HAS BEEN ADVISED by Sri Krishna. So, the die is cast for the Mahabharata war, to re-establish Dharma.

The last word belongs to Sanjaya. He recounts his ecstatic experience of hearing the Dialogue between Yogeshwar Sri Krishna and His disciple Arjuna as well as the awe and wonder at witnessing the Viswaroopa to King Dhritaraashtra. He also answers the king's original query, though indirect, in a similar fashion - Wherever Yogeshwar Sri Krishna and Dhanurdhar Arjuna are, there Victory, Prosperity, Glory and Justice will prevail. This statement coming from one who had heard and witnessed the Divine Nature of Sri Krishna and also is aware of the prowess of Arjuna in archery, clearly states the outcome of the war as well.

Thus ends the chapter 18, titled Moksha Sanyaasa Yoga in Bhagawad-Geethaa, the great discourse in Mahabharata between Sri Krishna and Arjuna, the essence of all the Upanishads.

Bhagawad-Geethaa Sampoornam! OM Shaantih: Shaantih: Shaantih!! Harih: OM!

Geetha Maahaatmyam - Greatness of Bhagawad-Geetha - (A) Most of us are not aware that there is a „special reference to the Greatness of BhagawadGeetha’ in some other scripture of Hinduism. But, all of us are familiar with the traditional custom - every pronouncement in Hinduism, right from the Vedaas, down to our daily prayers to specific deities, end with „a blessing for the one who recites, the reader, devotee, listener and to all around‟, often including the whole universe and indicating the benefits one derives. In Bhagawad-Geetha, Sri Krishna Himself in conclusion tells of the benefits derived by one who teaches, studies and listens to Geetha. However, there is a more extensive statement by Sri Mahavishnu, of whom Sri Krishna is an Avataar, about the benefits. This comes in Varaaha Puraanaa. Let us conclude our study of Bhagawad-Geetha with this – Sri Ganeshaaya Namah:!

Sri Raadhaaramanaaya Namah:!

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It is customary to begin any Invocation, Venture with „Salutations to Sri Ganesha, the Lord of Obstacles/Ganaas and Giver of all that is Good‟, to ensure that our task is completed successfully. For Bhagawad-Geetha, it is more significant as Sri Ganesha is the One, who wrote down the whole Mahabharata, which includes Bhagawad-Geetha, as it was being narrated by Sage Veda Vyaasaa. Salutations to Sri Raadhaaramana - The Joy Giver to Raadhaa, that is Sri Krishna is only appropriate since we are referring to BhagawadGeetha, given by Him. Dharovaacha - (The Earth asks) 'O Blessed One! The Supreme Ruler! How can one develop unwavering Devotion, while in the midst of enjoying the fruits of one's Praarabhda Karma, in this world? O Lord!

It is indeed interesting, and very apt, that it is depicted as Earth, Dhara/Bhoo, asking this question. The Mother Earth has become personified as one representing the whole of humanity. The Earth is called Dharaa as she „supports/holds all the beings as well as nonbeings that are created‟. We are familiar with the word 'Vasundhara', meaning the Earth that holds all creatures.

The Earth is addressing the Supreme Bhagawaan. One of the meanings of Bhagawaan is 'The Blessed One'. In fact, throughout Geetha, this term is used for Sri Krishna, as well. Here though, it refers to Sri Mahaavishnu. The earth, as our representative is asking - how is it possible for one to get steadfast Devotion, while in the midst of all the turmoil of this world.

The embodied being has to necessarily function in this phenomenal world.

So, the Devotion that Sri Krishna is talking about to attain Him, how is that to be achieved? Praarabda Karma are 'Actions/Tasks' that we are performing in this life, as 'fruits' of our 'actions/Tasks', of the previous life. These are the Actions that are currently being done by us. There are other 'Actions/Tasks' that are pending.

So, while in the midst of these Actions/Tasks, how can one concentrate one's mind on Devotion, which does not waver? This query is a general one asked by one who is perplexed by the advice to 'have unwavering Devotion to the Supreme Being, to attain to Him/Her. WE all know and realize that with 'focus and concentration' we can achieve our objective, but how to achieve that focus in the midst of all that is happening around, pulling the mind in all directions, is the Query. Since the Earth and the beings on IT have been created by the 451

Supreme Being, Sri Mahaavishnu, the question is addressed to HIM.

Geetha Maahaatmyam - Greatness of Geetha - (B) In response to the query of Dharaa, Sri Vishnu responds at length, explaining in detail about not only how to 'get over the effect of Praarabda Karma' but also about what other benefits can accrue, if one 'practices, studies' Geetha. Coming straight from Sri Vishnu Himself, the Supreme Being, from Whom everything is generated, including the universe itself, one can gauge the Potency of Geetha. Let us begin Sri Vishnu says 'One who practices with devotion, the Geetha constantly, he/she in spite of the 452

restraints of the Praarabda Karma, attains Happiness and Moksha, in this very world. The fresh actions performed do not taint him/her. One who meditates on Geetha with focus is not affected by the greatest of the great sins, like the lotus leaf remains untouched by water, (Slokas 2, 3) Sri Vishnu emphatically states that 'practice of Geetha' i.e. 'following what is prescribed in the Bhagawad-Geetha' and that too 'with Devotion' is needed. It is not 'a mindless chanting or recitation' that will bear any result. But, the reward for „practicing Geethaâ€&#x; is indeed great! It enables one to get Happiness and attain/feel the 'liberation' right here in this very life (Jeevan Mukta)- not waiting until leaving the body. Incidentally, this clarifies what is meant

by Moksha in our scriptures - it is not something to aspire for after leaving the body. It is a state of mind that makes one live peacefully, wherever one is and whatever is the condition.

Practice of Geetha in true spirit, enables one to acquire this attitude of mind. In Mukundamaala, Sri Kulasekarattalvaar prays to Sri Krishna - Give me the mental strength to be devoted to you, in spite of my Praarabda Karma. I am not asking you to remove my Praarabda Karma.

The other important aspect that is brought in here is - there is no running away from Praarabda Karma. Even Geetha or the Supreme Being has no power over the 'fruits of one's Karma', which the person has necessarily to 'enjoy' (includes both good and bad results).

Even the Supreme Being, when He/She takes on a body, as in an Avataar, has to bear the consequences of His/Her actions. As we had earlier seen, Praarabda Karma is what we are going through currently for our past 'actions or Karma'. So, we still go through whatever we have to - good and bad times, but practiee of Geetha tunes our mind and intellect in a way that we carry on life happily and peacefully. Ultimately, that is the success of our efforts and our goal in life, realizing that what is going on, is a consequence of our past actions. However, Sri Vishnu is assuring us that, any action that we carry out while in this state of mental equanimity, will not create future effects and thus we are not accumulating further karma-phala, and thus are liberated.

The next point that is brought out is that for one who meditates on Geetha, 'no sin accrues'. The idea is that such a person will not perform actions that lead to 'bad effects' and also that such a one is not affected by the 'good effects' of action. As such, his/her actions do not 'bind'. So, he/she is always liberated. The usual analogy given for such a condition is 'that of a lotus leaf not wetted by water.

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Geetha Maahaatmyam - Greatness of Geetha - (C) Having given a general outline first, of the Greatness of Geetha, Sri Vishnu goes on to expand into specifics. He is very meticulous in stating in clear terms, every benefit that can accrue, with every aspect of the Geetha. Let us continue 'Wherever the book of Geetha is, and wherever It is studied, there, all the holy places 454

including Prayaag and others are present; all the Devaas, Rishis, Yogis and Pannagaas assemble; Gopaalaa and Gopikaas come; Naaradaa and Uddavaa and other comrades of theirs gather'. (Slokas 4, 5) The very presence of the book Bhagawad-Geetha has the power to attract all the Sacred places, Noble Souls, the Divine Serpents, and even Lord Krishna (Gopaala) along with His retinue of Devotees. Where else can Naaradaa and Uddhavaa be, the great Devotees of the Lord? In essence, Sri Vishnu confirms that Bhagawad-Geetha is the Confluence of all that is Great and Good. So, just the presence of Geetha creates an environment that is ennobling, purifying, elevating and auspicious bestowing all the benefits for here and hereafter.

The holy places include Prayaag, Kashi/Vaaranaasi, Hardwar, Rameswaram, and many others on sacred river banks and sea coasts along the whole of India. Traditionally they are referred to as Teerthaas. Here the reference to Pannagaas is to Divine hooded serpents, including the one on which Sri Vishnu rests. The reference to Gopikaas, literally „the female cowherdsâ€&#x;, His playmates in Gokul, applies to all Devotees of Sri Krishna. Naaradaa is known as the Devarishi, the celestial Rishi and an ardent Devotee of Sri Vishnu/Lord Naaraayanaa. He constantly sings the Glory of Naaraayanaa. Uddavaa is another great friend and Devotee of Sri Krishna. In fact, there is another Geetha, known as Uddava Geetha, a dialogue between him and Sri Krishna. That is a great philosophical treatise, as well. That is why the popular Geetha that we study is designated as Bhagawad-Geetha to give it a 'special status'. Also, in this Geetha, where the Viswaroopa was revealed, and Sri Krishna exhibited His Divine qualities, is considered Sacred.

Thus, Sri Vishnu has given us a 'total view' of the Greatness of Geetha, at one stroke. He has also shown the Divine Nature of the Teachings that are found in the Geetha.

Geethaa Maahaatmyam - Greatness of Geethaa - (D) In the next two slokas, Sri Vishnu relates the Geethaa directly to Himself, both in spirit and content. In effect, He proclaims, that Geethaa is in Him and He in Geethaa. Further, He goes on to elaborate that He Himself is guided by the Geethaa in keeping the worlds in order and 455

prosperity. Let us continue 'Where Geethaa is read, help comes forthwith. Where Geethaa is studied, recited, taught and listened to - there, without a doubt and unfailingly, I reside. I take refuge in Geethaa and Geethaa is My chief abode. Standing on the Wisdom of Geethaa, I maintain the three worlds'. (Slokas 6, 7) Sri Vishnu categorically states that the Geethaa propounded by Sri Krishna is so profound that just ITS presence, or use in any form brings His very presence in that place. In whatever form one uses Geethaa - just keeping IT in our place, reading IT, studying IT, teaching IT or just listening to IT, is enough to sanctify the place with the very presence of Sri Vishnu, the Paramaatmaa Himself! What more, even for Him, the Wisdom of the Geethaa, is necessary to be the Protector of the three worlds - Bhu, Bhuva and Svaha. These are the three which are mentioned in the famous Gaayatri Mantraa at the beginning. The Hindu philosophy, right from the Vedaas, thought of the 'three worlds' as constituting the Universe. They are different levels of existence with appropriate characteristics. Sri Vishnu says that He needs the guidance of Geethaa to perform His role as the Protector, Maintainer, and Controller of the Universe.

So, if Geethaa has such great wisdom to help even the Supreme Being in His tasks, what more can one say, about the Greatness of Geethaa?

PS: Over the last decade or so, many Management and Psychology courses in outstanding US universities and a few Indian Management Schools, have prescribed Bhagawad-Geethaa as a text book. However, every one of us can benefit at whatever level one desires, from the teachings found in Geethaa.

Geethaa Maahaatmyam - Greatness of Geethaa - (E) Sri Vishnu goes on stating further glories of Geethaa. He says in clear terms, how it is the 456

Repository of All Knowledge. No other scriptural text on Hindus has received such praise from the Supreme Bhagawan Himself!

'The Geethaa is My Supreme Knowledge; It contains the very essence of the Brahman; It contains the wisdom of all three Vedaas; It is the Knowledge and Bliss attained in the state of Self-Realization; It is absolute, imperishable and eternal; It came from the very lips of All-Knowing Blessed Krishna Himself , in a dialogue with Arjuna'. (Slokas - 8, 9) The various ways of gaining knowledge of the Supreme - both in the Unmanifest and Manifest form (Brahman, Bhagawan) had been described in detail in Geethaa. We also know that Geethaa is the essence of all Upanishads; here, Sri Vishnu as the „true Supreme‟ (Sri Krishna is an Avataar of Sri Vishnu), is bringing all of them together to explain the Greatness of Geethaa. Since He is the One represented by all this Knowledge, He says that Geethaa is His Supreme Knowledge. In Viswaroopa, Sri Krishna showed how 'all space and time' are encompassed by His Divine Form; similarly, Sri Vishnu is illustrating how Geethaa Itself is 'allknowledge' wrapped up into One. Thus, if Viswaroopa is the Manifest Form of the Whole, Geethaa is the Unmanifest or Abstract Form of the Whole. Further, this also illustrates how Geethaa being the „sum of Jnaana and Vijnaana and all their combinations‟, in whichever way we approach It, It will show us the Totality. It is an amazing concept!

In fact, from all these descriptions of Geethaa we can conclude that Geethaa „is the Mother of All Knowledge‟. Whatever is to be known, all that is there in Geethaa - both for our worldly life as well as for our spiritual life of Upliftment (which is part of the Vedaas).

How fortunate we are to have had the opportunity to study This Great Text in detail?

Truly, we must be Blessed by Sri Vishnu Himself.

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Having given the overall benefits of Geethaa and IT's Greatness, Sri Vishnu, now goes on to explain step by step what benefit one can get by studying Geethaa in parts. It is important to note that finally He ends with, „even just studying a few slokas daily but with concentration‟ will yield due benefits. He starts with the whole Geethaa and then goes down in steps. Let us follow His logic 'Studying the whole 18 chapters of the Geethaa, with focus will lead to perfection of one's knowledge, which in turn enables the Highest Stage to be attained. If, one is not able to study the whole of Geethaa daily, then even studying half of it (9 chapters), will lead one to attain the benefit of doing Godaanam'. (Slokas 10, 11) To recite the whole of Geethaa, about 800 slokas including the Geethaa Dhyaana slokas and Geethaa Maahaatmyam, it will take about 4 hours. To do this daily, with concentration, it really needs dedication and availability of time on a daily basis. So, it will not be possible for most of us, unless we have memorized the whole of the slokas and are able to do the mental chanting whenever we find time during our daily routine. Thus, with good initial study and planning, this is possible. The benefit one gets is Jnaanam and Vijnaanam. This in turn leads us to reach the highest level - Paramapadam - which traditionally often construed to mean the 'Abode/Feet of God'. Sri Krishna in Geethaa has mentioned this several times as the goal for the Jeevaatmaa.

As the next step, Sri Vishnu states that studying daily with focus, half the Geethaa, i.e. 9 chapters, can lead one to attain the merit of having performed Goddaanam - Gift of a Cow. As per the belief system of Hinduism, 'Gift of a Cow' to a worthy, needy individual or organization is one of the greatest of Gifts one can give. In fact, it is still a custom among Hindus to perform Godaaanam, at the sixth month ceremony after a person's passing away.

This is supposed to help the „progress‟ of the departed Soul in its journey towards the God's Abode. Hence, the benefit derived from „Gifting a Cow‟, is indeed considerable, in spiritual terms. In the worldly terms, a Cow is considered as 'Giver of Sustenance' to the recipient. When that person is needy and worthy, then it serves a 'good social cause' and thus helps the giver to benefit from a 'good act'. It should be noted that 'gifting a Cow', is far better than 'Annadaanam', which only feeds the individual for a meal, whereas the Cow can sustain the person with its milk for a long time.

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Geethaa Maahaatmyam - Greatness of Geethaa - (G) Sri Vishnu continues His description of 'benefits one can get through studying, reciting Geethaa, in whatever measure we can'. Having covered this aspect for reading daily the whole of Geethaa (18 chapters) and 'half' (9 chapters), now He goes on to smaller and smaller segments of Geethaa. He is quite aware that in the midst of our daily chores and responsibilities, not everyone can get a few hours entirely devoted to the study Geethaa, and that is why He is going down the scale to highlight that even just 'a sloka a day' is still yielding benefits.

'Daily study of a "third of Geethaa" (6 chapters) gives the benefit of a "bath in the Ganga"; studying "a sixth part of Geethaa" (3 chapters), yields the benefit of performing Soma Yaagaa. If even that is not possible, a daily chanting of even "one chapter" will lead to attaining Rudra Loka, where becoming one of the Ganaas, one serves Siva for a long time. If even that is difficult, chanting "quarter of a chapter" or even "just one sloka", leads one to be born as a human being, again and again during the duration of a Manvantaraa. (Slokas 12 - 14) Ganga is the 'holiest river' for Hindus and the scriptures say that a bath in its waters will wash away all our sins, accumulated until that time. Those of us who have had the benefit of going to - Gangotri (from where the river originates), Rishikesh (at the foothills of Himalayas, where the river comes down from the mountains), Haridwaar, and all the way to Triveni Sangamam (the confluence of Ganaga, Yamuna and Saraswati, all sacred rivers), down to Vaaraanasi/Kaashi, the holiest of holy places will realize the significance of this statement from Sri Vishnu. The pristine pure water and the serene and sublime environment around have a Divinity. It is not the „polluted and desecrated river of todayâ€&#x;!

The reference to Soma Yaaga/Yajnyaa is to bring into focus, the various Vedic rituals a Hindu is supposed to perform during a lifetime - some on a daily basis like Homam, Argyam, et al; and some on a fortnightly basis like Upavaas (fasting) and some others on a monthly basis like Tarpanama (oblations to forefathers) and some annually like Shraardam (again for the forefathers on their death anniversary tithi), and some once in a lifetime like Upanayanam, wearing of Yagnyopaveet). Soma Yaaga is one such obligatory ritual and by the study of just 3 chapters of Geethaa daily, one can obtain relief from the performance of these elaborate rituals.

Reference to Rudra Lokam is due to the fact that as per Hindu belief, a departed soul goes through various stages/levels of ascent, before it reaches the Abode of the Supreme - Vaikuntam.

When we do our Argyam, offering water, or Pindapraadhaanam, offering cooked rice balls with 459

sesame seeds, to our forefathers, we recall three generations of our departed ancestors and say that they are respectively in the form of 'Vasu, Rudra and Aasitya roopa.

The jeevaatmaa after leaving the body, first goes to the Vasu stage and after some duration spent there, proceeds to Rudra Loka and then on to Aaditya Loka. By daily chanting of just one chapter of Geethaa, one gets the privilege of bypassing the Vasu roopa, and go directly to Rudra Loka. Since it is the Abode of Siva, the Self becomes His devotee (Ganaa) and serves Him until the time comes for proceeding to the next stage.

Of course, if we cannot even chant one chapter of Geethaa, chanting part of a chapter or even just 'one sloka' daily, enables us to continue in the human form, again and again, for the whole of this Manvantara - the duration of the present Manu. The Hindu time scale starts with Maatraa, the unit of time all the way through day, lunar cycle of month, Samvatsaraa (the year), to Yuga, Manvantara to Kalpa. Manavantara contains the 4 Yugaas and during each of these periods, the whole cosmos dissolves and then regenerated again. Manu is the first being that comes out at the beginning of a Manvantara and starts setting up laws for that duration.

Anyway, we will not go into too much detail here on this issue as it is a separate topic by itself. However, the significance of the statement that one, who studies 'one sloka of Geethaa' daily, is born as a 'human being' again and again, is to emphasize that such a one is being given repeated chances to raise himself/herself again in the ensuing birth - to attain to greater heights.

Without this possibility, based on one's past karma, one can take birth again as an animal or any other lower being without an intellect. Thus, there is an assurance in the 'human form' to raise oneself up unlike for other beings.

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Geethaa Maahaatmyam - Greateness of Geetha - (H) Sri Vishnu reiterates how even a little effort put in studying Geethaa daily can yield significant benefits spiritually. However, we also know through our study of Geetha, that following the advice given by Sri Krishna to Arjuna, can help us to improve our worldly life to a great extent - benefiting not only ourselves but also the society and Nature. In the next two slokas, Sri Vishnu restates how even studying a few slokas daily can yield benefits 'Studying daily with devotion, even ten, seven, five, four, three, two or just one sloka of Geethaa can lead one to Chandra Loka and enjoy there for ten thousand years of carefree life. Also, if one gives up the body while chanting Geethaa, such a one will, without doubt, attain unto Me'. (Slokas 15, 16) As the Creator of all beings, as well as the Nourisher and Protector, the Supreme Lord Sri Vishnu, is cajoling us to somehow get into the habit of studying even a little bit of Geethaa on a daily basis, while assuring us that the benefits are certain. It shows His Vaatsalyaa or 'parental love' to His special creation - the human being. Chandra Loka is one of the intermediate stops of a departed Soul, on the way to the final destination - Vaikuntam. One must recall just like Swargam, all the Lokaas mentioned are for temporary stay until the effect of the good deed we have done are used up. Then we return back to Earth to start our journey again as a human being.

Our Karma of that life again will determine our next destination. The only way to get out of this cycle is to aim for the final Abode through any of the paths suggested in Geethaa or by studying Geethaa itself thoroughly and following what is advised in IT. Sri Vishnu also touches upon the situation where one „dies/gives up his/her bodyâ€&#x;, while in the process of chanting Geethaa. He says such a being reaches Him directly. Here one must recall what Sri Krishna had said in Geethaa - 'one's thought/action at the time of death will determine the next life. Same idea Sri Vishnu is reiterating here. The Maahaatmyam will end with the next seven slokas, where Sri Vishnu is talking about general nature of Geethaa and IT's impact.

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Geethaa Maahaatmyam - Greatness of Geethaa - (I) In the next two slokas, Sri Vishnu states what the power of Geethaa, even just uttering the word „Geethaaâ€&#x; has. He also clarifies further the benefits of practicing, studying, listening to Geethaa'One who practices Geethaa with devotion and steadfastness attains the Ultimate Muikti. One, who utters the word "Geethaa" at the time of death, attains the Goal. One who listens to the meaning of Geethaa with love, even if he/she has committed heinous sins, attains Vaikuntam and spends his/her time in the Grace of Vishnu', (Slokas 17, 18) Mukti is 'getting freed from the bondage'. So, one who practices Geethaa - follows the advice given in Geethaa in daily life, becomes liberated from the 'Bondage of Samsaara' meaning all the sorrow and turmoil of the phenomenal world, one lives in while in the body. It does not mean one has to leave one's body - one can become a Jeevan Muktaa, liberated while still being embodied. That is the power of living as per the guidelines of Geethaa.

Next, He goes on to describe the power of the very word 'Geethaa' - when uttered at the time of leaving the body, while drawing the last breath. IT can lead one to the aspired Goal.

Of course, Geethaa tells us that that ''what we think/do at the time of death, depends on what we have practiced throughout our life. So, it is necessary to 'cultivate the habit of saying Geethaa' throughout our life. The 'word' itself has such a power. Of course constant remembrance of the word 'Geethaa' leads to our mind getting purified by ITs essence.

Then, Sri Vishnu goes further to emphasize the effect of listening to and understanding the meaning of Geethaa. He assures that even though one might have committed the worst sin, the moment such a person gets involved with 'listening to and getting an understanding of what Geethaa has to say', he/she gets "purified". This means, the whole thought process and consequent actions undergo a transformation. All the 'bad thoughts and emotions' evaporate from the mind and in its place 'goodness, peace and all the attributes of a 462

Devotee' (explained earlier in Geethaa, chapter 12), fill his/her mind. It is not just 'a sinner being pardoned for all the past misdeeds', but an internal transformation of the individual himself/herself. It comes through understanding the 'right thoughts and deeds'. Such is the power of a study with Shraddhaa of Geethaa.

Geethaa Maahaatmyam - Greatness of Geethaa - (J) In the next two slokas, Sri Vishnu points out the benefit of 'meditating on Geethaa', and then gives examples of great men in the past who have benefited from Geethaa. We are aware how Sri Krishna while giving guidance to Arjuna, always does it with appropriate examples.

This method is adopted by the wise teachers to make their point more relevant and effective.

'One who meditates on the meaning of Geethaa continually, even though involved with the performance of his/her routine Karma without stop, is regarded as a Jeevan Muktaa; and when he/she leaves the body at the time of death, attains to the highest plane. With the help of Geethaa, many kings of yore like Janaka, have remained untainted in the midst of their innumerable royal duties and attained the highest goal'. (Slokas 19, 20) Meditating on Geethaa implies that one is 'immersed and soaked in IT's Essence'. The character, thoughts and deeds of such an individual will be as per the guidance given in Geethaa.

With such a Nature, carrying on the daily activities or Swadharma, he/she is going to live like a 'truly liberated' - Jeeva Muktaa. Such a person lives like a Karmayogi and after leaving the body (when the time comes), he/she reaches the 'Highest Plane', the Abode of the Supreme Being.

Even the Royalty, by following the advice given in Geethaa, can remain free from the Karma-phala. The best example for this is King Janaka, father of Sita, in Ramayana - where Sri Rama was the previous Avataar of Sri Vishnu. Sri Krishna, the next Avataar of Sri Vishnu, who is the Guru teaching Geethaa to Arjuna in the present - the period of Mahabharata.

We may recall that earlier Sri Krishna Himself talked about King Janaka as one of those who had the knowledge given in Geethaa. Now, Sri Vishnu, the Supreme Being, of whom both Sri Rama and Sri Krishna were the Avataars, is mentioning King Janaka in a similar way.

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The king was known as Rajarishi - the 'Sage among Kings'. He was a Stitha-prajnya and a Karmayogi. Hence remained untainted by the tasks he performed. So, we can also aspire for a similar state by following Geethaa. Such practice benefits both in this life to live without 'sorrow and turmoil' and with Peace and Happiness, but also enables one to get 'freed from the Bondage of this phenomenal world', when the time comes to depart from this body and the world. There is no further birth and death cycle to ensure immortality. That is the 'True Goal' of a Jeevaatmaa.

Geethaa Maahaatmyam - Greatness of Geethaa - (K) Sri Vishnu sums up His explanation to Earth, who had asked the initial question about how to tide over 'Praarabdam'. As was discussed earlier, Praarabdam is what we are undergoing presently due to our past Karmaas. Having explained in detail, how this can be achieved, Sri Vishnu succinctly ends the dialogue. Let us follow, what He has to say 'One who after studying/reciting Geethaa, does not follow it with the reading of the Maahaatmyam, as presented by Me herein, does not derive any benefit thereof; his/her effort go in vain and is wasted. However, when after finishing Geethaa, the accompanying Maahaatmyam is also read, the due rewards are obtained as prescribed herein; that difficult goal is also attained'. (Slokas 21, 22) All the Hindu prayers or rituals end with a note of Managala Stuti - the underlying idea is that after the completion of the assigned or undertaken task, one finishes with the Blessing, which creates a good environment for success of the objective in mind. That is why, all these prayers and rituals are for a Manifest Supreme Being, with all the benevolent power.

One must remember that most of us still dwell at the 'worldly plane' and thus aspirations and wishes are part of living. Thus, Blessings are always welcome, whether it is from a Deity/God/Goddess or elders/well-wishers. Sri Vishnu is only addressing this trait in us, as embodied beings. For those who aspire for Liberation also this 'auspicious ending' with a good feeling is a contributory factor in their success. For this purpose, He has given different steps depending on the effort we put in to advance towards that ultimate Moksha.

Highlighting the benefits of performing some act goes hand-in-hand with the reverse - that if not performed, there is no reward. Sri Vishnu is just emphasizing that angle also.

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We are nearing the end of Geethaa Maahaatmyam. We will conclude it in the next installment and I will also give a brief background of the Varaaha Puraanaa, in which this dialogue between Sri Vishnu and Earth occurs. It is interesting to note that besides Sri Krishna's own clarification about the benefits of studying Geethaa at the end of His dialogue with Arjuna, a more elaborate version of the benefits is being given by the Supreme Manifest Being, Bhagawan, Sri Vishnu Himself at a different place in our scriptures.

Geethaa Maahaatmyam - Greatness of Geethaa - (L) We are at the end of Geethaa Maahaatmyam. The last sloka is by Soota - a name given to someone like a 'Stage Manager, in theatrical production. In many scriptural texts and other plays in Sanskrit, it is often customary to end it with a pronouncement from the Soota. This person reiterates the important point of the topic under discussion and concludes. It is also customary that his statement will come after the 'curtain is drawn'.

Soota says 'This Greatness of Geethaa (Geethaa Maahaatmyam) when recited after completing the reading of Geethaa, one derives the due rewards, as explained herein. Of this, there is no doubt'.

(Sloka 23) This concludes the Geethaa Maahaatmyam. We are reminded that reciting the Geethaa Maahaatmyam at the end of studying/reading/reciting/teaching is necessary to derive the benefit or fruits of our efforts. Further, it also clarifies that the reward is as per what Sri Vishnu had detailed earlier. It is appropriate that the benefit is proportional to the effort put in. As we know, that is the way one expects in life (when one is not greedy or selfish).

Thus ends Geethaa Maahaatmyam as told in Varaaha Puraana.

We need to realize the importance of studying Geethaa and also not forget reciting the Geethaa Maahaatmyam, whatever may be our goal in life - from the mundane worldly rewards to the ultimate spiritual emancipation. If we remember this, our study of Geethaa would have served a purpose. Geethaa study is not for just discussion/debate, but more importantly for 465

our own development and growth. Let us cherish this idea and follow what Geethaa tells us, to whatever extent we can. The effort will definitely yield dividends in our present life itself. Let Sri Krishna, the Geethaachaarya guide us in our endeavor.

Note on Varaaha Puraana: We are aware that there are a number of Purana's describing different deities of Hindu pantheon. Varaaha Puraana is one of the important ones, which is based on the third Avataar of Sri Vishnu - Varaaha or Boar. In this incarnation He rescues Earth from Andakaasura, who had hidden the Earth. That is why the Earth after being rescued, has a Dialogue with Sri Vishnu. In fact, the questions asked are on behalf of the beings inhabiting the Earth. In the course of this dialogue, various aspects of creation of the Earth, its continents, the five Elements, Rudra, Durga, et al are described. A detailed account of Dassavataaram - the ten incarnations of Sri Vishnu, the Viraatroopa of Sri Vishnu (The Primal Purusha), and many others are explained. Thus, this is an important text to be studied for understanding many of the concepts guiding Hinduism.

Sarve Janaah: Sukhino Bhavantu!

Samasta Mangalaavapti rastu!

Sarva Bhoota Hite Rataah: Harih: OM! Geethaa Saaram – Epilogue.

Sri Krishna after a long sustained dialogue on all issues concerning a human being, nature, other species, God/Supreme - both Manifest and Unmanifest, life style, human psychology, human development and growth (both worldly and spiritual), one's duties, etc., had convinced Arjuna to fight. By reasoning and logic, He cleared Arjuna's doubts and certain delusion/ignorance and made him realize who he 'truly is', what his duties are, etc. Thus the Mahabharata war was fought and except for the Paandavaas, all others in the battlefield perished.

(This was a prelude to the end of the Yuga, which was coming in a few decades. Only Abhimanyu/Subhadra's unborn son was left as a progeny and this boy Paarikshit takes over the rule after the Paandavaasâ€&#x; departure and then a new era starts in the history of Bhaarat. Even today, there are arguments about the consequences of this great fratricidal war and its need. Even the role of Sri Krishna is questioned. One has to keep the context in mind before passing judgment and also the fact the world goes through cycles of degradation and regeneration, which is a fact of Natural Law. Thus when the social situations become intolerable for the common man, 'a revolution' takes place. So, is the case at the cosmic/global level. One of the causes of Sri 466

Krishna's incarnation was 'reduce the burden on Earth,' and 'bring back a rule of Law'. That is what was accomplished by this war. Sri Krishna Himself departs soon after, as His Role has been fulfilled.

In Physics, we have a concept of Entropy - the 'chaos' in world increasing all the time. The amount of work done by a system keeps on decreasing with increase in Entropy, which is a Law of Nature, until no further work or output is possible. This end is known as 'Heat Death'. At this time, the whole system or world has to undergo a transformation and get reconstituted. So, the concept that is being discussed by our ancient scriptures of 'cyclic time and evolution' is perfectly scientific.

Anyway, what is important for us is to take the various issues examined by Sri Krishna which are relevant to our life and apply them judiciously for our own development and growth to our full potential. It is to our benefit that Bhagawad-Geethaa is there - whether to study and take benefit from it or not, is our own decision. However, that does not degrade or belittle Geethaa or Sri Krishna.

Closing comments: In describing the various slokas and their meanings as well as interpretation, I have used my own judgment and perception as to its applicability to our times.

For instance, wherever in Geethaa the masculine gender is used, I have made it 'gender-neutral'.

Similarly, while discussing about the Supreme Being, I have indicated all three genders, including the 'neuter gender', so the statements made by Sri Krishna could apply to any of these cases, thus making it relevant even to a 'non-believer'/atheist. The arguments and reasoning given in Geethaa are indeed universal. Further for actual meaning of each sloka, I have taken the help of a text published by Vedanta Society. I have also drawn upon my exposure to Swami Chinmayananda, Swami Vivekananda and my own background of Sanskrit, Science, spiritualism and philosophy. So, finally any error in judgment or presentation is wholly mine.

Harih: OM!

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Appendix A Interpolations - Was Bhagawad-Geetha altered/added upon later?

I have found in my exploration and sutdy of many of our ancient scriptures, have been altered during the subsequent historical periods, though not substantially in content, but to emphasize certain prevailing „ideologies or social structure‟. It is not surprising since for a long time all our scriptures were „oral transmission‟ from the „Guru to Sishyaas’, and later through Paatasaalas, Upanyaasams, etc. This also reflects our „core concept‟ that certain observations or practices will change with „kaala, desa, and vartamaana’. However, this can also „lead to distortions and misinterpretations‟ which when carried over time can „result in many unexpected or unwarranted social practices‟. So, periodically the scholars and aspirants have to verify with the ancient texts or versions that are available.

I found that in Vaalmeeki RaamaayaNam and its later transliteration in Thamizh, 468

Kamba RaamaayaNam, there is no Uttara Khaandam, the last chapter which is very popular today. On a little search I found that this presumably was added in the 10th century CE, by VaishNavaite saints from south India, with a presumptuous view that it raises Sri Raama to a higher level of Divinity. This seems difficult to understand given the content of this last chapter added. The social consequences of this addition has been enormous and mostly detrimental to women in society. Also thanks to this interpolation of Uttara Khaandam, many other incidents were introduced leading to the concept of „Brahmin Supremacy‟ in the VarNaashrama Dharma, which had its own negative social impact. Even the famous Raameswaram story came in as a result of the Uttara Khaandam.

Another instance one can easily verify by referring to the „original text available‟ of Sri VishNu Sahasranaamam, which occurs in the Bheeshma parva of MahaaBhaarata - given by Bheeshmaachaarya to Yudhishtira at his request, at the conclusion of the war when the PitaaMaha was lying on his bed of arrows awaiting the UttaraayaNam to start, to give up his mortal remains. As such there was no reason for the chant to end with S’iva, Brahma, Paarvati all assembled to pay their tributes to VishNu. and would have seemed odd given that context. Again, during the rise of VaishNavism, to convert the „original rendition of Sri VishNu Sahasranaamam’ into a „prayer unto Sri VishNu’, as the Supreme Bhagawaan, all the slokaas after „na tey yaanti paraabhavam’, the original conclusion of Bheeshmaachaarya, were added. Today, more as a „prayer to VishNu’ it is chanted with all these additional slokaas. Fortunately, in this case it does not matter otherwise as it only enhances the Bhakti of a VaishNavaite devotee or any devotee in general.

It also appears that during the dominance of Saivism, to give Supremacy to S’iva, even in MahaaBhaarata an interpolation in the final Bheeshma Parva, to imply ath VishNu performed a SahasraNaama Archana to S’via offering a lotus flower for each name and as the 1000th flower he had has been stolen, he plucked one of his eyes and offered to S’iva and hence was called Pundarikaaksha. On the face of it, it seems completely out of place as the whole MahaaBhaarata as written by sage Vyaasa, only highlighted VishNu and his incarnation KrishNa. So, it seems appropriate to see if similar „liberties‟ were taken with Bhagawad-Geetha too. Though I could not find any copy or edition old enough to verify this, careful reading and analysis leads to some definitive instances of „additions or alterations‟. I will discuss what I was able to understand and decipher from the text of all available editions (within my reach, of course!). These refer to both „social implications‟ and „overemphasis of Devotion‟ to the extent that it „distorts the very message of Bhagawad-Geetha’ itself!

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One such is at the end of Chapter 9, RaajaVidhya RaajaGuhya Yoga - where in two slokaas the Brahman and Kshatriyaas are glorified, while „women, Vais’yaas and S’oodraas are put down as those born to „paapa yoni - sinful wombs‟. It should also be noted however, that Sri KrishNa refers in Chapter 10, Vibhooti Yoga, that He resides in „fame, glory, wisdom, beauty, honor‟ which are „feminine qualities‟ as per our concept. The earlier denigration of women and Vais’yaas and S’oodraa, the slokaas implying them must have been „put in‟ at the time when the „caste divisions and classification as higher and lower castes‟ had become prevalent in Indian society, just to justify such practices. This has continued until present times and for those „wedded to this hierarchical system‟, this became a convenient argument to quote Bhagawad-Geetha.

More interestingly, in spite of Bhagawad-Geetha all through the 18 chapters highlighting the importance of Bhakti as an „easy path to salvation‟, but not losing the main focus of highlighting the need and importance of Swadharma, and responsibility of upkeep of the Dharma in society, right at the end there are five slokaas ending with the presently well-known „Sarvadharmaan parityajya -------------- maa mekam s’araNam vraja!’ have been added intentionally by the sect of VaishNavaites, who „focus on complete surrender or prapatti’, as a means of salvation. In reality, this chapter after Sri KrishNa’s final dictum to Arjuna - ‘yedeschati tatha kuru’ - Do as you wish and ends with Arujuna’s equally straightforward response „ --------- karishye vachanam tava!’ - I will do as you say.

This is the appropriate ending to what the purpose of Bhagawad-Geetha was to start with - Sri KrishNa’s endeavor to convince Arjuna that it is his duty to „fight a just war‟ to ensure that Dharma is re-established in society. Putting in ideas like „surrender unto Me forsaking all Dharmaass and I will wipe off all your sins‟ after such a protracted dialogue is inconsistent to say the least. What surprises me is that over decades if not centuries, these „aberrations put in to change the very essence of Bhagawad-Geetha, has been allowed to be propagated by even renowned scholars. Why? What is more surprising is that „after this interpolation‟, the VaishNavite scholars hardly use Bhagawad-Geetha as their medium for „propagating Bhakti at the utmost as Prapatti or S’araNaagati’ (it was Prahallaada who classified Bhkati under nine categories, ending with Aatma SamarpaNam, or S’araNaagathi) and mostly rely on Bhaagavatam (extolling the glories of Sri KrishNa) and the Thamizh VaishNavite classic NaalaayiraDivya Prabhandam! So, they have „sullied the main message of Bhagawad-Geetha for the posterity and today those who want to find fault with Bhagawad-Geetha, for the social ills in society, use these „additions‟ as a convenient tool.

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Only Vedaas/Upanishads were not touched by any later protagonists of any sect. Well, I realized on further study into texts, that in Mantra Pushpam, which is from the Rig Vedaa, highlighting that „everything has its origin in water, whose origin itself if known to a person, he/she has attained to that highest state‟, without reference to any particular Deity, was modified after the verse ‘Samvatsaro --------- pratyeva thistathi’ to include the rest that is usually chanted at the end of a Pooja, while offering one‟s prostrations to the Deity with sanctified Akshata and flower. The addition refers to the Deity as MahaaRaaja besides mentioning Kubera et al. Thus something which was conceived as Abstract and thus Universal, was made to apply to a Supreme Deity of one‟s choice. It is clear that with the concept of Bhakti and associated Bhagawaan, these modifications seem to be accepted.

However, besides the Itihaasaas (RaamaayaNa/MahaaBhaarata), which werre modified as above noted, all the PuraaNaas. Aagamaas, S’aastraas, were all written to suit various ideologies based on which Deity is Supreme. So, it would have been appropriate to have left Bhagawad-Geetha untouched as it is called the Panchamo Veda and also because it is one which carries vital message of great value suitable for all times and places. To the credit of the the very foundation of Sanaatana Dharma, all these modification did not „affect the very basis of Oneness of All and Universalism. Only Matha (Viewpoint) that could envision Divinity and Oneness in All of Creation - creatures including humans, flora and fauna, Environment, the Total Creation including the Supreme.

It is the responsibility of great scholars and eminent religious heads to ensure that such distortions do not take place and vitiate the message of such important texts.

Geethaachaarya Bhagwaan Sri KrishNaaya namabh:!

Harih: OM!

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Appendix B Links to Geetha Chanting and Text in Sanskrit

Geetha Chanting - Chinmaya Mission http://www.gita-society.com/gitaaudio2011igssanskritgita.html

Geetha Text in Sanakrit - pdf file http://www.sanskritweb.net/sansdocs/gita-big.pdf

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