Om Shri GanesaayaNama:

Om NamoNaaraayanaaya.

Om Namo Bhagavate Vaasudevaaya.

Om Nama: Shivaaya.

Om Shri Maha Devyai Nama:

AN INTRODUCTORY TO SRIMAD BHAGAVAD GITA

 
Dear Members, What I wanted to start was a brief Introduction. But when I started writing it, it is
not yielding to too much brevity. Since I am not approaching the Introduction from the superficial,
but more catchy, analysis of how NISHKAMA KARMA would ensure a tension free life etc. but
stressing on the core subject of Gita, i.e the Brahma Vidya, some of the beginners may find it
tough to sustain interest. Please do not neglect the Introduct ory. It is absolutely necessary for
understanding Gita and for successfully practising Her teachings. If anything is incomprehensible or
disputable, post to me unhesitatingly and I shall clarify.

‘Bhagavad Gita’ means the ‘Song of the Lord’ i.e. what Lord Krishna had communicated (mostly) in
verse to Arjuna, in the battle field of Kurukshetra.

The definition of what Gita is, is given in the colophon which is uttered at the conclusion of each
Chapter of Gita, which reads – “OM Iti Srimad Bhagavadgitaasu, Upanishadsu, Brahmavidyayaam,
Yogasastrey, Sreekrishnaarjuna-Samvaadey….” Thus, the Gita is an Upanishad, Brahmavidya,
Yogasastra and SreekrishnaarjunaSamvaada.

1) GITA AS UPANISHAD :

Gita is claimed to be an Upanishad as She contains the summary of the teachings of all the major
Upanishads. The content of the Upanishads is the fundamental Hindu philosophy of Vedanta. And,
Upanishads are again the fundamental Hindu Books, being the ultimate teachings of the Veda. The
advantage with Gita is that, the theory of Upanishads i.e Brahma Vidya is supplemented by
eminently practical applied knowledge (Jnaana of Upanishad supported by Vijnaana, practical
knowledge) in Gita.

Gita is Brahma Vidya- i.e the study/science of Brahman. This is the most important point to
remember, when approaching Gita. Gita is nothing other than Brahma Vidya and every Chapter and
every sloka can be correctly interpreted, reconciling the apparent contradictions, if we unfailingly
approach Gita from this angle. Sri Krishna has only one thing to teach in Gita, the Knowledge of the
Supreme Brahman or Brahma Vidya. If we apparently find a variety of teachings in Gita, they are all
geared towards the only one and ultimate aim i.e. the attainment of the Supreme Brahman which is
actually the ultimate aim of human life (Self Realization/Enlightenment).

2) GITA AS BRAHMAVIDYA (The Knowledge of realisation of the Supreme Bhahman) :

What is the ‘Supreme Brahman’?

The Brahman (Not to be confused with the Brahma of the Trimurtis- Brahma, Vishnu & Mahesh.
They are embodied forms of Brahman, when Creation is manifest) is also known as the Paramatman
or Para Brahman. It is the Ultimate Reality of Existence - the one and only Supreme God. He is Sat-
Chit-Aananda-(Existence-Consciousness-Bliss) expressing as Satyam-Shivam-Sundaram(Truth-
Auspiciousness-Beauty). If there is anything permanent and perpetual in existence, it is only the
Brahman (this is denoted by the Sanskrit word SAT, i.e the EXISTENCE). He is Formless and Non-
Material (Nirguna - not made of the 3 Gunaas). He is the Omnipresent (present everywhere),
Omnipotent (all-powerful) and Omnescient (all-knowing) one. He is formless. He is neither Being nor
Non-Being. This Supreme Brahman Creates (Srishti) the Universe and Dissolves (Pralaya) it in Cycles.
One cycle of Creation (Prakriti) remains for 432 Crores Earth years (a Kalpa) and then is withdrawn in
to the Brahman and remains latent in Him as Moola Prakriti or Maaya. Then there is no expression of
the Universe for another 432 Cr Years (a Kalpa). Thus there is an interval of 864 Cr. Years between
one cycle of Creation and the next (also known as Kalpa, as a Day and Night put together is also a
Day). When creation is not manifest also, the Brahman remains there i.e He is imperishable. Please
note that anything that has a Name and Form is created and has to perish, to be re-created again,
but Brahman, the Formless One remains for ever.

When the Universe is created by Brahman, by activating the latent Moolaprakriti, the three Gunaas
constituting the Moola Prakriti- Satwa, Rajas & Tamas interact to evolve the Universe which is
nothing but the expression and of the latent Moola Prakriti as Prakriti. However, all these evolution
cannot take place without the Brahman being present as the initiator & substratum. Even after this
evolution takes a definite shape, He has to hold the components of Prakriti together by permeating
Her. Thus the Brahman who initiates creation and then sustains it by entering Himself in to Prakriti,
comes to be known as Purusha. Even when He is thus inherent in Prakriti, He still maintains His
separateness from Prakriti and also remains present beyond the Prakriti (He transcends It-
“Atyatishta: dashaangulam”- Purusha Sooktam) as the Supreme Brahman (This is a key concept in
Gita, without knowing which most parts of Gita becomes un-intelligible).

Let us see how the Srishti evolves. When Brahman wishes to evolve the Universe, after the void of
432 Cr. Years (The half of a Kalpa , with a ‘day’ and ‘night’, or the ‘Night of Lord Brahma’), He
activates the Moola Prakriti. Then the equilibrium existing among the 3 Gunas of Moola Prakriti gets
upset. They react among each other and the first Evolute, the MAHAT TATWA, is formed at the
Macrocosmic (Universal) level. But the Microcosm (the individual creatures, including human beings)
is a perfect miniature of the Macrocosm and the Mahat Tatwa becomes the BUDHI (Intellect) in the
Individual. Mahat Tatwa then gives rise to the AHANKARA or the Ego Principle which, at the
macrocosmic level, gives rise to the mass of Matter & Space continuum which constitutes the
superstructure of the Universe and also creates the Body-Mind-Intellect Architecture of an individual
being. It also gave rise to the limited ‘I’ feeling in the Universe- at the universal Level, the feeling of
‘I’ in the Virat Purusha and at the Individual level, the feeling of being an indicidual like, ‘Sandeep’,
‘Sita’ or ‘Kumar’, despite essentially being the expression of the same Universal Being or Brahman.

Understanding how the Ahankara Tattwa converts itself to Matter (and Space) and also the Body-
Mind-Intellect complex of an Individual, is very important.

There are 3 types of Ahankara- Saatwik, Rajasik and Tamasik.

The Satwik Ahankara gives rise to the 11 Indriyaas - 5 Jnanendriyaas (of vision, touch, smell, taste
and hearing), 5 Karmendriyaas (hand, legs, mouth, genitals and excretory organs) and 1 Mind.

The Taamasik Ahankara gives rise to the PanchaTanmatras–viz. the finest particles of Ether, Air, Fire,
Water and Earth. The Pancha Tanmatras then recombine with each other to produce the Pancha
Bhootas, through a process known as Pancheekarana. Thus Space, Air, Fire, Water and Earth are
produced. (According to Hindu Philosophy, Space is not empty. It is also constituted by tanmatras.
What does modern science say?- Universe is only 4% matter and 96% anti-matter which is not
visible/perceivable. The mass of anti-matter is said to be much higher than that of matter. It holds
matter in its place). Now please see - The entire matter and space, which form the superstructure of
the Universe, are constituted by the Pancha Bhootas. The body of the creatures is also made of
Pancha Bhootas. But the Pancha Bhootas are ultimately made of the three Gunas. What more the
creatures have in them, beyond the body made of matter and space?- Praana, Indriyaas, Mind and
Buddhi. But these are also made of the three Gunas, as we have already seen in the previous para.
Hence the entire superstructure of the universe and the Body-Mind-Intellect of the creatures are
made of the three Gunas.

But do the 3 Gunas themselves only constitute the Creatures and the Universe? Not at all. The
Universe cannot exist without the Brahman permeating it and holding it together as the Param
Aatman. Actually, Universe is only the body of the Paramatman, which comes and goes, whereas
Paramatman continues for ever. Hence He is the actual reality behind the Universe. Likewise, in a
creature also, the Body-Mind-Intellect (BMI) is only the covering (Pancha Koshaas or Three
Shareeras) for the Individual soul or Jivatman. The body is born and dead but the Jivatman continues
its existence for ever and keeps on changing bodies (till it attains Mukti). Hence the actual reality
behind the BMI is the Jivatma or Individual Soul.

According to the Advaita view, the Individual Soul (Jivatma) is the Paramatman (“Ayam Aaatma
Brahma:”-This Jiwaatma is Brahman) himself, a unit of Him, bound to the Body-Mind-Intellect,
through Karma Bandhaas. Till these bonds are broken, and the Jivaatman realizes its identity with
the Paramaatman, it never gets satisfied. It is always trying to break out of the jail that is the BMI.
That is why, whatever people materially achieve, they remain unsatisfied and look for newer
frontiers to conquer, but still feel unsatisfied after such further conquests too. Actually, the Jivatma
is only trying to realize his real nature. He wants to be himself which is, in reality
‘Himself’(Paramatman). Now he is acting under the influence of the BMI in so many unrealistic ways.
But ‘he’ wants to be ‘He’, the “Satyam-Shivam-Sundaram” or “Sat-Chit-Aananda”

Actually, human life is given to us for achieving this sole target, for realizing our real nature of being
a Soul (Jivatma) which is identical with the Supreme Soul (Paramatma). Difficult to believe, but it is
the fact. The other aims of life like acquiring knowledge, earning a livelihood, rearing a family etc.
are actually subordinated to it. We are pre-ordained to take birth in a particular family, endowed
with a particular level of intelligence, given so and so as relatives etc. actually to use them as tools to
work out our Karma bandhas and attain Self-Realization. All the problems and tensions that we are
having are due to this reversal of priorities. The subordinate ends of life are considered by us as our
sole life-purpose and we act with attachment to obtain that, which result in more Karmic bondage.

The solution to all these problems, according to Sri Krishna, in Gita, is to perform Swadharma, in
addition to performing your obligatory duties (Yajna, Daana& Tapa). Swadharma means the duty to
which you are born i.e. the duty ordained by your innate nature. So if you are born with a teacher
(Brahmin) nature, you should teach and if you are born with a businessman-like (Vaisya) mindset,
you should do business etc. Then you can work without attachment in a natural way. Then, no
further Karmas accumulate and the existing karmas get burnt off.

However, the ultimate solution to the problem is to be in Soul-consciousness or being Spiritual. We

have to consider ourselves as a Soul, which is essentially the Paramatman. When you consider
yourself as a Spirit (Soul) and not the BMI, you become Spiritual. Then you will consider all the
activities which are going on in the realm of the Indriyas (Mind, Jnanendriyaas and Karmendriyaas)
and the Indriya-vishayaas or sense-objects (objects/experiences on which indriyaas act, like objects
of enjoyment, feelings etc.) as only the action of the 3 Gunaas on the 3 Gunas (the most important
and under-estimated line on Jnaana Yoga, in Gita, says “Gunaa Guneshu Vartanata iti Matwaa na
Sajjatey” i.e. he does not get attached, considering that only gunaas as Indriyaas are working on
Gunaas as Indriya-vishayaas). Hence, I, who is a Soul, who is not made of Gunas (nirguna), have
nothing to do with the activities going on between the senses and sense objects. This is known as
the Saakshee Bhaava or Witness attitude. Hence neither Sukha elates me, nor Dukha affects me. This
is known as Samatwam or Equanimity in Gita. I simply watch what is going on, without being
attached to it. When you have attained perfect Samatwam, it is automatic Self-Realisation
(Samatwam Yoga Uchyatey –Gita). In perfect equanimity, you are God Himself, the Paramaatman.

Ultimately what Brahmavidya means is, the Knowledge that you are Brahman (and not the BMI
constituted by the three Gunas) and the theory behind it.

The theoretical basis of Brahma Vidya has been explained above. Now, what is the methodology to
attain Brahma Vidya? It is known as YOGA. And, Gita is verily the handbook of Yoga too - the
YOGA SHAASTRA.

3) GITA AS YOGA SHAASTRA:

Yoga means Union i.e the union of Jivatman with Paramatman/Brahman on attaining Self
Realization. This is what Brahmavidya postulates. If that Union is Yoga, the path/methodology to
attain it is also known as Yoga. There are, in fact, 4 major Paths to attain Yoga. But, the underlying
principle of all 4 Yogas is the same. They all burn your existing Karmas and prevent accumulation of
new Karmaas. This is known as inner purification-the removal of Karmas and their resultant
Vaasanaas/Sanskaaraas which prompt repetition of attached Karmaas.

Even as such inner purification occurs, the Kundalini power, which lie dormant at the Mooladhara
Chakra gets activated and moves up the spinal chord and after traversing the 5 higher Chakras,
finally reaches the 7th Chakra viz. Sahasraara, which is the event of attainment of Self-realisation,
the YOGA, the Atma-Paramaatma union.

The 4 Yoga paths are-Jnaana Yoga (GyanYog), Karma yoga, Bhakti Yoga and Raja Yoga.

Jnaana Yoga is the direct and ultimate Yoga. It is being atma-conscious always. Attaining Yoga
through study of the Upanishadic Brahma Vidya by Sravanam, Mananam, Nidhidhyaasanam and the
“neti-neti” practice (“not this, not this” i.e I am not this body, not these Praanas, not this mind etc.)
constitute Jnaana yoga.

Working without attachment always, is Karma Yoga, ideally by practicing Swadharma.

Devoting oneself wholly to the Lord, considering attaining Him as the sole aim of life and directing all
of one’s activities towards that, is Bhakti Yoga. Such devotion is mostly directed to a personal God
and if such Bhakti is directed to an Avatar like Shri Krishna or Shri Ram (direct descending of
Paramatma on earth) or the Ishwara forms of Paramatma such as Vishnu or Shiva, that will be the
easiest method to attain Yoga. Hence bhakti towards the Sri Krishna Avtaar is given primacy over all
other Yogas in the Gita. The Bhakta surrenders himself to the will of God and need not bother much
about his soul-hood or non-attachment in Karma etc. His Mukti will be taken care of by the Lord
Himself.
Raja Yoga is Meditation - shutting off of the Indriyaas and stilling of the mind by single pointed
absorption on any ideal, symbol, Naama etc or by emptying the mind completely of all upaadhis
(supports for the concentration as above) and sitting absolutely empty-minded. (Savikalpa and
Nirvikalpa meditation). This is the most efficacious form of Yoga, hence the King among Yogas,
prompting Sri Krishna to proclaim that the Raja Yogi is above the Tapasvi, Jnaani (theoretical Jnaani,
not the self-realised one) and Karmi. Knowing this, and realising that proper meditation is beyond
the capacity of most ordinary Saadahks, Maharshi Patanjali formulated a step-wise preparatory
system for attaining perfection in Meditation at the 7th step and Self-Realisation or Samaadhi at the
8th stage, as the consummation of the path. This eight fold path is known as the Ashtsaanga Yoga
(Yama, Niyama, Aasana, Praanaayaama, Pratyaahaara, Dhaarana, Dhyaana & Samaadhi). Gita
systematically deals with all the above Yogaas and hence She is YOGA SHAASTRA.

Saadhaks can adopt any of the above 4 modes of Yoga as their personal path to Self-Realisation but
it is not possible to exclude other modes of Yoga from anybody’s scheme of Saadhana. Practitioners
of all other types of Yoga would have to keep Jnaana (the notion of his Atma-hood) in the corner of
their minds always to give them the proper direction. Likewise all types of yogis would do well to
avoid attachment in all their Karmas which, everybody, per force, has to perform. Again, Bhakti, to
an extent, will help the followers of the other Yogas to retain their humility, get divine blessing in
their pursuit and in avoiding straying off the track. And, all Yogis require meditation, since there
cannot be much progress, in any path, without concentration and development of mental power.
Hence we have to select our principal path and supplement its practice with due dozes of the other
paths.

4) GITA AS “SRI KRISHNA- ARJUNA SAMVAADA”

The, remaining part of the Defenition of Gita is as “Sri Krishna- Arjuna Samvaada”. This does not
need any elaboration. Gita is of course the Dialogue between Sri Krishna and Arjuna, which took
place in the battle field of Kurukshetra.

SHOULD SELF-REALISATION BE THE PRIME AIM IN OUR LIVES ?

The question is, whether the claim of the Gurus and upstarts like me, that attaining Brahma-jnaana is
the sole purpose of life, is correct? Is Spirituality or Aatmeeyata, i.e feeling like or striving to feel like
the Spirit (Soul i.e. Brahman) and not a body, is really the basic requirement of life as against the
common perception that Spirituality/Meditation is just a means to get peace (and panacea for BP
and depression)? Hard to believe, but it is true. As already said, the body, the relatives, a specific
duty and certain life circumstances etc. have all been given to us to help us burn off our Sanchita
Karmaas so that we attain liberation. But we actually use these very props to accumulate more and
more new karma, by working with attachment and not adopting the other karma-burning
techniques. Hence our Antakarana gets more and more muddled, instead of being purified and
Vaasanaas or Sanskaars get more and more strengthened. This is the root cause of all psycho-
somatic disturbances which convert themselves in to disease, social unrests, terrorism etc. at the
micro/macro level. On the contrary, if we pick up Brahmajnaana as our life’s aim, we will still be
involved in our worldly duties, but sans attachment and the resultant Karmaas, tensions and
ailments. You won’t bend rules or indulge in corruption, since truthfulness is an essential pre-
condition for attaining Brahmajnaana, as Truth itself is Brahman. That will give you unalloyed peace
and make the world a better place.
Won’t you fail in life if you remained completely honest in this world of the crooks and the corrupt?
This is where FAITH comes in to play. Going to temple or reading the scriptures is not faith. Faith is
when you firmly believe that there is a Controller to this world and He will unfailingly protect you if
you do not deviate from Satya and Dharma and stick to them in the most testing of circumstances.

Sri Krishna has correctly proclaimed that lack of soul-consciousness (spirituality) and being body-
conscious is the root cause of all problems in the world. That was exactly the problem with Arjuna,
though otherwise he was a most pious and straight forward person (Arjuna means one who is Riju-
or has Aarjava, the straightforward one, the quality most appreciated by the Lord). It is when I
identify myself with my body that all negative feelings of jealousy, hatred etc. for others originate.
When you think of yourself as a Soul there is no ‘other. Every one is a Soul and essentially the same
Brahman playing in different bodies. (As Mahaakavi Ulloor said “In reality, I, you, the other one and
the Lord are one and the same”).

But even more dangerous than jealousy, hatred etc. is the love with attachment, which originates
from body consciousness, which we misconceive as something very sanctified – the very problem
which Arjuna had, before he heard Gita from the Lord. That is why the Lord started off by telling
Arjuna that neither you, nor Me, nor these kings are the bodies you see (pure Jnaana Yoga). It is
when you identify yourself with the body that you start possessively feeling that this is my son, my
relative, my caste-man, my country-man etc. and start to act in a partisan fashion. That is why
people commit all corruption and earn loads of wealth for his off-springs. That is why people
degrade environment in pursuit of self-interest. That is again why powerful people shield their
children from law even, if they commit heinous crimes. If they realize the truth that, the off-springs
and relatives are only other souls playing with them to exhaust their Karmas and what they give
their children are only their Annamaya Kosas, some of them would have refrained from their such
acts which degrade the society as a whole (Shri Rama told Lakshmana, in Ramayana, that parents
and children are just like inmates of an inn, meeting together for a while in transit i.e in the cosmic
travel of the souls towards liberation). The relatives only share a bit of Annamaya Kosah (blood-
relations, so to say) with you. They are only other un-liberated souls, coming along with the four
other Kosas [the Aanandamaya(causal), Vijnaanamaya(Budhi), Manomaya(mind) and Praanamaya
(Praanaas)] from the previous births which stick to them due to the un-exhausted Karma. Parents
give only the outermost Kosha for the soul and its attached Sookshma Sarira to work in. Not realising
it, we spoil the world for benefitting them and accumulate further Karma, for ourselves, leading to
our Spiritual doom like Valmiki (then Ratnakar, the thug) did by looting people to rear his family.
Terrorists kill people of other communities due their body-based identification with only their group.
Otherwise, as Souls, every one is the same and the Lord Himself. If that feeling permeate the minds
of the majority, then there cannot be exploitation of a person by another person, a country by
another country or persecution of a community by another community.

This is the only and ultimate reason for being good to others, being charitable etc. If we do not know
this spiritual unity of the Universe as a whole, all talks of brother hood, altruism, egalitarian outlook
etc. are only superficial. If I considered my existence and interests as detached from that of the
whole, all imbalances start. That is why the problems of the world are only increasing despite all the
anti-corruption crusades, peace initiatives and humanitarian work which are going on. Still,
spirituality is banished from all walks of life as something unfashionable and out-of-tune with the
times.The only solution is to catch them young. Teach the children the spirituality of the Upanishads,
made practical through Gita by Krishna and also the similar teachings of other religions.
At the beginning of the battle, due to body identification, Arjuna considered that, killing his near and
dear, standing in the battle field, would be an forgivable sin and irreparable bereavement, despite
the fact that they were gross sinners, menace to society and had invited the impending destruction
upon themselves. But, the all knowing Krishna saw only Souls standing there , ready to reap the
result of their Karmas. Relieving them of their bodies, which anyway had to perish, was actually a
service, not only to the society but also to those very sinners themselves. For Him, all are equal -
none a relative, none a stranger. All will reap the result of their Karma.

Is the spirituality preached in Gita only beneficial for the other-worldly purpose i.e. attaining of
Mukti?

Doesn’t it have any benefit for our day-to-day life, other than the mostly macro-level benefits
already mentioned earlier? Contrary to public perception, following spirituality(Yoga) is actually a
win-win situation for the individual also. First, the practice of Samatwa will release a lot of mental
tensions. This will calm the mind, which in turn balances the Praana. Balanced Praanas automatically
ensure better health. As the spiritual practices keep burning your Karmaas, you will feel literally very
light inside and the negative Vaasanaas (Sanskaars) will diminish. The practise of Prasada, a natural
corollary of Samatwa, will make you an endearing personality. You will not commit any fraudulent
action which could land you in the Police net or departmental action, in case of employees. Even
without your committing dishonesty, the Lord will ensure that all your material needs are met. It is
the solemn pledge of the Lord that the Yoga-kshema of the spiritual person is His (Lord’s)
responsibility. It is also His solemn assurance that His devotees will not perish. The children of the
virtuous will absorb the right values in life and realise their appointed life-goals, without the parents
constantly breathing down their necks. Believing in such promises of the Lord and acting virtuously is
only Religion.

Is the spirituality advised in Gita intended to be the all-consuming obsession through-out life ?:

Not so. Out of the four Stations of Life, in Brahmacharya, attaining knowledge is the prime
obsession, while leading a self-controlled life. In Grahastha, earning wealth for self, family and for
the benefit of the society and enjoying the pleasures which are not contrary to Dharma are the main
pursuits. It is in Vaanaprastha that spirituality becomes the predominating concern and in
Sannyaasa, it becomes the sole obsession. However, in the first two stations also, we have to be
conscious of our ultimate aim as Mukti and do honest and un-attached work (again, no other
postulations will ensure a solid base for being honest, than spirituality) and also follow a regular
regime of Prayer and saadhana. But, some people are born with the maturity to directly enter in to
Sannyaasa. They should be allowed to do so, even if they are our own children. After all, what is so
great in earning well, buying so many immovable properties and procreating children. So many
people are doing it, and in that cause, society mostly suffers. As for preserving the family tree, we
need not worry, our brothers and sisters are already propagating the same genes. But society
actually thirsts for the genuine spiritual man, to be the beacon light to guide us in the right path,
while most of the spiritual realm is usurped by imposters. Hence, if a rare child has the spiritual
spark predominant in him, we should not douse it.

But was Sri Krishna thinking that, what He preached would be lapped up and practiced by all, or
even a majority?

Not at all. He clearly stated in Gita that - “One in a thousand may strive to attain perfection, and out
of those who strive, one rare person may know me in reality” i.e. attain Self-Realization. That
rareness makes spirituality all the more precious. Since only very few practice real spirituality, should
we take the trouble to promote it among the people at large? Of course. The ultimate virtue is
spirituality and we should strive to increase the number of the spiritual practitioners in the world,
for the larger good of the society.

Is there proof that sense enjoyment weakens us and spirituality (soul-orientation) strengthens us?

Of course. Meditation is the clear cut example. It is when we shut out all our senses and still the
mind and concentrate on the inner silence that we acquire real calm and attain certain powers.
Hence what Krishna and the Rishis say is correct. The real peace and Paramananda are inside. It is a
sheer waste to search for it outside of you

*******************

Let us now finally move towards concluding this Introductory. The essence of what we discussed till
now is that Gita is all about realizing our spiritual unity with the Brahman and the 4 principal
methods to achieve that objective (4 Yogas). But Gita contains several ancillary instructions also,
which while helping in smoothening our path in Bhrahmavidya and Yoga (both are actually one and
the same), also offers immense benefits for a successful worldly life. Some of these ancillary
teachings are summarised here:

Within Karma Yoga, the Lord has advised that the duty we perform should be our Swadharma, i.e.
the work ordained by our innate nature. If you are born with the nature of a teacher, you teach. If
your nature is for doing business, do that. Such in-born nature is termed as your Varna and you
should choose your profession accordingly. In India we compel children to take up professions which
do not suit their nature, with an eye on earning and status. This, in addition to adding to Karma
Bandhas which will obstruct spiritual progress, leads to inner conflicts and psycho-somatic disorders
also. This results in diseases, depression, stress in family & social life etc. The Lord also advises to
avoid Varna Sankara (mixing of Varnas). Varna is not caste as we understand. It is decided by your
in-born nature and the related Swadharma. Hence avoiding varnasankara does not mean stopping
inter-caste marriages. It only means that, the match should be made according to the in-born
natures of the couple. A cut and dry materialistic man marrying a spiritually oriented lady is a sure
recipe for a failed marriage and more dangerously, birth of children of confused Varna, who will not
fit in to any profession and become social misfits and disruptive elements. So the Lord
says..”Sankaro Narakaayeva” (Varna-sankara is verily Hell).

There is a doubt existing in most Sadhaka’s minds as to what happens to a man who failed mid-way
in the pursuit of Yoga. He definitely failed to enjoy many worldly pleasures and also failed in Yoga.
Then won’t his life end as a total failure, was Arjuna’s doubt. The Lord assured that there is no such
failure, as doers of auspicious work never come to grief (a solemn assurance of the Lord). This is the
material benefit and there is no work more auspicious than spiritual work. Such persons, who failed
mid-stream in Yoga, after spending a long time in the higher spheres post death, will be re-born in
aristocratic families, and enjoy all comforts and simultaneously be drawn in to yoga, due to the past
life connection, and will strive harder to achieve Self-Realization. If, for some, the failure in Yoga had
occurred in a very advanced stage, such persons will be reborn in the families of great Yogis (Eg:
Vyaasa being born to Paraasara and Suka Muni to Vyaasa) and attain to Yoga very fast.

Another aspect driven home is the Supremacy of the Paramatman (Purushottama), above all and his
separateness from Prakriti.This is pure Jnaana. But contemplating and meditating upon that formless
Paramatman and attaining mukti is not within the reach of even 99.99% of the population. Hence
the importance of Bhakti Yoga - reaching the Lord through unconditional love for Him (and other
Yogas such as Karma yoga). Even this love is not easy to be reposed upon the formless
Paramaatman. But the all merciful Paramatman has made our job very easy. He, in every age, takes
forms and comes down to earth and lives among us as Avataaras. There is no difference in essence
between the Avataara and the Paramaatman, as Sri Ramakrishna Paramahansa vouches (already
asserted in all major scriptures). According to Him, if Paramatman is the ocean, Avataaras are the
waves rising in it and falling back. Through His Avataaras, He has given us an easy alternative to the
“Neti, Neti” contemplation of the Pure Self in Jnaana Yoga (attaining Atmahood by contemplating I
am not this body, not this Praana, not this mind etc). The main purpose of Avataaras is not actually
destruction of evil and re-establishing Dharma, though it is the apparent reason. Paramatman is not
required to take forms and descend to Earth to do that. He can do it, by mere willing, in His formless
state also. Then why He comes down? To give a short-cut to emancipation, to the ones who cannot
contemplate the Formless. Here again, He enables us to do it in two ways. For the innocent Bhaktas,
it is by reading, hearing, contemplating and virtually drowning themselves in the Leelas of the
Avtaaraas, without bothering about whether it could be true or not etc. This is an assured method of
burning Karmas, as adherents of the Puraanaas, Bhaagavata Saptaahaas etc. can vouch. The other
method is the Intellectual Bhakti (Buddhi Yoga), wherein the devotee understands the secret of the
Avtaara and Its Leela. That secret is clearly spelt out in Gita. That, if one understands the secret
(truth) of My Birth and Actions (Karma/Leela), He is Emancipated (just like the contemplator of the
Formless is Liberated, which is however a very tedious path). (Sloka- IV: 9 “Janma Karma cha Me
Divyam …….”). What is that Truth of the Avataara? That, the AVATAARA IS NOT A BIRTH OF THE
LORD, but a projection of Himself in the World. It is not a birth under the thraldom of Karma, like in
the case of a human being. He simply appears, not under the control of Maaya like us, but by
controlling Maaya. And, as for His Karmaas, they are only apparent actions, as those are done
without doer-ship and as no Karma-phalaas attach to the Lord (“Na Mey Karmaani Limpanti, Na Mey
Karmaphale Sprihaa”-Karmaas do not smear Me, nor Am I attached to Karmaphalas). The Bhaktaas
who understand this will realize that the physical contact that the Gopis had with Krishna is just the
same thing as Jivaatmaas uniting with the Paramaatman, as there is no difference between the
physical Sri Krishna and the non-physical Paramaatman. They also understand that by breaking the
milk and curd pots of the Cowherd ladies, He was only breaking their attachments. That is why,
despite the loss of their means of livelihood (curd & milk), they still wanted the Baby Krishna to go to
their houses - the Jivaatmas renouncing their material possessions to attain the Paramaatman. To
sum up, understanding the truth of the Avataar or attaining the Aavtaar is same as attaining the
Paramaatman. An apt example is the Christian saying – “If you Know the Son (Jesus, the Avtaara),
you have known the Father (Jehovah i.e the Paramaatman)”. Hence the devotion to Sri Krishna
Avtaar is an apt or even better substitute for arduous spiritual practises. Hence the line in Gita
…”Sarva Dharmaan Parityajya Maamekam Saranam Vraja”

The aforesaid point is brought out through many slokaas of Gita, but this one sums up the idea:

“Avajaananti Maam Moodhaa: Maanushim Tanum – aasrita:

Param Bhaavam ajaananto Mama Bhoota-Maheswaram”. (9:11)
(My having assumed this human form, fools disregard Me, ignorant of My Supreme Nature as the
Lord of all Creatures).

While dealing with the non-difference between the Avataara Krishna and the Paramaatman, one
more grossly misunderstood Leela of the Avtaar has to be mentioned, that of the ‘Gopee- vastra
Haranam’ or lifting of the cloths of the Gopis. What the Lila actually meant was that, to attain the
Paramatman, the Jivaatman has to shed its body-consciousness.
 Another subordinate instruction, contained in the Gita, is the necessity of performing Vaidic (rooted
in the Vedas) Yajnas. There is a misconception that ‘Yajna’ word is used in Bhagavad Gita with the
sole connotation of ‘self-less work’ and has nothing to do with Vaidic Yajnaas. This belief is wrong.
The Yajna referred in the 3rd Chapter, in Slokas such as “Annaat Bhavanti Bhootaani………”,is
definitely Vaidic. The misconception arose due to the sharp criticism of the promoters of Vaidic
Yajnas, made by the Lord, in the Second Chapter, in a few slokas beginning with “Yaamimaam
Pushpitaam Vaacham……..”. The Lord mentioned there that the veda-vaadi persons (The
Meemaamsakaas), who tell that there is nothing else to do other than the Vaidic Yajnas, who are
Kaamaatmaana (filled with desires) and Swargapara (engrossed in attainment of heaven) and engage
themselves in various Vaidic kriyaas, to attain power and pleasure, will never have the set
determination to attain self-realization and will be born again. But Sri Krishna exhorts us, in the third
Chapter, to do the same Yajnaas but without attachment, not for attainment for power and
pleasure, but for repaying our debt to the various Devtaas, whom He (the Paramaatman) has
created, to be the maintainers and controllers of the forces of nature and our Indriyaas. They
provide us all the necessities of life like rains, lightning, power of vision, air to breathe, mental
balance etc. It is our duty to return a part what they give us, for their nourishment, through offerings
made in the Yajna fire. The Lord assures that, if we do so, the Devtaas will provide us all necessities
of life (which also ultimately originates from the Lord). He exhorts us and Devtaas to thus mutually
nourish each other and attain spiritual progress or Shreyas (we regress spiritually, by reaping sin,
when we cook only for ourselves, the Lord says). The Lord goes to the extent of stating that, enjoying
what the Devtaas have bestowed on us, without returning their due share to them, is like eating
stolen food. Conversely, the person who eats the remnant of the Yajna (Yajna-shishta), after offering
to Devtaas and Guests, as Prasaada, is freed from all sins, the Lord promises (Remember the
Mongoose who had entered the Paandavas’ Rajasooya Yajnashaala). Being freed of sins means
progress towards Mukti. Hence what ultimately transpires is that, the same Vaidic Yagyas, which give
Karma bandhaas and Punarjanma if performed for personal gain, will lead to Mukti, if done with the
sole purpose of repaying the debt to the Devtaas. We should remember that, The Lord has ordained
in Gita that Yajna, Daana and Tapa (steps, including Saadhana and self-control, imposed upon one-
self, for increasing the Spiritual Energy or taapa/heat- within us) should never be forsaken as also
our OBLIGATORY DUTIES (which include the duties arising out of our position in the family, society
etc.) in the name of Sannyaas(renunciation).

Another most important lesson conveyed through the very absorbing 10th Chapter of Vibhooti Yoga
(the Potentialities of the Lord) is that wherever the heights of power, beauty, serenity, scholarship,
valour etc. are seen, it should be considered as an expression of the Lord’s power. Nobody should
claim any proprietorship for such heights of accomplishments, but thank the Lord for making him a
vehicle for the expression of ‘His’ prowess.

THE DIVINE GLORIES OF THE LORD: The 10th Chapter, the “Vibhooti Yoga”, is very beautiful in its
description of the Vibhootis or Divine Glories of the Lord. At the beginning of the chapter, the Lord
had declared and Arjuna re-iterated that the Lord’s Glories, extent and greatness are not understood
even by the great Rishis and all the Gods. Then Arjuna’s humble request was to relate to him, those
Divine Attributes of the Lord, by which He existed filling all the Worlds. But, Arjuna, knowing that
such a description would be beyond his comprehension, at his present stage of consciousness,
suggested an alternative also. He said “O, Yogi, how shall I constantly meditate to know you? In,
what things, oh Bhagavaan, can you be thought of by me?” Then ensued a most beautiful series of
similes from the Lord, to describe as to where His Divine Glories, which are indeed endless, are
predominantly manifested. He started off by saying that “Of the 12 Aadityaas I am Vishnu, of all the
luminaries - I am the Sun, among Maruts I am Marichi, of stars (27) Moon, of Vedas- Saama Veda,
among Gods-Indra” etc. Some more significant similes, among these, were when He declared
Himself to be Lord Shiva (Sankara) among Rudraas (out of 11 Rudras), Japa Yajna among all yajnaas,
Sage Kapila among Siddhaas, Ganga among all streams, Arjuna among Paandavaas, Lord Sri Rama
among all who wielded weapons, Lord Kartikeya among commanders of armies, Adhyatma among
knowledge, ‘Om’ among words, Veda Vyaasa among Munis, Sukraachaarya(Ushanas) among
Scholars and Sri Krishna among the Vrishnis. Then, He concluded by magnificently declaring that:
“Or, why should you know all these varieties, just understand that I exist supporting everything here
by a mere fraction of Mine”. (Then comes to our mind a four year old Krishna standing with Mount
Govardhana lifted on His little finger. For the Paramatman, who supports and sustains the whole
universe by a mere fraction of his prowess, Govardhana would not amount to even a mustard seed).

What does this Chapter teach us? Whatever powers, knowledge or genius a person exhibits, that is
the Power (Glory) of the Lord, who is abiding inside us as Aatma, shining through. Instead of priding
oneself of those gifts, we shall rather bow down to the Lord for making us a vehicle for the
expression a spark of His limitless Glory. Whenever we see great natural beauty, awesome natural
formations like the vast ocean, mighty rivers, tall and snowy peaks etc. also we shall appreciate that
Gods glory is in play and He is there inside everything, making such formations possible, and also
outside, holding everything together. Hence the entire Universe is His Glory manifested. However, in
certain things, persons and places, his Glory is especially brought out in bold relief. By appreciating
it, we can get glimpses of His Glory which is, in its vastness, otherwise not comprehensible in our
present state of consciousness. That is why the Lord cited examples for the manifestations of His
glory like.. “Aadityaanaam Aham Vishnu:” (Among Sun-Gods, I am Vishnu..).

( To be concluded )