Dharma 10 - Meeting Bhagavan Through The Bhagavad Gita

The B
Bhagavvad Gitta: Meeeting th
he Divine
An Eterrnal Dialogg between Man and God

There are different paths (of realization) as taught in the Vedas, Samkhya, Yoga, Pashupata and
in the Vaishnava Shastras. People following these different paths – straight or indirect –
according to whatever path they consider to be the best or the most appropriate one due to
the difference in their temperaments, reach Shiva alone, just as all rivers enter the ocean.
Shiva‐Mahimnah Stotra, verse 7

“There is an indefinable mysterious Power that pervades everything. I feel it, though I
do not see it. It is this unseen Power which makes itself felt and yet defies all proof, because it
is so unlike all that I perceive through my senses. And is this power benevolent or malevolent? I
see it as purely benevolent. For I can see that in the midst of death life persists, in the midst of
untruth truth persists, in the midst of darkness, light persists. Hence I gather that God is Life,
Truth, Light.”
Mahatma Gandhi in Young India, 11 October 1928

TABLE OF CONTENTS
No. SECTION TOPIC PAGE #
General Introduction The Bhagavad Gita – Bhagavan Krishna’s Divine Message 1‐9
to Arjuna and to all of us
0 Introduction The Importance of our Human Body 1‐6
1 Introduction Why Should I study the Bhagavad Gita 7‐32
2 Introduction The Non-Trivial Trivia of the Gita 33‐39
3 Dharma Pre-Requisites to Pursuing Moksha 39‐42
4 Moksha The Four Paths to Moksha 43‐45
5 Jnāna Yoga Introduction to Jnāna Yoga 46‐56
6 Jnāna Yoga Understanding the Nature of this Universe 57‐71
7 Jnāna Yoga Who am I? 72‐82
8 Jnāna Yoga What Happens when we Die? 83‐86
9 Jnāna Yoga Special Pre-Requisites of Jnāna Yoga 86‐99
10 Jnāna Yoga The Practice of Jnāna Yoga 100‐101
11 Jnāna Yoga Practical Aspects of Jnāna Yoga and the true Jnāna Yogī 102‐105
12 Jnāna Yoga Dangers to avoid on the Path of Jnāna Yoga 106‐108
13 Karma Yoga The Science of Karma 109‐114
14 Karma Yoga Yoga Psychology 115‐122
15 Karma Yoga Svadharma: Finding One’s Correct Duty 122‐125
16 Karma Yoga Svadharma: How do I Plan My Life? 126‐129
17 Karma Yoga Svadharma: The Varna System 129‐133
18 Karma Yoga Naishkarmyasiddhi: Freedom from the Traps of Karma 134‐138
19 Dhyāna Yoga The Path of Meditation 139‐141
20 Dhyāna Yoga Benefits and Side Effects of Dhyāna Yoga 142‐149
21 Bhakti Yoga The Nature of the Divine 150‐166
22 Bhakti Yoga The Non Pre-Requisites of Bhakti 167‐174
23 Bhakti Yoga Developing a Loving Relationship with the Divine 175‐189
24 Bhakti Yoga Types of Relationships with the Divine 190‐196
25 Bhakti Yoga Bhakti Yoga and the Ideal Bhakta 197‐200
26 Bhakti Yoga Qualities of the Best Practitioners of Bhakti Yoga 200‐206
27 Bhakti Yoga Pitfalls of Imperfect Bhaktiyoga 207‐211
28 Bhakti Yoga Glory of Great Bhaktas 212‐216
29 Integral Yoga The Four Yogas as One 216‐219
Chanting Verses for Chanting 220‐229

Revision B dated 14 May 2019
© Vishal Agarwal. Permission is granted to disseminate this book freely for promoting and teaching about Hindu
Dharma.

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The Bhagavad
d Gita
Bhagavvān Krish
hna’s Diviine Messaage to Arrjuna and
d to all off Us
Just beforre the battle war was abo
out to begin,, Arjuna requuested Krishnna to take hiss chariot to aa spot
between the two armies, so that h he could see tthe enemy cllearly. When he saw that his enemies were
none othe er than his co ousins, Uncless, teachers an nd other lovedd ones, Arjun na was suddenly overtaken n with
grief and guilt. HHe asked Krishna,
“How w can I kill myy own loved o ones?
I’d p
prefer to diee at their h hands,
ratheer than kill them. I do not want
our kkingdom backk. It is better tto live
the life of a beggaar than kill our own
relatiives and eld ders, as weell as
teachhers even tho ough our anger is
justified. I agree that Duryod dhana
was wwrong, and h he wants thiss war.
But w
we cannot bee as evil as h him. I
am so confused K Krishna, so p please
guidee me as to w
what is the co orrect
thingg to do.”
The rresponse thaat Krishna gaave to

him, and the further questions of Arjuna and their replies are all contained in a sccripture calleed the
Bhagavad d Gita, or ‘Gitaa’ in short. Th
he Gita is one
e of the holieest scripture o of the Hinduss. Therefore, let us
learn a bitt more aboutt it.

THE BHA
AGAVAD GITA – AN INTRODUC
CTION
The Nam
me of the Scrip
pture:
The title of this beloved H Hindu
scriptture literally m
means “The D Divine
Song”” or the “The Song of the LLord”.
This holy book of Hindus preesents
an eternally reelevant diaalogue
betweeen a humaan representative
(Arjunna) and the SSupreme Bein ng (as
Krishnna). The Bhaggavad Gita is often
referrred to simply as the ‘Gita’ in
short. Many otherr Gitas exist iin the
Hinduu scriptural trradition, but when
the w
word ‘Gita’ iss used, it deenotes
our B
Bhagavad Gitta, because of its
1
pre‐eminence over all the other Hindu Gita scriptures.
Importance of the Bhagavad Gita in Hinduism:
The Bhagavad Gita has been considered one of the most important scriptures of Hindus for over 2000
years. The scripture is almost universally regarded by Hindus as the epitome of all the spiritual teachings
of the Vedas and the Upanishads and is read by millions of Hindus for inspiration and solace to this day.
Many Hindus memorize all of its 700 verses, or at least selected chapters and verses to draw upon their
teachings and to teach others.
Gita and Other Scriptures:
The Bhagavad Gita forms chapters 23‐40 in the Bheeshma Parva – the 6th of the 18 books of the
Mahabharata. The Gita has 700 verses in the standard version of which 574 are spoken by Lord Krishna,
84 by Arjuna, 41 by Sanjaya and 1 by King Dhritarāshtra. The Gita has 18 chapters which have different
titles. In some manuscripts, there are additional 17 verses which do not however add anything new.
Translations and Commentaries:
The Gita is the second most translated scripture in the world, after the Bible. The oldest surviving
translation of the Gita is in Javanese, an Indonesian language. This translation covers less than 100
verses and is more than 1000 years old. Literally dozens of Hindu scholars and saints wrote their own
commentaries and explanations on the Bhagavad Gita in the last 1500 years or more. The oldest
commentary that survives is that of Adi Shankaracharya (~700 AD) but there were many older
commentaries that no longer exist. In our own times,
Mahatma Gandhi wrote an explanation on the Gita.
Literally hundreds of translations and beautiful
commentaries on the Gita in English, Hindi and many
other languages have appeared since 1750 CE.
Because of its importance in Hinduism, every
important Hindu thinker and philosopher feels the
need to write an explanation on this scripture from
his or her own perspective.
Many noteworthy Hindus as well as non‐Hindus have
found solutions to their problems through the Gita.
For example, Mahatma Gandhi once wrote – “I have
had no less share of great tragedies in my life. But
whenever I am in trouble, I rush to Mother Gita as a
child, and find a verse or a phrase here or there, that
provides an answer to my problem, and gives me
great comfort (paraphrased).”
The Teachings of Bhagavad Gita:
Hindu Dharma prescribes four goals of our human life: Artha (material wealth, security); Kāma (fulfilling
desires that make our senses and mind happy, sensual and aesthetic pleasures; success); Dharma
2
(virtue, doing one’s duty, piety) and Moksha
(liberation from the continuous cycle of births
and deaths through spiritual enlightenment).
Dharma plays the most important role because
one must not pursue Artha and Kāma if they
violate the requirements of Dharma, and also
because Dharma provides the foundation on
which the edifice of spiritual enlightenment or
Moksha is constructed.
The Gita is primarily a Moksha‐Shastra, or a

scripture which teaches us how we can practice
Dharma in order to overcome the continuous
cycle of births and deaths and become one with
Brahman, the Supreme Being. The Gita teaches
us how to live our lives ethically and spiritually. It
describes the different paths to spiritual
enlightenment, the correct attitude and world‐
view that we should have at all times while
engrossed in our day to day tasks, and the nature
of the final goal – the state of Moksha.
The four main paths to Moksha taught by the Gita are Jnana Yoga, Karma Yoga, Bhakti Yoga and Dhyāna
Yoga. These paths are not mutually exclusive and we should combine elements from all, even while
focusing on 1 or 2 of them. The Gita recognizes the fact that different people have different abilities and
temperaments and therefore they may prefer focusing on 1 of the 4 approaches.
The path of JNANA YOGA teaches that our soul (Ātman) is the real ‘us’ and it is different from the body.
Therefore, we should not get things that pertain to the body, which dies and perishes when we die. The
soul survives our death and moves from 1 body to another till we achieve Moksha. When we understand
our nature as the spiritual soul and not as the body, we will start focusing more on the really important
and spiritual things, and will desist from focusing our efforts and attention towards the things of this
physical world. This knowledge and understanding leads us to Moksha.
The path of KARMA YOGA states that all the sensations of our sense organs – such as pain, happiness,
sorrow, heat, cold etc., are temporary. Nothing lasts forever. Therefore, we should bear them with
patience, and not get infatuated with negative emotions, nor should we get attracted by worldly
temptations. Instead, we should continue to do our duty (Swadharma) at all times just because it ought
to be done, and without any desire of fruits resulting from doing them.
The path of BHAKTI YOGA is said to be the easiest path, accessible to all irrespective of our educational
background, social status or gender. It implies loving devotion to God through worship, and doing all our
duties with faith in Him and with a sense of surrender to His will.
3
The path of DHYĀNA YOGA teaches that we should not focus all our attention on the external world,
because the Supreme Truth and Reality, which is our soul and God, are right within us. Therefore, we
should meditate on God, and should not waste our time in pursuing things that hamper meditation,
such as strong emotions, strong likes and dislikes etc.
It can be seen very easily that people with different temperaments will focus on one or the other paths
above. For example, emotional people would prefer the path of Bhakti, introverts and self‐reflective
people will prefer Dhyāna Yoga, intellectuals will prefer Jnana Yoga and action oriented people will
prefer Karma Yoga. However, there is no one who does not have some portion of intellectualism,
emotion, self‐reflection and action aspects in his behavior.
The Bhagavad Gita therefore describes these four paths but also teaches them in a way that spiritual
aspirants will follow elements of all these paths even when focusing on one of them. For example, a
Karma Yogi will benefit from practicing Dhyāna Yoga because it will help him bring his senses under the
discipline of his pure mind. He will understand the temporary nature of the physical sensations better if
he understands the path of Jnana Yoga to learn about the true nature of our body, our soul, God and
this universe. And devoting the fruits of his Karma to God will help him give up the desire for these
fruits. Similarly, the follower of Jnana Yoga will give a practical bent to his understanding of the nature
of the soul and the body if he actually experiences through Dhyāna Yoga. He will not lapse into evil ways
if he continues to do his duty towards others (Karma Yoga). And finally, he will not get enamored of dry
intellectualism alone if he combines his philosophical and theological insights with devotion and faith in
God.
The Gita strongly emphasizes the need to follow the path of Dharma as taught in our scriptures, and
continue doing all our required duties throughout our lives. Towards the end of the Gita, Lord Krishna
assures us that as long as we continue to do our duties without desire for fruits, as an offering for Him
and remembering Him, He will save us from all evil and also grant us Moksha.
THE BHAGAVAD‐GITA – A SUMMARY
Arjuna said to Lord Krishna:
Overcome by faint‐heartedness (a sinking feeling), confused
about my duty (Dharma), I ask you: Please tell me that
which is truly better for me. I am your student. Please teach
me, who has taken refuge in you. Gita 2.7
The Blessed Lord Krishna replied:
[GOD IS THE SUPREME BEING]
I am the final Destination (Goal), the Provider, the Master of
all, the Witness of everything, the Abode (in which the whole universe resides), worth seeking shelter of,
and the Friend of all. And I am the origin and the Dissolution, the Foundation of everything, the Resting
Place and the immortal cause of everything. Gita 9.18
4
[OUR TRUE NATURE IS DIVINE]
An eternal portion of My own Self becomes the
soul of creatures in the world of living things. It
attracts the five senses and the mind as the sixth
(which lords over these senses) – all these six are
comprised of non‐living matter. Gita 15.7
[SEE THE DIVINE IN ALL CREATURES]
The wise see the same (Brahman) with an equal
eye, in a learned and humble brāhmaṇa, in a
cow, in an elephant, in a dog, and even in a dog
eater (outcast). Gita 5.18

[WE ARE THE ETERNAL SOUL, NOT THIS
PERISHABLE BODY]
The soul is never born and it does not ever die.
The soul is not something that exists at one time
and then vanishes the next. The soul is not
something that did not exist at one time and then
took birth and came into being subsequently. It is
unchanging, eternal and primeval and it is not destroyed when the body is destroyed. Gita 2.20
Weapons cannot cleave the soul, fire cannot burn it.
Water does not wet (or drown) it not does wind dry it.
Gita 2.23
[DOCTRINE OF REBIRTH – WE NEVER DIE]

Just as a human casts off worn out clothing and puts
on new, the soul too casts off old bodies and enters
into new ones. Gita 2.22
Just as the soul dwelling in the body passes through
childhood, youth and old age; in a similar manner, it
travels from one body to another. Therefore, the wise
do not get deluded over these changes. Gita 2.13
When the soul enters a body, it becomes the master
of that body. And when it leaves the body (at death),
it takes the mind and senses along with it, just as the
5
wind takees fragrances ffrom their so
ources (the flo
owers). Gita 115.8
[GOD IS IMPARTIA L]
All beingss are equal in my eyes. Theere is none esspecially hateeful to me, noor one who iss especially deear to
me. But all those who worship me w with devotion are in Me, annd so am I in them. Gita 9 9.29
[THERE IS HO OPE FOR EVERYONE]
Even if a person of
o the vilestt conduct starts
s
worshippiing me with ssingle‐mindedd devotion, hee too
must be ccounted amon ngst the good
d, because hee has
resolved w
well. Gita 9.30
0
[GOD SSAVES ANYON NE WHO APPR ROACHES HIM M]

Whosoeveer takes refug ge in me, even n if they are llowly
born (duee to the sins oof their previious lives), annd be
they wom hyas or Shudrras – they will all
men, or Vaish
attain thee Highest Goaal. Gita 9.32
[TRUEE DEVOTION ISS MORE IMPO ORTANT THAN
EX
XTERNALS]
Whosoeveer offers to Me with deevotion a lea af, a
flower, a fruit or even water – that offering of love,
of the purre of heart I a
accept eagerlyy. Gita 9.26
[MANY WAYS TO R REACH GOD – – FREEDOM OF

WORSHIP]
W
In whatso
oever way meen approach Me, even soo do I
bless them
m. For whicheever path tha at men make take
in worship
p, they will all come to Mee. Gita 4.11
[WHO IS ESPEECIALLY DEAR R TO BHAGAV VAN?]

In My view, that Yogi is the best whho puts himseelf in the pla ace of
others at all times, and seeeing his ownn identity witth them, he iss able
to experiencee their pain annd pleasure. G Gita 6.32
He who has no hatred foor any living bbeing, who iss friendly and d also
compassiona ate instead, w
who is free oof the feelingg of ‘I’ and ‘m
mine’,
even minded d in pleasure aand pain andd ever forgivin ng and forbearing.
Gita 12.13
He who is aliike to enemy and friend, aalso to good or bad reputation;
He who is thee same in pleaasure or pain,, in heat or co old and who iis free
from all attac
f chments. Gitaa 12.18
He who conssiders insult aand praise aliike, who is siilent (restrainned in
speech), ccontent with whatever com mes his way ((through his oown effort), hhas no abodee (i.e., is not ttied to
home or ffamily) and is firm in mind and full of deevotion – thatt man is extreemely dear to o me. Gita 12..19
6
[ LIVING ETHICCALLY AND SP PIRITUALLY]
Absence of fear, puritty of mind, stteadfastness in the
path of m
meditation, CCharity, contro ol over one’s sense
organs, performancee of Vedic sa acrifices, stu
udy of
Holy Scriiptures, austeerity and stra
aightforwardn ness…
Gita 16.11
Ahimsa, truthfulneess, absen nce of a anger,

renunciaation, peacefuulness, absence of backbiting or
crookednness, compaassion towarrds all crea atures,
absence of covetousness, gen ntleness, moodesty
(decencyy), absence oof fickleness (or immaturrity)….
Gita 16.22
Vigor annd energy, forrgiveness, forrtitude, cleanlliness,
absence of hatred annd no exaggeerated self‐op pinion
– These belong to thhe One who is born to acchieve
Divine W
Wealth, O Bhāārata. Gita 16 6.3
Ostentattion, arrogaance, excessiive pride and a

tendencyy to demand d respect, ang
ger, harshnesss and
indeed iignorance – these are thhe endowmen nts of
him whoo is born wiith the demo
oniac wealth.. Gita
16.4
[LAW OFF KARMA, FREEEDOM IS OU UR TRUE DESTTINY]
Divine weealth leads to
t Freedom, whereas thee demoniac w wealth resultts in bondag
ge. Do not g
grieve,
because yyou are born n naturally with
h the divine w
wealth (and thherefore destiined for freed
dom). Gita 16 6.5
[CONTROL YO
[ OUR WANTS TTO ATTAIN PEEACE AND HA APPINESS]
He attain
ns peace into whom all deesires enter as
a waters ennters the oceean, which fillled from all sides,
remains uunmoved; butt not to him w who wants to have (more aand more) dessires. Gita 2.7 70
[PR
RACTICE MOD DERATION IN A ALL THINGS]
Meditatio
on (Yoga) beccomes the deestroyer of so orrow for himm whose foodd (eating habiits) and recreeation
are tempeerate, whose efforts and activities are controlled, aand whose slleep and wakking are regulated.
Gita 6.17
[ENGAGE WITH GOO
OD, DISENGA
AGE FROM EV
VIL]

Arjuna, without
w doubtt, the mind iss difficult to discipline
d beccause it is restless. But it can be restrrained
through constant
c enggagement in good things (abhyāsa) aand constantt detachmentt from bad tthings
(vairāgya)). Gita 6.35
7
[SCRIPTURAL TEACHINGS SHOULD BE OUR GUIDE IN OUR ACTIONS]
Let scripture be the means by which you determine what should be done and what should not be done.
After knowing the commands of the scripture, it is your obligation to perform your duties while you live
in this world. Gita 16.24
[GOD SETS AN EXAMPLE THROUGH DIVINE INCARNATIONS]
Whenever there is a decline of Dharma and ascendancy of Adharma, I bring Myself into being, i.e., I
assume a physical body. Gita 4.7
To protect the virtuous, destroy the evil doers and to re‐establish the rule of Dharma, I come into being in
every age. Gita 4.8
[WE TOO SHOULD SET AN EXAMPLE FOR OTHERS]
Whatsoever a great man does, the same is done by others. Whatever standard he sets, the world
follows. Gita 3.21
[DO YOUR DUTY WITH A HIGHER PURPOSE]
The unlearned performs their duties from attachment to their work. Therefore, the wise and learned too
should perform their duties, but without any attachment and only with the desire to promote harmony
and welfare in the world. Gita 3.25
[BE STRONG, BELIEVE IN SELF‐HELP]
Let a man lift himself by himself; because we alone are our own friend and we are also our own enemy.
Gita 6.5
[DO YOUR DUTY SELFLESSLY, WITHOUT EXPECTING
REWARDS]
You have control over doing your duty alone, and
never on the fruit of your actions. Therefore, do not
live or do your duty that is merely motivated by fruits
of your actions. And do not let yourself get drawn
into the path of non‐action. Gita 2.47
[TAKE PRIDE IN WHATEVER YOU DO]
One should not give up the work suited to one’s
nature, though it may be defective, for all enterprises
are clouded by defects, just as fire is covered with
smoke. Gita 18.48
[ALL WORK IS IMPORTANT]
One’s duty, even if devoid of merit, is better than the
duty of another, well done. Doing action ordained by
one’s own nature, one does not incur any sin. Gita
18.47
8
[CORRECT MENTAL ATTITUDE IN DOING OUR DUTY]
Steadfast in Yoga, and abandoning attachments, perform your actions and duties. Face all
accomplishments and failures with an even mind, because yoga means evenness of mind. Gita 2.48
[WHEN WORK BECOMES WORSHIP]
(For a person who is immersed in spirituality) The act of offering is Brahman. The offering itself is
Brahman. By Brahman is it offered into the fire,
which is Brahman too. He who realizes Brahman
while performing all actions, indeed reaches
Brahman. Gita 4.24
[WE ARE INSTRUMENTS OF GOD]
The Lord resides in the hearts of all beings, causing
them to revolve (i.e., go about their tasks) through
his Māyā as if they were mounted on a machine.
Gita 18.61
[GOD’S PROMISE TO US]
Abandoning completely all duties (i.e., dedicating
them to Me), seek refuge in Me alone. I will
liberate you from all evil, therefore do not grieve.
Gita 18.66
[SPREAD THE GOOD WORD]
He who teaches this most exalted and supreme
secret – this scripture (Gita) to My devotees, while
having the highest devotion to Me, will come to
Me alone – let there be no doubt about this. Gita 18.68
Arjuna said:
O Lord! You are Imperishable, the Supreme
Being that we should seek to know. You are
the ultimate shelter of the entire universe.
You are the relentless protector of eternal
Dharma. I believe that You are that Being
Who has existed since eternity. Gita 11.18
By Your grace, my delusion is gone; and I

have gained recognition of who I am and
what is my duty. I now stand firm with my
doubts dispelled and will do as You say. Gita
18.73
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C C
TOPIC 0
The Importance of our Human
Body
1
C The Physical Universe C
• Close to 100 elements

occur naturally and
many more have been
created in our labs.
• These elements
combine to create
millions of compounds
that make up our
universe.
• The universe has
living and non-living
‘material’
2
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C Distinction between Living and C

non-Living Entities
Unlike non-living things,
Living Beings show the
following special
features:
1. Consume food, air,
water
2. Excrete wastes
3. Reproduce
4. Sleep or rest
5. Self-preservation
instinct. Seek shelter.3
C What is so special about the C

Human form vis-à-vis ?
• Large brain – think in
complex ways, make tools
and machines to expand
our capabilities.
• Plan our future.
• Have a greater memory
for future lessons.
• Make rational, wise,
ethical choices.
• Use our mental abilities to
achieve powerful negative
or positive results. 4
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C Animals follow the Law of Jungle C

• In Sanskrit, animal =
‘pashu’, or that which
‘pashyati’ (sees passively
whatever comes its way.
• Big fish eat small fish.
Carnivores eat herbivores
– Might is Right.
– Animals are tied by the fetters
(‘pāsha’) of their nature, e.g. a
lion cannot become a
vegetarian. They cannot make
rational, wise, informed,
ethical choices.
5
C But..Humans follow the rule of C

Dharma
• Human society is based on Dharma.
• The first person to codify Dharma according to
the Hindu tradition was Manu (one reason why
humans are called ‘manushya’).
• He went to great lengths to protect a little fish
from being eaten by larger fish, even though he
did not have to.
• The little fish was an Avatār of Bhagavan
Vishnu! Vishnu saved Manu during the
destruction of the universe, and made him the
first Ruler in the next cycle of creation because
Manu showed what makes us human -
kindness. Then, Manu composed his
Manusmriti – the code of Dharma.
• Therefore, the Rule of Dharma applies to us
humans . We have an obligation to follow
Dharma and forsake Adharma. The deeds of
animals have no moral judgment or 6
consequences.
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C But, Are we living like Animals? C

• Food, sleep, fear and reproduction are
the common features of man and
animal. Dharma alone is the specific
characteristic that distinguishes man
from animal. Those men who have no
Dharma are just like animals.
Hitopadesha 25
• Sleep, fear, reproduction and food are
equal for all creatures. A human is one
who possesses knowledge whereas an
animal is one who is ignorant. Garuda
Purāṇa 2.49.53
• One is guilty of self-deception if he
does not strive to gain either heaven
(through Dharma) or Moksha after
being born as a human, whereby he
could gain either. Garuda Purāṇa
2.12.13
C Are we wasting our Lives? C
Do not waste your life over

Do you use an expensive
trivial pleasures: The stones
shawl to wipe your nose?
you throw away might turn out
to be diamonds
A wise human realizes the importance of his human body and mind, and
uses them to rise above the basic cravings of food, shelter and clothing. 8
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C To be a Human: Follow Dharma C

Following Dharma elevates us from an
animal state and makes us a human being
in the true sense.
Rishi Parāshara said to King Janaka:

A human being should not degrade
himself to be reborn into a lower
species by indulging in sensual
pleasures alone, because the human
body, even if that of a chandāla (an
uncultured and barbarian person) is
very difficult to obtain. The human
form is the best that one can hope to
obtain because in this form, the soul
can deliver itself by performance of
pious deeds. Mahabharata 12.286.31-
32
9
C C
To be a Human: Pursue Moksha
Pursuit of Moksha elevates us from
the human state and makes us Divine.
Understand that the

‘root’ of our existence is
our ātmā and Bhagavān.
Water the root, and the
leaves and branches get
nourished automatically
Æ Follow spiritual
practices to attain the
final goal – Moksha.
10
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C C
Conclusion
• Our human body is a precious gift from
Bhagavān.
• Do not live like an animal. Be thoughtful,
kind, virtuous and spiritual.
• Follow the path of Dharma to uplift
yourself from an animal state to that of a
human being.
• Be spiritual to uplift yourself from human
limitations, to reach your true Divine
nature.
11
C C
The Bhagavad Gita

is
An eternal dialog between the
Supreme Being (represented by
Krishna) and the average
Human Being (represented by
Arjuna). It is not a monologue
where Krishna commands
Arjuna (‘do this’, ‘don’t do that)
but a discussion in which
Arjuna expresses doubts, and
Krishna offers multiple
options. 12
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C C
TOPIC 1
Why Should I study
the Bhagavad Gita?
13
C C
REASON 1
for studying the Gita
“Many great people recommend reading,
studying, reflecting upon and practicing
the teachings of the Bhagavad Gita.”
14
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C Ādi Shankaracharya C
7th cent. CE
“The Bhagavad Gita
is capable of
enabling us get all
the four goals of our
life. It contains the
central message of
all the Vedic
scriptures.”
15
C C
Mahatma Gandhi (1869 – 1948)
“The Gita is the Universal Mother. She
turns away nobody….A true votary of
the Gita does not know what
disappointment is. He ever dwells in
perennial joy that is beyond
understanding. But that peace does not
come to the skeptic or to him who is
proud of his intellect of learning….
My life has been full of tragedies. But
whenever I am stuck with a tragedy, I
rush to Gita as a child would rush to his
Mother. And without fail, I find a verse
there, which comforts me, and provides
me an answer to my problems….”
16
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C Swami Vivekananda C
“The teachings of Krishna

as taught by the Gita are
the grandest the world has
ever known. He who
wrote that beautiful poem
was one of those rare souls
whose lives sent a wave of
regeneration through the
world. The human race
will never again see such a
brain as his who wrote the
Gita.” 17
C Albert Einstein C
(1879 – 1955)
“When I read the

Bhagavad-Gita and
reflect on how God
created this universe,
everything else seems so
superfluous…”
18
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C Lord Warren Hastings (1754-1826) C

He was the first Governor General of British India.
“I hesitate not to
pronounce the Gita a
performance of great
originality, of sublimity
of conception, reasoning
and diction almost
unequalled; and a single
exception, amongst all
the known religions of
mankind.”
19
C Wilhelm von Humboldt 1767 – 1835) C

He was Minister of Education in “[Gita is] the most beautiful,
Prussia (precursor to Germany)
perhaps the only true
philosophical song existing in any
known tongue….perhaps the
deepest and loftiest thing the
world has to show. I read the
Indian poem for the first time
when I was in my country estate
in Silesia and, while doing so, I
felt a sense of overwhelming
gratitude to God for having let me
live to be acquainted with this
work. It must be the most
profound and sublime thing to be
found in the world.”
20
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C Ralph Waldo Emerson C

(1803-1882)
He was an author, essayist, "I owed a magnificent day to the
lecturer, philosopher, Unitarian Bhagavad-Gita. It was the first
minister who lectured on theology
at Harvard University.
of books; it was as if an empire
spoke to us, nothing small or
unworthy, but large, serene,
consistent, the voice of an old
intelligence which in another
age and climate had pondered
and thus disposed of the same
questions which exercise us.“
"The Bhagavad-Gita is an
empire of thought.."
21
C Henry David Thoreau C

(1817 – 1862)
American Philosopher, "In the morning I bathe my
Unitarian, social critic, intellect in the stupendous and
transcendentalist and writer.
cosmogonal philosophy of the
Bhagavat Geeta, since whose
composition years of the gods
have elapsed, and in comparison
with which our modern world
and its literature seem puny and
trivial“
“One sentence of the Gita is
worth the State of Massachusetts
many times over.” 22
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C Robert Oppenheimer (1904- 1967) C

One of the fathers of the Atomic Bomb
“[The Gita is]

the most
philosophical
song existing in
any known
language.”
23
C Aldous Huxley C
(1894-1963)
English novelist and essayist,
enriched the West greatly with "The Bhagavad-Gita is
the wisdom of the East.
the most systematic
statement of spiritual
evolution of enduring
value to mankind. The
Gita is one of the
clearest and most
comprehensive
summaries of the
spiritual thoughts ever
to have been made.“
24
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C C
REASON 2
“The Bhagavad Gita can help us achieve all

the four, especially the two most important
goals (Dharma and Moksha) of our lives.”
25
C Sant Eknath (16th cent. CE) C
Said to his erring son-in-

law: “Do a favor to my
daughter. Explain to her
a verse of the Gita every
night. Then you can go
wherever you wish.”
Within a few days, the
son-in-law realized the
error of his ways, and he
was reformed.
26
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C Four Purpose(s) of our Lives C

(‘Purushaarthas’)
1. Dharma (virtue, piety,
goodness, duty)
2. Artha (acquisition of
material possessions)
3. Kama (pleasure, including
sexual pleasure)
4. Moksha (liberation from
cycle of birth and death)
Animals are stuck at #2 and #3. A

virtuous human being uses the
principles of #1 to regulate his
pursuit of #2 and #3. A spiritual
human being who is very advanced
makes an effort to pursue #4 as well.
27
C C
Question: Can Kāma give us

lasting happiness?
28
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C Example of Dhanurdāsa C
Dhanurdāsa the wrestler and his

girlfriend married at the command of
Ramanujacharya. Both of them became
He realized that great saints later in their lives.
Bhagavān had
more beautiful
eyes than his
pretty girlfriend.
29
C C
Yayāti and Puru
• Yayāti exchanged his old age for his son Puru’s youth. When he became
old again, he realized that he was still not satisfied. He felt guilty that
he had deprived his son of his own youth. Yayāti realized that desires
are like fire. The more you feed them, the more they blaze. Only
contentment an quench the fire of desires. 30
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C C
Question: Can Artha give us

lasting happiness? Can
Artha+Kāma give us happiness?
31
C Bhagavān Brahmā – “Da Da Da” C
• There is greater joy in controlling our sense organs (Dama),

then running after everything that pleases our senses.
• There is greater joy in sharing with others (Datta) than in
hoarding material goods only for personal use.
• There is greater joy in showing compassion (Dayadhvam) 32
towards others, than in trying to crush them with our might.
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C C
Example of Hanuman
After the coronation ceremony of King Rama in
Ayodhya was over, Shri Rama received a lot of
expensive presents from other rulers of the world.
He distributed this presents, which included
precious pearls, diamonds, gems etc., to his friends
– the Vanaras, King Vibhishana of Lanka and
others who had helped him defeat Ravana.
Hanuman-ji was gifted a necklace of very rare and
precious pearls. Everyone was overjoyed upon
receiving their gifts. They started comparing their
own gifts with those of others, and there was a lot
of excitement in the air.
Suddenly, someone noticed that Hanuman was
sitting in a corner. He was biting the pearls of the
necklace, one by one, and then discarding the
pieces in a heap of trash. When asked to explain
his strange action of destroying the necklace of
expensive pearls, he replied, “The only thing I
value is my Lord Shri Rama. I do not find him
inside these pearls. Therefore, they are worthless
for me.”
33
C Example of Rishi Jaigishavya C
He was a great teacher of

Yoga several thousand He was able to remember 100s of
years ago.
his past life experiences, and
concluded that, “True happiness
results not from indulging in all
kinds of temporary pleasures,
but by being a balanced person
and being contented. And even
greater happiness is being one
with Brahman (the Supreme
Being), because that alone brings
complete and eternal joy.”
34
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C Ramanujacharya (1017 – 1137 CE) C

His Guru taught him a
Moksha granting mantra
with the condition that it
must not be disclosed to
anyone. But Ramanuja
disobeyed his Guru and
taught it to 100s, saying “If
disobeying my Guru saves
others, then I am ready to
go to Hell. But if all these
people go to heaven
instead, then I am willing
to pay the price.” 35
C Rishi Yajnavalkya and Rishikā C

Maitreyī
“Wealth can
never make
us immortal.”
36
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C Sant Purandara Dāsa (1484-1654 CE) C
Money is not everything. He

realized that wealth is not
even the most important
thing in life.
Because of his greed, his
own father died, he cheated
many customers, and was
almost going to cause his
own wife’s death.
He gave up the love of
wealth, and instead
developed the love of
Bhagavān. 37
C Guru Nanak (1469 – 1539 CE) C
“You cannot take

even a small
needle with you
when you die.
Then how can
you take your
wealth of which
you are so
proud?” 38
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C C
Question: Can Heaven (result of

following Dharma) give us lasting
happiness?
39
C Example of King Vipaschit C
He insisted on leaving
Heaven and asked to stay
in Hell, saying that “If the
residents of Hell get some
relief from their pain by
my staying here, then I
am willing to give up my
place in Heaven. I wish to
stay here and suffer with
them as long as they need
me.”
40
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C C
Moksha – Eternal Happiness,

Freedom, Security, Goodness,
Life
41
C Sūradāsa (16th – 17th Cent. CE) C
“Now that I have seen Krishna, nothing

more remains to be seen by me. Therefore,
please take back my eyesight.”
42
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C C
Swami Sivananda (1887-1963)
• He was a successful
physician.
• His own close
encounter with death
made him realize that
life is precious, and
must not be wasted.
• Became a great saint,
and wrote 296 books
on Hindu Dharma.
43
C Swami Chinmayananda C
(1916 – 1993)
“You are a bigger
renouncer than I am. I
have renounced this
world for the sake of
God. But you have
renounced God for the
sake of this world!”
“You may have gone
through the Gita 15
times. But has the Gita
gone through you even
once?”
44
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C Purushārthas- their C
relationship
Dharma Artha Kaama Moksha
you
MOKSHA
Artha Kaama
45
C Relative Importance of the 4 Goals of C

Life
• Animals cannot think beyond Artha (food) and Kama
(reproduction). Only humans can pursue Dharma and
Moksha.
• Dharma is the first and the most important Purushārtha
in this tetrad. Artha and Kama should be pursued only
on the path of Dharma.
• Practicing Dharma makes us eligible to pursue Moksha.
• Hindus believe that Dharma is necessary but not
sufficient. We must aspire for Moksha as well.
• The first three are goals ‘in our life’, whereas the last
(Moksha) must be the goal ‘of our life.’
• Unfortunately, practically all of us spend >95% of our
time pursuing Artha and Kama! The Gita helps us
correct this imbalance. 46
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C C
REASON 3
“The Bhagavad Gita is a short book but

contains a summary of all the important
teachings of Hindu Dharma for the busy
person.”
47
C C
48
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C C
Major Hindu Scriptures
Samhita Vedanga
• Rigveda 1. Shiksha (phonetics) Dharmashastra Purana
• Yajurveda 2. Vyakarana (grammar) 1. Manu • Brahma
• Samaveda 3. Kalpasutra (Rites, Rules 2. Yajnavalkya • Padma
& Geometry) 3. Apastamba etc • Vishñu
• Atharva
4. Jyotisha (Astronomy) • Vāyu
5. Nirukta (Etymology) • Bhāgavata
6. Chhanda (metre) • Nārada
Upanishad
• Mārkañdeya
1. Brihadaranyaka Agama
• Agni
2. Aitareya Ithihaasa 1. Pancharatra
• Bhavishya
3. Taittariya 2. Shaiva
1. Ramayana 3. Shaakta
• Brahmavaivarta
4. Kathaka 2. Mahabharata • Linga
5. Kena • Gita • Varāha
6. Mundaka Upavedas • Skanda
7. Maandukya 1. Arthashastra • Vāmana
Darshana • Kūrma
8. Chaandogya 1. Nyaaya 2. Ayurveda
3. Gandharvaveda • Matsya
9. Prashna 2. Vaisheshika • Garuḍa
10. Ishavasya 4. Dhanurveda
3. Sankhya 5. Shilpa- • Brahmāñda
11. Kaushitaki 4. Yoga • Shiva
Sthapatya
12. Shvetashvatara 5. Mimamsa 49
13. Maitrayani 6. Vedanta
C The Gita is a summary of 200+ C

Upanishads (highest portion of the
Vedas)
50
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C The 4G Phone: Dial Bhagavān C

Rishi Vaishampāyana said:
“Gita, Govinda (Krishna), Ganga,
and Gāyatri Mantra – by keeping
these 4 G’s in our heart, we
overcome the cycle of births and
deaths and reach Bhagavān.”
Mahābhārata 6.43.3
“If you have studied the Gita
thoroughly, then what is the need
to study other scriptures? The
Gita has emerged directly from
the lips of Vishnu.” Mahābhārata
6.43.1
51
C C
REASON 4
“The Bhagavad Gita gives a very universal

and an eternally relevant message. The Gita
also teaches about freedom of worship, and
provides the best solution against racism
and prejudice.Its teachings are now
spreading all over the world.” 52
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C C
Yoga – Hindu Spirituality
• One of six schools of classical Hindu
philosophy
• Yoga is related to English word
‘yoke’ meaning to discipline, restrain,
control one’s mind to unite with the
Supreme Being
• 25 million Americans practice Yogic
exercises (asanas)
• Praanayaama = breath control
exercises.
• Asanas are a small portion of Hindu
Yoga philosophy
• The Gita emphasizes a lot on Yoga
53
C Spiritual Doctrine C
Karma and Rebirth
• Found in all ancient
cultures, only Hinduism
and Buddhism preserve it
• Nicean council banishes it
from Christianity in 4th
cent. CE. Rejected by Islam
and Judaism.
• Revival of Karma and
Rebirth doctrines in
contemporary West
through Hindu-Buddhist
influence. Almost 25%
Westerners believe in it
today.
• Explained very well in the 54
Gita.
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C What happens when we die? C

When we die, it is only our
body that perishes. We all
have a soul which
transmigrates with our
‘mind’ and ‘life forces’ into
a new body to take ‘rebirth’.
“Just as our body passes through
infancy, youth and old-age, so
also our soul passes from one
body to another.”
“Just as we discard old clothes and
wear new ones, the soul
discards an old body to take
birth in a new body.”
“Weapons cannot cleave this soul,
fire cannot burn it. Water
cannot wet it and wind cannot
dry it.”
- Bhagavad Gita, chapter II 55
C The Philosophy of Nishkāma C

Karma – Selfless Action
You have control over
doing your duty alone,
and never on the fruit of
your actions. Therefore,
do not live or do your
duty that is merely
motivated by fruits of
your actions. And do not
let yourself get drawn
into the path of non-
action. Gita 2.47
56
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C Everyone has a spark of the C

Divine
[SEE THE DIVINE IN
ALL CREATURES]:
The wise see the same
(Brahman) with an
equal eye, in a learned
and humble brāhmaña,
in a cow, in an elephant,
in a dog, and even in a
dog eater (outcaste).
Gita 5.18
57
C C
Religious Tolerance
[MANY WAYS TO
REACH GOD –
FREEDOM OF
WORSHIP]:
In whatsoever way men
approach Me, even so do I
bless them. For whichever
path that men make take
in worship, they will all
come to Me. Gita 4.11
58
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C C
REASON 5
“It offers multiple solutions suited to

different types of people. The Gita realizes
that one size does not fit all.”
59
C The Spiritual Paths to Moksha - I C

1. Karma Yoga (Path of Action)
• For people of ‘action’ and ‘energy’
• Emphasis is on doing one’s duties
towards family, society, country etc.
in a ‘selfless manner’ (without
expectation of reward)
• Religious rituals are also performed
with a sense of duty, but no fruit
from the Lord is desired.
2. Bhakti Yoga (Path of Devotion and

Faith)
• For emotional and gentle people
• Involves doing one’s duty and
offering the fruits to the Lord.
• Emphasis on acts of faith – worship,
piety, reading scriptures,
surrendering oneself to the Lord’s
will etc. 60
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C The Spiritual Paths to Moksha - II C

3. Jnaana Yoga (Path of Knowledge)
• For people who are intellectuals, and like to
learn and discuss philosophy and theology
• Emphasis is on acquiring Spiritual Knowledge –
the understanding the nature of soul, the Divine
and the creation and their inter-relationships.
• One’s duties and some rituals are also
performed but no fruit is desired because all
happiness and sorrows relate to material bodies
which are perishable, and do not pertain to the
soul which is eternal.
4. Dhyaana Yoga (Path of Meditation)

• For introspective, reclusive people who prefer
to retreat from excessive social interactions.
• Involves constant meditation, and related
spiritual practices.
• A popular system is the eightfold path taught
by Sage Patanjali (starting from good virtues
such as Ahimsa, and ending in Samadhi or
heightened states of one’s consciousness.).
61
C C
REASON 6
“The Bhagavad Gita does not force you to

follow its teachings like the scriptures of
many other religions. It is confident that
you can yourself try them out, and become
‘hooked on’.”
62
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C There is no compulsion! C
“Arjuna, I have taught

you the wisdom that is
the greatest of all
secrets. Reflect on what
I have said deeply. And
then do as you please.”
Gita 18.63
63
C C
Conclusion
Are you convinced that the Gita is a

scripture that you would like to study,
understand and practice in your life?
64
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C C
TOPIC 2
The non-Trivial Trivia of the
Gita
65
C Numbers of the Gita - 1 C

The Number 18
• The Gita is a part of the Mahabhārata that has 18 books. The Gita too has 18
chapters.
• The Gita was recited at the beginning of a war that lasted 18 days.
• In chapter 1 of the Gita, Sanjaya enumerates exactly 18 warriors in the side
of the Pandavas, who won the war.
• In Hindu Dharma, there are 18 major Smritis (codes of Dharma); 18 major
Puranas (narratives about Devas), 18 minor Puranas (ibid.).
Why is the number 18 found so frequently in Hindu Dharma?
1. It is the ‘numerical value’ of ‘Jai’ or victory of Dharma over
Adharma.
2. The number ‘1’ denotes Bhagavān, and ‘8’ denotes the 8 root
materials (Prakritis) in the Hindu tradition from which this
Universe is made.
There are several other reasons why ‘18’ and ‘108’, ‘1008’ are holy
66
in Hindu Dharma.
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C Numbers of the Gita - 2 C

• Standard Gita text has 700 verses
– 574 spoken by Krishna, 84 by Arjuna, 41 by Sanjaya, 1 by
Dhritarāshtra.
– 642 verses have 32 letters each, 58 verses have 44 letters each.
• Second most translated scripture in the world
– Bible is the most translated. But most Bible translations are by
Christians, whereas most Gita translations are by individuals who
were not born as Hindus and yet were impressed by its teachings.
– 700 translations and commentaries till 1980s. Perhaps several dozen
more written since then. Over 225 explanations in Sanskrit alone.
– Oldest translation is in Javanese (an old Indonesian language) from
1000 AD, next into Arabic by Alberuni from 11th cent. AD.
– Oldest surviving commentary by Shankaracharya (~7th cent. AD).
– Longest commentary by Vāmana Pandit in Marathi in 70,000 verses!
67
C Project “Gita in every Hotel Room” C
Bill Clinton
receives the
Gita Æ
• The largest distributors of the Gita are the Geeta

Press (Gorakhpur, India) and International Society
for Krishna Consciousness ISKCON).
• ISKCON has placed 1000s of Gitas in hotel rooms
alongside the existing Bibles in the USA. Individuals
can also sponsor Gitas for owners of willing hotel
owners. 68
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C US HR Member takes oath on the Gita C
Tulsi Gabbard became the

first Hindu to take oath on
the Bhagavad Gita when
she was sworn in as a
Member of the House of
Representatives. The
Bhagavad Gita was held in
his hand by Speaker John
Boehner as she took her
oath on 3rd Jan 2013.
Born to a Hindu mother and
a Christian father, she opted
for Hindu Dharma when
she grew up. 69
C How old is the Gita? C

• Revealed on the 1st day of
the Mahabharata war. • But does it even matter?
• War is dated to either 32nd It does not matter because unlike
cent. BCE, or 19th cent. BCE, Abrahamic religions (Islam, Christianity
or 15th cent. BCE, or 10th and Judaism) that are based on historical
cent. BCE by scholars! events, Hindu Dharma is based on
• Some say Gita was included ETERNAL PRINCIPLES. These
originally in the principles are not dependent on any
Mahabharata, others say it historical connection and can be
was added later, and took discovered by anyone at any time, they
its present form around 200 can be experienced by any one or
AD. revealed again to any person any time in
• In reality, there is no human history.
evidence for any date. If the history in the Bible or Koran is
Quotations from Gita are falsified, these religions lose their
found in scriptures which validity. Whereas historical chronology
are more than 2000 years and events are not much relevant to
old. Hindu teachings. 70
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C How old is the Gita? C

• A Buddhist manuscript • Chinese traveler
dated to 150 AD (‘Spitzer Hieun Tsang (around
manuscript’) from Turfan
625 AD) in India still
(Sinkiang, China) says that
the Buddha (6th cent. BCE) saw bones scattered
had studied the in the plains of
Mahabharata. Kurukshetra where
• Panini in Pakistan (6th cent. the war had
BCE) mentions Krishna as happened.
the teacher of Arjuna.
• Krishna and other characters
of the Mahabharata are
mentioned in much more
ancient scriptures of Hindus
and Buddhists.
71
C Where was the Gita revealed? C
• In Kurukshetra, in the
state of Haryana in
northern India.
• Arjuna and Krishna stood
under a Banyan tree
during the conversation.
The tree became immortal
and an offshoot of it still
exists on the banks of
‘Jyotisar’ (the ‘lake of
knowledge’) where
people worship even 72
today.
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C Why was the Gita revealed? C
• A civil war involving 4

million warriors (the
Mahābharāta war) between
two parties led by evil
Kauravas and righteous
Pandavas respectively.
• Pandava Arjuna hesitated to
fight because the Kauravas
and their leaders were his
cousins, teachers, elders etc.
• He asked Krishna for help.
• Krishna then taught him the
73
Gita.
C Why did Krishna chose Arjuna? C

• Arjuna chose Krishna over the
most powerful army of Krishna.
• He was humble, respectful, and
accepted that he was in trouble
and was willing to listen.
• He was an ideal student:
persistent, focused, not addicted
to sleep or food, and willing to
give up the comforts of home for
wisdom.
• Arjuna was a sensitive and a
conscientious person who did not
want to kill for the sake of even a
kingdom that had been snatched
74
from him and his brothers.
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C The choice of Arjuna C

No. Detail of the story Lesson learned / Behavior exhibited
1 Although Duryodhana arrived first and Good people humble themselves before the
could have chosen to wait at His feet for Divine, but bad people are arrogant and
Krishna to wake up, he immediately went give more importance to themselves than to
and sat on the stool next to Krishna’s Bhagavan.
head.
2 Although Duryodhana had arrived earlier, Bhagavan pays attention to them who bow
Krishna’s gaze fell first on Arjuna. to Him, not to them who approach Him with
pride and ego.
3 Krishna said that he will not lift any Bhagavan does not interfere in human
weapon, nor will he fight anyone’s war. affairs. He merely guides us.
4 Although Duryodhana had come first, Bhagavan gives first choice who treat
Krishna gave the first choice to Arjuna. themselves as the last, not to them who
gate‐crash pushing others behind.
5 Arjuna rejected the vast army of Krishna, The virtuous place their hope in Bhagavan,
and chose only Krishna instead. not in worldly riches and power.
6 Duryodhana was happy that Arjuna made The evil think that the virtuous are fools in
the ‘wrong’ choice. rejecting worldly power, but the joke is on
them instead.
7 Arjuna asked Krishna to be his charioteer. The virtuous want Bhagavan to lead and
direct their lives.
8 Arjuna said Krishna could destroy entire The virtuous know that Bhagavan can
armies by His mere will. remove their sorrows and challenges in a
second….
9 Arjuna asked only for Bhagavān’s But instead, they merely seek his blessings
guidance and blessings. He said that the and guidance, and fight their own battles.
weapons that he had obtained from Shiva 75
etc., were enough for him to fight.
C Is the Gita a war-mongering book? C

• Krishna went as a peace
messenger and followed four
steps to resolve the dispute:
1. Saama: Reason with
Kauravas.
2. Daama: Offer a compromise
3. Bheda: Threaten them with
dire consequences.
4. Danda: Duryodhana actually
tried to imprison Krishna.
Now, no option but war was
left.
When can we jump straight to
step 4 to solve an issue?
76
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C Questions C
1. What were the armies

doing for the 3 hours
when Krishna and
Arjuna were
conversing?
2. Did Sanjaya,
Dhritarāshtra, Arjuna
and Krishna all speak
in verse? How is that
possible?
77
C C
TOPIC 3
The Pre-requisites to pursuing
Moksha
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C General Pre-requisites – Practice C

Dharma
• 1. Absence of fear, 2. Purity of Intellect, 3. Steadfastness in the path of
Spiritual Wisdom (Jnānayoga), 4. Charity, 5. Control over one’s senses, 6.
Performance of Vedic Ceremonies (worship in general), 7. Study of Holy
Scriptures, 8. Austerity and 9. Straightforwardness.” Gita 16.1
• 10. Ahimsa, 11. Truth, 13. Absence of Anger, 14. Renunciation, 15.
Peacefulness, 16. Absence of Backbiting or Crookedness, 17. Compassion
towards all Creatures, 18. Absence of Covetousness, 19. Gentleness, 19.
Modesty (Decency), 20. Absence of Fickleness (or immaturity).” Gita 16.2
• 21. Vigor and Energy, 22. Forgiveness, 23. Fortitude, 24. Purity, 25. Absence
of hatred/enmity, and 26. Absence of too much pride – These belong to the
One who is born to achieve Divine Wealth, O Bhaarat!” Gita 16.3
Questions:
1. Why is absence of fear listed first?
2. Why are qualities like ‘faith’ not listed?
3. What is intellect? How is it purified? 79
C C
General Non-Prequisites: Avoiding
Adharma
Pretentiousness, arrogance, excessive

ego/pride, anger, cruelty, and ignorance –
these are all found in those who are born with
demonic wealth. Gita 16.4
Other Demonic Wealth (fake currency) – Gita
16.7-16
• Do not know what types of Karma bind us and what types of karma free
us (do not know the distinction between evil and virtue, and between
heaven and Moksha)
• No purity
• No good conduct
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• No truth
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C C
General Non-Prequisites: Avoiding
Adharma (contd.)
• Believe that the entire world is based on lies and falsehood, there is no moral basis
• There is no Divine Power
• Is sustained only by desire and lust, nothing else
• Indulge in cruel deeds, inimical to human welfare and towards destruction of the
world
• Insatiable desires and lust
• Motivated by hypocrisy (social acceptance, renown, fame), vanity, arrogance and
hatred
• Given to a corrupt and impure lifestyle
• All their lives, they pursue numerous worries and anxieties that end only with their
death
• Think of Kāma as the highest aim of life, and that there is no other aim
• Bound by hundreds of hopes and expectations
• Enslaved by lust and anger, they strive to accumulate wealth by improper means to
satisfy their desires.
81
C General
General Non-Prequisites:
Non-Prequisites: AvoidingAvoiding
Adharma C
(fake degrees, cheating(contd.)
Adharma in tests, plagiarism)
• Full of ‘ego’ and ‘pride’ – “I have gained this possession today, I will gain this other
object also tomorrow. I have this much wealth today, tomorrow I will have that
much more.” I have conquered and defeated this opponent today, and will defeat
that one tomorrow. I am the lord and master, enjoyer, I am successful and happy. I
am wealthy, I am born in a great family. Who is equal to me?
• Perform even religious worship with pride and to show off. Even charity is for
boosting their own pride. Their religious acts are performed without any faith in
Dharma and scriptures, and are just a due to their vanity, obstinacy and pride of
wealth.
• Dominated by self-conceit, prone to the use of force, arrogant, intoxicated by desires,
anger, hyper-competitive (and envious of progress of others) – These people hate
the Divine that is within themselves and also within others.
• In SUMMARY, the three doors to hell are: Desire, Anger and Greed.
Those persons who scorch themselves with austerities, That are not directed by the
scriptures and are terrifying, Engaged with arrogance and ego,
Impelled by desires and infatuations. Gita 17.5
Tormenting the bodily elements, to the extent of mortifying them (or with a morbid
mindset), And Me too, abiding within their body – Know them to be Asuric in resolve.
Gita 17.6 82
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C Gifts of Divine & Demonic Wealth C
• You cannot buy anything if

you have no money.
• You can be jailed if you buy
with fake or bad money.
• You can buy only if you
have enough & good money.
Divine riches beget you Moksha.

Demonic Riches beget you rebirth
in hell, and into lower forms of
life. Gita 16. 19-20 83
C How do we get Divine Riches to C

become eligible for Moksha?
1. Follow the teachings of our Scriptures which tell us what is right and what
is wrong (Gita 16.23-24), follow the lives of great sages and saints etc. The
four sources of Dharma are:
• Shruti (Vedas)
• Smriti (Scriptures by Rishis and other virtuous and holy individuals)
• Sadāchāra (examples set by Rishis, Sants and other virtuous individuals)
• Atmapriya (conscience, in case other sources are not available)
2. Follow Dharma with Faith (Shraddhā) in Bhagavān, Shastras and in
Dharma. In other words, follow your Dharma not under pressure or just
because it is a command, but because you believe in it, have respect for it and
also because you believe in Bhagavan.
O Pārtha, whatever is offered during Yajna, given in charity and whatever austerity
is performed without faith, it is called ‘asat’ (false or fake), because it is useless in this
world or in the next. Gita 17.28
Question: Do you listen to your parents because you are forced to, or84
because you respect and love them and believe that it is for your own good?
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C C
TOPIC 4
The 4 Paths to Moksha
85

from the Lord is desired.

Faith)
offering the fruits to the Lord
surrendering oneself to the Lord’s
will etc. 86
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the understanding the nature of soul, the Lord
and the creation and their inter-relationships.

87
C Krishna’s Recommendation C
• General pre-reqs must be pursued, and Adharma must be shunned.
• All four paths can lead individually to Moksha, but for most of us, exclusive
focus on any one path does not work. Whichever path you follow
exclusively, or focus on, the goal should be Bhagavān or Īshvara or Brahman.
• For most of us (Arjuna = Average Joes), we should do the following:
1. Do good Karma, learn Jnāna (spiritual wisdom) and Yoga Psychology to
purify our intellect.
2. Do all our duties without attachment or desire for good fruit (Karmayoga).
Gift your fruit to Bhagavān. Stay in Sattva (not Rajas/Tamas).
3. Restrain our minds with practice of meditation and through means in #1
above. Try constantly to meditate, and take your mind away from false and
trivial things.
4. Finally, do practice devotion to Bhagavān, do things for His sake, worship
him and become His agent (surrender to His will).
5. Even in Bhaktiyoga, it is easier to worship Bhagavān with a Form, than as a
formless Soul. Result of both approaches is the same highest Moksha.
• Krishna rejects the paths of Hathayoga and Tantra. But some Hindus follow
88
them.
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C Questions C
1. Isn’t it sufficient to just do good Karma (i.e., follow
Dharma) and not bother about Moksha. Is that wrong?
2. I want to be an intellectual so that people respect me.
Who cares for people that serve (Karmayoga) and
Bhaktiyoga is so emotional and meant for unintelligent
people. I am rational and logical. Am I not therefore
correct in choosing Jnānayoga?
3. I think it is uncool to be ‘religious’ but cool to be
‘spiritual’. Can I dump religion and just focus on
Moksha?
4. Meditation is so cool! Isn’t it great to be able to fly in
the air, become invisible etc? I think I will follow
Dhyāna-Yoga. What do you think?
89
C CONCLUSION C
• Hindu Dharma realizes that people have different

capabilities and preferences. Therefore, a single
path to Moksha does not suit everyone.
• For this reason, Krishna teaches about four paths
for people with different personality types.
• We can focus on one path and combine it with
elements from the other three paths.
• In other religions, deviation of a single path leads
to ‘hell’ and multiple options are not allowed.
90
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C C
TOPIC 5
Introduction to Jnāna-Yoga
THE FIRST PATH
The Path of Spiritual Knowledge
and Wisdom leading to the Divine
91
C The Light of Knowledge C

Jnāna-Yoga: A Summary
Remove the darkness of our ignorance and open
our eyes to see Truth. Samaveda 4.1.37
May my heart be free from the sorrow of

rebirth. Atharvaveda 16.3.6
Only he in this world who knows Him attains

immortality, there is no other way known for
spiritual perfection. Yajurveda (Taittiriya
Aranyaka 3.13)
With the sword of knowledge, cut the

ignorance-born doubts in your heart. Resort to
Yoga, and stand up, Arjuna! Gita 4.42
In this world, there is no greater purifier than
knowledge. Gita 4.38
92
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C What is Jnāna-Yoga About? C
1. Study spiritual scriptures and learn about the

nature of soul, Soul and the universe.
2. Understand who we are, what is permanent
and non-permanent.
3. Sāmkhya Darshana: We are the soul, not the
body.
4. Vedānta Darshana: Our final goal is Brahman
(Supreme Being). Our soul is similar to, or a
reflection of Brahman.
5. Practice meditation etc. to experience the
truth of the Jnāna philosophy. 93
C C
What does Jnāna teach?
Light 1
Human birth is very
valuable. We are
much superior to
animals. It is in the
human form alone
typically that we can
strive for Moksha.
94
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C C
Light 2
Unfortunately, most
of us waste our time
in this human body.
Most people do not
even realize this.
Many others realize
Story: A sailor finds a bag containing pebbles on
the seashore at night. He spends the entire night it when it is quite
throwing them into the water, enjoying the ‘plup’
sound idly. As dawn breaks, he realizes that the late.
last pebble he was about to throw away was a
diamone. Likewise, each day in our life is a 95
diamond. Let not waste our life till it is too late!
C C
Light 3
We waste our
human body by
under-utilizing it.
Like using a
Kashmiri shawl as a
towel to clean our
feet!
96
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C C
Light 4
Often, our priorities
are wrong. We focus
more on trivial
things, and ignore
the vital few. Like
watering the leaves
of a mango tree
instead of its roots!
97
C C
Light 5
We try to decorate
the virtual reality
(the reflection)
instead of the real
me (the soul). We try
to be pretty at the
cost of being
beautiful.
98
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C C
Light 6
Our mind is often
not under our
control. It leads our
soul, instead of the
soul leading the
mind.
99
C C
Light 7
We forget to
consider the real ‘I’,
like the 10th
boatman. We count
our body, senses,
mind and
intelligence, but not
our soul – the real
‘self.’
100
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C C
Light 8
We keep running
after things that do
not really belong to
us. Eventually, we
will leave all our
material possessions
and even our body
behind.
101
C C
Light 8
But pursuit of
Artha and Kāma
prove to be a
mirage in the long
run, and real
happiness eludes
The foolish bull keeps pursuing the shrub
hanging in front of eat to eat it. But all it does is
us!
keep drawing the water out of the well while
not being able to enjoy eating the shrub. Like
the bull, we keep running after fake pleasures, 102
but they turn out to be a mirage!
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C C
Light 9
We do not plan our
lives. We avoid the
truth, or waste all
our time by living
without a plan, or
we procrastinate.
103
C C
Light 10
We are not weak
and perishable. Our
soul is the Lion
King. Let us not then
think ourselves to
weak sheep.
A lion cub raised by sheep thought itself

to be a sheep, till his Lion father showed
104
him his own reflection in water.
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C C
Light 11
We fear death. In
reality, we never die.
We cannot be killed.
Our current life is
just an episode in an
endless TV Serial.
105
C C
Light 12
Only the middle of
our soul’s endless
journey is visible to
us, and yet we
think that this is all
that there is to our
existence! All our
relationships in this
world are
temporary. 106
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C C
Light 13
We become attracted
towards the outside
world, forgetting
that true happiness
is not to be found in
it.
True happiness is
within us – in our
soul, and in the Soul
that is inside us. 107
C What does Jnāna teach? C

LIGHT 14: Soul is like a
Diamond
• A flawless diamond is
a brilliant, colorless
crystal.
• It reflects light of
objects close to it. E.g.
it appears pink or red
when it is next to a
reddish flower.
• But this color of
diamond is just an
appearance. It remains108
flawless, colorless.
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Light 15: We Confuse body with the soul
109
Light 16
A true Guru can show
us the lamp of light of
knowledge, and help us
find the treasure that we
already possess very
close to ourselves.
110
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C The Synopsis of Jnāna C

1. You are not the perishable body, you are the unchanging, imperishable
soul. If you think of yourself as a part of Prakriti (viz. body), and are led by
mental whims and attractions of senses, you are a like a tiny spec of dust,
and will never overcome sorrows.
2. Understand that you are a reflection of the great Sun, the Supreme Soul,
similar in nature like It – eternal, all-wise, pure.
3. Due to ignorance, false knowledge and understanding or delusion, we
equate ourselves with our body and mind. (e.g. dreams, mirages)
4. Realize that the changes in your life or other ‘experiences’ do not affect the
real ‘you’ (the permanent soul). They affect only the temporary body.
– Analogy of diamond reflecting colored flowers in its vicinity.
– Analogy of the projection screen and the movies projected.
– Analogy of the dog shaking himself dry inside a car in a carwash.
– Analogy of the driver lowering his head while driving the car under a low
bridge.
– Analogy of imagining that the ground is moving, when it is the airplane that is
preparing to take off on the runway.
5. Conquer your mind and body with your soul, and direct the soul towards
111
the Soul. Only then you will become the infinite, and completely blissful.
C C
What does Jnāna teach? Summary
1. We are not the perishable body. We are the
soul.
2. Our soul is eternally different from the
material universe, and similar to the Soul that
creates, preserves and annihilates the
universe.
3. Our life is just one of many. We are eternal,
we never die because the soul is immortal.
4. Let us exert to reach our final goal – Moksha,
through knowledge, and first-hand
112
realization of the truth of that knowledge.
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TOPIC 6
C C
Understanding the Nature of this

Inanimate Universe & Soul(s)
(Sāmkhya and Vedānta
Darshanas)
“JNĀNA” – Purusha, Prakriti, Jagat,
Māyā & Samsāra 113
C Two Jnāna Philosophies of Gita C

Sāmkhya Darshana (Rishi Vedānta Darshana (Rishis
Kapila) of Upanishads)
• System founded by Rishi Kapila • Human soul is very similar to the
and developed by Panchashikhā Supreme Being (Soul) from which
and other Rishis. the whole universes emerges, in
• Two classes of eternal entities: which it abides and into which it
Purusha (conscious/living) and merges.
Prakriti (non-living) that are • This Universe is a very enticing
eternally different and separate. and magical power (Māyā) of the
• Prakriti and its 23 derivatives Lord. Due to attachments and
(intellect, mind, ego, subtle ignorance, we are constantly
elements, gross elements, senses reborn in a cycle of births and
etc.) constitute the physical deaths (Samsāra).
universe that serve the soul. • Goal of human life is to realize
• Goal of human life is to realize the unity of our soul with the
that we are the eternal soul which Soul to escape to overpower this
is eternally separate from Prakriti. Māyā and Samsāra. Only then
Only this leads to final end of can will we experience eternal, 114
sorrows. infinite Bliss that the Divine is.
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C Questions C
1. What are the main differences in the

Sāmkhya and the Vedānta Darshanas?
Do they contradict each other?
2. Is the goal of the two Darshanas the same
or different?
3. What do you think are the pros and cons
of each of these two points of view?
115
C Sāmkhya: Two Eternal Entities C

• Prakriti: Material Nature (24 principles)
– Comprised of 3 ‘Gunas’ (strands)
– The 3 Gunas result in 23 evolutes of Prakriti, including our intelligence
(buddhi), mind (manas), body, the physical universe etc.
– So the total of material entities is 23+1 = 24 entities of the material universe.
• Purusha: The Spiritual Entity of two subtypes

(25th and 26th principles)
1. Paramatman/Brahman: Inner Pervader (Antaryami), changeless,
Ruler, Ultimate Reality (Sat), Universal Consciousness (Chit), Bliss
(Ananda), Witness (Sakshi)
2. Jivatman: Individual Soul, undergoes rebirth, reaps the fruit of its
Karma, a spark of Parmatman but separated from Him due to the
veil of ignorance and evil.
3. Typically, Sāmkhya combines the two into a single ‘25th’ entity.
116
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C Brahman (Bhagavān), Prakriti and C

Ātman (Jīva)
Property GOD (BRAHMAN/ PRAKRITI JIVATMAN
PARAMATMAN)
Eternally existing? YES YES YES
Living? YES NO (Inanimate) YES
Full of Joy? YES N/A Only when it is with

God in the state of
Moksha.
All-pervading? YES YES NO
Present
Everywhere?
Dependent on or NO Yes, on the other two. Independent in doing
ruled by anything Karma. Dependent in
else? reaping its fruits.
All Knowing? YES N/A Only in the state of

Moksha.
117
C Prakriti – the stuff from which the Universe C

is made
• According to Christianity, Judaism and
Islam, God created the Universe out of
‘nothing.’ Hindu Dharma rejects this view.
Hindu scriptures say that God created this
Universe with two kinds of ‘materials’
(‘Prakritis’).
• The first material is the physical universe
comprising of matter and energy. This is
called the ‘lower’ Prakriti, or simply
Prakriti. Another popular word used for
Prakriti in Vedānta is ‘Māyā’ which means
‘mysterious’ or ‘wonderful’ or ‘magical’.
Our bodies, minds are all a part of this
lower Prakriti.
• Māyā is like an enticing dancer!
• God unites this lower Prakriti with the
souls which are the ‘higher’ Prakriti. The
souls are most commonly called Jeeva, Analogy 1: Prakriti = magnet,
Purusuha or Atman. It is this higher Purusha = Iron filings
Prakriti which makes our own body alive. Analogy 2: Prakriti = blind man,
• Sāmkhya does not talk much about the Purusha = crippled man. Their
role of Paramātman in 118
cooperation achieves the goal.
creating/sustaining/ending the universe.
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C Prakriti – Made of 3 Constituents C

(Guṇas, which are not ‘Qualities’!)
119
C C
How Gunas are classified?
Towards Eternal
Away from Moksha
Knowledge & Moksha
Tamasic Rajasic Sattvik
Our Actions, Intents, Thoughts etc are also

classified as Sattvik, Rajasic or Tamasic.
• Tamas is roughly matter.
• Rajas is roughly energy.
• Sattva is roughly ‘intelligence’
They are intertwined, like three strands (gunas) of a rope. They can interchange
into one another, but everything has all of these 3 gunas in some proportion.
120
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C Matter-Energy Conversion C
• Einstein proved that matter and
energy can convert to each other.
• A parallel is found in the
Samkhya philosophy of Maharshi
Kapila.
• Prakriti is made of three Gunas:
Sattva (intelligence), Rajas
(Energy) and Tamas (Matter) that
can convert into each other.
• In Prakriti, the gunas are not
atomic, but during creation, they
coalesce into atoms that the
Vaisheshika philosophy
talks about.
121
C C
Hindu Dharma and the Atomic Theory
• Maharshi Kanāda
systematized the
Vaisheshika Darshana
according to which there are
five main substances: Akāsha
(space); Agni
(Energy/Plasma like fire);
Vāyu (Gases like air); Āpah
(Liquids like water); Prithivi
(Solids like earth).
• Of these, the last four are
comprised of ‘Paramāṇus’
(atoms).
• The Gita largely ignores this
122
Dharshana.
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C Hindu Astronomers C
• Hindu astronomers like
Aryabhatta and Varāhamīra
upheld the heliocentric
theory of the solar system as
early as the 4th century CE.
• An early form of the
gravitation theory is also
found in their writings.
• Christian Europe took
another 1000 years to shake
off the geocentric theory of
the solar system.
123
C Vedānta: Paramātman/Brahman, Māyā, C

Samsāra
• Para-brahma / Paramātmān – A
- “Consciousness” that pervades the whole
world.
• Ātman is in each of us and every living thing (a
divine aspect that is eternal, beyond life and
death)
• The body is just a temporary wrapping (cloth)
that envelopes the atma in a particular birth
– We are so consumed with worldly activities
that we lose sight of our own divine
characteristics.
• The intellectual quest of Hindus is to understand
that which is beyond the manifest things we see
• We should work towards gaining knowledge and
recognizing one’s Atma (we do this through
Yoga)
– Once we gain that Knowledge we are free
from the cycle of birth and death. 124
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C Bhagavān and the Universe C

• The Lord creates the Universe.
• He sustains it and makes sure that
the laws of nature are created and
obeyed so that there is equilibrium
and the Universe does not collapse
or get destroyed.
• After several billion years, when the
Universe becomes old, He dissolves
it. Then, he recreates a fresh
Universe.
• The Universe is infinite in extent,
but God has to use only a small
fraction of his powers to create,
sustain and dissolve it.
• Even after God uses His infinite
powers, he still has infinite powers
left over with Him other things.
125
C How it all started? C
Hindu scriptures describe a version

of the Big Bang Theory. There were
several eggs, each of which exploded
to create a parallel universe.
The four faces of Brahma

indicate that he created all the
four directions of the Universe.
His spouse Sarasvati represents
the knowledge and wisdom
aspect of the creation. 126
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C C
Creation is a Cyclical Process
127
C Kāla: The fourth Dimension C
128
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C C
Hindu Cosmology is Scientific
129
C C
Hindu Cosmology is Scientific
130
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C The Four Yugas or Ages C
1. Satyuga
2. Tretayuga (Rama)
3. Dwaparayuga (Krishna)
4. Kaliyuga (Buddha and
Kalki, present age)
131
C How it all ends C
132
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C Indra learns about Samsāra C
The wheel of
‘creation-
existence-
destruction’
continues
endlessly.
133
C Markandeya survives Pralaya C

• By the boon of Shiva,
Rishi Markandeya
becomes immortal.
• At the time of Universal
Dissolution (Pralaya), he
sees Krishna as a baby,
floating on a leaf,
sucking his own foot’s
thumb.
• Suddenly, the baby
swallows everything,
and then spits it back
out. 134
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C Nārada is trapped by Māyā C
Analogies:
Māyā traps us in emotion like a skillful actor. We participate in his acting as if it
were real. When the play ends, we realizes that it was all fake!
Māyā is like a dream. We become scared while seeing a nightmare, and happy
during a good dream. But when we awaken, we realize that it was all a dream!
Māyā is like a mirage. We keep chasing it, but it eludes us when we try to get close. 135
C Hanuman’s temporary ego is Punctured by C

Shri Rama
• Hanuman stops at a hermitage to drink
water after flying back from Lanka.
• He thinks, “If it were not for me, Rama
would have never found Sita.” He asks
Rishi for water to quench his thirst.
• Rishi asks him to place Sita’s ring in a
pitcher while he goes to drink water,
and take it when he returns.
• When Hanuman returns, he finds
millions of identical ring. Rishi says,
“Every Tretāyuga, a Hanuman comes
and drops a ring here.”
• Dejected and ashamed, Hanuman
returns empty handed to Rama, who
magically produces the ring that
Hanuman had left behind.
• Rama explains that he already had the
136
ring with him all the time!
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C Samsāra is an Inverted Peepal Tree C

• Ficus Religiosa (Ashvattha): The
tree can die suddenly after
flourishing for a long time (‘Kal ho
na ho’).
• The milky sap in its twigs are
poison, not milk!
• It takes root easily in cracks in
buildings, and then destroys them.
• The beautiful leaves become a
skeleton of veins when soaked in
water!
• Krishna says, “With the sword of
detachment, cut this tree.”
137
C Hindu Dharma and Evolution C

• What is the Hindu view
on evolution ?
– Hindu tradition is perfectly
comfortable with the tradition of
evolution
– All Animals / Humans have atma
– Living Beings exist in various
forms
– Diversity and evolution is the
very nature of the world
• As an interesting point: The 10
avataras of Vishnu are as follows –
– Matsya (fish), Kurma (tortoise),
Varaaha (Boar), Narasimha
(lion/human), Vamana (short
human), Parashurama (bears an
axe like a tribal), Rama (represents
a just and lawful society),
Krishna, Buddha, Kalki (yet-to- 138
come)
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C So why did Bhagavān create the C

Universe?
• The Universe is Māyā (= ‘not’ (mā), this (yā)) Æ
Do not run after material and physical world.
• God is ‘Tat’ (= ‘that’ which is our goal).
• Understand that this world is Jagat (= temporary,
ever changing), Samsāra (ever revolving like a
wheel, from birth to death to birth, rebirth, day
and night etc.
• The story of the 18th horse (9+6+2+1).
• The Side dish versus the main dish analogy
• Consume and enjoy material objects, but without 139
attachment to them, and moderately.
C Discussion and Insights C
• What is the Hindu view on Nature &

Environmentalism?
– Nature and Environmental principles are
integral to Hindu world view
– Humans are a part of nature and thus have
to live within our needs, and avoid greed
• This is a different attitude than considering
Humans as rulers and protectors of nature
• Earth provides enough to satisfy every
man's need, but not every man's greed
– Mahatma Gandhi
140
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C C
141
C Jnāna’s applications for Students C

• “We (who think of ourselves as) mortals are the children of
Immortality.” Rigveda
• “Awake, arise! Do not stop till the goal is reached!” Katha
Upanishad.
• “Truth alone triumphs, untruth never does.” Mundaka
Upanishad (the first half is the National Motto of India)
• “There is no purifier equal to knowledge in this world.” Gita
• “Do not grieve.” Gita
Focus on your education instead of getting distracted by
laziness, negative thoughts, doubts. Understand the higher
purpose of your life. Do not get attracted by trivial things like
drugs ……..Keep your end goals in mind. We are not weak. We
are not sinners. We are strong, pure, capable. 142
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TOPIC 7
C C
Who am I?
1. Nachiketa meets with Death
2. Wisdom of the Five Layers
Terminology: Purusha (Ātmā), Buddhi
(intellect), Manas (Mind), Prāṇa (life-
forces), Indriya (senses) and Sharīra
(physical body) 143
C Nachiketa meets with Death C
144
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C (Kathavalli Upanishad) C
145
C Kathavalli Upanishad C
146
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147
148
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149
150
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151
152
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C The Chariot Analogy C
# Part of Chariot Part of the Body
1 Chariot Body (Sharīra)
2 Owner of chariot soul (Jīva)
3 Charioteer Intellect (Buddhi)
4 Reins Mind (Manas)
153
5 Horses Sense organs (Indriya)
C How can the chariot reach its C

destination? (KathaUp 1.3.5-8)
How can the chariot owner (the soul) reach his destination which is Bhagavān? He can do so only if:
• His chariot is sturdy and stable (i.e., the body is fit and healthy)
• His charioteer is wise and capable (i.e., his intellect is pure and understanding is good)
• The reins are held tightly and correctly by the charioteer (i.e., the mind acts according to good
intelligence and understanding)
• The horses are trained (i.e., they understand and follow the pull and tug of the reins) and are
controlled well by the reins.
Conversely, the chariot owner will get thrown off the chariot, or he will never reach his goal (Bhagavān)
If any of these things happen:
• The chariot breaks down (i.e., serious illness leading to death, or some physical disability).
• The chariot is foolish and incapable (i.e., we lack intelligence and understanding).
• The reins are not controlled well by the charioteer (i.e., the mind acts according to its whims,
and not intelligently or according to any understanding)
• The horses go wherever they want, pulling the chariot in different directions (i.e., the eyes,
nose, ears etc., keep pulling us to satisfy different cravings).
154
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C Path of Pleasure vs. Path of Goodness C

(Katha/Chhāndogya Upanishads)
The Path of the Pleasant The Path of the Good
• Guided by demands of the sense • Guided by the refined intellect and soul.
organs
• Temporary joy in the beginning, but • Unpleasant in the beginning, but provides
sorrow later permanent happiness later.
• More alluring; caters to the • Has a hidden beauty, perceived by the
extroverted mind introverted mind only
• The path of devolution • The path of evolution
• The path for the majority of people • The path followed by only a few people
• Based on sense gratification • Based on sound knowledge
• Denounced by all religions • Recommended by all religions
155
C Who am I? Panchakosha Viveka C

According to Taittiriya Upanishad, we are
comprised of five (5) ‘materials’
1. Annamaya Kosha: Food sheath, comprised of skin, tissue, bone,
muscle, blood, organs etc. from the food we eat.
2. Prāṇamaya Kosha: Life (‘prāṇa’) forces that keep our bodily
functions running, whether involuntary (e.g. breathing) or voluntary
(e.g. moving our limbs). When this kosha becomes inoperative, we
lose our ‘life’.
3. Manomaya Kosha: Comprising of the mind (manas), and the senses
that it controls. It enables us to think, experience, learn and
remember.
4. Vijnānamaya Kosha: Comprises of the intellect (buddhi) which
takes rational decisions, and aids the ‘knower’ or ‘conscious’
(vijnāna) ‘soul’ which bears the results of karma. 156
5. Ānandamaya Kosha: Soul that is full of Bliss (Ānanda).
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C C
We have many layers (koshas)
Pancha Kosha Viveka
1. Anna: Physical body
2. Prāṇa: Life forces
3. Manas: Mind and
senses
4. Vijñāna: Jiva-Atman
(soul) Ananda
vijnana vijnana
5. Ānanda: Paramatman manas manas
manas
(Blissful Soul) prana prana prana prana
Anna Anna Anna Anna Anna
Non-Living Organisms/Plants Animals Humans Mukta-Ātman
The ‘soul’ of all is identical, and our differences are only in the outer, 157
temporary layers. The Supreme Soul resides equally within all.
C Interpretation of Koshas C
according to Advaita Vedānta
158
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C C
Applications
of Five Sheath
theory in
Modern Yoga
159
C Hathayoga & Ayurveda versions C
160
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C What survives our ‘death’? C

• Death happens when the Pranamaya Kosha (2),
Manomaya (3) and Vijnanamaya Kosha (4)
leave the Annamaya Kosha (1).
• Upon death, the Annamaya (1) disintegerates.
The Pranamaya Kosha (2), Manomaya (3) and
Vijnanamaya Kosha (4) enter another body
during rebirth and continue their next life.
• When we enter Moksha, the Pranamaya Kosha
(2) & Manomaya (3) Kosha are also shed off,
and the Vijnanamaya Kosha (4) sheds off the
intellect (4.1), and the soul (4.2) unites with the
Anandamaya Kosha (Soul)(5).
161
C Purpose of Body, Prāṇa and Mind C

• They assist our soul to attain
Moksha.
• It is essential to keep them safe,
clean, healthy and pure with good
food, cleanliness and noble thoughts.
• Rishis like Charaka and Sushruta
systematized Hindu medicine
(Ayurveda) & Patanjali etc. wrote
Yoga treatises to promote health and
spirituality.
• Treat your body and mind as a
temple of Bhagavan and your soul.
Do not abuse them, take good care 162
of
them.
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C Proofs for existence of Prāṇamaya C

Kosha & Manomaya Kosha
Prāṇamaya Kosha Manomaya Kosha
1. Shaktipaat 1. ESP
2. Reiki: Prāṇic healing 2. Dreams
3. Distant healing 3. Hypnotism
4. Astral projection
Discussion: 5. Out of body
What are ghosts? experiences
6. Mind-body
Do they exist? connection
The model of five layers of who we are
has a great explanatory value that makes
7. Yogic powers
sense of all these mystical phenomenon (Vibhūtis) 163
which people claim to have experienced.
C Proofs for existence of C

Vijnānamaya Kosha
1. Near Death Experiences
2. Retrocognition
3. Xenoglossy & Xenography
4. Child Prodigies
5. Soul Mates
6. Past Life Memories
7. Past Life Regression
8. Parakāyā Pravesha
Discussion:
1. Do people believe in the soul because
they are afraid of dying?
2. Are there any benefits of believing in the 164
soul?
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TOPIC 8
C C
What Happens when we

Die?
REBIRTH OR RESURRECTION?
165
C Interfaith Perspectives C
1. Atheist Philosophy: Nothing remains when we die.
Life is a product of matter, and dissolves into matter
upon death.
2. Abrahamic Religions: There are two lives. God
creates souls before ‘birth’. Depending on whether
you are believers or infidels, you go to everlasting
heaven and hell on the Day of Judgment. Between
death and the Day, souls are in a limbo and bodies
lie in the grave.
3. Hindu viewpoint: Souls are eternal and different
from the body. Death results in rebirth, and new
body is dependent on prior Karma. On following
one of the four paths, we get out of the cycle of
166
births and deaths and obtain eternal Moksha.
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C New Age versus Hindu views C
• Hindu Dharma (along with other Dharmic

traditions) believes that humans with very
bad karma can be reborn as animals and
plants. New Ager believes that after we
move up the food chain to become human,
we are never reborn as an animal.
• Hindu Dharma believes that we reap the
fruit of Karma individually. New Agers also
believes in ‘National’ and ‘Group’ karma.
Discussion: What are the possible pros and
cons of these two viewpoints? 167
C Hindu perspective on Abrahamic C

viewpoint of Resurrection
1. Does not answer the question: Why did
God create the Universe?
2. Does not answer the question: Where
were the souls before they were created?
Why did God create the souls?
3. Does not explain the paradox: What
happens to aborted babies, kids who die
before baptism, or those who were never
exposed to Bible or Koran. Do they go to
heaven or to hell? [According to their
view, these souls go to hell!] 168
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4. If bodies in graves are resurrected on the Day
of Judgment, what happens to those whose
graves were destroyed? What if the person had
a disability in his life – will he live eternally
with that in heaven or hell?
5. What are souls doing till the Day of
Judgment? Is it not unfair that people who were
born in 5000 BCE have to wait longer than
people who are living today?
6. When will this Day of Judgment come? Is it
169
not a philosophy of fear psychosis?

7. Does not explain the phenomenon of child
prodigies. E.g. why are some kids gifted
musicians from birth?
8. Promise of a ‘reward’ promotes egotism and
cruelty towards ‘infidels’.
9. Does not explain as to where the souls of
animals and plants will go.
10. Does not explain inequalities from birth,
congenital defects etc.
11. Contrary to human nature – some of us do170
need more than 1 lifetime to understand truth.
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12. Root of religious persecution.
13. Based on geocentric theory of the universe.
14. Non verifiable.
15. Abrahamic heaven is a childish reward.
16. Eternal reward or eternal punishment does
not serve any useful purpose. The latter depicts
God as a sadist.
17. Abrahamic heaven or hell is like a jail.
18. Mind deadening philosophy.
171
C C
TOPIC 9
Special Pre-requisites of
Jnāna Yoga
Viveka (Correct choices), Vairāgya (non-attachment),
Self-Discipline, Forbearance, Faith, Concentration, Good
172
karma, Good virtues etc.
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C C
The Non-Prerequisites
• The Path of Jnāna Yoga is open to all.

• Non-prerequisites are
– Gender: Women like Sulabhā were teachers, and
those like Maitreyī were students of Jnāna Yoga.
– Caste/Race/Ethnicity/Profession:
• An illegitimate child Satyakāma Jabāla became a Rishi.
• A vagabond named Raikva became the teacher of a King.
• However, special pre-requisites (listed later)
must be fulfilled.
173
C Story: Satyakāma becomes a Rishi C

From the
Chhāndogya
Upanishad
Truth is the only criterion
for following Jnanayoga,
not birth in a great
family.
174
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C Story: A Vagabond becomes a Guru C

A noble king Janashruti learned that there was someone named Raikva in his kingdom who
was superior to him. He therefore wished to become Raikva’s student. Initially, the king’s
messengers went to all noble homes but did not find anyone named Raikva. Finally, they
went to nomads and found a poor cart driver named Raikva. The king accepted him as his
teacher of Jnanayoga and married his daughter to him. This story also occurs in the
Chhandogya Upanishad and shows that a Guru can be from a humble background.
175
C C
What if Pre-requisites are not met?
There are no short cuts to Jnanayoga,
• Premature failure and only a long and persistent effort bears
disappointment. fruit.
• The practitioner
abandons his spiritual
efforts and might
even become an
enemy of spirituality
and religion.
• Waste of effort, time
and money.
Jnanayoga involves intense study, reflection and understanding scriptural
teachings. This is very similar to what students do in their daily lives.
Therefore, the pre-requisites of Jnanayoga are similar to habits needed to be a 176
good student too It is not easy to be a tiger tamer or a student or a Jnanayogi!
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C Special Pre-req #1 = Viveka C

Meaning of Viveka is
‘ability to choose
wisely’. It includes the 2. Understanding
following four things- difference between
1. Consume good food permanent and non-
with all the senses permanent.
– Uncontaminated 3. Know the difference
– Earned honestly between soul and body.
– Not prohibited (e.g. 4. With this knowledge,
beef) by scriptures make the right choices.
– Clean and healthy
177
C Good and Bad foods for senses C

No. Sense organ Good food - examples Bad food (examples)
1 Eyes Darshana at a Mandir, studying Watching useless TV soaps.
school textbooks.
2 Ears Paying attention to your Listening to gossip.
teacher in the classroom,
listening to spiritual and
educational discussions.
3 Nose Inhaling incense (but not Inhaling snuff.
getting addicted to it).
4 Tongue Speaking sweetly and Speaking lies.
truthfully. Eating pleasing and
nourishing food.
5 Skin Wearing comfortable clothing, Wearing fur that is obtained
touching sacred objects like a after killing innocent animals.
mūrti.
6 Mind Thinking noble thoughts like Thinking thoughts of hatred,
how you can get good grades violence and jealousy.
in school, or help someone.
178
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C C
Stories on good/bad food
Guru Nanak prefers dry Rishi Ushasta eats leftovers
Roti of a poor man
Guru Nanak accepted the lunch In the Chhandogya Upanishad, a Rishi

invitation from a honest poor Ushasta was passing through a territory
man and declined that from a rich that had a shortage of food. All that he
but exploitative landowner. When could get to eat was leftovers of an
questioned, he squeezed a Roti elephant driver, and the food was impure.
from both. The poor man’s Roti But to survive, the Rishi decided to eat.
dripped of milk, and the other This shows that rules must be combined
179
man’s dripped blood! with commonsense.
C C
Stories on Viveka
Buddha and Kissa Gautami
Ramana Maharshi
The great sage
Ramana
Maharshi
developed a
tumor on his arm
which started
taking his life.
His followers
asked him to use
his spiritual
A poor widow Kissa Gautami lost her only powers to heal
child and begged Buddha to bring him back himself. Ramana
to life. Buddha told her, “He can be revived Maharshi said,
if you get me a grain of mustard from a “Death is
family that has never seen a single death.
inevitable for all.
The lady realized, that this was impossible,
and that the body dies one day. She
I’d rather face it
resolved to accept her son’s death. happily.”
180
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C Prince Siddhārtha sees the Reality of Life C
• Siddhārtha lives most of

his life happily as a prince.
• During a trip, he sees an
old man, a sick person, a
corpse, and a happy
ascetic.
• Siddhārtha realizes that
comfort and riches do not
equate to true happiness.
• He becomes ‘Buddha’ –
the awakened.
181
C Which of these students shows C

Viveka? (Right choices)
• Annika can choose between two electives: Dancing and
Biology. Annika wants to be a physician when she is an
adult. Biology is a pre-requisite to a college program in
medicine, whereas dancing is fun but a non-pre-
requisite. Annika opts for Biology.
• Saahil’s parents are poor. They send money to Saahil for
paying his college tuition. All of Saahil’s friends drive
cool cars, but he has an old, down-market car. Saahil
thinks, “I can take a break from school for a year, and
use this money to buy a BMW.” So he lies to his parents
that he is attending college, and instead buys a BMW to
impress his friends.
182
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C C
Special Pre-req 2: Vairāgya
What is Vairāgya? How do we master Vairāgya

• Not getting attached to • Make a conscious effort to
anything in this world or avoid things that can be
in the next (heaven) addicting (e.g. drugs)
whether it is • See faults in things to which
– Habits we are attached.
– People
• Direct our attachment
– Things
towards God and saints only.
– Pleasures
• Viveka: Knowing that
– Ideas/beliefs
everything we are attached
to will perish some day.
183
C Stories on Vairāgya C
Vedanta Deshika throws King Vipaschit rejects
away gold coins heaven
A renowned
saintly scholar in
the 14th century
lived on meagre
foodgrains
obtained through
donations. The
King decided to
help the saint and
poured jewels into
his begging bowl
one day. The saint
replied, “For me,
these are mere
stones. I do not
desire riches. I will
only accept what is
needed to sustain
me minimally. 184
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C Special Pre-req 3: Six treasures C

1. Shama: Controlling your mind
2. Dama: Controlling your senses
3. Titikshā: Forbearing pain/pleasure,
fame/insult and other pairs because they are
temporary
4. Uparati: Keeping your life simple, doing only
the karma that are your duty, not running
after useless things to complicate your life.
5. Shraddhā: Faith in teachings of Guru and
scriptures despite ups and downs in life.
6. Samādhāna: Calming your mind 185
C C
Shama = Mental Discipline
• Mind controls all senses
and is responsible for
thought and memoories.
• An undisciplined mine
will lead to ruin.
Students: Set your study
goals and stay firm on
them. Seek your parents’
help if anything seems
slipping.
186
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C C
Dama = Disciplined Senses
• Where will the

charioteer and the
master go if the horses
are not disciplined?
Students: Avoid constant
distractions like TV, video
games, parties, hanging
out with ‘friends’ who are
cool but a bad influence.
187
C C
Titikshā = Forbearance
• Endure hardship, and opposites (praise/criticism,

heat/cold etc) patiently and stay focussed.
Students: “Persevering like the crow, attentive as a
crane, light sleeper like a dog, willing to leave his
home, and moderate eater of food – these are the five 188
qualities of a good student.”
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C Uparati = Keeping life Simple C

• List the goals of your life and rank
them.
• Pick the most important goal(s)
and pursue them with greatest
effort and perseverance.
• Do not get distracted by ‘extras’
or unnecessary things in life. Give
up the less important things and
make life simple.
• Students: Do you spend too much time
and energy in clothes, gadgets, friends
and make your time so complicated that
there is no energy left for studying?
What must you give up to achieve your
greatest goal – excellence in education?
189
C Shraddhā = Have Faith in Truth C

• Students should have
faith in the value of
education, paying
attention in class and in
hard work. AND have
faith in their own ability
to succeed.
• Do not have faith in short
cuts like cheating in
exams, studying at the
last minute/day,
schmoozing your teacher.
190
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C Samādhāna = Calm your Mind C

For Students:
1. Select times when the mind is
calm for study (e.g. early
morning).
2. Take a break when your
brain gets ‘too heated.’
3. Meditation helps in
increasing ability to focus.
4. Breathing exercises
(Pranayama)
5. For some, soothing music
helps too.
6. For some, exercise releases
chemicals that make one 191
more positive and calm.
C Special Pre-reqs 4-9 C
• Mumukshutva: A burning desire to attain

the goal of Moksha. Half hearted efforts
are futile.
• Kalyāṇa: Practicing virtues like truth, charity
• Abhyāsa: Persistence, not getting disheartened
with initial failures on the path.
• Kriyā: Doing good deeds
• Anavasāda: Not worrying or feeling helpless
• Anuddharsha: Avoiding excessive merriment
(E.g. partying all the time). 192
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C 4 Mumukshtva C
• Desire Bhagavān as you would desire oxygen when

you are drowning.
• Relevance for Students: Unless you really have a
strong desire to succeed in studies, you cannot get
good grades. Half hearted efforts are a waste of time.
193
C 5 Kalyāna: Practice virtues C
• Bhagavān does not

reside in a dirty
temple.
• A dirty mind will not
get attracted towards
spirituality.
• A person who does an
outward show of
spirituality merely
fools himself.
• STUDENTS: Cultivate
good study habits. 194
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C 6 Abhyāsa: Constant effort C
• Continue to strive in the

spiritual path despite
initial failures.
• Moksha is not for the
weak hearted or the
non-persistent.
• STUDENTS: Do not
give up if you do not
get good grades
initially. Constant effort
“Even a dullard becomes a scholar through will ensure long-term
constant study, just as a jute rope used for
drawing water eventually carves a mark on success. 195
the stone rim of the well.”
C 7.Kriyā: Do the required duties C

• “Charity, worship
and austerity purify
the wise”- Gita, chap
18.
• Continue to do good
deeds at all times no
matter who you are.
• STUDENTS:
Continue to learn new
things, and continue
to study all your life
to progress in life.
196
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C 8.Anavasāda: Be cheerful and +ve C

• Positive attitude, enthusiasm
and cheerfulness keep
driving us towards the goal
of Moksha. Worrying and
depression do not achieve
anything.
• Gita’s 1st chapter deals with
Arjuna’s despondency, and
the last chapter closes with
‘grace.’
• STUDENTS: Focus on
studies instead of worrying
about how you will do on
tests.
197
C 8.Anuddharṣha: Do not seek C

constant excitement
• Constant excitement
makes the mind
incapable of focusing
and meditation.
• STUDENTS: Constant
stimulation through
video games, partying,
texting, snap chat etc.
makes the mind
incapable of sustained
focus on studies.
198
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C C
TOPIC 10
The Practice of Jnāna Yoga
199
C Steps for Practicing Jnāna Yoga C
1. Shravaṇa: Study the scriptures and spiritual
principles under a qualified Guru.
2. Manana: Reflect rationally upon the
teachings, ask questions if you have doubts.
Keep your faith intact, and look at the
teachings from many different angles.
3. Nididhyāsana: Constant meditation. Here
you actually ‘see’ the truth. Of two types‐
1. Dhyāna Yoga: Yogic meditation
2. Parisamkhyāna – constant reflection on the great
scriptural statements (Mahāvākyas) 200
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C The Mahāvākyas: Great Statements C

• “Aham Brahmāsmi” : I am the Supreme
Being [from Brihadāraṇyaka Upanishad of
Yajurveda]
• “Prajnānam Brahman” : The consciousness
(life) is Brahman [From Aitareya Upanishad of
Rigveda]
• “Tat tvam asi”: You are that Brahman [From
Chhāndogya Upanishad of Samaveda]
• “Ayam ātmā Brahman”: This ātmā is Brahman
[From Māṇdūkya Upanishad of Atharva Veda]
201
C Questions: Practicing Jnāna Yoga C
1. What do you think should be the true

qualifications of a Guru? How are they
different from the qualifications of a
teacher in your school or university?
2. What do you think is the psychology
behind the practice of constant reflection
upon great teachings? Do you think it
works?
3. What is the difference between Manana
(mental rationalization) and
Nididhyāsana (meditation)? 202
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C C
TOPIC 11
Practical Aspects of Jnāna
Yoga & the true Jnāna Yogī
203
C C
Atma-Darshan
• Atma-darshan, is the awareness of God as

present equally in all beings.
A wise man who has imbibed spiritual

wisdom sees the same Supreme Being in a
humble and learned Brahmana, in a
Barbarian, in a dog, in a cow or in an
elephant. Gita 5.18
204
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C Jnāna Yoga: Antidote against Prejudice C
• Swami Ramtirth shows a

Caucasian woman that a
believer in Jnana Yoga
cannot practice racism
during his visit to the US
in 1902-1904 when she
refuses to adopt a black
child even though she is
childless and depressed,
and desperately wants to
be a mother.
205
C C
Jnāna Yoga: Empathy
• Sant Jnāneshvara
experienced lashes on
his back when a
buffalo was whipped.
• He made the buffalo
recite the Vedas to
demonstrate that all
have the same soul,
and anyone can
He is the best Yogi in my opinion, who manifest divinity.
puts himself in the place of others and
sees everyone equally as a form of the
Divine, and who feels their joy and
suffering as his own. Gita 6.32 206
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C Atma-Darshan and C
Compassion
• The Hindu tradition assumes
that a person who is truly
grasped by the truth of Atma-
darshan will find delight in
unselfishly working for the well-
being of others. Ignorance of
life's unity, on the other hand,
expresses itself in greed, ego-
centeredness, and the infliction
of suffering on others through
reckless exploitation.
207
C C
Self Worth
• Atma-Darshan is synonymous with self-
respect and self-value. The devaluation
and degradation of oneself is not at all
consistent with the Bhagavdgita’s (6:5)
understanding of Atma-Darshan. A
person who has awakened to her own
self-worth through an appreciation of
God’s existence in her, does not demean
herself. She becomes a friend to herself.
A person, on the other hand, who has no
value or respect for herself is likely to
engage in self-destructive behavior and
becomes an enemy to herself (atmai ‘va
hy atmano bandhur atmai ‘va ripur
atmanah).
Uplift yourself with your own ātman.

Do not degrade yourself.
Your ātman is its only friend.
And the ātman is its own enemy. Gita 6.5 208
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C C
The Worth of all Beings
• A person who discovers a value

and appreciation for herself or
himself by understanding the
reality of God’s existence as the
atma, will value every human
being for the same reason. Atma-
darshan is the affirmation of a
spiritual unity with all beings.
The presence of God is not
limited to human species, so we
must also discern God in other-
than-human life-forms. These The Lord from whom all creatures are born,
must be within the reach of our and Who is within all creatures – by
concern and compassion.
worshipping that Lord through your karma for
other creatures, one attains spiritual
advancement. Gita 18.46
209
C Love without Boundaries: We are all C

related to each other through the
Supreme Soul
• Shri Krishna, holds before
us the ideal of a
compassion that knows no
limits. It refers to the
overcoming of
geographical, national,
linguistic, cultural and
ethnic barriers, The wider
our circle of identity, the
better our lives reflect the
truth of Atma-Darshan.
Ultimately, limits and
boundaries should fall and
we should embrace and
respond to the sorrows and
joys of all beings as our
own. This is the challenge
and culmination of Atma-
Darshan.
210
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C C
TOPIC 12
Dangers to avoid in the path
of Jnānayoga
211
C Jnāna versus Worldly Knowledge C
• A learned Pandit harangues an illiterate boatman

over his ignorance.
• The boat gets caught in a whirlpool.
• The boatman who knows swimming survives.
The Pandit who cannot swim is drowned. 212
• LESSON: Combine worldly wisdom with Jnāna.
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C Counting vs Eating Mangoes C

• Two men go to a
mango orchard.
• One merely learns the
theoretical aspects of
growing mangoes
and starts counting
them on one tree.
• The other goes
beyond knowledge
and eats the delicious
mangoes.
• LESSON: Experience
must follow learning.213
C Half-Baked Jnāna is dangerous C
• A Jnānī refuses to get out of

the way of a mad elephant
thinking, “It is all Māyā –
the will of the Lord, and He
is also in the elephant.”
• He is killed and meets
Bhagavān.
• Bhagavān said, “I was also
in the elephant driver who
warned you, but you did
not listen!”
214
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C Pride, argument, skepticism C

• Do not become too proud of
your knowledge. Do not belittle
people with lesser knowledge.
• Being knowledgeable is not an
excuse for being lazy and for
shirking your duty. Participate
in the wheel of life.
• Endless skepticism is an
addiction. Balance it with faith.
• LESSON: Combine knowledge
with faith in the Lord and
service towards others.
215
C Qualities of an Ideal Jnāna Yogi C

1. Humble, free from deceit, straightforward,
non-violent, mentally and physically pure,
steady minded, self-controlled, not proud.
2. Respectful towards Guru
3. Sees flaws in body – birth, sickness, death.
4. Distaste for crowds, not attached to home,
spouse, kids, friends
5. Constantly engrossed in spiritual wisdom,
devoted to Brahman, Meditates.
Question: What type of person can practice
this path? What are its limitations? 216
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C C
TOPIC 13
The Science of Karma: Karma
Mīmāmsā (Is Life Fair?)
KARMA YOGA
217
C Why do Good people suffer? C

The Hard Facts of Life
1. Some are born into good fortune, others into bad fortune.
2. Sometimes good people suffer, and bad people enjoy their lives.
3. A happy person suddenly experiences pain and sorrow and vice
versa.
4. Our lives have both happiness and sorrow.
5. The world itself is a mixture of happiness and sorrow causing
objects.
6. Sometimes a lot of effort does not lead to the desired goal, at other
times we get a ‘windfall’.
7. What gives one person joy, gives another person sorrow.
8. Good luck of one person can be bad luck for another.
Is it Fair? Is God unjust? Is it just ‘Fate’ or ‘Luck’?
Hinduism answers these questions through the doctrines of
Karma, Rebirth and Moksha (Liberation or Salvation) 218
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C Doctrine of Karma C
• Every action has a reaction.
• You reap what you sow.
• What goes around comes
around.
219
C Karma Doctrine C
• Definition: The doctrine says – “As you sow, so shall you reap”.
• Who Implements it?: It assumes that God is just, He gives us the fruits of our
actions, He is not arbitrary, He is not vindictive or capricious.
• Types of Karma: Actions can be in thought, in speech or they are physical action.
They can be done directly by oneself, or instigated through others or assisted by
others. They can be completely wrong, completely right, or partially wrong and
right. Their wrongness or rightness is determined by the temporal and situational
context in which they are done (subject to some general principles of Dharma such
as love, charity, truth etc.).
• Effects of Karma (‘Karmaphala’): Good Karma yield good results, bad Karma
yield bad results. THIS IS THE FIRST EFFECT OF KARMA.
• Reaping the Fruits of Our Karma (‘Karmavipaaka’): Fruits of our past actions are
reaped only at the ‘right’ time, whether in this life or in the next. This is called
‘ripening of karma’. THE TIME LAG RESULTS IN REBIRTH (2nd EFFECT)
• Free Will and Action (‘Purushaartha’): The doctrine states that in general, we are
free to act the way we want (‘free will’).
• Residual Karma or Fate (‘Daiva’ or ‘Praarabdha’ or ‘Karmaashaya’): We all have
residual ‘good karma’, and ‘bad karma’ as a result of actions done in the past. This
is called ‘Fate’.
• Conflict between ‘Free Will-Action’ and ‘’Fate’: At any given moment, one has the
option to exercise our free will (‘effort’), but one is also bound by the effects of
one’s past actions (‘fate’). The net result of ‘effort’ and ‘fate’ (and whether our
karma has ‘ripened’ determine the outcome of all our efforts.
• We become what we do. Our character/tendencies (Svabhāva) are shaped by past
karma. This is the THIRD EFFECT OF KARMA. 220
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C Questions for Discussion C

• Why do good people suffer and bad people prosper?
• If Bhagavān is merciful, why is there so much pain and
suffering in the world?
• If Bhagavān must give us fruit according to our Karma, then is
He powerless before the Karma principle?
• If I am unhappy because of my fate, why should I act to
overturn it, because “whatever will be, will be”?
• Why do we have mass casualties (e.g. Tsunami)?
• If we always have a residue of Karma, how can we ever free
ourselves from the cycle of births and deaths?
• How much time does it take for our Karma to ripen?
• Do children reap the fruit of their parents’ karma?
• If I kill someone, is it due to the victim’s bad karma?
221
C Classification of Karma: Time Effect C
222
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C C
Although the grain jar
has three types of grains,
only that variety which is
close to the tap will come
out. Others will come out
later. Likewise, we do
many different Karmas
but each have their own
time before they will
ripen and have their
effect. Once the fruit of a
karma ripens, we have to
eat it and experience the
consequences. Karma
that is ripe to bear fruit
which we must
experience is called
‘Prārabdha Karma’.
223
C C
Classification of Karma: Time
This life NOW
Past life Future life
Sanchita
karma
Prarabdha karma Aagami karma
You can choose to affect the future…………..

Not by controlling ‘incidents’ that happen………
But by your ‘response’ to incidents – and by equanimity
“samatvam yoga uchyate” Gita (Yoga is practicing equanimity in
all situations) 224
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C Karma and Rebirth C

• Fatalism is unacceptable. We must strive at all times to improve our
status (“Through the efforts of many lives does one attain perfection”,
Gita chapter VII) rather than resigning ourselves to our ‘fate’. It is never
‘too late’.
• Ignoring the plight of others is unacceptable because not helping out
others is ‘bad karma’ for us. Looking down upon unfortunate humans
and creatures is also bad karma for us.
• Helping others who need help is good karma for us.
• Why are we reborn?: Upon death, we are reborn so that we can reap the
fruits of residual karma.
• We can be reborn as ‘god’ or as fortunate human being (e.g., in a rich or
pious family) if we have an overall good stock of residual karma. Either
way, this is an opportunity to keep improving ourselves, even if we are in
difficult situations.
• If we have a overall bad residual karma, we are reborn as an unfortunate
human being (e.g., in a poor family, or in an evil family, or as a disabled
child) and have to struggle a lot or
• We take birth in lower life-forms, where we can only suffer the
consequences of our bad karma, but do not have ‘free will’.
225
C C
Rebirth and ‘Moksha (Liberation)’
END OF REBIRTHS AND LIBERATION:
• ‘Liberation’ from this continuous cycle of birth and death, and living
eternally in blissful communion with God is Moksha. During the state
of Moksha, the soul sheds even the mind and life forces, and merges
with God – the Supreme Soul.
RELATIONSHIP OF KARMA TO LIBERATION:

• It is necessary to do good deeds but this is not sufficient to get us
Liberation. Liberation results only if we do ‘good’ karma without
desiring its fruit, coupled with following a spiritual path. If we do keep
desiring fruits or our good actions, we will continue to get reborn. We
should ‘offer’ the fruits of our good deeds to God. Good Karma serves
to make us ‘eligible’ for the Spiritual Path(s) that lead to Moksha.
SPIRITUAL PATHS TO LIBERATION (The 4 Yogas):

• ‘One Size does not fit all’ – There are multiple SPIRITUAL paths of
Liberation depending on one’s temperament and aptitude.
• Difference in these paths is one of emphasis – they are not mutually
exclusive. Each path has a portion from other paths as well.
226
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C Good and Bad Karma C
• Vikarma: Bad deeds producing bad fruit.

• Satkarma: Good deeds producing good fruit.
• Prāyaschitta Karma: Remedial karma to
counteract the bad effects of Vikarma.
• Akarma: Laziness, not doing anything.
According to the philosophy of Karmayoga in
the Gita, this is actually a Vikarma!
• Naishkarmya: Doing our karma in such a way
that they do not result on rebirth or other
karmaphala. This is the goal of Karma Yoga
227
path to Moksha.
C C
Complexity of Karma…
• What is most important? The result, the
means to achieve the result, or your
intentions when doing a karma?
[Intentions]
• Do Intentions matter? [YES]
• Do only intentions matter? [No. It is
important to act in an informed manner as
well. Having good intentions cannot
balance out acting irresponsibly].
228
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C C
TOPIC 14
Special Prerequisite to Karma
Yoga: Yoga Psychology
Understanding the Traps

of Karma
229
C First effect of Karma: C

Fruit of Karma (Karmaphala)
• Sanchita Karma: Latent tendencies and
proclivities. E.g. I am fond of studying
although my family is illiterate.
• Prārabdha Karma: Our genetic inheritance, the
circumstances of our life ‘beyond our control’
that restrict/expand our choices. E.g., I was
born in a rich family and can access good
education.
• Kriyamāna Karma: Future results of our
present actions and planning. E.g. a ‘D’ grade
because I did not study for my test. 230
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Second effect of Karma: Rebirth
• Why are we reborn?: Upon death, we are reborn so
that we can reap the fruits of residual karma.
• We can be reborn as ‘god’ or as fortunate human
being (e.g., in a rich or pious family) if we have an
overall good stock of residual karma. Either way,
this is an opportunity to keep improving ourselves,
even if we are in difficult situations.
• If we have a overall bad residual karma, we are
reborn as an unfortunate human being (e.g., in a
poor family, or in an evil family, or as a disabled
child) and have to struggle a lot or
• We take birth in lower life-forms, where we can only
suffer the consequences of our bad karma, but do
not have ‘free will’.
231
C Svabhāva: Karma shapes our C

personality! This is the Third effect of Karma
in addition to Karmaphala. We become what we do.
• Our thoughts
shape our
actions.
• Repeated
actions
become
habits.
• Habits
determine
our character.
• Therefore,
we become
what we
think and
what we do.
232
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C Traps of Karma- A Summary C

• Karmaphala: Experienced as joys or sorrows
– Life form we are born into (plant / animal/
human), world we are born into (heaven or hell or
earth)
– Our life span
– Our individual experiences in life
• Svabhāva: Our inborn abilities or disabilities,
likes and dislikes
• Side-effects: Desires, greed, ego, anger,
conflicts, delusion
NOTE: These 3 effects are present as ‘gunas’ in233
our mind.
C Yoga Psychology says… C
• All karmas that bear fruit or lead to

rebirth are traps because
– They are motivated by desires which never
end.
– Desires lead to other evils like greed, ego and
attachment to material objects, pride.
– The fruit of even good karma eventually end,
and we are back to square one.
– Reliance on good karma alone takes us away
from the Divine. We must combine good
karma with spirituality.
234
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C Desires never end … C
• The royal barber finds

6.5 jars of gold.
• He wants to fill the 7th
jar completely.
• His efforts and
worries to collect
money make him
sick.
• He becomes happier
by returning the jars
to the ghost who gave
235
them to him.
C Desires complicate our lives.. C
• A disciple got a cat to

kill rats that are his
clothing.
• Then a cow to feed
the cat with milk.
• Then land to get food
for the cow.
• Laborers to till the
land for growing food
for the cow.
• A wife to take care of
his wealth and home.236
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C “I did it….” (Ego) C
• Shivaji defeated
Aurangzeb, the
powerful Moghul
Emperor.
• He was filled with
pride, “Look at my
achievements.”
• Guru Samartha
Ramdas showed how
everything really
depends on the will of
Paramatman.
237
C Desires lead to Conflicts C
• Sunda and Upasunda

were two saintly
brothers.
• They fell in love with
the same woman due
to which they became
enemies.
• Their enmity did not
end with death. They
fought even in their
next life as animals.
238
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C Dependence on fruit results in C

lack of faith… and failure
• Narada meets with two
Yogis.
• One meditates to get its
fruit. The other only to
please Bhagavan.
• The first gives up his
meditation when he finds he
still has to live 5 more lives.
• The other continues even
though he needed many
lifetimes, and reaches his
goals. 239
C The Ladder of Downfall (Gita 2.62-63) C

1. First, we think of objects of
enjoyment.
2. The thought leads to our
liking/attachment for them.
3. The thought leads to a desire to get
them.
4. Non fulfillment of desires leads to
anger/frustration.
5. Then …bewilderment on your
‘entitlements’.
6. This results in forgetting our
purpose, goal and who we are.
7. This results in destruction of our
intellect – we make wrong choices.
8. Final result: Total destruction!
240
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C Example of the ladder of downfall C

• Thought about snapchatting…
• “It was fun to snapchat with him/her”
• Let me snapchat now with him/her.
• Mom stops you from wasting time. You get angry.
• You think, “But I just wanted to do it for 5 minutes.”
Although you know your 5 minutes become 1 hour,
always!
• You forget that your goal is to stay focused to study
for your test. You forget you are supposed to respect
your Mom.
• You lose your good sense and yell back at your Mom.
• Final result: You do not study in anger, and get a ‘D’.
241
C Avoiding the Traps of Karma C

• Should I stop doing anything at all?
Answer: No! Because:
1. No one can live without doing karma for even a
moment.
2. We have duties towards others and ourselves
that we must not neglect.
3. All great people are seen doing their work to
perfection.
4. Even Bhagavan performs his Karma.
5. Doing good karma purifies our minds.
6. Our scriptures command us to do our duty.
242
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C C
From Karma to Karmayoga
Not doing our duty is Adharma. But performing
any Karma has its side-effects as discussed
before. So how do we overcome this
contradiction? Krishna suggests a two stage
process discussed in the next few sections. This is
the path of Karmayoga:
1. Identify what your personal duty should be
(Svadharma) given your status in the society,
family, lifecycle etc. (Stage I)
2. Perform your duties selflessly, without
attachment, offering the fruit to the Lord. 243
(Stage II)
C C
TOPIC 15
The Path of Karma Yoga – Stage I
Svadharma
Understanding my Personal
Dharma & Karma
244
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C Dharma has many Layers! C

• We have duties towards
ourselves, family, community,
Individual colleagues, society, country,
Family
humanity, environment, creation
Community
and the Creator!
Professional
• We need different sets of
Society
Country
Dharmas for each of these
Humanity relationships. But how do we
Environment balance these different Dharmas?
Creation • Hindu Dharma provides a model
for balancing these different
relationships and duties.
• Most of our daily activities pertain
to our family, community,
colleagues and society. These are
covered by Varna and Ashrama
Dharma models. For this reason,
Hindu Dharma is often called
‘Varnashrama Dharma.’
245
C Modifiers of Dharma/Karma C
• Location (Desha): e.g. drinking liquor in a children’s
school is Adharma, but inside your home is not
necessarily so.
• Time (Kaala): E.g. Playing loud music is more Adharma
during night-time than during day time (because of
disturbance to neighbors).
• Situation (Paristhiti): E.g. speaking a lie to save
someone’s life or marriage.
• Varna (Profession or Social Class): E.g., A Pandit can
conduct a marriage but a layperson with no ‘license’ or
training cannot.
• Ashrama (Stage of Life): E.g. Minors cannot have credit
cards but adults can.
CONCLUSION: Dharma is not absolute. It is contextual.
246
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C Types of Dharma due to Context C

Sensitivity & our Multiple Identities
• Sādhāraṇa or Sanātana Dharma: Generally applicable values and
ideals like truth, non‐violence, charity, compassion, humility,
knowledge, forgiveness etc.
• Varṇa Dharma (Professional/Social class): E.g., Soldier can carry an
AK‐47 but not an ordinary civilian.
• Āshrama Dharma (Your stage in Life): Seniors can sit on chairs
meant for them, not youngsters.
• Kula or Jāti Dharma (Community/Family Dharma): E.g., Agarwal
community has its own marriage customs different from others.
• Yuga Dharma (Dharma of the times): E.g., Today, it is not OK to
have many children. In the past, it was acceptable.
• Āpad‐Dharma: e.g., when starving, it is OK to eat beef.
• Moksha Dharma: Taking Sannyāsa, leave one’s family.
247
C What is my Duty (Svadharma)? C

1. Decide the right course of action after considering multiple alternatives,
and after consulting multiple sources of Dharma.
2. Follow Sādhāraṇa or Sanātana Dharma, and treat others as exceptions.
3. Consider your own Varṇa and Āshrama to determine your duty. The duty of
one is not the duty of another.
4. Remember that Dharma is meant for every one’s welfare and
happiness. Forsake that Dharma which hurts people.
5. The Golden Rule: “Do not do unto others that you dislike being done to
you.”
6. Follow the dictum, “Greatest good for the greatest number.”
7. Reflect on what holy and pious individuals had done in similar
circumstances.
8. The Gold Standard: Vedic scriptures.
9. If still confused, seek the advice of knowledgeable and virtuous people
(Dharma-Parishad).
10. Between two evils, choose the lesser one.
248
11. Just because it has been done in the past does not make it right today!
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C The Two most important parts of C

Svadharma: Varna and Ashrama
• Things can get real complicated!
Therefore, our Rishis say that for most
situations, follow the rules of these two
most important parts of Svadharma,
which are
– Varna Dharma (determined by your
profession)
– Ashrama Dharma (determined by your stage
in life, your family relationships).
• So let us now study these two types in
more detail. 249
C Follow your Svadharma C

• Step 1 of Karma Yoga: Svadharma
– Find your Svadharma (‘Personal Duty’).
– Perform your personal duty to the best of your
ability.
– Do not be motivated by considerations of ‘how
prestigious my role is’ but rather by ‘based on my
nature or my circumstances, what is my role by
which I can serve people around me in the best
possible way?’
E.g.: In a football team, what will happen if everyone
wants to be the Quarterback? What will happen to the
country if everyone wants to be the President? What
250
will happen if no one wants to be a Janitor?
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C C
TOPIC 16
Karma Yoga: How do I organize
my Life?
Svadharma 1: The Four Stages of

Life (Āshramas)
251
C Four Ashramas – Stages of Life C

Message: Plan your Life
All stages have to be Dharmic
1. Brahmachārī–
– Gain knowledge as a student
2. Grihastha
– Artha/Kaama – Work /Family
– Action without rewards for others
3. Vānaprastha
– Reduction in family work
– More focus on Philosophical
Knowledge
– Action without rewards (Sevā)
4. Sannyāsa
– Renunciate and monastic life 252
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C C
Transition of ‘Ashramas’
• ‘Ashramas’: Hindu scriptures organize human life into four
stages, or advocate four modes of living called ‘Ashramas’.
No other state is allowed. (E.g., Hindu society expects you to
get married in adult-hood. Bachelorhood is not appreciated
unless you become a Sadhu!)
1. Student: Education
2. Married householder: Dharma, pleasure, children
3. Monk, recluse: devoted to scriptural studies
4. Wandering saint or ascetic: given to spiritual seeking
• The most important Ashrama: Householders are the corner-

stone of any society and it is parents’ duty to pay for the
wedding of children. Families are the bedrock of Hindu
society.
“Just as all rivers merge into the ocean, all the four ashramas find refuge
in householders because they support the entire society”
253
(The Laws of Sage Manu, Chapter VI)
C Farmer’s Karma defeats Narada’s C

continuous chanting
• Narada thinks that he is
the best devotee because
he chants the name of God
all the time.
• Krishna shows him how a
hard working farmer who
struggles to support his
family without any
grudges is better than he
is, because all his work is
worship. 254
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C A housewife and a Butcher show more C

knowledge than an Ascetic
• Kaushik leaves his widowed
mother to practice austerities
in the forest. He acquires
supernatural powers.
• A housewife shocks him by
showing greater powers.
• A butcher shocks him by
showing greater knowledge.
• Kaushik returns home, to
serve his mother.
• Doing one’s Svadharma 255
brings spiritual rewards.
C Guru Nanak serves his Guest C
• Bhai Lehna asks a farmer

to take him to Guru
Nanak.
• The farmer asks Lehna to
sit on his horse, takes
him to a home and asks
him to wait.
• Lehna is shocked to learn
that the farmer is none
other than Guru Nanak.
• No one is too great to
perform his Svadharma.256
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C Krishna visits Pundalik and waits C

• Krishna visits Pundalik
while he is putting his
parents to bed.
• Pundalik asks him to wait
and only offers a brick to
sit on.
• Krishna agrees to reside
permanently in Pundalik’s
abode as Vitthala.
• Bhagavan NEVER
competes with others for
your seva. Serve others to
serve Him. 257
C C
TOPIC 17
Varṇa Dharma: Achieving
Common Goals together –
Organizing our Society
Svadharma 2: The Varna

(‘Caste’) System 258
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C C
‘Caste’ System
• ‘CASTE’ is a misleading term that collapses 3 Hindu
institutions:
– Varna (Four Social Classes) = permanent, scripture
sanctioned, pan-Hindu, trans-national. Covers all Hindus
except ascetics, tribals, ‘untouchables (‘Avarna, or
Panchama =Fifth Varna’)
– Jaati (> 3000 castes) = hereditary, endogamous, regional
communities or occupational guilds, last over a few
decades to centuries, typically mapped to one of the four
varnas. All Hindus except Ascetics belong to a Jaati.
Recognized but not mandated by scriptures.
– Kula (Family Lineage) = cluster of families with blood
ties, their unique family customs and traditions, typically
exogamous, regional, can last from a few decades to
centuries, recognized but not mandated by scriptures.259
C The Four Social Classes C

(Varnas) & Classless Hindus
1. Brahmins: Sacerdotal, religious,
ritual, teaching, judiciary,
intellectual functions.
2. Kshatriyas: Military,
Administrative, Legislative
functions.
3. Vaishyas: Agriculture, trade and
commerce, cattle rearing, other
economic wealth producing
functions.
4. Shudras: Service, labor, artisans,
musicians, entertainers
• Untouchables: Not sanctioned by
scriptures, later development,
opposed by Hindu leaders,
performed scavenging and cleaning
functions. Untouchability is
virtually extinct in India today.
• Tribals: Have a different social
organization with priests, tribal
chiefs and the rest.
• Ascetics: Considered beyond all
social divisions and categories. The 260
pinnacle of Hindu society.
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C Is the ‘Caste System’ Heirarchical? C

• The Diagram on the right is
misleading! (even numerically)
• Superiority of Brahmins is
restricted to religious roles.
• Kshatriyas are leaders in political
and military roles.
• Vaishyas lead in wealth.
• Shudra in service, entertainment
sectors.
– In many parts of India, Brahmins are
the poorest.
– Privileges come with disabilities
– Keeps checks and balances in the
society (social stability).
261
C C
Real ‘Caste Pyramid’
The reality is that all varnas
are important in their own
way, and all are needed to
contribute to the successful
functioning of the society.
Krishna promises in the Gita
that irrespective of one’s
Varna, we can reach Him in
this very lifetime through
Karmayoga:
The Lord from whom all
creatures are born, and Who is
within all creatures – by
worshipping that Lord through
your own karma for other
creatures, one attains spiritual
advancement. Gita 18.46
262
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C C
Varna System: Division of Powers
Political Business Land Moral
Power Power Power Power
Kshatriya High Low Low Low
Vaishya Low High Med Low
Shudra Low Med High Low
Brahmana Low Low Low High
All jaatis have these classifications either explicitly or implicitly

Separation of powers is important
Varna is about Guna – tendency towards sattvic practice
Moral power comes through tyaaga and knowledge – not by

ownership
Brahmanas should be held to higher standards and should

earn their living by begging and being dependent on others 263
C C
Our Gunas decide our Varna
Varna Color Color and Guna Symbolism Sattva Rajas Tamas
Brahmana White Purity, simplicity, truth High Low Low
Kshatriya Red Violence, energy, strength Medium to High High Low to medium
Vaishya Yellow Wealth, productivity, Medium High Medium

prosperity
Shudra Black Sin, ignorance, falsehood Low Medium High
264
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C Guru Ramdas asks Shivaji to C

go back and rule his Kingdom
• Emperor Shivaji wants to
become a Sadhu.
• His Guru commands
Shivaji to go back and
rule his kingdom.
• One must never run
away from the duties
that we are born into due
to the unique
circumstances of our
lives.
265
C A Trader turns out to be superior C

to Rishi Jajali
• Jajali is proud that he
can meditate standing
for a long time.
• The birds who build a
nest on his next scoff at
him, because Tuladhara,
the merchant is better.
• Jajali learns the secret of
Karma Yoga from the
trader Æ Doing
svadharma without any
selfish motives. 266
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C C
TOPIC 18
The Practice of Karma Yoga
Stage II
Naishkarmyasiddhi – Freedom
from the Traps of Karma
267
C Solution: Follow Karma Yoga Path C

• Step 2 of Karma Yoga: Naishkarmyasiddhi
– Follow the scriptures to decide what is wrong and
what is right while doing your Svadharma
– Do your Svadharma with Shraddhā (faith)
– Perform your Svadharma not for selfish motives,
but as a Sevā (service) and for Lokasamgraha (good
of the world)
– Focus on doing your duty well, without worrying
about the results. Do your duty, leave the rest to
the Divine.
– Do not be attached to the fruit or to the action itself.
268
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C Naishkarmyasiddhi (contd.) C
• Maintain equanimity irrespective of whether

you succeed or fail.
• Do your karma free of attachments, anger,
greed or delusion. Do them only due to your
sense of duty.
• Perform the ‘saattvik’ variety of each Karma
• Perform your work as a worship to the Divine.
• Seek pleasure in the soul, not in material objects.
• Offer the results of your Karma to the Divine
• See the presence of Paramatman everywhere
and in everyone.
269
C Ramana Maharshi demonstrates ‘Non- C

Attachment’
• A man asks Ramana Maharshi to
explain the meaning of Ramana
Maharshi. The two go on a walk.
• The Maharshi finds a stick and
shapes it into a walking cane
with great effort and dilligence.
• But soon thereafter, he sees a
shepherd. Thinking that the
shepherd will need the cane, he
gives it to him without hesitation
or remorse.
270
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C Having Shraddhā in Dharma C
• Maharaja Pratap Singh

of Kashmir spent a lot of
money in noble causes,
saying “Bhagavan has
blessed me with wealth
so that I can do good.”
• Scolded his men when
they chased a cow out of
the king’s way saying
“If Krishna can walk
barefeet after cows, can I
not take a detour
271
around them?
C Make Sāttvic Choices C

The charity which is given with the sentiment Enhancers of lifespan, mind, strength,
‘It should be given,’ health, happiness and love,
To one who may not have done us a favor in Juicy, fatty, wholesome and hearty foods
the past, or will not return the favor, Are dear to the Sattvic type of persons.
In the proper place and time, to the Gita 17.8
appropriate person – Bitter, sour, salty, very hot, spicy, dry and
That charity is considered to be Sattvic. Gita burning foods
17.20 Are desired by Rajasic persons,
But charity which is given with expectation of And these cause distress, grief and
a return favor, sickness. Gita 17.9
Or with a desire for the fruit (of going the Food that is cooked several hours before
good deed), consumption (i.e. is not fresh), has become
And which is given with a grudging mood – desiccated,
That charity is considered to be Rajasic. Gita And also which is putrid and
17.21 decomposing,
The charity which is given at the wrong place Also leftover and defiling (or not fit for
and time, Vedic sacrifice),
To unworthy persons, Is liked by Tamasic persons. Gita 17.10
Without respect and with contempt (or
indifference) –
That is declared to be Tamasic. Gita 17.22 272
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C Do your right Duty without fear C

of consequences
• During a famine, Dāmājī Pant
(a tax collector) distribute
grain from royal granery
when he saw people starving.
• Sultan orders beheading of
Pant.
• Dāmājī Pant prays to Vitthala
saying he did what was right.
• Vitthala appears in front of
the Sultan and pays off the
price of the grain.
273
C Own up one’s deeds, do not blame C

others
• A gardener took all the credit
when the flowers bloomed.
• But he blamed Bhagavan when
he accidentally killed a cow that
was eating the flowers.
• The true Karmayogi does not
worry about the consequences of
his karma, and does not fear
facing them either.
• A non-Karmayogi likes to take
credit for successes and blames
others for failures.
• A Karmayogi behaves the same,
in failure as well as in success.
274
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C Serve others Selflessly C

• Jadav Payeng planted a
forest single-handedly when
he saw snakes dying in the
sun, even though no one
else helped him for 30 years.
• Sister Nivedita from Ireland
started cleaning the streets
of Calcutta (India) during a
plague, putting the local
youth to shame as they were
not cleaning their own city
leading to the disease
whereas a foreigner cared
275
for the people of the city.
C Work for the sake of Bhagavan C

• Emperor Akbar thought
that his musician Tansen
was the greatest.
• Tansen asked Akbar to
listen to his Guru sing.
• Akbar was stunned as he
had not heard a better
musician than his Guru.
• Tansen explained, “I sing to
please the emperor of India.
He sings to please the
Emperor of the Universe!”
276
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C C
TOPIC 19
The Path of Dhyāna Yoga:
Perfecting Karma Yoga through Meditation
277
C C
Yoga – The Gift of Hindus
Question: The Mind is difficult to control. It becomes
attached easily, it becomes angry. It aspires for non-Sattvic
things. How can then we be good karma-yogins?
Answer: Control the Mind using Dhyāna Yoga (Meditation)
• Yoga is one of six schools of classical

Hindu philosophy
• Yoga is related to English word
‘yoke’ meaning to discipline,
restrain, control one’s mind to unite
with the Supreme Being
• 25 million Americans practice Yogic
exercises (asanas)
• Praanayaama = breath control
exercises.
• Asanas are a small portion of Hindu
Yoga philosophy 278
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C Tapa, Svādhyāya & Īshvara C

Prānidhāna: Kriyā Yoga
• Tapa means forbearing the
opposites (heat and cold;
pleasure and pain; praise and
criticism), and maintaining
equanimity and mental balance
under all circumstances.
• Svādhyāya means study of
spiritual scriptures regularly.
• Ishvara Prānidhāna means to do
our best and leave the rest to
Ishvara.
These three practices are called ‘Kriyāyoga’
or Yoga in daily action. This triad is a very
simple method of initiating the practice
Yoga in modern life. After Kriya Yoga, go 279
to the eight steps Patanjali’s Yoga.
C Rishi Patanjali’s 8 steps of Yoga C
1. Five Yamas: (Ahimsa,

Truthfulness, non-
stealing, celibacy, non-
hoarding).
2. Five Niyamas: Purity,
contentment, austerity,
self-study, surrender to
Divine Will.
In short, an immoral and
an undisciplined person
cannot be a Yogi. These 10
traits must never be given
280
up.
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C External practices of Yoga C

3. Āsana: Yogic postures to still and
calm the body.
4. Prānāyāma: Regulated breathing
that leads to regulation of life-
forces in the body and purification
of the mind.
• Hatha-Yoga practices: Not
accepted by all Hindus. Involve
rigorous physical postures.
5. Pratyāhāra: Withdrawing
senses from external objects
and turn them inwards.
281
C Inner Practices/Values of Yoga C

6. Dhāraṇā: Intense
focus inwards.
7. Dhyāna: State of
Meditation
8. Samādhi: Ātman is
disconnected from
external objects and
connected to the Divine
282
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C C
TOPIC 20
The Path of Dhyana Yoga
Benefits and Side-

Effects of Yoga
283
C Aids in Yoga C
Indeed, Yoga is not for him who eats too much or who abstains
too much from eating. It is not for him, Arjuna, who sleeps too
much or keeps awake too much. Gita 6.16
For him whose eating and recreation are disciplined, who is
restrained in his actions, whose sleep and waking are regulated,
Yoga destroys all sorrow. Gita 6.17
He who does not eat meat throughout his life, and follows this
vow to purify his mind, he achieves the power of Yoga.
Mahābhārata 12.300.46
He over-exercises, or indulges excessively in sensual pleasures. In
his zeal to do more work, he even forces his body from
discharging stool and urine. Anugita 2.11
With his mind concentrated, the Yogi should choose a quiet cave,
a temple or an abandoned and empty dwelling for his residence.
Mahābhārata 12.240.28 284
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C C
Lead a balanced, disciplined Life
Yukt-āhāra-vihārasya
Yukta-cheṣhtasya karmasu |
Yukta-svapn-āvabodhasya
Yogo bhavati duḥkhahā ||
Yoga destroys the grief or

problems of only that individual
whose diet, recreation, effort,
activity, sleep, awareness (while
awake) are all moderate and
regulated. Gita 6.17
285
C Yoga’s Benefits vs Side Effects C

• Health benefits • Side Effects (siddhis)
– Lower blood pressure – Ability to levitate
– Improved sleep – Change one’s body size
– Relief from asthma etc – Read the mind of others
– Improved blood flow – Control others by your
– More fit physically thoughts
• Mental benefits – Long life (several
– Stress relief hundred years)
• Social benefits – Ability to die when you
want
• Professional benefits – Become invisible
– More self-confidence – Hear and see from great
• Educational benefits distances. 286
– Greater focus
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C Side Effects – Yogic Powers (Siddhis) C

Some side effects of pain
killers are: Drowsiness,
nausea, dizziness etc. which
are not necessarily harmful.
• Would you ever take a
pain killer to cure
amnesia?
• Would you ever take a
pain killer to vomit out a
poison that you have
ingested?
Æ Do not practice Yoga for
the sake of Siddhis. 287
C Yogis exude peace and non-violence C
• Animals
become non
violent
• Quarrelling
individuals
stop
disputing
with each
other 288
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C Yogis have very high focus powers C

He could read and
retain the contents
of an encyclopedia
by quickly
flipping through
the pages.
289
C Yogis can control involuntary C

motor functions
Swami Rama (d. 1996)
demonstrated under
medically supervised
conditions in the US that
he could control his heart
rate, metabolism,
appearance and
disappearance of lumps
in his body etc., that are
considered involuntary
functions of the body.
290
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C Swami Brahmendra (18th cent.) C

• He survived even when
flood waters and sand
bars covered him while
he was meditating.
• His arm was cut. He
just picked it and fixed
it back to his body.
• After his death, he
appeared as a witness
in a dream to the
prosecutor to provide
evidence in a lawsuit.
291
C Gorakhnath vs. Allama C

Mahaprabhu (12th cent. CE)
• Gorakhnath lived for
300 years. Made his
body rock-hard
through Yogic
practices.
• Allama Mahaprabhu
transformed his body
to soul through Yoga
Æ The true goal of Yoga
is to purify the atma, not
to benefit physically.
292
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C Swami Ramtirth and the Yogi C

• Yogi tells Swami
Ramtirth (20th cent.) that
he spent 30 years to learn
how to walk on water.
• Swami Ramtirth says:
“Did it take you closer to
God? If not, it was a
waste. I can pay the
boatman to take me
across the river.”
Æ A Yogi who practices
Yoga for powers is just like
a magician, nothing more. 293
C Changadeva vs Sant C
Jnaneshvara
• Changadeva lived for 1400
years.
• Sent a blank paper to invite
Jnaneshvara and his siblings to
become his students.
• Jnaneshvara sent back a reply
in 65 verses in praise of
Changadeva.
• Changadeva rode on a tiger
with a snake as a whip to meet
with Jnaneshvara.
• Jnaneshvara instead
commanded a wall to take
them as an airplane to meet
with the Yogi.
Æ True Yogis do not show off 294
their powers.
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C Yoga is not mortifying yourself! C

Those persons who scorch
themselves with austerities
That are not directed by the
scriptures and are terrifying,
Engaged with arrogance and ego,
Impelled by desires and
infatuations. Gita 17.5
Tormenting the bodily elements,
to the extent of mortifying them
(or with a morbid mindset),
And Me too, abiding within their
body –
Know them to be Asuric in
resolve. Gita 17.6
295
C Good Yoga and Bad Yoga C

• For one who practices the best kind of Yoga and seeks union with me,
these powers have been called obstacles and things that cause delay.
Uddhava Gita10.33
• There are some strong willed people who by various means first
make the body very strong and of undecaying youth, and then
practice Yoga in order to acquire supernatural powers. Uddhava Gita
23.41
• But that is not praised by the wise, for such effort is useless because
the body is perishable like the fruit of a tree (whereas the soul is
imperishable). Uddhava Gita 23.42
• If in the course of regularly practicing Yoga, his body gets strong, the
intelligent Yogi, who is devoted to Me should not give up practice,
pinning his faith on that (i.e, the body). Uddhava Gita 23.43
• The Yogi who practices Yoga relying solely on Me and having no
desires is not thwarted by obstacles and experiences the bliss of the
Atman. Uddhava Gita 23.44
296
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C The True goal of Yoga: Bhagavān C

• The soul that has understood the truth is able to see itself as different
from the body. Although residing within its body, the soul forsakes the
body, and experiences the Supreme Soul with the assistance of the mind.
When it perceives Parmatman, the soul laughs [i.e.,, “In vain did this
body and the physical world imprison me till now and deluded me].
Such a soul then seeks refuge with Paramātman and then attains Him
eventually. Anugita 4.50-51
• The Eternal Supreme Brahman alone is the final goal of the soul. When
the soul gives up its body and reaches Brahman, it attains immortality
and eternal happiness. Anugita 4.60
• The best among the knowers of the soul, who meditate steadily and
always experience the joy of their soul eventually reach the Paramātman,
who is the repository of all happiness. Anugita 36.23
• The Yogi is superior to the ascetics, he is thought to be superior to the
learned. And the yogi is also superior to those who perform ritual
karmas. Therefore, be a yogi, Arjuna. Gita 6.46
• Of all these yogis, he whose inner soul abides in Me, and who
worships me, full of faith, him I hold to be the most devoted to Me 297 in
Yoga. Gita 6.47
C C
Discussion
Think about how Yoga is

practiced in the West. Is it good or
bad?
298
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C C
TOPIC 21
Bhakti – Developing a
Relationship with the Divine
Part I: The Nature of the Divine
Brahman, Ishvara, Bhagavan,
Antaryami, Avatara, Vibhuti, Moorti
299
C Blind men & the Elephant C
Religions that claim that their’s

is the only right way, that only
believers will go to heaven
In whatsoever way men approach Me, even so whereas ‘infidels’ and ‘Kafirs’
do I bless them. For whichever path that men will go to hell are like the blind
make take in worship, they will all come to Me. men who know only a portion
Gita 4.11 of the Infinite Lord and His 300
Love for everyone.
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C Different Aspects of Divinity C

A) Nirguna Brahman
I. Brahman: Formless, Transcedental, Supreme, Changeless
(like subterranean water, or moisture in the air).
Saguna Brahman
I. Ishvara/Devi: Creator, Sustainer, Destroyer. Like the Akaash
Ganga (cosmic river or Milky Way) Æ Visible yet distant.
II. Antaryaamin: Inner abiding Witness. Like water in our
body.
III. Avatara: Divine Incarnation. Like a flood of water,
temporary and overwhelming.
IV. Vibhuti: Divine Manifestations. Like numerous wells or
rivers of water.
V. Murti: Image. Like a telescope, or desktop icon; or water in a
glass held by us. 301
C C
Saguna and Nirguna
Brahman
Nirguna Saguna
Brahman Brahman
Ishvara Devi
Brahmā Vishnu Shiva

302
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C C
Saguna and Nirguna
Nirguna Brahman Saguna Brahman
That aspect of Brahman that cannot be That aspect of Brahman that is associated with
described in words as possessing any an infinite measure of wonderful qualities.
distinguishing or special qualities.
Meditated upon as a Formless and Impersonal Worshipped in many Forms as a Personal
Soul. Deity.
Not comprised of Gunas of Prakriti Ruler of the Gunas of Prakriti
303
C Why do Hindu prayers and rituals C

start with ‘OM’?
OM = AUM + silence
= A + U + M + silence
= BrahmA + VishnU + ShivaM + Brahman (the
formless Supreme Being)
• AUM represents the Hindu Trinity and the
Formless aspect of God.
• ‘A’ is the first letter of the Sanskrit alphabet, ‘M’ is
the last letter uttered by ‘contact’ of mouth organs.
This is followed by sounds (such as ‘ha’) that come
from ‘within’ us and are denoted by the ‘silence’
after we chant Aum. (cf. “I am the Alpha and the
Omega”- Bible)
• AUM is the first sound that was uttered by God at
the beginning of creation.
• Uttering AUM helps in meditation.
• AUM represents the three stages of spiritual
progress: ‘Aarambha’ (beginning). ‘Utkarsha’
(progress or rise), and ‘Manana’ (mental
contemplation) followed by silent contemplation.
• It is the Best name of God because it represents
him in its entirety.
304
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C C
Ishvara: Panchayatana or Shanmata (5 or
6 major Forms of Bhagavan for Hindus)
1. Vishnu and Lakshmi
2. Shiva and Parvati
3. Devi
4. Ganapati
5. Surya
6. Karttikeya
Shankaracharya (7th cent.

CE) gave an orderly form
to the worship of these 6
major forms of Hindu
worship.
305
C Questions C
• Are Hindus Monotheistic or Polytheistic ?

– Such categories don’t apply to Hindus
– We have concepts of Paramatman & Atman
– We have devatas – divine forces who we
invoke before we start on an activity
– We have a concept called ‘Paramatma’ – that
some call Monism or Monotheism (but these are
not accurate descriptions)
– As Hindus we also have ‘ishta-devata’ – a
Divine force that is our individual chosen
devata
– This approach allows freedom for individual
practice, else there will be a fights over ‘my
God’ ‘my Prophet’ 306
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C The God and the gods C
• Hindus believe in one supreme God.

•The supreme God is formless yet can manifest in any form.
•The God is male, female, both, and neither.
• There are three main cosmic forms of the God accompanied by
their consorts.
•330 million ‘gods’: Deified holy sages, angels, great Hindus, natural powers
Brahma Saraswati Vishnu Laxmi Shiva Durga

Creation Education Protection Wealth Destruction Power
307
C “I am the One who became C

Many”
• Analogy of water: Ice, water, vapor
• Analogy of a polished crystal: Many different shining facets
• Analogy of a man/woman: Father, son, brother, friend, Uncle…..
• Analogy of the Elephant and Blind men: Can we know God completely?
• Analogy of a string of jewels: God as string uniting and passing though all
jewels.
• Analogy or rain drops, rivers reaching the same ocean
“There are, no doubt, two forms of Brahman- one having a form and the other formless.
The mortal and the immortal. The stationary and the moving. The discernible and
the indiscernible.”
[Brihadaranyaka Upanishad 2.3.1]
“In whatever form my worshipper chooses to worship Me, in that very form I accept his
worship, and make his faith steady in that very form.” [Gita 7.12]
308
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C One in Many, Many in One C

They call Him Indra, Mitra, Varuna, Agni, and he is the Divine good winged bird (the
sun with beautiful rays). The sages describe one and the same Agni in various ways
and call it Agni, Yama and Matarisvan. Rigveda 1.164.46
Agni itself is Indra, Vayu, Brahma, Vishnu and Brahmanaspati. Rigveda 2.1.3
Varuna and Mitra are but functional manifestations of Agni. Rigveda 2.1.4
Vishnu, Rudra and Marut are also functional manifestations of Agni. Rigveda 2.1.6
That (Supreme Being) is Agni; that is the Surya; that is the Vayu; that is the
Chandrama; that is Jyoti; that is Brahman; and that is Prajapati. (Madhyandina)
Yajurveda 32.1
“For indeed Agni is that God. His are the names: as the easterners (prachyaah) call him
‘Sarva’ (all), Bahlikas (call him) ‘Dhava’ (one who shakes), ‘Rudra’ (one who causes
weeping), ‘Pasunampatih’ (the Lord or the protector of beasts), ‘Agni’ (the first leader,
he who was there at the outset).” Kanva Shatapath Brahmana 2.7.1.7
The perception of the worshipper makes the ONE Deity appear as three, but in their
ontological essence, they are ONE. Brihaddevata 2.18 309
C C
Names have meanings
• He is called Rishi because He goes everywhere. He is Vishnu because he pervades everything. He has
the lordship over everything. He is the lord of the Physical body etc. Vāyu Purāṇa 1.5.33
• He is called Bhagavan because there are such (excellences) in him. He is Rāga (lord of passion)
because he controls passion. He is Para (Supreme) because he is the cosmic being. He is Om because he
protects (all). Vāyu Purāṇa 1.5.34
• He is Sarvajna because he knows everything. He is sarva because everything originates from him. As
humans originate from him, He is called 'Narayana.' Vāyu Purāṇa 1.5.35
• Because He is the first to manifest, he is called the first god. He is called Aja because he is not born (is
self existent). Since He protects his subjects, He is called the Prajapati. Vāyu Purāṇa 1.5.37
• He is called Mahadeva because he is the greatest deity amongst the Devas. He is Ishvara because he is
the Lord of the worlds and because he is not subject to other's control. Vāyu Purāṇa 1.5.38
• He is called Brahma because of his hugeness. He is called Bhuta because of his (eternal) existence. He
is Kshetrajna because he knows the unmanifest cosmic nature. He is Vibhu because he is omnipresent.
Vāyu Purāṇa 1.5.39
• Because he lies in the subtle body (called Pur), he is called Purusha. He is called Svayambhu because
he is not procreated and because he exists before the creation. Vāyu Purāṇa 1.5.40
310
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C Devas are part of the One C

Brahman
“On account of superb excellence of the Divinity, One soul (i.e.,
the All-pervading Soul) is extolled in various ways. The other
(manifest) gods are just like the limbs of the Great Soul, the
secondary members of the body. The specialists in this branch of
study (= spirituality) observe that the Sages praise the beings
according to the plurality and Universality of their intrinsic
nature. The gods are (figuratively described in the Veda as) born
from each other (e.g., Rigveda 10.72.4). The gods are the primary
source of each other. They owe their birth, i.e., coming into
being, to their specific functions as well as to the (Universal)
Soul. Soul alone is their chariot, horse, weapon and arrow, i.e.,
these things which are not different from the soul are only
311
figurative appellations in their descriptions.” Nirukta 7.4
C Do not distinguish between forms C

of God
From Kurma Purana
This great mediator, the Imperishable Vishnu Who is your protector is none other
than Mahadeva, the Lord of gods- there is no doubt in it. 1.14.86
They, who regard Vishnu, the cause of the Universe, as different from Lord
Shankara due to a deluded mind or due to lack of adherence to the Vedas indeed
go to hell. 1.41.87
The followers of Vedas behold Lord Vishnu and Lord Rudra with the same feeling
(of reverence) and thus become fit for Salvation. 1.41.88
He Who is Vishnu is indeed Rudra himself; and He who is Rudra is indeed
Vishnu. He who worships God, with this understanding; reaches the supreme
state (of salvation). 1.14.89
From Narada Purana They who do not distinguish between Lord Vishnu and
Lord Shiva, but worship them both equally as ONE- these indeed are the true
devotees of God. 1.5.72 312
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C C
God is not just a Male
313
C Questions C
• Why do Hindu gods have so many hands and faces and even
animal faces ?
– There is no such thing as “Hindu gods” – They are Devatas
– Devatas exist and affect everything and everyone on earth
– Devatas are Divine forces and are figuratively represented
to describe the divine in known terms:
• Vahana, mudra, aasana, astra
• Eyes are generally half closed depicting meditative
calmness & contemplation
• Divinity can be expressed in ways and does not have to
be ‘human’ like
• Multiple hands / eyes are representative of Devatas
Such representations are human effort at understanding
the subtler aspects and that which is beyond human
comprehension.
314
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C E.g. of Divine Symbolism: C

Sarasvati
Beads –
represents Veena
Meditative represents
and focus Music and all
aspects the arts
Book
represents
Swan Knowledge
represents
ability to
distinguish
Lotus
right and
represents
wrong – milk
Purity
from water
315
C C
Symbolism of Brahmā
316
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317
318
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C C
319
C C
320
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321
C C
Symbolism of Shivalinga
• The upper half of this Mūrti
which is like a pillar is called
‘Lingam’. The lower half is called
the ‘Yoni’. There are many reasons
why Shiva is worshipped in this
form.
• It is said that once Vishvakarma,
the architect in heaven, decided to
carve from stone a Mūrti that
would resemble Bhagavān Shiva
just as He looks. But,
Vishvakarma had only carved the
stone as a pillar before he realized
that Shiva is so beautiful, that no
one can make a perfect Mūrti of
him. So, he left it as a pillar, and
everyone started worshipping
Shiva in that form.
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C C
323
C Antaryāmi C
Krishna said to
Arjuna:
There is nothing
whatsoever higher
than Me. This entire
Universe is strung in
Me, like clusters of
jewels on a thread.
Gita 7.7
Īshvara resides in
the hearts of all
beings, causing them
to turn around by
His Māyā (power or
magic) as if they
were mounted on a
machine. Gita 18.61
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Brahman as Vibhūti
Holy Rishis, rivers,
mountains, virtues,
magnificent
animals, great
Krishna said to Arjuna:
human beings etc., Whatever thing there is,
are all a
manifestation of endowed with glory
Divine Glory.
They can be used as
and grace and vigor,
meditative aid to know that it has sprung
reach the Divine, as
long as we
from a fraction of My
understand that splendor. Gita 10.41
they are just an aid,
and derive their
power, grace, glory
only from the
Supreme Being.
325
C C
Ishvara as Avatara
• Why does Brahman
take an Avatara?
Answer: Krishna said to
Arjuna-
Whenever there is a decline
of Dharma and a rise of
Adharma, I manifest Myself.
Gita 4.7
For the protection and
deliverance of the good, and
destruction of the evil doers;
and for the sake of re-
establishing Dharma, I am
born in every age. Gita 4.8
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C C
Ishvara as Mūrti
The difficulty of those whose minds are fixed on the

Unmanifested are greater, because the goal of the Unmanifested
is attained with difficulty by the embodied beings. Gita 12.5
But they who renouncing all their karmas in Me, regarding Me as
supreme, worship Me, Meditating on Me, with undistracted
Yoga…Gita 12.6
Whose minds are set on Me, I am soon the deliverer from the
ocean of death and rebirth, Arjuna. Gita 12.7
327
C Comparing ‘Abrahamic God’ with ‘Hindu Ishvara’

C
BRAHMAN Dharma
N/A Religion Nirguna Brahman;
God without form
9 Ultimately all is one -

all is Brahman (monism)
9 Monotheistic God ISHVARA 9 Divinity is unitary, but
GOD 9 God can have Manifested Brahman can have many
(Abrahamic Saguna Brahman;
emotions God with personal manifestations
father heavenly-God)
9 Preferred way to attributes 9 People have freedom to
worship God worship Brahman in a
way that suits them
Trinity Brahma Vishnu Shiva

(Father, Son, Holy Ghost/Spirit) Saguna Brahman Saguna Brahman Saguna Brahman
Divine Beings DEVATAs

(Many angels, prophets and saints)
(Deities; divine beings; angels; aspects/personalities of Ishvara)
• The Abrahamic definition of God is generally defined as male with human attributes, whereas the Dharmic
definition of Brahman is broad (neither male/female, beyond human, the Ultimate or Absolute Truth).
• Ishwar (the personal God) represents the conditioned aspect of Brahman. Epithets of Ishvar include Bhagwan and Nath
328
(Lord). Ishta Devata also means Personal God. The Dharmic concept of Atma (jiva-atma, atma, param-atma) is very
developed – there is no one word for soul.
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329
C C
330
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331
C C
Discussion Items
• Can a person be an atheist as well as a good
Hindu?
Answer: An atheist can be a good Hindu but not a
perfect Hindu, because perfection or Moksha results
only by following a spiritual discipline leading to the
Lord.
• Does it make sense to worship God in murtis?
Answer: Whether we see the images as a symbol of the
Lord or His abode, both approaches can lead us to Him.
The permission for Murti-puja in Hindu Dharma reflects
the Lord’s compassion and kindness for our dull minds.
332
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C C
TOPIC 22
The Path of Bhakti Yoga – first
develop Bhakti (Loving Devotion)
The Non Pre-requisites of Bhakti
333
C C
Have a lot of Wealth
• Shiva preferred the
temple of Poosalar
over the royal temple.
• Rukmini’s single leaf
equaled the weight of
Krishna after bags of
grain and gold could
not equal his weight.
• Shiva decreed that the
poor lady Alagi will
inaugurate the royal
temple of
Brihadeeshvara at
Thanjavur and not
the King himself.
334
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C Be an Upper Caste Person C

• Shiva asked Nandi to move
away for Nandanar.
• Sant Ravidas was a cobbler.
• Sena was a barber.
• Krishna turned away from
priests to give darshan to
Kanakadasa.
• Turtle murti in Srikurman
temple rotated away from
devotees because they turned
away a poor devotee.
• The chin of Vitthala’s murti
became swollen when the
priest slapped the
untouchable Chokhamela.335
C C
Belong a particular race/country
• Swami Ghanananda
made Hinduism the
fastest growing “I bow to that
religion in Ghana Vishnu by taking
whose name even
(Africa) the people
• Satguru Shivaya belonging to
violent and
Subramaniyaswami barbarian races
are purified and
founded the attain Moksha.”
Himalayan Bhagavata Purana
Academy, heads a
Shaivite tradition
originating in Sri
336
Lanka
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C C
Belong to a particular gender
• Akka Mahadevi was blessed by Shiva.

• Mirabai was blessed by Krishna.
• Lalleshwari became a famous saint devoted to Shiva.
• Andal is one of the greatest Vaishnavite saints.
• Sita Dokamma regarded as an incarnation of Parvati
337
C Have a ‘normal’ orientation C

• The Pathan Muslim
Raskhan was a gay.
– Vaishnavas conspired to
make him fall in love
with Krishna.
– Raskhan transformed his
infatuation for a Hindu
man into love for
Bhagavan.
– He wrote 700 verses for
Krishna, which are
chanted by Hindus
today.
– He was cremated with 338
honors in Vrindavan.
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Know Sanskrit, have a high IQ
• Krishna prefered the
Malayalam poetry of
Poonthanam over Sanskrit
verses of Narayan Bhattari.
• Shiva orders Tulsidas to
compose his
Ramcharitmanas in
Awadhi (a dialect of Hindi)
rather than in Sanskrit.
• Murugan blesses
Alagumuttu with wisdom.
339
C Be Learned and Scholarly C
• The illiterate Gopis of

Vrindavan cured the
headache of Krishna
due to their simple,
self-effacing love for
the Lord but Narada
and other learned
people were not able
to.
340
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C Have a clean track record C

• Valmiki was a robber
– Became a Rishi, wrote the Ramayana
• Namadeva was a highway robber
– Became a great saint
• Bhadrachalam Ramadas forgiven by
Rama
341
C C
Be born to noble parents
• Rishi Vashishtha was born to

a dancer.
• Rishi Vyasa was born to a
fisherwoman
• Narada was born to a dancer.
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C Have a fit body C
• Chaitanya hugged a
leper and cured him.
Shankar Deva gave
the secret mantra to a
leper.
• Surdas was born
blind.
• Kurmadasa was born
severely handi-
capped
– Bhagavan Vishnu
asked other saints
to go to Kurmadasa
before he can
appear in front of
them.
343
C C
Be an adult
• Markandeya please
Shiva at the age of 16.
• Shankaracharya
wrote all his
important works by
the age of 16.
• Sant Jnaaneshvara
lived till the age of 20.
Sambandhar merged
with Shiva at 16.
• Dhruv, Prahlad etc.
344
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Follow a prestigious profession
• Sena was a barber
• Ravidas was a cobbler
345
C Belong to a particular religion C

• Sultan of Jaipur gets a
darshan of Radha and
Krishna
• Muslim tailor sees
Vishnu in Shankar Dev
and becomes a Vaishnav
• Kaula, a Muslim lady is
accepted as a student by
Guru Hargobind
• Haridas Thakur, a
Muslim -Beaten almost to
death for apostasy but blessed
by Krishna and by Sant
346
Chaitanya
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C C
Be a human being
• Gajendra Moksha: An
elephant who remembered
Vishnu and was saved
from the clutches of death.
In Hindu Dharma, not only
all humans, but even animals
and plants can develop love
towards the Lord and obtain
His blessings. In many other
faiths, animals are not even
thought to have any atma,
and they are not considered347
fit for Divine blessings.
C Conclusion C
The following are non pre-requisites to Bhakti:
Wisdom/Knowledge, IQ, race, national origin,
wealth, gender, genus, sexual orientation,
lineage, caste, religion, profession, age, physical
fitness.
The only pre-requisite of Bhakti is to love the
Lord with faith, without any selfish motive, and
with a focused mind.
• Why is the path of Bhakti
Discussion the most popular one of all
the four paths in the Gita?
348
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TOPIC 23
Vaidhi Bhakti: Developing a Loving
Relationships with Bhagavān
What are the common spiritual practices that

help us develop a loving relationship with
Bhagavān?
349
C Nine means taught by Prahlāda C
350
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C C
1. Shravaṇa: Hearing the Scriptures
Amichand and Swami

Dayanand Saraswati:
• Amichand used to
sing cheap songs for
money.
• Swami asked him to
sing devotional songs.
• He listened to what
he used to sing, and
became a bhakta.
351
C 2. Kīrttana: Singing songs of Bhakti C

Sant Tyāgarāja (1747 – 1847):
• Refused royal invitation
saying, “Closeness to Rama
is better than proximity to
Kings.”
• Sang devotional songs. His
Bhajans are chanted with
reverence today.
• Chose to release his soul
during a devotional
singing program.
352
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3. Smaraṇa: Remembering Bhagavān
Chaitanya Mahāprabhu and the
illiterate Brahmana:
• At Srirangam temple, an
illiterate Brahmana attended
daily Gita discourses.
• His mis-pronouncements
made him a butt of ridicule.
• The Brahmana imagined
Krishna and Arjuna in front of
him every day, and his eyes
filled with tears.
• The Saint declared: “He is the
greatest scholar of the Gita.”
353
C 4. Archanā (Pūjā) C
– Puja means to invoke the devatas to protect us and fulfill worldly needs
– Puja makes us sensitive and aware that not everything is in our hands
– Puja can also be in the form of focusing the mind on the ishta-devata
– Typically done in front of an image or a Mūrti of the Devata.
– Correct way involves 16 steps, but can be done in a simple way with simple
offerings per one’s ability.
– Puja can be done at home or in a Mandir or even anywhere if needed.
Performance of daily Pūjā transforms a home into a Mandir. 354
– Try to do at least one Pūjā every day, alone or in a group.
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C 4. Archanā C
Dhanurdās:
• Earlier, he thought that his girlfriend’s eyes were
the most beautiful.
• Later, he realized during an archanā that nothing
is more beautiful than the eyes of Bhagavān. 355
C C
5. Serving the Divine Feet
Angad Singh: The Military
Commander of Raisen
(Central India)
• Initially a very
materialistic person.
• His wife changed him
from being a military
commander of a cruel
Sultan to be a devotee of
Vishnu
• Jagannātha asked temple
priests to bring Angad
356
Singh to him.
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C 6. Vandana: Praising Bhagavān C

Ravaṇa and Shiva
• Ravana thought that he
is the most
praiseworthy.
• Realizes that Shiva is
supreme.
• Praises Shiva,
acknowledges his
superiority and is freed.
• Praise Bhagavān, not
yourself!
357
C 7. Dāsya: Serving Him as your C

Māster
Chaitanya Mahāprabhu
and Raghunātha
Shiromaṇi:
Chaitanya destroys his book
which was better than his
friend’s.
Says, “I write only to praise
Hari. I have no interest in
personal fame.”
Once he said, “I have never
thought of the benefits of
praising Hari.” 358
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C 8. Sakhya: Treating Him as a Friend C
Krishna and Sudāmā:

• Just happy to see his friend after many years.
• Did not ask him for anything.
• But Bhagavān knew what was Sudāmā’s need
and helped him with grace and dignity. 359
C C
9. Ātmanivedana: Self-Surrender
“These other elephants, my
relatives, are unable to save me in
my misery – how much less so
can my wives! Caught in
destiny’s snare embodied by this
monster, I shall take refuge with
the Supreme. There must be some
God who protects a frightened
person who turns to him from
powerful Death, running after
him like a vicious serpent – I seek
refuge with that god, Whom
Death himself flees in fear.”
(Shrimad Bhagvatam, Skandha
8, chapter 2)
360
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10. Japa • Japa means chanting the
scriptures (e.g. Vedas), or
devotional hymns (stotras) or
verses (Gayatri Mantra) or
names of Bhagavan (e.g.Om).
• Japa can be done loud, in a
low voice or mentally (the last
is best).
• Japa should be done with faith
and understanding of the
meaning.
• A string of beads may be used
as an aid in Japa. 361
C 10. Benefits of Puja/Japa C
• It can prevent and reverse physical diseases like

dementia.
• It strengthens our mind, and improves our mental
abilities like memory.
• Helps fight negative emotions.
• People who worship have a longer life-span and are
generally happier.
• Improves immunity to diseases.
• Helps reduce stress.
• Enhances our ability to show and experience love and
compassion.
362
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C 10. Benefit of Japa C
Nārada and the Worm

• When Narada chanted
the name of Vishnu, the
worm died.
• Reborn as calf, dies when
Narada chants ‘Hari’ in
his years.
• Reborn as a child who
spoke from his Cradle
Story of Nāmadeva and

the rich merchant. 363
C 11. Yajna • Yajna is an ancient Vedic C

way of worship.
• With chanting of
mantras, worshippers
offer ghee and other
items into a fire altar.
• Agni (fire) symbolizes
Bhagavan and takes our
offerings to the Devas.
• Yajna purifies the
environment. Some
believe that it brings
rain. 364
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C 12-14. Tapa-Vrata-Samskāra C
• Tapa means to bear extremes
(cold/heat etc.) and live an
austere life without luxuries
and comforts.
• Vrata is a short term or a
long term vow (e.g. I will not
eat meat on Tuesdays, or I
will not eat it all my life).
• Samskāras are the rites of
passage (e.g. wedding).
• All 3 must be done with a
pure mind and with faith,
not mechanically.
• They purify our bodies and
minds, and make us more 365
disciplined and strong.
C 15. Utsava C
(Festivals): Joyous Types of Festivals:
Celebrations • Festivals related to Forms of the
Divine: E.g. Shivarātri,
Rāmanavamī
• Festivals related to Sants, Rishis
and Bhaktas: E.g. Guru Pūrnimā
• Festivals honoring relationships:
E.g. Rakshabandhan
• Festivals that are associated with
the change of seasons, or
agricultural patterns: E.g.
Pongal, Vasantha Panchami
• Festivals occurring regularly in
the calendar: E.g. Ekādashī
366
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C 15. Benefits of Celebrating Festivals C

1. Bring family and friends
together.
2. A joyous way of
celebrating Dharma.
3. Promote art, music and
culture.
4. Promote religious and
social unity.
5. Remind us of our
Sants/Bhaktas and
Bhagavan.
6. Important for preserving
367
our Dharma.
C C
16. Teerthyātrā
It is a journey to a holy
place that can be a:
1. Temple
2. River, glacier, confluence or
mouth of rivers.
3. Spring
4. Natural flame
5. Pond/Lake
6. Ocean
7. Mountain, volcano
8. Cave
9. Forest, grove or a tree
connected to a Devatā, saint,
sage, a historical event etc. 368
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C 16. Benefits of Pilgrimage C

1. Meet Hindus from other
areas Æ religious unity.
2. Give charity to needy.
3. Learn more about Dharma
from scholars from far and
wide.
4. Relate to our heritage and
history.
5. Helps us understand that
the creation is sacred.
6. Earn spiritual merit due to
the place’s spiritual energy.
7. Beneficial for economy and
tourism.
369
C 17. Visiting Mandirs C

Mandirs are public places
of worship. We visit
Mandirs for the following
reasons:
1. Pilgrimage
2. Worship with others
3. Meet with Sadhus and
Sants and seek their
blessings
4. Perform community
service
5. Learn about dharma,
370
arts, history, languages
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C 17. Are Mandirs a waste of money? C

• Each Mandir serves numerous
families.
• It is a community center where
Hindus can worship as a group.
Promote unity of Hindus.
• Children can learn good religious and
spiritual values.
• Center of our arts, religious schools,
libraries, venue for performances,
weddings and celebrations of
festivals.
• Served as banks in ancient times.
• Provide accommodation to visiting
Sadhus and shelter to refugees and
victims of calamities.
• Often important pilgrimage sites.
371
C C
18. Satsanga – Company of the Virtuous
• Satsanga means keeping
company with the virtuous
and spiritual people and avoid
evil and materialistic people.
• It is a group activity in which
people collectively
1. Discuss or chant scriptures
2. Practice Puja, Yoga, Yajna etc.
3. Listen to a sermon from a Guru or a
scholar or a Sadhu
and learn to apply Dharmic principles
in their everyday lives.
Satsanga pools the collective spiritual
energies of its participants, and helps us
stay away from evil tendencies.
372
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C 18. Benefit of Satsanga C

Haridas Thakur and
the woman of lose
character
• Sent to bring bad
reputation to Haridas.
• Haridas asks her to
wait till he is done
with his chanting.
• Sees the saintly
character of Haridas.
• Asks for forgiveness,
and becomes
373
reformed herself.
C 19-21. Tapa, Svādhyāya & C

Īshvara Prānidhāna: Kriyā Yoga
• Tapa means forbearing the
opposites (heat and cold;
pleasure and pain; praise and
criticism), and maintaining
equanimity and mental balance
under all circumstances.
• Svādhyāya means study of
spiritual scriptures regularly.
• Ishvara Prānidhāna means to do
our best and leave the rest to
Ishvara.
These three practices are called ‘Kriyāyoga’
or Yoga in daily action. This triad is a very
practical method of pursuing Yoga in
modern life. The third practice is 374
specifically very important to Bhakti as too.
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C 20. Benefit of Swādhyāya C

Sant Eknath and his
wayward Son-in-Law
• Eknath’s daughter
complained, “He has a
girlfriend.”
• Eknath asks his son-in-
law for a favor, “Teach a
verse of the Gita every
night before you go
out.”
• The son-in-law realizes
the folly of his ways
after studying the Gita.
375
C 22. Guru-Sevā (Service to the C

Guru)
A True Guru teaches us the path to
reach Bhagavan. They can be living,
or ancient teachers.
• Parents give us the physical birth,
a Guru gives us the spiritual birth.
The Guru is a living embodiment
of Bhagavan in front of us.
• Honor living Gurus by offering
them lodging, boarding, gifts,
money, honor.
• Honor past Gurus by worshipping
their images.
• The best honor to Guru is studying
their teachings and practicing
them.
376
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C C
Bhakti and Number 9
Tulasi raam-sneh karu, tyaagi sakal upachaar |

Jaise ghatata na anka nau, nau ke lisat pahaar ||
• Tulsidas says -Love Rama, giving up all other means
(of happiness). Devotion to Rama leads to
undiminished happiness because it is indestructible
like the number 9, which does not disappear even if
write mountains of 9.
[No matter with whichever number we multiply ‘9’, the
digits of the answer will always add up to ‘. Likewise,
Bhakti is indestructible like the number 9[.
377
C C
Conclusion & Discussion
There are many ways of initiating a

conversation and a relationship with
Bhagavan.
Discussion: Which is the best of these ways?
Answer: Different methods suit different
people but in general, the more ‘internal’
methods (eg quiet study, meditation) are
superior to ‘external’ ones like loud
chanting.
378
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C C
TOPIC 24
Rāgānugā Bhakti: Types of
Relationships with Bhagavān
What are the types of

Relationships that we can develop
with Bhagavān?
379
C Steps of Bhakti Yoga C

• STEP 1: Vaidhi Bhakti – follow practices like
Shravana etc. formally to sow the seeds of a
loving relationship with the Lord. No pre-
requisites are needed for this.
• STEP 2: Rāgānugā Bhakti – Live as you have a
real and loving relationship with the Lord as
your master, or son, or parent etc. Pre-
requisites are being virtuous and dutiful
• STEP 3: Bhaktiyoga or Rāgātmikā Bhakti – Do
everything for His sake, surrender completely
to Him, become His pure instrument, see Him 380
in everything.
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C C
1. Relationship of a Master
• Bhakta as a slave of his
Master
• Bhakta as a subject of the
King of the Universe
• Bhakta as your Boss
– Treat scriptural teachings
as command of the Lord.
• ‘Unequal’ relationship.
• Interfaith perspectives
– Predominant in Islam,
Christianity.
– Sometimes considered the
lowest type in Hindu Dharma. 381
C C
2. Relationship of a Friend
• Bhakta as a friend of
Bhagavan
• Treat Bhagavan as a
confidante.
• ‘Equal’, Trusting,
Caring and Loving
relationship.
382
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C C
3. Relationship of a Child
• Bhakta as a Parent of
Bhagavan
• Treat Bhagavan
indulgingly, lovingly,
and protectively
• Bhagavan can be both
son or daughter.
E.g. Devi Durga appeared
many times as a young girl to
help Sant Ramprasad Sen of
Bengal.
Surdas wrote thousands of 383
hymns on baby Krishna.
C 4. Relationship of a Parent C
• Bhakta as a child of his divine
Parent.
• Throw tantrums, ask him to
fulfill wants.
• Have an awareness that as a
Parent, Bhagavan will never
fail you.
E.g. Sant Tukaram faced many
difficulties in his life, and he would
always open his anguished heart to
the Lord in times of distress.
Sant Thiruvayumanavar saw the
Devi in every little girl he met.
384
192
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C C
5. Relationship of a Spouse
• Bhakta as a Spouse of
Bhagavan.
• Very trusting, loving,
steady and confident
relationship.
• Typically, perceive
Bhagavan as a
husband, but
sometimes also as a
wife.
E.g. Mirabai considered
Krishna as her husband. 385
C C
6. Relationship of a Beloved
• Bhakta as a beloved, dearly
loved one.
• Attribute all happiness and
success to one’s beloved.
• Take personal blame for any
downfalls on one’s life.
• A very sweet emotion, inner
happiness and joy.
• Totally unselfish, for His
pleasure alone.
E.g. the Gopis of Vrindavan
considered Krishna as their
beloved and adored him. They
missed him when he left them 386
and moved to Dwarika.
193
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C 7. Relationship of a Witness, C
Companion, Sibling
• Bhakta treats the Lord as
a witness who always
accompanies him, or as a
brother/sister.
• The Lord never leaves
his company.
E.g. Kanakadasa (a
shepherd) refused to eat a
banana that his Guru
asked him to consume
where no one could watch
him, because God was 387
always present with him.
C C
8. Relationship of a Guru
• Bhakta as a student of
the Divine Teacher
who shows the way
to Moksha as in some
Shaivite and Yogic
traditions..
• Or see one’s Guru as
an embodiment of
Bhagavan.
• Prominent in several
Hindu traditions and
in Sikhism. 388
194
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C 9. Viraha Bhāva: Longing for Bhagavān C
“May a stone crush that

happiness which makes me
forget My Lord. I salute that
sorrow which makes me call
out for Him every moment.”
Hindi verse
• Kunti (mother of
Pandavas) sad to see
Krishna go away.
• Gopis of Vrindāvana
dearly missed Krishna
when he left them. 389
C 10. Relationship of an Enemy C

• Hate Bhagavān intensely as an
enemy.
• Constant thought of Bhagavān,
even at the time of death, due to
hatred or fear brings about an
absorption in Him. E.g. Shakuni
• Hatred against Bhagavān is
different from hatred against
anything else because He purifies
through any contact.
• Death at the hands of an Avatāra
results in Moksha:
– E.g. Shishupāla and Dantavakra
killed by Krishna
390
– Ravana and Vāli killed by Rama
195
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C 11. Other Relationships C

• Apatya: Lord as a parent.
• Atithi: Treat the Lord as a
respected and loved guest,
like when doing a Puja.
• Sākshī: Treat the Lord as a
witness who is always with
you and within you.
• Bandhu: As a brother or
sister.
• Shānta: As the Lord who will
decide everything for me.
• Ātma: As a part of oneself. 391
C Interfaith Perspectives- Bhāvas in other C

Faiths
# Bhāva Christianity Islam Sikhism
1 Shānta Yes Yes Yes
2 Dāsya Yes Yes, prominent Bhāva Yes
3 Sakhya No No Yes
4 Vātsalya Only with respect to Jesus No No
5 Madhura Only Nuns with respect to No except in Sufism No
Jesus
6 Kānta Nuns with respect to Jesus No Yes
7 Apatya Yes Yes Yes

8 Bandhu No No No
9 Atithi Marginal Bhāva No No
10 Sākshi Yes Yes Yes
11 Guru Yes Yes Yes. Prominent Bhāva
12 Īshvara Yes Yes Yes

13 Ātma Marginal Bhāva No except in Sufism Yes
14 Antaryāmī Marginal Bhāva No except in Sufism Yes
15 Viraha Marginal Bhāva No except in Sufism Yes
392
16 Dvesha No No No
196
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C C
TOPIC 25
Stage III
Bhakti Yoga: Rāgātmikā Bhakti
Types of Bhaktas, Ideal Bhaktas,

Pitfalls of Bhaktiyoga
393
C C
Four Types of Worshippers
1. Those who are in
trouble
2. Those who have wants
(wealth, material
goods, children etc.)
3. Those who want to
know about the Divine
4. Those who are already
knowledgeable.
394
197
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C 1. Worshipping when in Trouble C

• E.g. Draupadi in the
Mahabharata when she was
being disrobed & when
Durvāsa asked for food.
• E.g. Gajendra when he
fought a losing battle against
the crocodile.
• Every day examples
– “I have blood cancer.
Please save me!”
– “I have not studied.
Please make me pass the
test.”
– “Save me from these 395
terrorists.”
C 2. Worshipping with a worldly C

desire
• E.g. Dhruv wanted to
rule a kingdom and
prayed to Bhagavan
Vishnu.
• Every day examples:
– “Bhagavan, may I win
this lottery.”
– “May my son do well
financially.”
– “May I get a good
ACT score so that I can
get into Harvard.”
396
198
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C 3. Worshipping to Know God C

• E.g. Uddhava and
Arjuna asked Krishna to
tell them about Him.
• E.g. Vivekananda asks
Kali for Wisdom and
Bhakti.
• Every day examples
– Sadhus roam the
Himalayas and meditate
to know the Divine.
– People read scriptures
and worship to
understand Dharma and
Moksha. 397
C 4. Worshipping as a Jnānī C
• E.g. Shukadeva and

other Saints like
Shankaracharya
worshipped
Bhagavan though he
was enlightened.
398
199
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C Who is the best Bhakta? C

Krishna said:
Four types of virtuous people worship Me – the distressed, the seeker of knowledge, the
seeker of wealth and the one who is knowledgeable. Gita 7.16
Of these, the wise worshipper, who is always established in Yoga, and who is always
devoted to Me, is the best; because I am extremely dear to the wise worshipper, and he
is also very dear to me. Gita 7.17
All these four worshippers are noble indeed, but I consider the wise worshipper as my
very self (or a part of Me). This is because, his soul is steadfast in Yoga and he pursues
Me alone as his highest goal. Gita 7.18
At the end of several lives, the wise worshipper finally finds refuge Me, realizing that
Vāsudeva is all this. Such a great soul is very difficult to find indeed. Gita 7.19
It is true that the Lord grants the fulfillment of their prayers to those votaries who
approach Him with worldly desires. But by this He does not bestow on them the real
fulfilment; for it is found that when one desire is satisfied, the approach Him with new
desires. But in regard to those who worship Him without any desire (i.e. with pure
love), He, out of His own accord, bestows on them His grace, which roots out all wants.
Bhāgavata Purāṇa 5.19.27
The Jnānī Bhakta is the true Bhaktayogī 399
C C
TOPIC 26
Qualities of the Best Practioners
of Bhaktiyoga
400
200
5/14/2019
C 1. Rejects happiness if it brings C

about forgetfulness of Bhagavan
E.g. Queen Kunti:
“Krishna, now that our
problems are over, I
worry that you will not
visit us. In the past,
whenever we were in
trouble, I remembered
you and You would come
to help us. Fie on that
happiness that makes me
forget you.”
401
C 2. Worship Bhagavān with C

single focus
• In her eagerness to see the
arati being performed, a
lady pushed through the
crowd and climbed on
Chaitanya Mahaprabhu’s
shoulders.
• Mahaprabhu said, “I wish
I had as much dedication
to worship Bhagavan as
this lady has.”
402
201
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C 3. See Bhagavan in Every One C

• E.g. Rishi Uttanka
loses chance to
become immortal as
he looked down upon
a chandāla.
• E.g. Thayumanavar
gives his expensive
shawl (a gift to the
king) to a poor beggar
girl.
• Eknath gave his
ganga-jal to a thirsty
donkey. 403
C 4. Has Bhagavān in the core of his C

being
• Appayya
Dikshit chants
a beautiful
stotra to
Bhagavān
Shiva even
when he is
intoxicated.
404
202
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C 5. Does not desire anything from C

Bhagavan or any worldly power
• Surdas refused royal
gifts from Akbar.
• Once, a man asked
Chaitanya
Mahaprabhu: ‘Why
do you always chant
the glories of
Krishna? What will
you get out of it?”
Chaitanya replied, “I
have never thought
about that!” 405
C 6. Everything he/she has C

belongs to Bhagavān
• Shri Vallabhāchārya
refuses to accept
prasād purchased
after the temple’s
gold bowl is pawned
to obtain the money.
406
203
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C 7. The Bhakta does not fear anything C
• Namadeva refuses to
convert to Islam even
if his head is cut.
• Guru Tegh Bahadur
prefers losing his life
over forcible
conversion to Islam.
407
C 8. Every action is for the sake of C

Bhagavān
• Chaitanya threw his book
into the river saying, “I
wrote it only to please
Krishna. I cannot keep it if
it makes you upset.”
• Queen Ahilyabai Holkar to
a famous painter, “I wish
you had painted Devis and
Devatas instead of making
my portrait.”
408
204
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C 8. Everything is done for His sake C

Let my every word be a prayer to Thee,
Every movement of my hand a ritual gesture
to Thee,
Every step I take a circumambulation of Thy
image,
Every morsel I eat a rite of sacrifice to Thee,
Every time I lay down a prostration at Thy
feet;
Every act of personal pleasure and all else
that I do,
Let it be a form of worshipping Thee. Adi
Shankaracharya in Saundaryalahari, verse
27
409
C 9. Act as if a Divine Agent C

“…The Bhakta develops the Nimitta
Bhāva and makes a complete self-
surrender at the lotus feet of the Lord.
God alone is. God alone acts. Even a
piece of straw cannot move without
His Will. He is the doer. He alone is
the enjoyer. I am but an instrument in
His hands. He is the power that
resides in the senses and the mind.
The power of seeing, of hearing and
talking all belong to Him. He utilizes
my mind and the senses and works
out His Will. My body, mind, senses
and all else belong to Him alone. This
is the Nimitta Bhāva….”
E.g. Arjuna became Krishna’s
instrument (agent) in destroying evil
Kauravas. 410
205
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C 10. Completely resigns himself to C

Bhagavan’s will
• Narada meets with
two worshippers
meditating on
Vishnu.
• He tells the first that
he must meditate for
five more lives.
• He tells the second to
meditate as many
lives as there were
trees on a tree. 411
C 11. Character of a Bhaktayogi C

(Gita 12.13-20)
He who hates no creature (1), is friendly and compassionate (2), free from attachment (‘this is
mine’) (3), free from egotism (4), even-minded in sorrow and pleasure (5), patient (6)…Gita 12.13
The Yogi who is always contented (6) and self-controlled (7) and whose conviction is firm (6),
whose mind and intellect are devoted (or entrusted) to Me (7) – He who is my Bhakta, is dear to
Me. Gita 12.14
He from whom the world does not shrink, and who does not shrinks back from the world (8),
Who is free from joy, anger (from impatience), fear and anxiety (9), he too is dear to Me. Gita
12.15
He who is free from expectations (9), is pure (10), skillful in action (11), disinterested (in worldly
pleasures) (12), free from all distress (13), who has abandoned all undertakings (for personal
gain) (14), he, My devotee, is dear to Me. Gita 12.16
He who neither rejoices not hates (15), neither grieves nor desires (16), Has renounced good and
evil (17), He who is full of devotion, is dear to Me. Gita 12.17
He who is alike towards enemy and friend, and also towards honor and insult, cold and heat, or
pleasure and pain (18), and who is free from attachment (19)…Gita 12.18
Indifferent to criticism or praise, who is silent (i.e., restrained in speech) (20), contended with
anything whatever (21), who has no fixed abode (22), firm in mind (23), that person who is full of
devotion towards me is dear to Me. Gita 12.19
Indeed, they who, with faith, follow and honor the path of this immortality granting Dharma
and are devoted and intent on Me as their Supreme – those Bhaktas are extremely dear to me.
Gita 12.20 412
206
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C C
TOPIC 27
Pitfalls of Imperfect Bhaktiyoga
413
C 1. Seeing Bhagavan only in C

murti or temples
• Namadeva was a
great bhakta, but saw
Bhagavan only inside
the Mandir.
• Gora (a potter) and
Visoba Khechar (a
leper) made him
realize that Bhagavan
is in every one.
414
207
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C 2. Ignore worldly duties due to C

Bhakti
• Krishna appeared to
Pundalika because he
served his parents
dilligently.
• The Vitthala temple
inspired many
bhaktas to become
saints.
415
C 3. Perform worship mechanically C

without true devotion
• A learned priest given
to long pujas asked
his milkmaid to have
faith in Bhagavan and
chant ‘Hari Hari’ if
she was afraid of
flood waters.
• The milkmaid
chanted with full faith
and walked over
water, but the learned
Pandit did not dare to
416
follow her.
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C 4. Perform worship for show-off C

• The ostentatious
worship of Indra
made Devi ill.
• The tears of a poor,
old, sickly true
bhakta cured her.
417
C 5. Perform worship for selfish C

reasons, not for pleasing God
• E.g. Celebrating
festivals only to party,
eat and drink.
• Expect ‘Diwali gifts’.
• “A man stopped
celebrating Kali Puja
because he had lost
all his teeth, and
therefore could not
enjoy the Prasād.”
418
209
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C 6. Substitute morality with C

worship
• Parvati-Shiva go to
Varanasi disguisedas
a pair of a beautiful
wife who has a leper
husband.
• Most pilgrims make
fun of them.
• But the true Bhakta
offers to help the wife
take care of her
husband. 419
C 7. Distinguish between different C

forms of Bhagavan
• Narahari Sonār
discovers that Vishnu
and Shiva are not
different.
• Narada sees Rama
worshipping Shiva,
and Shiva meditating
on Rama.
• Ghantakarna is asked
by Shiva to worship
Krishna.
420
210
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C 8. Focussing on form over the C

soul of worship
• Ramanuja honored
the worship of
children because it
was done with
innocence and faith.
• Jagannatha chose to
appear as an ugly
looking murti to
remind that Bhagavan
is not just in beauty
but also in ugliness.
421
C 9. Commit evil in the name of C

Divine Agentship (Frauds)
• E.g. Evangelist who ask
their followers to give
millions for his own
luxurious lifestyles.
• Gurus and Babas who
teach simplicity and
honesty to their
followers but loot their
devotees.
Solution: Never follow a
‘Divine Agent’ whose
character is questionable.
422
211
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C C
TOPIC 28
Glory of Great Bhaktas
423
C 1. Bhaktas deliver others from C

Samsāra
• Ramanuja agreed to go
to Hell if it saved many
others.
• King Vipaschit refused
to leave hell and return
to heaven because his
presence gave relief to
his citizens in hell. His
good karma was
distributed among
them.
424
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C 2. They create holy places out C

of ordinary sites
• Chaitanya Mahaprabhu
rediscovers Vrindavan after
several centuries.
• Many holy places are
associated with Rishis,
Bhaktas, Sants who resided
there, and because Bhagavān
manifested there to appear to
them. E.g. Pandharpur
where Krishna appeared to
Vithobā.
• King Kuru gave up his life to
make Kurukshetra a holy
place.
425
C 3. Bhagavan takes care of his C

Bhaktas
• Sākshī Gopāl temple in
Odisha: Krishna
appeared to bear witness
to support Mahendra
Dev.
• Krishna appeared as a
merchant to donate
money for the wedding
of poor saint Narsi
Mehta’s daughter.
• Balaji came as a teenager
to help Saint
426
Ananthacharya.
213
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C 4. He is always present with C

them
• Vishnu came when
the three Alvar saints
were worshipping
and became the
fourth among them.
Wanting to see His
face, they composed
100 verses each one
after another.
• Hanuman is always
present when we
recite the Ramayana.427
C 5. Bhagavān bears the burdens C

of his Bhaktas
• King orders all to labor to
construct a dam on the flooded
Kaveri river.
• An old widow prays to Shiva to
help, and he comes as a laborer to
help her in return for some food.
428
214
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C 6. Bhagavān appears to Bhaktas in C

the form they desire
• When Bilvamangala
visited Ayodhya, the
murti of Rama
changed into the
Murti of Krishna.
• When Shiva devotee
Appayya Dikshita
visited Tirupati, the
Murti of Vishnu
changed into the
Murti of Shiva.
429
C 7. He helps them advance C

spiritually
• Purandara Das became a
saint, but still could not
control his anger.
• Once, he slapped his
servant in the night. But,
the servant later said that
he never visited
Purandara at all.
• In the morning,
Purandara Das found the
cheek of Krishna’s murti
swollen. As a result, he430
gave up his anger issues.
215
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C 8. He gives them Jnāna, leading to C

Moksha
• Bahinabai was greatly
devoted to bhajans and
satsanga since childhood.
• Married off to an abusive
husband at a young age. He
reformed later.
• At her deathbed, she narrated
her past 12 lives to her son,
saying that she will get
Moksha upon death.
• Although a simple housewife,
her bhajans indicate that she
431
was a Jnānin.
C C
TOPIC 29
The Four Yogas as ONE
The Integral Yoga of the Gita
Four Alternate or Complementary
or Alternating paths to the
Divine?
432
216
5/14/2019

from God is desired.

Faith)
offering the fruits to God
surrendering oneself to God’s will
etc. 433

the understanding the nature of soul, God and
the creation and their inter-relationships.

434
217
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C Making a Successful Cosmic TV Serial C

• Producer/Director [Bhagavan]
• A great script/storyline [Scriptures]
• Great sets [Prakriti]
• Great Actors/Actresses [Jīvas]
• Assistants (Cameramen/ Sound
specialists) [Rishis and Devatas]
• Costumes for actors [Our bodies]
• Proper lighting [Light of Jnāna Yoga]
• Acting by Actors [Karma Yoga]
The journey of our • Focus by Actors (experiencing the role)
ātmā is like a TV serial. [Dhyāna Yoga]
What do we need for • Emotion and Melodrama [Bhakti Yoga]
the success of the TV • Many scenes in each episode of
varying duration [Lives and lifespans]
Serial so that its • Many episodes of fixed length.
episodes are very [Different cycles of creation of equal
435
watched/popular? length]
C What can the Actor ātmā achieve? C

• Fame and Glory, Fan following: Kāma.
• Money, mansions, awards: Artha
• Ability to change the world for the better [
Dharma or Adharma: Which script does
he follow in his own life? Villain or hero?
Uses his fame and glory for drugs, or for
social work?]
• Self Fulfilment: Is the actor getting true
happiness and peace within? [Moksha]
436
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C Four Yogas & Order of Difficulty C

Krishna said:
Through meditation, some perceive the Ātman in their Ātman by the Ātman.
Others by the discipline of Sāmkhya Yoga; and still others by Karma-yoga.
…Gita 13.24
Still others, not knowing this, worship, having heard about it from others. And
they too transcend death, devoted to what they have heard. …Gita 13.25
Therefore, all four paths can lead to Moksha. But they are not equally easy:
On Me alone fix your mind. Let your intellect dwell in Me. Thus, you shall live
in Me hereafter. There is no doubt in this. Gita 12.8 [Jnāna Yoga] – toughest.
Or, Winner of wealth, if you are not able to fix your mind steadily on Me, then
try to reach Me by repeated effort to concentrate your mind on Me. Gita 12.9
[Dhyāna Yoga]
If you are unable to make repeated efforts to concentrate your mind on Me,
then be one whose supreme aim is My work. Indeed, performing karmas for
My sake, you shall attain perfection. Gita 12.10 [Karma Yoga]
But if you are unable to do even this, then taking refuge in devotion towards
me, renounce the fruit of all karmas and act with self-restraint. Gita 12.11 437
[Bhakti Yoga] – easiest.
C Krishna’s Recommendation C
• General pre-reqs must be pursued, and Adharma must be shunned.
• All four paths can lead individually to Moksha, but for most of us,
exclusive focus on any one path does not work. Whichever path you follow
exclusively, or focus on, the goal should be Bhagavān or Īshvara or
Brahman.
For most of us (Arjuna = Average Joes), we should do the following:
1. Do good Karma, learn Jnāna (spiritual wisdom) and Yoga Psychology to
purify our intellect.
2. Do all our duties without attachment or desire for good fruit (Karmayoga).
Gift your fruit to Bhagavan. Stay in Sattva (not Rajas/Tamas).
3. Restrain our minds with practice of meditation and through means in #1
above. Try constantly to meditate, and take your mind away from false and
trivial things.
4. Finally, do practice devotion to Bhagavan, do things for His sake, worship
him and become His agent (surrender to His will).
5. Even in Bhaktiyoga, it is easier to worship Bhagavan with a Form, than as a
formless Soul. Result of both approaches is the same highest Moksha.
438
• NOTE: Krishna rejects the paths of Hathayoga and Tantra. But some Hindus follow
them.
219
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C C
30. APPENDIX
Verses for Chanting
439
C Krishna, the World Teacher C
440
220
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C The Gita is a summary of 200+ C

Upanishads (highest portion of the
Vedas)
441
C Do not be scared of death C

Weapons cannot
cleave the soul, fire
cannot burn it, water
cannot moisten it and
Nainam chhindanti fierce winds cannot
desiccate it.
shastraaṇi Gita 2.23
Nainam dahati paavakah |
Na chainam kledayant‐
yaapo
Na shoṣhayati maarūtah ||
Gita 2.23
442
221
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C We are Eternal C
Vaasaamsi jiirṇaani yathaa

vihaaya,
Navaani grihṇaati naro‐
paraaṇi
Tathaa shariiraaṇi vihaaya
Just as a man discards old
garments and wears on new ones, jiirṇaani
in a similar way, the soul discards
an old body and acquires another
Anyaani samyaati navaani
new one. Gita 2.22 dehii || Gita 2.22|| 443
C This too shall pass… C
Maatraa sparṣhaas‐tu kaunteya

Sheet‐oṣhṇa sukha dukha‐daah |
Aagam‐aapaayino nityaah
Taams‐titikshasva bhaarata ||
The contacts of senses with their
objects give rise to cold and heat,
pleasure and pain. They come
and go and do not last forever. 444
Therefore, learn to endure them. Gita 2.14
222
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C Do your Duty, Do it Well, Do not worry C

about the Fruit, But be not inactive
Karmaṇy-evādhikākars te
Mā phaleṣhu kadāchana |
Mā karma-phala-hetu-bhūr
Mā te samgo’stv akarmaṇi
You can only control what you do,

and not the fruit of your actions.
Therefore, do your job well without
being attached to the fruit. But, let
not this attitude lead you to inaction.
Gita 2.47
445
C Empathize with Others C

Ātmaupamyena sarvatra
Samam pashyati yo’arjuna |
Sukham vā yadi vā duhkham
Sa yogī paramo matah ||
He is the best Yogi in my

opinion, who puts himself in
the place of others and sees
everyone equally, and who
feels their joy and suffering446as
his own. Gita 6.32
223
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C Perform your Karma with Bhagavān in C

your heart and mind
447
C Perform Work as Worship C
Yatah pravritti sarvabhūtānāṃ yena sarvamidaṃ tataṃ |

Svakarmaṇā tamabhyachya siddhiṃ vindati manavah || Gita 18.46
From Whom this entire creation has originated, and by Whom this
entire Universe is pervaded – a man can worship that Lord and
advance spiritually by performing his personal duties. Gita 18.45
448
224
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C When the going gets tough, C

The tough get going
Klaibyam mā sma gamah Pārtha
Naitat tvayy upa-padyate |
Kshudram hridaya daurbalyam
Tyaktv-ottiṣhṭha Parantapa ||
Do not become a victim of

cowardice because it does not befit
you. Give up the weakness and
meekness in your heart and get up,
449
scorcher of your enemies. Gita 2.3
C We are our own best friend, our own C

best enemy
Uddhared aatmanaa aatmaanam

Naatmaanam avasaadayet |
Aatmaiva hy aatmano bandhur
Aatmaiva ripur aatmanah ||
Uplift yourself with your own ātman.
Do not degrade yourself.
Your ātman is its only friend.
And the ātman is its own enemy. Gita 6.5
Meaning: If your soul is in charge, you are
your best friend. If your senses are in charge,
you are your worst enemy. Show them that 450
the soul is the boss.
225
5/14/2019
C C
Lead a balanced, disciplined Life
Yukt-āhāra-vihārasya
Yukta-cheṣhtasya karmasu |
Yukta-svapn-āvabodhasya
Yogo bhavati duḥkhahā ||
Yoga destroys the grief or

problems of only that individual
whose diet, recreation, effort,
activity, sleep, awareness (while
awake) are all moderate and
regulated. Gita 6.17
451
C The Lord helps us fight Evil C
Yadaa yadaa hi dharmasya

Glaanir bhavati bhaarata |
Abhyutthaanam adharmasya
Tadaatmaanam srijaamy-aham ||
Whenever there is a decline of

Dharma and the rise of Adharma, I
send forth myself (i.e. assume a
form). Gita 4.7
Meaning: Since the Divine, who has nothing to
gain from us, Himself takes the trouble to take
a form to protect Dharma, so must we follow
His example and defend Dharma (and fight 452
Adharma) when the need arises.
226
5/14/2019
C He saves the virtuous, destroys evildoers C
Paritraaṇaaya sadhuunaam |
Vinaashaaya cha dushkritaam||
Dharma-samsthaapan-aarthaaya |
Sambhavaami yuge yuge ||
To protect the virtuous, and destroy the evil
doers, to establish Dharma, I assume a form in
every age. Gita 4.8
Meaning: Just as Bhagavan strives to uphold

Dharma, we must also help Him in this work
by fighting evil and upholding good at all
times.
453
C The Lord is the Inner Controller C
Īshvarah sarva bhuutaanaam

Hrid-deshe Arjuna tishthati |
Bhraamayan sarva bhuutaani
Yantra-aarudhaani maayayaa ||
The Lord resides in the heart of all

creatures. He makes them go around
through His mysterious power –
Māyā (the enchanting Universe) as if
they were mounted on a machine. 454
Gita 18.61
227
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C The Lord only values your love, C

not your wealth, wisdom or looks
Patram puṣhpam phalam toyam
Yo may bhaktyā prayacchati |
Tadaham bhaktyup-ahritam
Ashnāmi prayat-ātmanah ||
Whosoever offers me even a leaf,

flower, a fruit or water with
devotion, I will accept that
offering if he has a pure heart
full of love for Me. Gita 9.26 455
C The Path to Liberation C

Matkarmakrin- matparamo
Mad-bhaktah sanga-varjitah
Nivairah sarva-bhūteṣhu yah
Sa māmeti Pāṇdavah ||
He who does his duty for My sake, who

regards Me as the most important, who is
devoted to Me and is not attached to his
karma or its fruit, who does not bear
enmity towards any creature – that person
comes to Me indeed. Gita 11.55 456
228
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C Do your Duty, Leave the Rest to the Lord C

Sarva-dharmaan pari-tyajya
Maam-ekam sharaṇam vraja
Aham tvaam sarva‐paapebhyo
Moksha‐yishyaami maa shuchah
Forsaking reliance on all karmas,
seek refuge in Me alone. I will free
you of all evil, and give you
Moksha. Therefore, do not grieve.
Gita 18.66
457
C Krishna, the Compassionate C
458
229
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C C
The time is now…
459
230

Dharma 10 - Meeting Bhagavan Through The Bhagavad Gita

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Dharma 10 - Meeting Bhagavan Through The Bhagavad Gita

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The rresponse thaat Krishna gaave to

The Gita is primarily a Moksha‐Shastra, or a

[GOD SSAVES ANYON NE WHO APPR ROACHES HIM M]

[MANY WAYS TO R REACH GOD – – FREEDOM OF

[WHO IS ESPEECIALLY DEAR R TO BHAGAV VAN?]

Ahimsa, truthfulneess, absen nce of a anger,

Ostentattion, arrogaance, excessiive pride and a

By Your grace, my delusion is gone; and I

C The Physical Universe C

• Close to 100 elements

C Distinction between Living and C

C What is so special about the C

C Animals follow the Law of Jungle C

C But..Humans follow the rule of C

C But, Are we living like Animals? C

C Are we wasting our Lives? C

Do not waste your life over

C To be a Human: Follow Dharma C

Rishi Parāshara said to King Janaka:

Understand that the

The Bhagavad Gita

“The teachings of Krishna

“When I read the

C Lord Warren Hastings (1754-1826) C

C Wilhelm von Humboldt 1767 – 1835) C

C Ralph Waldo Emerson C

C Henry David Thoreau C

C Robert Oppenheimer (1904- 1967) C

“[The Gita is]

“The Bhagavad Gita can help us achieve all

C Sant Eknath (16th cent. CE) C

Said to his erring son-in-

C Four Purpose(s) of our Lives C

Animals are stuck at #2 and #3. A

Question: Can Kāma give us

Dhanurdāsa the wrestler and his

Question: Can Artha give us

C Bhagavān Brahmā – “Da Da Da” C

• There is greater joy in controlling our sense organs (Dama),

C Example of Rishi Jaigishavya C

He was a great teacher of

C Ramanujacharya (1017 – 1137 CE) C

C Rishi Yajnavalkya and Rishikā C

C Sant Purandara Dāsa (1484-1654 CE) C

Money is not everything. He

C Guru Nanak (1469 – 1539 CE) C

“You cannot take

Question: Can Heaven (result of

C Example of King Vipaschit C

Moksha – Eternal Happiness,

C Sūradāsa (16th – 17th Cent. CE) C

“Now that I have seen Krishna, nothing

C Relative Importance of the 4 Goals of C

“The Bhagavad Gita is a short book but

C The Gita is a summary of 200+ C

C The 4G Phone: Dial Bhagavān C

“The Bhagavad Gita gives a very universal

C What happens when we die? C

C The Philosophy of Nishkāma C

C Everyone has a spark of the C

“It offers multiple solutions suited to

C The Spiritual Paths to Moksha - I C

2. Bhakti Yoga (Path of Devotion and