Gita Summary

Swami Paramarthananda’s Gītā Classes – First Chapter - Arjuna Viṣāda Yōgaḥ
Karma plus jñānam is equal to Gīta. Vēda-purva plus vēda-antha is equal to Gīta. Such a
Gīta we are going to learn, of which, the first chapter, we have successfully completed
with the Lord's grace. More in the next class.
Hari Oṁ.
011 CHAPTER 01, SUMMARY
Oṁ
I propose to give a summary of the first chapter and introduction to the 2nd chapter.
If we have to live a healthy life, we have to take care of two factors; one factor is that the
surroundings should be such that it should not cause any diseases. So you may be call it
hygienic surrounding. This is one factor we all know. But this external factor alone is not
enough; there is another important factor and that is my body must have sufficient
resistance to face the external world. Because we know medically, however hygienic our
surroundings may be we cannot totally get rid of all the bacteria and viruses. Even a
perfectly clean atmosphere will have diseases around and that is why even in the most
hygienic country, if they have to do a surgery, they have to a have a special place, where
it is sterilized and maintained. That means in any atmosphere, disease germs are there.
So perfect hygiene surroundings is not possible, and therefore, in addition to keeping
the surrounding clean, we have to take care of another important factor and what is
that? we have to build up the body to such an extent, that it must have resistance and
we are all healthy now reasonably, not because the surroundings are clean, but because
we have got sufficient resistance to fight the germs.
One doctor was saying that suppose a person has got advanced TB and it is supposed
to be contagious and suppose that person directly breaths in to the mouth of 20 healthy
people, even then, only 3 or 4 or 5 people may catch the disease; all the people are not
going to catch because Bhagavān has given us sufficient immunity and resistance to face
most of the diseases and therefore, a physically healthy life is possible only when two
factors are taken into account; I will call one factor, the objective factor, i.e. the
environment; the other is the subjective factor, which is the resistance or immunity.
Nowadays they are talking about the spread of AIDS and what is happening in AIDS is
acquired immunity deficiency syndrome is AIDS and what is happening is our resistance
or immunity is taking down. The moment breaks down, the person does not die of AIDS,
it leads to variety of diseases and those diseases alone kill. And how does that person
get the diseases? When we are living in the same atmosphere, how come he is getting
the disease and I am not getting. It is because Bhagavān has given us the resistance.
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From this it is very clear, healthy physical life depends upon objective factor and
subjective factor. Objective factor is clean environment; subjective factor is physical
resistance.
Now you have to extend the same principle for mental health also. By mental health,
means a mind free from all kinds of physiological diseases in the form of fear, in the form
of anxiety; stress, strain, worry, anger, jealousy, inferiority complex; all these are
psychological diseases; kāmaḥ, krōdhaḥ, lōbhaḥ, mōhaḥ, madaḥ, mātsaryaḥ, etc. They
are all varieties of psychological diseases.
And when we are facing these problems, generally we talk about only the external
contribution, how the world is responsible for my worry. How the wife or husband is
responsible for my tension. How the children are responsible for my anxiety. How the
parents are responsible for the frustration. Our scriptures point out: that for mental
health also, we have to take into account two factors: external world is not totally
responsible for our mental problems. Just as environment is not totally responsible for
the disease, that my body condition is susceptible to diseases, which we call physical
weakness. That is also responsible.
In our āśrama, when we were undergoing the spiritual training, we had some students
from America also. And we had in the āśrama, direct tap water. No treatment; aqua
guard, filtering, etc. Whatever do a little bit, directly it comes. And we used to happily
drink and survive. And all those people came, they have got almost purest water and
second day they were repeatedly going to the bathroom only instead of classes. How
come nothing happened to us and things happened to them? Water being the same,
one is physically affected. Another is not affected; the difference is only in the body
condition.
Similarly, here also, scriptures point out that the mind or the weakness of the mind is
also responsible for our psychological problem. We do not say the mind alone. We say
the mind is also another important factor. Therefore, if I have to have a healthy life, I
should take into account the environment. I should also ask a question; do I have
sufficient resistance to face it. Similarly if I should lead a healthy life, mentally, a happy
life; a contended life; a secure life; a relaxed life; then I have to ask two questions. Have
I taken care of the environment? That is what we always try to do. That is trying to change
the husband or wife. We will request the children. We are trying to adjust the
environment, people including the government. So we are trying to adjust the external
factors. But what I am doing to find out whether I have got sufficient mental strength to
face the situation. And if I have got the sufficient mental health, the advantage is even

when the whole environment is unhealthy, my resistance is so much, that I do not get
diseases.
What is the sign of a healthy body? Diseases are less frequent; frequency is less. The
intensity of the disease also is less. Some cold, cough, etc. only. Frequency is less,
intensity is less; the duration of the disease is also less; and finally, the after-effect of the
disease also is also less; i.e. the healthy body.
Extending the same principle, if my mind has got sufficient strength and resistance,
number of psychological problems I face; like frustration, stress, strain, irritation,
jealousy, anger, fear, security, inferiority complex, diffidence, these are all the diseases;
such mental diseases do not frequently occur. Frequency is less; that means the family
is saved, if I am healthy. If I say, I get angry less, whether I get the benefit or not, the
family members gets the benefit. The frequency of the psychological disturbances is less,
second benefit is the intensity of whether it is anger or frustration; intensity is also less,
and thirdly the duration also.
उत्तमे क्षण कॊपस्य मध्यमे घदटका ियम्।

अधमेस्यात् अहोरात्रम् पावपष्टे मरणान्धकः॥
uttamē kṣaṇa kōpasya madhyamē ghaṭikā dvayam।
adhamēsyāt ahōrātram pāpiṣṭē maraṇāndhakaḥ॥
uttame kṣaṇa kōpasya. Anger will come but what is the sign of a healthy person. Kṣaṇa
kōpa and he recovers and carries on. madhyame ghaṭikā dvayam. 1-1/2 hours.
adhamesyāt ahōrātram, i.e. whoever comes in front, he will fire; pāpiṣṭe
maraṇāndhakaḥ. Till death it will coninue.
So a healthy mind is one in which the frequency, intensity and the duration is less and
finally the after effect also. We all get frustrated sometime but you will find that there
are some people, frustration continues for months and years but there are some people,
like a rubber ball, they also get, but the like ball, they just bounce up and continue their
life.
And therefore, healthy life, happy life, at the psychological level, requires taking care of
two factors, one is adjusting the external condition, another is improving my resistance
and all over the world, people talk about adjusting the external set up; company
problem, change the company; if the house, change the house; now they are changing
the wife even, they try to adjust the set up but the scriptures, especially the Vēdānta is
talking about the subjective factor. How can I improve my inner strength? my
psychological resistance? That whatever be the ups and downs in external conditions, I
am not seriously affected.

And this freedom from mental diseases caused by external factors. This freedom from
mental diseases caused by external factors is called Mōkṣa. Kṛṣṇa will tell in the 2nd
chapter,
दुःखेष्वनुविननमनाः सुखेर्ु ववगतस्पृहः |

वीतरागभयक्रोधः स्थस्थतधीमुणवनरुच्यते || २ ५६ -||
duḥkhēṣvanudvignamanāḥ sukhēṣu vigataspṛhaḥ |
vītarāgabhayakrōdhaḥ sthitadhīrmunirucyatē || 2.56 ||
Jñani, or a free person is one who also faces challenges and difficulties but anudvigna
manāḥ, his resistance is so much that he is not shattered to carry the problem to others.
So the subject matter of the Bhagavad-Gīta is developing inner resistance; not changing
the external world. That you can try to do by other methods; company-changing, house-
changing, scooter-changing, car-changing, government-changing, spectacle-changing.
it is another department. Gīta is talking about strengthening myself and finding my inner
resistance and the consequent freedom from psychological disturbances. This is Mōkṣa.
Therefore Bhagavat Gīta is a Mōkṣa śāśtrah. Resistance building śāśtram. Not physical.
Resistance at the inner level and this is meant for whom. This is meant for those people
who recognise that we have to improve our resistance. That I have got psychological
weakness, that I am susceptible to rāgaḥ-dvēsaḥ, kāmaḥ, krōdhaḥ; frequently I am
getting into psychological breakdown; etc. and that it is affecting other people also; that
I require that inner strengthening, that I have got that inner weakness; the one who has
discovered this problem; to that person Gīta is addressing.
And therefore, the first chapter of the Gīta is giving an introduction in which Arjuna is
discovering this problem. What problem? That I have got an inner weakness. Therefore
before I try to change the world or improve the world, first let me strengthen myself and
once Arjuna discovers this problem, naturally, for resistance, to build the resistance,
taking chavanaprasam, tonics, we require the tonic, similarly, one who has discovered
the requirement of an inner tonic to build up the inner resistance is called a spiritual-
seeker.
And in the first chapter of the Gīta, Arjuna becomes or discovers his weakness and later
he becomes spiritual-seeker and then he surrenders to Kṛṣṇa and Kṛṣṇa gives the self-
knowledge Chavanaprasam. Hoping that this will give the necessary inner strength. This
is the background of the Gīta.
And in the first chapter, Vyāsā presents the context, in which the Arjuna discovers that
he has got certain problems. This is the background.

The whole chapter can be divided into five portions. The first portion is from 1 to 20: in
which Vyāsācārya presents the context. In which Arjuna catches the disease. For
everyone some cause should be there to catch the disease; 'I took the bath there, drank
water there, etc". Similarly here also, the context in which Arjuna feels the disease of
saṁsāra or inner weakness, Arjuna develops, that is presented, and what is that context,
Mahābhāratha battlefield. So in Kurukṣētra, Pandavās and Kauravās assembled to fight
it out and settle their issue and Arjuna is very clear that he is doing the right thing; he
never had the conflict. He had never had any guilt that I am going to kill these people.
Why there was no guilt? Why there was no guilt; because he had a clear understanding
that he is doing it as a last resort, because all the other non-violent means have been
exhausted. And as a last attempt, Kṛṣṇa goes as a messenger tries to settle peacefully
and amicably and you know what Duryōdhanā did; he wanted to kill Kṛṣṇa himself. A
messenger can never be killed; but Duryōdhanā tries that. Therefore Arjuna without any
compunction, any regret, any guilt, he has come to the battlefield, and in the first 20
verses Vyāsācārya clearly presented what happened.
First Duryōdhanā goes to Drōṇācārya and enumerates the important people in both the
armies and Duryōdhanā also betrays his diffidence by stating that their army is stronger
and our army is weaker. Duryōdhanā's diffidence is purely caused by Adharma. Because
objectively seeing, Duryōdhanā side is stronger but in spite of that, because Dharma
support is not there, he is weakened. And afterwards, Bhīṣmācārya enthuses
Duryōdhanā and he blows the conch and thereafter from both sides, the soldiers blow
their conches signaling the beginning of the Mahābhāratha battle. The crucial moment
has come. That is the first part, the preparation of the beginning of the war.
Then comes second portion from verse 21 to 25 in which Arjuna feels, somehow as a
flash, that he has to closely see who are the people with whom he has to fight. It was not
at all required. Perhaps it was a blessing in disguise. Even though it was immediately a
negative decision, because Arjuna suffered from sorrow but ultimately it was a positive
decision, because of the sorrow alone, Bhagavat Gīta teaching could come. Therefore,
अथ व्यवस्थस्थतान् दृष्टवा धातणराष्ट्रान् कवपध्वजः ॥

प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः ॥ १॥ २०.
हृर्ीकेशं तिा वाक्यधमिमाह महीपते ॥ १॥ २१.
atha vyavasthitān dṛṣṭvā dhārtarāṣṭrān kapidhvajaḥ|
pravṛttē śastrasampātē dhanurudyamya pāṇḍavaḥ|| 1.20||
hṛṣīkēśaṁ tadā vākyamidamāha mahīpatē| 1.21 |
So Arjuna says Hey Kṛṣṇa please bring the chariot and place in between the two armies,
I can clearly watch them. Now Arjuna is not a disciple, Kṛṣṇa is not a Gūru also. Arjuna is
the master and Kṛṣṇa a humble driver and therefore Kṛṣṇa obeys Arjuna's command

then places the chariot. And he sees the face of everyone, and Kṛṣṇa has done a mischief,
he has placed the chariot in front of those particular people towards whom Arjuna has
got a strong weakness, intense attachment. Whereas Kṛṣṇa also wanted to teach Gīta, it
seems. He was wanting at least one disciple. He also wants to be Gītācāryah.
Pārthasarathy wants to become Gītācāryaḥ. He wants to become Jagatgūru therefore he
created that situation. So this is the second part. Arjuna going near the Kauravās and
clearly seeing the faces of those people most of whom are his close relatives, because it
is a family feud. This is the second portion.
Then the third portion is Arjuna's discovery of his weakness and the consequent problem
and what is his weakness? The first weakness presented is the problem of attachment
or psychological dependence on external factors. This I call a weakness because moment
I am psychological dependant on any factor, then that means my happiness is no more
in my hands; my happiness is hooked to, is connected to that external factor. And
unfortunately, the external factors are not under my control. My own family members;
they are not under my control, especially the children, not under our control. Everyone
is an individual; the neighbor; the government.
Once, I depend upon an unpredictable factor, my life has become a risky thing, because
the external factors can determine whether I should be happy or not. So if you say that
a disobedient son is the cause of sorrow, Vēdānta will say, you do not know how to put
it. You are putting it wrongly. Problem is not the disobedient son, then what is the
problem? That you depend upon the obedience of your son for your happiness is your
problem. Disobedient son means that you are putting the problem externally. I depend
upon his obedience for my happiness you are placing the problem to your lack of
resistance.
Therefore, problem inside or inside? Anything you say, the current went, therefore I am
unhappy, Vēdānta will say, no. I depend upon the power for my happiness is the cause
of problem. For any problem you will see, Vēdānta says that I need their condition to be
happy. That is the problem. And this psychological dependence is psychological need is
called the problem of rāgaḥ. Attachment; Leaning; Expectation and Arjuna had this
problem and what is the problem? He expected certain people to be around him all the
time. Around us all the time that we cannot even imagine or physical separation. We
cannot even imagine a hypothetical separation. Arjuna also had the same problem. And
Arjuna imagined a life without Bhīṣmā, without Drōṇa and without some of the other
people, then he broke down.
And therefore, third topic is Arjuna's discovery of the problem of rāgaḥ, which is the
basic factor called saṁsāraḥ. So Arjuna's discovery of rāgaḥ. kṛpayā parayāviṣṭō

viṣīdannidamabravīt. v.26 to 28 ~ discovery of the rāgaḥ problem. rāgaḥ; do not mistake.

Not carnatic. rāgaḥ is psychological-leaning.
Physically, we have to depend upon the world. Because we need food, clothing, shelter.
Therefore Vēdānta never talks about physical independence. It is not possible. What
Vēdānta deals with the emotional or psychological dependence, which is not required at
all. In fact, Gīta's ultimate lesson is ātmani ēva ātmana tuṣṭa; I am happy with myself in
spite of external factors, being favourable or unfavourable. We will wonder whether it is
possible, because Gīta 's answer is possible. Gīta says why can't you try. A person who
walks with a stick all the time, he can never think that he can walk without a stick. A
person who is an addict to cigarette will imagine that without cigarette life will is
impossible. In fact, before starting the smoking, he himself has lived. So much addicted
that life is zero without cigarette. Life is zero without a drink. It is an imagination; not a
fact. We can be wonderfully fine without any psychological dependence. Therefore,
dependence is problem No.1. 26 to 28.
Then the 4th topic, the consequence of rāgaḥ; and what is the consequence. śōkaḥ.
Sorrow. Grief, which is discussed from v. No. 28 to 35. śōkaḥ, otherwise called viṣādha.
Both are the same. It means grief. That is why the first chapter itself is titled Arjuna
viṣādha yōgaḥ. And grief is an inevitable consequence of dependence, because when I
depend upon an external factor, it is fine. But it is a potential danger because, just like I
lean on something, the chair or on the wall, and the wall falls, I also will have to fall.
Therefore, any leaning on an unpredictable perishable factor is going to cause sorrow

only. Arjuna also faces this same problem, not that the object is gone. But, mentally, he
imagines a state when they are not there; therefore, kṛpayā parayā''viṣṭō
viṣīdannidamabravīt. How intense was the grief? As I said, the intensity of grief, depends
upon the intensity of dependence or attachment. Cigarette, coffee, etc. Intensely
addicted. Some boy was telling me, Swamiji I was using pan parāg. Youth is using
nowadays. I had told him that I was not happy with what he is doing; but he never
listened and somehow I do not know what prompted him and he decided to quit, and
he was telling me that Swamiji that for the last few days I am going through tremendous
withdrawal symptoms. If I had taken only for some days, the withdrawal would be
relatively easier, the stronger I am hooked, the stronger would be the withdrawal
symptom also. For Arjuna the problem was so serious and his sorrow was overflowing
into the physical body also.
गाण्डीवां स्रांसते हस्तात्त्व्चैव पररदह्यते |

न च ि्नोमर्वस्थातुां भ्रमतीव च मे मनः ||१ -३०||

वनममत्तावन च पश्र्ामम ववपरीतावन केिव |

न च श्रेर्ोऽनुपश्र्ामम हत्कवा स्वजनमाहवे ||१ -३१||
gāṇḍīvaṃ sraṃsatē hastāttvakcaiva paridahyatē |

na ca śaknōmyavasthātuṃ bhramatīva ca mē manaḥ ||1- 30||
nimittāni ca paśyāmi viparītāni kēśava |
na ca śreyo:'nupaśyāmi hatvā svajanamāhavē ||1- 31||
He faced intense sorrow. This is the 4th topic. rāgaḥ, śōkaḥ,
Then comes the final topic which is from Verse No. 36 to 47. It is the next consequence
of rāgaḥ and śōkaḥ; which is mōhaḥ or confusion; indecision. Conflict. Delusion not able
to know what to do. What not to do. Suddenly I feel that I am hanging in the middle of
sky, I do not know what to do in life. This is called mōhaḥ, or avivēkaḥ. And Arjuna also
faces the same confusion to fight or not to fight. And therefore, he makes a series of
wrong conclusions and what is the main wrong conclusion. He sees Dharmah yuddham
as Adharma. Which he had never before. He was a clear thinking person. And he had
taken the decision to fight after thinking for months or years; in fact 13 years in the
forest. And also he has cooled the idea from the Dharmaputra, Bhīma, Nakula, Sahadēva,
Kṛṣṇa, Draupadi, Kunti, etc. and after thinking, he had made a decision. In spite of such
a decided conclusion, Arjuna's mind wavers and he thinks that this yuddha is Adharma.
He says it is pāpam. And the greatest irony is that statement which I wanted you to note.
He said
पापमेवाश्रर्ेदस्मान्हत्कवैतानाततावर्नः ||१ -३६||
pāpamevāśrayedasmānhatvaitānātatāyinaḥ ||1- 36||
By killing these criminals, we will get pāpam. It is like a judge saying that by punishing
the criminal, by imprisoning the criminal, I will get pāpam. It is confusion. Prisoning a
criminal is not a pāpam. On the other hand, it is the duty of the court. Similarly, Arjuna
as a kṣatriya has to fight this war, but he says by killing these criminals, I will incur sin.
that is mōhaḥ No.1.
Second confusion is what. If a kṣatriya gives up a righteous war; runs away from a
righteous war, it is shirking one's duty. It is shirking one's duty which will come under a
special type of sin called the sin of omission.
Sin is of two types, one is commission and another is omission. This omission type of sin
is called Pratyavayaḥ in the śāstra. Akāraṇē prathyavāyaḥ. This is śāśtra.
And if Arjuna runs away from the battlefield, that action is pāpam, and whereas Arjuna
argue, running away from the battlefield is the best decision. He is seeing the puṇyam

as pāpam and pāpam as puṇyam. Seeing the right as wrong and wrong as right. This is
called utter delusion.
Dharma-adharma-avivēkaḥ. And not only his delusion is so complete, that his overflows
into his intellect also and as I said, once the mind is weakened, intellect will not be able
to fight that mind, because it is so addictive, that what will be logic of the intellect, if you
cannot fight, join the enemy, as in elections.
When the mind has got has certain weaknesses, certain addictions intellect will justify
that weakness and Arjuna also tries to justify his delusion by giving a wonderful
discourse in front of Kṛṣṇa. That discourse taken separately is a beautiful discourse.
कुलक्षये प्रणश्यन्वत कुलधमाणः सनातनाः |

धमे नष्टे कुलं कृत्स्नमधमोऽक्षभभवत्युत ||१४० -||
kulakṣayē praṇaśyanti kuladharmāḥ sanātanāḥ |

dharmē naṣṭē kulaṃ kṛtsnamadharmō:'bhibhavatyuta ||1- 40||
In these series of arguments, Arjuna points out that family is very important for culture.
Taken out it is correct. Family is important for culture. A society in which family life is not
respected, culture will break down. Not immediately. It will take one generation. it will
not affect that generation very much. But all the consequences will be in the next
generation. And what all problems will come, how the eternal karmas will be destroyed
and also the Pithrun, forefathers etc. will be affected, people will lose faith in karma, in
dharma in rituals, religion, God, everything. So therefore, like a devil quoting scripture,
Arjuna is not a devil; but still Arjuna because of his confusion quotes wrongly and
supports his stand. This is the third part of delusion.
These 3 put together, rāgaḥ plus śōkaḥ plus mōhaḥ. Attachment plus sorrow plus
delusion these three put together is called saṁsāra and whoever has these three, he is
a Saṃsāri. Saṃsāri (normally, it is taken that only Grihastha, married people are s
Saṃsāris and not the sanyāsis) or the one who has got a wife is a saṁsāri. Poor lady,
some sāri. Some sāri you catch hold of Saṃsāris!! People complain and think that ladies
are responsible. It does not matter, whether you are a brahmacāri, gṛhastha,
vānaprastha or a sanyāsi, whether you are single or married with children or without
children, that is not the criterion. Whether you have these three problems. Even a pucca
sanyāsi, if he is going to have rāgaḥ towards his āśrama, means that which he has built
and then is worried about its maintenance, or worried about the next one, (who will take
care of after me) as long as that is going to cause dependence and worry, I may be in
ochre robes, still I am an ochre-robed-saṁsāri. I do not require a sari for saṁsāra . rāgaḥ,
is enough.

On the other hand, even a pucca gṛhastha, with children and grand children; if he has
handled these three-fold problem, he is muktah, liberated person. Throughout the Gīta,
Kṛṣṇa is going to emphasize that whether you are married or unmarried, that does not
matter. Whether you are internally free. That matters. Therefore, Arjuna has discovered
the problem of saṁsāra .
And even though Arjuna has discovered the problem, Kṛṣṇa has not started giving the
solution. Because if the solution should come, some more steps are required. Discovery
of the problem, diagnosis of the disease is the first step. I have a problem. But that is not
enough. Because often, when we get some disease, what we will initially try to do. Self-
medication. Why to go to doctor? He will take a long test and take Rs.5,000 and say that
you do not have any serious problem. (Doctors, do not get offended; this is the view of
the people). Therefore, why spend money. Pāti vaidyam and kaṣāyam, etc. and will
manage. Homeopathy, and swallow some pills and pray.
Therefore, even when I discover the problem, I will not get solution from outside,
because I am trying to solve the problem by myself. So after trying several methods,
when I find that the disease does not get cured by my methods; that is called the
discovery of helplessness. Discovery of helplessness. I have a problem and I do not know
how to get out of it. Just as a person is in the middle of a wet ground. quagmire. Quick
sand, etc. Suppose in the middle of quick sand, what will I do? Whatever I do, I will go
down. I know that I require a help from another person who is on the land, not in the
quick stand. So the other person must be on terra firma. He must be firm.
Therefore, what are the steps required. I have to diagnose, I should know that I have a
problem, called discovery. Second stage is I should know that I cannot solve the problem
on my own; once I discover the helplessness. in Vēdānta śāśtra, it is called Dainya bhāva,
or kārpaṇyam.
कापयण्र्दोषोपहतस्व्ावः
पृच्छामम त्कवाां धमयसममूढचेताः |
र्च्रे र्ः स्र्ान्न्नक्षश्चतां ब्रूवह तन्मे
शिषर्स्तेऽहां िामध माां त्कवाां प्रपन्नम् ||२ -७||
kārpaṇyadoṣopahatasvabhāvaḥ
pṛcchāmi tvāṃ dharmasammūḍhacetāḥ |
yacchreyaḥ syānniścitaṃ brūhi tanmē
śiṣyaste:'haṃ śādhi māṃ tvāṃ prapannam ||2- 7||
Once I know I have a problem I cannot solve it; what is the natural next stage, I have to
surrender to someone who will give me a hand. This is called śaraṇāgathi . And once I
go through the three stages, discovery of the problem, discovery of the helplessness,

and surrender; then the fourth stage is the medication. A programme is given. Do this
and follow these restrictions, etc. so following the restrictions, and the medicine. This is
the fourth stage.
Similarly here also Arjuna has gone through only the first stage in the first chapter and
what is the first stage he has discovered the problem of saṁsāra . And Kṛṣṇa will not
come, unless Arjuna goes through the second and third stages. And therefore, Kṛṣṇa
decides to observe silence. Since Kṛṣṇa does not speak, Arjuna thinks that his conclusion
is right and therefore he decides to relinquish war and therefore throws away the bow,
arrows and he is seated in the middle of the chariot; Therefore Vyāsa completes the first
chapter saying
एवमुक्त्वाजुणनः सङ् ्ये रथोपस्थ उपाववशत् |

ववसृज्य सशरं चापं शोकसंववननमानसः ||१४७ -||
ēvamuktvārjunaḥ saṅkhyē rathōpastha upāviśat |

visṛjya saśaraṃ cāpaṃ śōkasaṃvignamānasaḥ ||1- 47||
Arjuna threw away all these and he sat on the chariot how, śōkaḥ saṁvigna mānasa.
Pierced by, afflicted by problem of śōkaḥ, represents threefold problem. rāgaḥ, śōkaḥ
and mōhaḥ, saṁvigna mānasaḥ. Therefore Arjuna is also silent, Kṛṣṇa is also silent. It is
at this juncture, the first chapter has ended.
Now with this background, we have to go to the second-chapter. The second-chapter is

a beautiful chapter which gives the comprehensive picture of the whole treatment. What
is the treatment programme to be given by the Gīta? Therefore we can say the second-
chapter is the essence of the entire Gīta. And this second-chapter has got 4 portions. I
will give you just an overview so that you can know what to expect.
The first portion is Arjuna going through the other stages also. What are the other
stages? He has discovered the problem. But he has not discovered the helplessness.
Therefore, what we find in the first portion, Arjuna decides to quit the battlefield but his
inner conscience says that there is something wrong. If he is totally convinced, he would
have run away. But he feels something is wrong because he has decided to fight this
battle after years of thinking. Not even days, not even months and it is a sudden
momentary decision to quit this. Even though he intensely feels that he should run away,
something in his subconscious says that perhaps I am confused and I am not able to
take the right decision.
Therefore Arjuna wavers a little bit, and soon he discovers that the present problem he
cannot solve. Therefore, he says

न चैतविद्मः कतरिो गरीयो

यिा जयेम यदि वा नो जयेयुः |
यानेव हत्वा न जजजीववर्ामस् -
तेऽवस्थस्थताः प्रमुखे धातणराष्ट्राः ||२६ -||
na caitadvidmaḥ katarannō garīyō

yadvā jayēma yadi vā nō jayēyuḥ|
yānēva hatvā na jijīviṣāmaḥ
tē'vasthitāḥ pramukhē dhārtarāṣṭrāḥ || 2.6 ||
Hey Kṛṣṇa, I thought that I have come to the right decision but now my mind is wavering.
I do not know whether my decision is right or wrong. One side says our case is Dhārmic
therefore I should fight. Other side, my psychological mind, my emotional mind, how to
kill my Gūru, how to kill my relations. Is like a boss in a company who has to take an
action against a person and after deciding to take the action, he finds that it is one of his
relatives. A big problem. So what to do? See the son-in-laws or the dharma. If I do not
see the son-in-law, my daughter would be in trouble. Therefore that is very important.
That is why it is said that Jāmātha daśamō grahaḥ. once you get a son in law, your life is
controlled not by 9 planets but by ten. 10th planet has come. You can never control him.
Whatever he does, you are affected, thorough the daughter of course. So therefore,
Arjuna is in a double mind. Therefore, he accepts his helplessness. Arjuna goes the
second stage of helplessness and he says:
पृच्छामम त्कवाां धमयसममूढचेताः |
शिषर्स्तेऽहां िामध माां त्कवाां प्रपन्नम् || २ -७ ||
kārpaṇyadōṣōpahatasvabhāvaḥ
pṛcchāmi tvāṃ dharmasammūḍhacētāḥ |
yacchrēyaḥ syānniścitaṃ brūhi tanmē
śiṣyastē'haṃ śādhi māṃ tvāṃ prapannam|| 2.7||
Once Arjuna discovers the helplessness, immediately he has to surrender to someone

and what blessed person Arjuna is, because right in front is available, jagat Gūru. Lord
Kṛṣṇa. We have to search. Arjuna had the best gūru, universal gūru right in front.'
Therefore without batting an eyelid, Arjuna surrenders and says;
यच्छ्रे यः स्याधिक्षश्चतं ब्रूवह तवमे

शशष्यस्तेऽहं शाधध मां त्वां प्रपिम् ||२७ -||
yacchreyaḥ syānniścitaṃ brūhi tanmē
śiṣyaste:'haṃ śādhi māṁ tvāṃ prapannam ||2- 7||

I am your disciple. Just like a patient surrenders himself in front of the doctor. I do not
know what is the disease. You only know. Please treat me. Whatever course of treatment
you suggest, I am ready to take.
Thus Arjuna goes through the third stage; then comes the 4th stage, where Kṛṣṇa
accepts the patient Arjuna, the disciple Arjuna, and decides to give the programme of
treatment. So saṁsāra nivāraṇa auṣadam. bhava rōga bhēṣajam, called Gīta śāśtram.
Thus the first portion of the 2nd chapter is Arjuna śaraṇāgathi.
Then the second portion is making Arjuna fit for the treatment. Suppose you go to a
doctor. Doctor sees the problem is cataract. Very simple, cataract now it is easiest
surgery. But no doctor will directly do the surgery. Before surgery they will check up the
body to find out whether you are fit for surgery. If there is infection or sneezing problem.
No cold should be there. No infection should be there. No other disease should be there.
Therefore operation-yōgyatha-prāpthi. So first he should have yōgyatha for the
operation. yōgyatha, opposite ayōgyatha. Therefore yōgyatha prāpthi, Once all the
parameters are OK, pressure, sugar, etc. OK, then surgery. Similarly, these spiritual
pursuit requires two things. One is the surgery. Surgery is called self-knowledge, or
jñāna-yōga, which is the medicine. Jñānam is the auṣadam.
सांसार सपय दिानाम् जन्तूनाम् अवववेवकनाम् |

अचजान सपय दिानाम् ब्रह्म ज्ञान औषदम् ववना ||
saṁsāra sarpa daṣṭhānām jantūnām avivēkinām |

ajjāna sarpa daṣṭhānām brahma jñāna auṣadam vinā ||
Śankarācārya says brahma jñāna auṣadam, jñana yōga. What is jñāna-yōga? We will see
later. Jñāna yōgyatha is required. For yōgyatha prāpthi, doctor will give some medicine.
Secondary medicines for yōgyatha prāpthi and then secondary medicine is called karma-
yōgaḥ.
karma-yōga is for yōgyatha prāpthi, jñāna-yōgaḥ is for the disease removal. So therefore
the second topic is jñāna-yōga. The third topic is karma-yōgaḥ. First topic Arjuna
śaraṇāgathi.
And then the final topic is what is the nature of a healthy person. Who has developed
that inner resistance. Who has solved the problem of rāgaḥ, śōkaḥ and and mōhaḥ; what
will be his life. It is all majah, majah, majah. nandathi, nandathi, nandathyeva. Just as a
healthy person enjoys life, psychologically healthy person also enjoys life thoroughly.
The 4th topic is jīvan mukthi, the inner freedom. These are the four topics we are going
to see. Arjuna surrender; jñāna-yōga; karma-yōga and jīvan mukthi; the details of which
will start from the next class.

Swami Paramarthananda’s Gītā Classes – Second Chapter - Sānkyah Yōgaḥ
knowledge, and mōkṣaḥ is assured. Thus with the jīvan-muktiḥ and vidēha-mukti, Kṛṣṇa
concludes this sthira-prajñā topic, which is the final topic of this chapter.
Hari Oṁ.
Oṁ Tat Sat
ॐ तत्कसददवत श्रीमद्भगवद्गीतासूपवनषत्कसु ब्रह्मववद्यार्ाां र्ोगिास्रे श्रीकृषणाजुयनसांवादे साङ् ख्र्र्ोगो नाम वद्वतीर्ोऽध्र्ार्ः

||२||
||ōṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yōgaśāstrē

śrīkṛṣṇārjunasaṃvādē sāṅkhyayōgō nāma dvitīyō'dhyāyaḥ||
Thus in the Upaniṣads of the glorious Bhagavad-Gīta, the science of the Eternal, the
scripture of Yōga, the dialogue between Sri Kṛṣṇa and Arjuna, ends the second discourse
entitled: Sāṅkya Yōga.
Today I would like to give the summary of the 2nd chapter of the Gīta. The second-
chapter can be broadly divided into four parts; the first part is from verse No.1 to 10,
which is Arjuna śaraṇagathi part. Then is the second part, from verse No.11 to 38; which
is jñāna-yōga part; then comes the third part, from verse No.39 to 53, which can be
termed karma-yōgaḥ; and finally from verse No.54 to 72; end of the chapter, can be
called sthira prajñā portion. So Arjuna śaraṇagathi, jñāna-yōgaḥ, karma-yōgaḥ and
sthira prajñā, these are the four parts of the 2nd chapter.
Now I will briefly sum up the 4 topics discussed in this chapter. This Arjuna śaraṇagathi,
we can understand only if you remember the topic of the first chapter. This portion is
more an extension or a continuity of the first chapter. In the first chapter, we saw that
Arjuna discovered the problem of saṁsāra, in the oddest place, the battlefield and we
saw what is the problem of saṁsāra; it is nothing but the problem of rāgaḥ, śōkaḥ and
mōhaḥ.
Rāgaḥ meaning the problem of attachment; this is not Arjuna's problem, this is the
human problem; the object of attachment will vary from individual to individual, but the
problem of attachment is universal. And this is the fundamental human problem, which
Arjuna had all the time but he discovers the problem with its intensity in the first chapter;
kṛpayā parayā''viṣṭō. Vyāsācārya uses the word kṛpa. Kṛpa here means attachment.

Once a person has this attachment, then there is the natural consequence called sorrow,
which was called viṣādaḥ. Grief. The grief because of two reasons, when I am attached
to something, I never want to lose that particular thing. I want that particular thing or
person to be eternally with me. I intellectually know that it is against the law of creation;
but I forget that universal and I want the object of attachment to be with me; I never
want to lose that object. And once I try to hold on to that object, any type of loss of that
object; whether it is actual loss or even an imaginary loss of that object; I will not be able
to withstand.
And Arjuna was intensely attached to Bhīṣma, Drōṇa, he had not lost them; but he
visualises this war and also possible death of these people and he continuing to survive
without these people. The very imaginary loss of Bhīṣma, Drōṇa etc. Arjuna is not able
to withstand and therefore he goes through the problem of sorrow, not born of actual
loss, but born of imaginary loss. This is the second problem of saṁsāra. Śōkaḥ.
Then the third problem is once the mind is under the grip of rāgaḥ and śōkaḥ, it loses
the capacity to judge things properly; it loses the capacity to discriminate between right
and wrong; what is dharma and adharma, which is called mōhaḥ; dharma-adharma
avivēka. Incapacity to decide what is the right course of action or we can say, human
conflict. And therefore the third problem of saṁsāra is mōhaḥ or conflict; this rāgaḥ,
śōkaḥ and mōhaḥ, which is otherwise called saṁsāra; Arjuna intensely faces in the first
chapter.
Not only he faces or discovers this problem, he also tries to solve the problem by himself
and therefore he gives a big lecture to Lord Kṛṣṇa. In fact in the first chapter, the roles
are reverse, Arjuna gives a sermon to Lord Kṛṣṇa. And poor Kṛṣṇa had to listen to
Arjuna's teaching. Prārabdha did not spare Kṛṣṇa.
Kṛṣṇa withstands all this nonsense; Arjuna says that it is not proper to fight this war, and
it is adharma and therefore I will run away from this battlefield and Arjuna tries to solve
the problem by himself and Kṛṣṇa keeps quiet because if Arjuna is going to solve, why
should I poke my nose into his affairs and get cut. And this is how the first chapter ends.
Arjuna discovers the problem and tries to solve the problem by himself; with this first
chapter ends.
In the 2nd chapter, we get the continuity; since Arjuna has not surrendered to Lord
Kṛṣṇa, Arjuna has not felt the need to seek external help, Kṛṣṇa chooses to remain silent.
And in the beginning of the 2nd chapter, we find, Arjuna discovers the helplessness;
which is called in Sānskrīt, kārpaṇya dōṣaḥ.

Unless we discover the helplessness, we will never surrender to the Lord. We will use the
word, I surrender, as Dayānanda Swamiji says that daily during Arathi, you will say; tan
man dhan sab kuch terā, I surrender my body, my wealth, everything to you. And it is all
mechanical verbal surrender; it is never real surrender; because, next day, again he
repeats it second time. How many bodies you have got to surrender? Yesterday only you
gave the body. And the poor Lord tries to find out, what is he offering the next day! From
that it is very clear, surrender is more a lip service, real surrender takes place only once
because in that surrender, the surrenderer himself is gone, no more there to surrender
again next day. Therefore, real surrender we do not have. Arjuna also discovers the
helplessness and really surrenders because when the surrender follows discovery of
helplessness, then and then alone, it becomes true surrender. Therefore,
कापयण्र्दोषोपहतस्वभावः पृच्छाधम त्वाम् धमयसंमूढचेताः ।.... ॥ २.७ ॥

kārpaṇyadōṣōpahatasvabhāvaḥ pr̥cchāmi tvām dharmasaṁmūḍhacētāḥ
Therefore in the first chapter Arjuna discovers the problem and tries to solve the
problem.
In the second-chapter beginning alone, Arjuna discovers the helplessness or kārpaṇyam

and once the helplessness is discovered, then what is the natural consequence: like a
drowning person, who wants to hold on to anything available; Arjuna looks around;
thank God, he is lucky, if we look around, the other people who are in front, who are
around, are equally drowning. They are like the straw, if you hold on to them, and both
of you will drown.
Arjuna was lucky, he had pārthāya pratibōdhitāṁ bhagavatā nārāyaṇēna svayam, he had
Lord Narayana himself under his feet. And therefore, Arjuna surrenders to Lord Kṛṣṇa.
Just the key verse in this portion is:
पृच्छामम त्कवाम् धमयसांमढ ू चेताः ।
kārpaṇyadōṣōpahatasvabhāvaḥ
pṛcchāmi tvām dharmasaṁmūḍhacetāḥ |
yacchreyaḥ syānniścitaṁ brūhi tanmē
And the last line is crucial.
शशष्यस्तेऽहं शाधध मां त्वां प्रपिम् ॥ २.७ ॥
śiṣyastē:'haṁ śādhi māṁ tvāṁ prapannam ||2.7||

I am surrendering at your feet; that means what? I am not going to suggest any
solutions. I am going to empty my mind, so that you can fill up my mind with your
wisdom. So the primary sign of a disciple is empty the mind and hand over the empty
mind; do not say already it is empty, if it is already empty, no problem, generally people
have so many false notions, by reading all kinds of books and independent philosophies
they have; all these are false notions; prejudices, all these things are to be given up,
which alone is indicated by shaving the head, when a person takes sanyāsa. Sanyāsa-
āśrama; he shaves the head, shaving the head is removing all the notions, every hair
represents one false notion. How much hairs?
So many false ideas we have got and in fact with that false ideas, we listen, not only we
listen, we judge the teacher with those false ideas, and we even filter the teachings with
our own prejudices. And that will not work. Arjuna, keeps aside all of them, he says:; so
the Arjuna, the yajamāna, the battlefield he entered; as yajamāna, the yajamāna is
converted into śiṣya; and the moment Arjuna becomes a disciple, Kṛṣṇa who is a driver;
an ordinary driver, he gets converted into the Pārthasārathy, gets converted into Gīta
upadēśa karta, Krishnam vande jagat guruṁ. After this particular verse,
kārpaṇyadōṣōpahata, Kṛṣṇa becomes Pārthasārathy, Kṛṣṇa becomes a jagat guru, only
after this verse.
That means what? A jñāni becomes a guru, not because of jñāni's choice, but because
of the choice of the other person. As long as I do not want to learn, even the greatest
jñāni cannot help me; the moment I open my mind, and that is indicated by sāṣṭānga
namaskāra. That is first job, a śiṣyā should do, to indicate his humility, to indicate the
emptiness of his mind, the first job he should do is to tadviddhi praṇipātēna, in the 4th
chapter he talks about that. First humility should be shown by sāṣṭānga namaskāra. An
arrogant intellect will find it extremely difficult to do namaskāra and Arjuna is the most
arrogant person in the world because he is a Kṣatriya, a Dhananjayā, so many names
and glories and wealth and position and beauty and wives; Arjuna such a person but he
surrenders. People often ask the question?
Why did Kṛṣṇa teach Arjuna, not Dharmaputra, not Bhīma, not Nakula, Not Sahadeva,
Not Bhīṣma, Not Drōṇa, and people scratch their head trying to find out an answer. The
answer is very simple, Arjuna was taught because he asked for it. Very simple.
Dharmaputra never said śiṣyaste:'haṁ, Bhīṣma, never said śiṣyaste:'haṁ, Arjuna said
śiṣyaste:'haṁ; if Duryōdhanā had said śiṣyaste:'haṁ, Kṛṣṇa would have taught him also.
So thus between the first verse and tenth verse, we find Arjuna getting converted into
discipline, then the channels of communication is open and therefore, from the 11th

verse of the Gīta, the actual śāstraṁ takes place. Up to 2nd chapter, 10th verse, Gīta
śāstraṁ has not taken place, it is Upōdgadha prakaraṇam, it is only introduction. The
actual śāstra begins from the 11th verse. This is the essence of Arjuna Śaraṇagathi.
Now we will go to the 2nd topic of the second-chapter. From verse No.11 to verse No.38.
This portion is the central or main theme of this chapter; viz., jñāna-yōga, otherwise
known as sāṅkhya yōga; both are synonymous. Jñāna-yōga and sāṅkhya yōgaḥ are
synonymous; that this portion is important; we can easily know because the second-
chapter is titled sāṅkhya-yōgaḥ.
And what is the gist of this portion we should remember; not only now, throughout the
Bhagavat Gīta, you should remember this portion, therefore you have to keep on
reading this portion again and again. Because this is the foundation stone upon which
all the other chapters are developed.
Therefore this portion from 11 to 38, especially from 11 to 25, that portion is very very
important portion which has the essence of all the upaniṣads. And what is the theme of
this portion?
Kṛṣṇa discusses the essential nature of every individual. What is jīva-svarūpam? Who am
I in reality? Kṛṣṇa has to talk about that because, unfortunately we do not have a very
clear idea about ourselves; we have taken ourselves for granted that we never want to
know who we are and we are spending all our life, studying physics, chemistry,
economics, dance, music, plan; we do research about everything, except ourselves,
because we think we know. Kṛṣṇa wants to remove that notion tell Arjuna, better you
know what you are.
And in this portion Kṛṣṇa shows that individual is not the physical body. Thinking that I
am the physical body is the biggest misconception we are born with. And the next
misconception is, I am the mind with which I transact with the world. So this body and
mind are considered falsely as ourselves; Kṛṣṇa says you are not so:
वासाांशस जीणायवन र्था ववहार् नवावन गृह्णावत नरोऽपराक्षण ।

तथा िरीराक्षण ववहार् जीणायन्र्न्र्ावन सांर्ावत नवावन दे ही ॥ २.२२ ॥
vāsāṃsi jīrṇāni yathā vihāya

navāni gṛhṇāti narō'parāṇi |
tathā śarīrāṇi vihāya jīrṇāni
anyāni saṁyāti navāni dēhī || 2.22 ||
This body is only a temporary dress that you make use of which you will discard at the
time of death. And if you have got any doubt with regard to the fact that of this

statement, you study your own sleep state; in the state of deep sleep, you are never
transacting through your physical body but still you are existent as a being. I do not
function through my physical body. When I wake up, I use this body, and when I go to
sleep, I keep my physical body aside as it were; And not only the body is kept aside during
sleep, even the mind is not operational during sleep; thus body and mind are like the
two goggles; two glasses of the spectacles; I use them for transaction before going to
bed I remove. It is used and removed. Similarly, body and mind are only media of
transaction you are not them.
Then the next natural question is if I am not the body and mind, then who am I? Then
Kṛṣṇa reveals that you are the consciousness principle; cit rūpaḥ tvam, caitanya
svarūpaḥ tvam; jñāna svarūpaḥ tvam, vijñāna svarūpaḥ tvam; prajñāna svarūpaḥ tvam;
all are synonyms; cit, caitanyam, jñānam, vijñānam, prajñānam, all these mean the same
in this context; consciousness.
Then the natural question next is: what is exactly consciousness? What is this caitanyam?
So this we discussed in the class; which you should remember, all the time. What is this
consciousness; remember the important point;
Consciousness is not part of this body; not product of this body; and not even a property
of this body; it is neither a part; a product; or a property of this body.
Then point No.2 I said, the consciousness which is not part or product or property of the
body is an independent entity which pervades and enlivens this body. It is an
independent entity, which pervades and enlivens the body. Point No.2.
And the next point I said was; this consciousness which pervades and illumines this body
is not limited by the boundaries of this body. It is beyond the boundaries of the body.
This is the third point.
Then the 4th and final point that we saw was that this consciousness which is beyond
the boundaries of this body continues to survive, continues to exist, even after this body
collapses. These are the four main points we should remember.
And to remember I gave you an example; which you should remember; just as the light
which are you are experiencing on the hand, is not part, product or property of the hand;
it is an independent entity, which pervades and illumines the hand, the light is not limited
by the boundaries of the hand and the light continues to survive even after the removal
of the hand. The only difference is what: when the hand is there; light is visible; and when
the hand is removed; light continues but you are not able to see that. This consciousness-

principle, otherwise known as Dēhi; otherwise known as śarīri, otherwise known as ātma,
is your true nature.
Kṛṣṇa talked about 6 main features of this ātma. In the portion from 11 to 25 Kṛṣṇa talked
about six main features of this ātma.
The first feature is ātma is Nityaḥ. You can understand. Nityaḥ means it is eternal. Body
is not, mind is not; but ātma, the caitanyam is eternal.
Then the second feature that Kṛṣṇa conveyed is ātma Satyaḥ. Ātma satyaḥ, which means
it is a reality; not a reality, the reality, which exists independently, whereas everything
else is dependent on the ātma.
नासतो ववद्यते ्ावो ना्ावो ववद्यते सतः ।

उ्र्ोरवप दृष्टोऽन्तस्त्कवनर्ोस्तत्त्वदिििक्ष्ः ॥ २.१६ ॥
nāsatō vidyatē bhāvō nābhāvō vidyatē sataḥ |

ubhayōrapi dṛṣṭō'ntastvanayōstattvadarśibhiḥ || 2.16 ||
One of the very important verse of this portion. Śankarācārya writes a very elaborate
commentary on that. Ātma satyaḥ.
Then the third important feature that Kṛṣṇa presents ātma-sarvagataḥ. Consciousness
is all pervading. The only difference being, it is contactable, whereas outside the body, it
is not visible; like what the hand; light is visible upon the hand, because of the availability
of the reflecting medium; beyond the hand the light is, but not vyaktaṁ. In Sānskrīt we
have a good word. Light is vyaktaṁ upon the hand, it is avyaktaṁ beyond the hand.
Caitanyam is vyaktaṁ in the body; but outside it is not vyaktaṁ. Therefore the third
feature is ātma sarvagataḥ. Like electricity is evident where the light is; but in between
in the wire, electricity is, but not visible.
Then the fourth feature Kṛṣṇa presents is also important; this is the foundation chapter,
Kṛṣṇa only presents the words; but the details Kṛṣṇa will build up, like the newsreader,
headlines; and then the elaboration. Second chapter is headline chapter; he only shows
the direction. Apramēyaḥ.
And what do you mean by that? Ātma is ever the experiencer; never the experienced. It
is ever the experiencer; it can never be experienced. Anything that you experience in life
is called anātma. And ātma is ever the subject; never the object. Remember a camera,
the camera can click and take the pictures of every blessed thing, except what? The
camera itself. Every photo proves the camera, but the photo does not include the
camera. Every experience proves the ātma, but no experience includes the ātma.

Therefore I am ever the seer, never the seen. This is called apramēyaḥ. This is the fourth
feature.
Then the fifth feature that Kṛṣṇa gives is ātma akartā-abhōktā; (we have include both
together) which means it never does any action; therefore, it does not reap the result of
any action. Akartha means no connection with karma; abhōktā means, no connection
with karma-phalam. Karmabhi nāsti phalam api nāsti. Karma karmaphala athīthaḥ ātma.
That is why it is said
न पुण्यं न पापं न सौ्यं न दुःखं

न मंत्रो न तीथुं न वेिा न यज्ञाः .
अहं भोजनं नैव भोज्यं न भोक्ता
शचिानंिरूपः शशवोऽहं शशवोऽहम् ॥ ४ ॥
na puṇyaṁ na pāpaṁ na saukhyaṁ na duḥkhaṁ

na maṁtrō na tīrthaṁ na vēda na yajñāḥ.
ahaṁ bhōjanaṁ naiva bhōjyaṁ na bhōktā
cidānaṁdarūpaḥ śivō:'haṁ śivō:'ham ॥ 4 ॥
So it is neither a doer nor an enjoyer. This is the fifth feature. Then the 6th feature is
ātma nirvikāraḥ. Na jāyatē mriyatē vā kadācit nāyaṁ bhūtvā bhavitā vā na bhūyaḥ.
This is an important concept or important feature. Kṛṣṇa himself wants to underline.

Therefore he changes the meter of this slōkā. Suddenly he changes the meter. It is a
long meter. That you will get a jerk. Just to wake you up. Kṛṣṇa changes the meter.
Nirvikāraḥ, free from all six modifications; the modifications being, potential existence,
birth, growth, change, decay and death. Which we saw in Tatva Bodha. asti jāyatē
vardhatē vipariṇamatē apakṣīyatē vinaśyatī. These are called six fold modifications; ṣaṭ
vihāra rahitāḥ. And Kṛṣṇa wants Arjuna to recognise this ātma and not only the ātma
should recognise, the most important thing is I should learn to claim this ātma as myself;
and I should learn to look upon the body and mind as incidental instruments, which is a
temporary gift from the Lord. And instruments will go away, daily during the night, it is
temporarily lost; but later the body will be taken permanently once I know that I am not
the body, they are only instruments, then I do not have abhimāna, and therefore the
mortality of the body, old age of the body, do not torment me. So this is jñāna-yōga
portion. Knowing the ātma and claiming the ātma as myself.
And Kṛṣṇa presents this jñāna-yōga as a permanent remedy for all problems. This is the
second topic.

Then the third topic is karma-yōgaḥ, from verse No.39 to 53. Even though jñāna-yōga is
permanent solution, there is a problem that since jñāna-yōga is a subtle topic, it is not
that easy for everyone to comprehend. Kṛṣṇa himself tells that:
आश्चर्यवत्कपश्र्वत कक्षश्चदे नमाश्चर्यवद्वदवत तथैव चान्र्ः ।

आश्चर्यवच्चैनमन्र्ः िृणोवत श्रुत्कवाप्र्ेनां वेद न चैव कक्षश्चत् ॥ २.२९ ॥
āścaryavatpaśyati kaścidēnam
āścaryavadvadati tathaiva cānyaḥ|
āścaryavaccainamanyaḥ śṛṇōti
śrutvā'pyēnaṁ vēda na caiva kaścit || 2.29 ||
Ātma is such a topic that you can study about it for 25 years and still successfully be
ignorant of what that ātma is. Karma-yōga I understood. Viśva-rūpa understood. First
chapter understood well. Who blew which conch, etc. Bhakthi understood. But one topic
not understood. What is this ātma; that means it is the subtlest topic. A person will find
it difficult, unless he prepares the mind; therefore Kṛṣṇa wants to consider those people,
like people wanting reservation, so that everybody comes to the level; who find jñāna-
yōga true dry, too irrelevant or too difficult for grasping. Kṛṣṇa says: do not worry; drop
jñāna-yōga; do not bother about that. Then what to do: jñāna prāpthiḥ, if it is not there,
work for jñāna-yōgyatha prāpthi. Get jñāna-yōgyatha. How to get? Practice karma-yōga.
Then Kṛṣṇa briefly talks about karma-yōga and what is the essence we saw; proper-
action plus proper-attitude is equal to karma-yōga. Proper action plus proper-attitude is
karma-yōga.
Now we should know what is proper action? Later Kṛṣṇa divides the action into three
types; the best one, the mediocre, and the worst one. Uttama, madhyama, adhama,
known as sātvika, rājasa and tāmasa.
What is the best action, which is appropriate for karma-yōga? Sātvika karma. What is
sātvika karmā? An action in which the beneficiaries are more in number. Not I alone am
the beneficiary. I also am included; but the beneficiaries are more, the more the
beneficiaries are, then the greater the action is; which they call in the śāstra, Niṣkāma
karma. That is I have got an expanded mind, whatever I do, I take into account not only
myself, if I take into account, the entire family, my mind is expanded a little more, I take
into account the entire village, still expanded; I take into account, the entire society, the
entire nation, the entire world, why the entire environment, environment-friendly action.
That is called ideal karma-yōgaḥ. Like throwing the dirt from my house outside my
house. Therefore sātvik action is selfless-action. That is uttama.

Rājasic action is selfish action. I do not bother about society or world. The God will take
care of it!; it is their fate; they have to starve!! So therefore fatalism is handy for a selfish
person.
And I heard that there was someone advising: Never help another person, because you
are violating the Lord's order, because the Lord has decided that he should suffer! And
when you are trying to help him, you are working against the Lord's will. So do not help!!
Unique philosophy.!! So selfish-action is rājasic, madhyama.
And the worst-action is what? An action in which I benefit at the cost of all the other
people; harming other people, I get the benefits; selfish person does not harm others;
he wants to enjoy for himself. That is called tāmasic-karma. A karma-yōgi gives top
preference for satvic karma; next one is rājasa karma and the tāmasa-karma should be
nil and when this proportion changes, it becomes karma-yōga. This is proper action.
Then proper-attitude is equally important. What is proper attitude? Whatever action I

do, I do with love and sincerity. I enjoy what I do. Otherwise it is insult to that action. It
is insult to the Lord. Kṛṣṇa will tell that in the 18th chapter.
मुक्तसङ्गोऽनहंवािी धृत्युत्साहसमन्ववतः ।
शसद्ध्यशसद्ध्योर्निर्विकारः कताण सास्प्रत्त्वक उच्यते ॥ १८.२६ ॥
muktasaṅgō'nahaṃvādī dhṛtyutsāhasamanvitaḥ |
siddhyasiddhyōrnirvikāraḥ kartā sāttvika ucyatē ||18.26 ||
Learn to enjoy what you do. As somebody nicely said; if you cannot get the action; if you
do not get the action that you love; learn to love any action that you have to do.
Therefore, love the action; we can develop loving that action. Even the most menial
action, we can learn to do and once I love, there is sincerity, there is whole heartedness,
there is as much perfection as manner as possible, without bothering whether it will be
acknowledged or rewarded or not; that is none of my concern; If I am doing it, I should
do it properly.
How to do it wholeheartedly? Only by having the attitude that this action is an offering
to the Lord. So take every action, however mechanical it might be. However, secular it
might be, do it as Īśvara arpaṇaṁ. That is proper-attitude with regard to action and then
whatever be the consequences of my action, because every action has a consequence. I
would have done with so much sincerity, and they may criticise me, even often the
children criticise the parents, you did not bring us up properly. They could have brought
up according to their knowledge.

As somebody said a child was reading a book: How to bring up children; then the parent
asked; you are a child now; why do you read this now. Then the child replied, I am
reading to check whether you are bringing us up properly!
Therefore, the children can criticise after you do everything and therefore it may be a
thankless job; so whatever may be the consequence; take it as prasāda.
Therefore what is proper attitude? Doing action, as offering to the Lord and receiving
the result as the prasāda; as the gift of the Lord. These two put together is karma-yōga.
More details we will be seeing in the third chapter.
And then Kṛṣṇa talks about the benefit of this karma-yōga; not that karma-yōga will give
mōkṣaḥ, it should be very clear; Kṛṣṇa or śāstra never accept karma-yōga as a means of
liberation. So then what is karma-yōga meant for? It is to give jñāna-yōga yōgyatha
prāpthiḥ. It will make me fit to enter jñāna-yōga.
यदा ते मोहकलििं बद्धु िर्वययतततरिष्यतत ।

तदा गन्तालि तिर्वेदं श्रोतर्वयस्य श्रुतस्य च ॥ २.५२ ॥
yadā tē mōhakalilaṃ̇ buddhirvyatitariṣyati |

tadā gantāsi nirvēdaṃ śrōtavyasya śrutasya ca || 2.52 ||
To put in Tatva Bōdha language, one will get sādhana-catuṣṭāya-saṁpathi by karma-

yōga. So this is the third topic from verse No.39 to 53.
And then from 54 to 72, we get the fourth topic; which is also important topic, that is
sthira-prajñā or sthitha-prajñā, both are same. And what do you mean by the word
sthira- prajñā. A person who has successfully gone through karma-yōga and jñāna-yōga.
And therefore who has clearly gained self-knowledge; that I am the ātma, I am not the
body and mind. Not only he has got this knowledge, he has assimilated this knowledge
and he has converted this intellectual knowledge to emotional strength. Because
without emotional strength you cannot face the crisis of life; therefore knowledge must
be converted into emotional strength; first become prajñāh, then you become stira
prajñāh. Prajñāh means intellectual knowledge he has; sthira prajñāh means not only
intellectual knowledge but emotional strength to face life.
And in this sthira-prajñā-portion we have got two sub-divisions; one is how to become
sthira prajñā, that is one topic.
That is after learning Vēdānta, how to convert into emotional strength? Because in the
class by studying the Gīta, I can get the knowledge; people intellectual knowledge, I do

understand; Swamiji but worry is not leaving me. That means by śravaṇam, you get only
prajñāh.
We have to initiate and work independently, guru is helpless. Guru can only convert a
person into prajñāḥ. Ajñāḥ to prajñāḥ. Ajñāḥ is ajñāni. Guru will convert ajñāḥ into
prajñāḥ; but guru cannot do anything to convert prajñāḥ into sthira prajñāḥ. That effort
śiṣyā has to take separately. Otherwise knowledge will remain in one corner. Like water
and oil and the life's problems, like love; hate; anger, greed, etc. will continue making
life more miserable, because people will say: What is the use of attending to Gīta
pravacan, all useless teachings, etc.
So therefore that effort has to be śiṣyās. So therefore first sub-division how to become
sthira-prajñāh and second sub-division is if I have become a sthira-prajñāh, what
transformation would have taken place in my life.
In Sānskrīt we say sthira-prajñā-sādhanāni and sthira-prajñā-lakṣaṇāni. First we will take

up the sādhanāni. How to convert your Gīta study into emotional strength.
Kṛṣṇa prescribes three exercises; or three disciplines; exercise not lifting hands 1, 2, 3,
etc. mental-exercises. What are those three?
No.1 indriya-nigrahaḥ; sense-mastery. Which should be there even before coming to

Gīta. But we always come through back door. So Kṛṣṇa says if you have not done that
sādhana already, better you concentrate on that. And why sense-discipline is important?
If that is not there, what enters your mind through your sense organs you would have
no control and if every rubbish enters your mind, the world can disturb your mind; a
disturbed mind cannot assimilate the Vēdānta. Therefore discipline No.1 indriya
nigrahaḥ. Not suppression. Remember, it is regulation; channelisation. Direction,
because suppression is as dangerous as free-let-go-philosophy.
Then the 2nd discipline that Kṛṣṇa emphasis is manō-nigrahaḥ; thought-discipline;

varieties of thought occur in my mind; so certain thoughts are deliberately entertained
by me; but many of the thoughts are not deliberately entertained; thoughts come just
as they like; in between class, so many thought. In Dhyāna so many thoughts come
unwontedly over which we do have control because thoughts are determined not only
by our sub-conscious or unconscious, our previous janma can decide our thoughts.
People say: Swamiji sometimes I get such dirty and rubbish thoughts which I have never
thought in this life; I fear it. Only saving grace is that nobody will see what is happening
in my mind.

Now Kṛṣṇa says: do not bother about the arrival of thoughts, because that is not under
your control; because past you cannot change. But you can do and what you should do,
is; let that come; coming is not under your control; but whether I should patronise those
thoughts, perpetuate that thoughts or not I can consciously decide.
Indriyasyēndriyasyārthē rāgadvēṣau vyavasthitau...... (2.34). certain thoughts will come;
but make sure that you decide whether to perpetuate it or not. If it is not healthy for
absorption of Vēdānta, nip it in the bud; do not feel guilty for its arrival, deliberate from
nipping it in the bud. Manō-nigrahaḥ.
Third and final-discipline is nidhidhyāsanam. Dwelling upon this teaching, as often as

possible. It may be reading the book or it may be sharing your thoughts with somebody
else, or repeated listening in one form or the other; with closed eyes or without closed
eyes; open eyes, dwell upon the teaching. If these three you are ready to do, gradually
you will get assimilated.
More details Kṛṣṇa will give in the 6th chapter. 2nd chapter is only introduction to the
whole Gīta. By this one will become sthira-prajñāḥ.
And the next topic is sthira-prajñāḥ-lakṣaṇāni. Once I have assimilated, then what
transformation it will bring about; Kṛṣṇa gives many slōkās, I will emphasize two points.
First thing is Freedom from binding desires born out of self-sufficiency, self-fulfilment.
This knowledge will give me such a mental fulfillment that I do not have any binding
desires; whatever I want to do thereafter, they are only preferences, I will like to do them,
and if they are done and successful; fine; if they are not fulfilled, also it is fine. They are
called non-binding desires. So all binding desires are gone; all binding desires are gone,
only non-binding desires if any, which are harmless. And this is because of what self-
sufficiency. We can call it pūrṇatvaṁ. I do not miss anything in life.
And the 2nd important trait of this assimilation is samatvam or equanimity of mind,
which means freedom from rāgaḥ, bhayaḥ krōdhaḥ, etc.; turbulences caused by fear,
turbulences caused by anger, by jealousy, all of them do not come to me; I enjoy
samatvam, in spite of ups and down in life; therefore constant tranquility, is the second
benefit and to convey this idea, Kṛṣṇa gives the example of the ocean, just as the ocean
is ever full, irrespective of rain and irrespective of rivers, merging into the ocean or not.
Therefore pūrṇatvaṁ and samatvam are the main traits of sthira-prajñāḥ. And Kṛṣṇa
concludes the chapter by saying that this sthira-prajñāḥ is a free bird, wherever he goes
he never faces any conflict; not only he enjoys freedom while living; he enjoys freedom
after death also; both jīvan-muktiḥ and vidēha-muktiḥ.

With this fourth and final topic of the 2nd chapter is over. Even though 4 topics are there,
jñāna-yōga being the central theme, the chapter is called Sāṅkhya-yōga.
ॐ तत्कसददवत श्रीमद्भगवद्गीतासूपवनषत्कसु ब्रह्मववद्यार्ाां र्ोगिास्रे श्रीकृषणाजुयनसांवादे साङ् ख्र्र्ोगो नाम वद्वतीर्ोऽध्र्ार्ः

||२||
||ōṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yōgaśāstrē

śrīkṛṣṇārjunasaṃvādē sāṅkhyayōgō nāma dvitīyō'dhyāyaḥ|||
Hari Oṁ

Swami Paramarthananda’s Gītā Classes – Third Chapter - Karma Yōgaḥ
mahābāhō. When you own up this consciousness as myself; I discover pūrṇatvaṁ;

because the physical body alone is limited, but I-the-formless-ātma is not limited at all.
And this owning up of the pūrṇatvaṁ removes all the wants.
In fact everything is in me-the-consciousness; what do I miss in life? And therefore

śatruṃ jahi; Arjuna may you destroy your enemy, kāma rūpam; which is in the form of
insatiable want; greed, yearning, urge, in the form of desire; whatever enemy is there;
what type of kāma it is? durāsadam; which is incomprehensible, which is very difficult to
understand; because majority has not yet understood what is kāma and that is why they
try to fulfil the kāma by acquisition; na karmaṇā na prajayā dhanēna, tyāgē naikē
amṛtatva mānaśuḥ;
that they did not know; therefore this incomprehensible inscrutable kāma you just give
up only by pūrṇatvaṁ owning. So this is the ultimate solution. Thus first aid damaḥ-
samaḥ and vivēkaḥ; and ātma-jñānam is the ultimate-solution and once kāma is
handled; krōdhaḥ is also automatically handled.
ॐ तत्कसददवत श्रीमद्भगवद्गीतासूपवनषत्कसु ब्रह्मववद्यार्ाां ,र्ोगिास्रे श्रीकृषणाजुयनसांवादे कमयर्ोगो नाम तृतीर्ोऽध्र्ार्ः
Hari Oṁ Tat

śrīkṛṣṇārjunasaṃvādē karmayōgō nāma tṛtīyō'dhyāyaḥ ||
Thus in the Upaniṣads of the glorious Bhagavad-Gīta, the science of the Eternal, the
scripture of Yōga, the dialogue between Sri Kṛṣṇa and Arjuna, ends the third discourse
entitled karma-yōga.
Hari Oṁ
Today I will give you a summary of the 3rd chapter, which we have just completed. As
the very title of the chapter indicates, this is a chapter elaborating the topic of karma-
yōga and the background for this chapter is Arjuna's doubt which he expresses in the
beginning of this chapter, and Arjuna's doubt is based on the Lord's teaching of the
second-chapter.
In the second-chapter, Lord Kṛṣṇa has dealt with both jñāna-yōga and karma-yōga; but
you find that Lord Kṛṣṇa has focused more on jñāna-yōga; its very teaching starts with

the jñāna-yōga and the Lord starts with saying that the wise alone will be free from
sorrow.
अशोच्यानववशोचस्त्वं प्रज्ञावािांश्च भार्से

गतासूनगतासूंश्च नानुशोचन्वत पस्थण्डताः ॥२.११॥
aśōcyānanvaśōcastvaṁ prajñāvādāṁśca bhāṣasē

gatāsūnagatāsūṁśca nānuśōcanti paṇḍitāḥ ||2.11||
Thus Kṛṣṇa’s teaching begins with the glorification of knowledge as a means of

liberation. And in the second-chapter Kṛṣṇa concludes the teaching also by glorifying
sthira prajñā, describing his knowledge as brāhmī sthitiḥ,
एर्ा ब्राह्मी स्थस्थवतः पाथण नैनां प्राप्य ववमुह्यवत ।

स्थस्थत्वाऽस्यामवतकालेऽवप ब्रह्मवनवाणणमृच्छवत ॥२.७२॥
ēṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati|
sthitvā'syāmantakālē'pi brahmanirvāṇamṛcchati||2.72||
Thus Kṛṣṇa begins with jñāna-yōga and ends with jñāna-yōga, in between Kṛṣṇa talks
about karma-yōga and asks Arjuna to fight.
योगस्थः कुरु कमाणक्षण सङ्गं त्यक्त्वा धनञ्जय ।

शसजद्ध अशसद्ध् योः समो भूत्वा समत्वं योग उच्यते ।। २.४८॥
yōgasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya|
siddhyasiddhyōḥ samō bhūtvā samatvaṃ yōga ucyatē||2.48||
Arjuna, may you do karma. Even though Kṛṣṇa has made the teaching very clear,
because of Arjuna's filtered listening; he does not grasp the teaching very clearly; and
therefore he gets a doubt.
And that doubt is: if jñāna-yōga is very important, and jñāna-yōga alone leads to
liberation; Oh Lord, you should persuade me to take to jñāna-yōga. On the other hand,
you are glorifying jñāna-yōga and ultimately you are advising me to follow karma-yōga;
you glorify karma-yōga and asks me to do Karma, understandable. You glorify jñāna-
yōga, and ask me to follow jñāna, it is wonderful. But you glorify jñāna-yōga and ask me
to do karma; it looks unacceptable to me; it is like advertising a product and saying
therefore you buy the other product. So therefore the third chapter begins with Arjuna's
question which happens to be introduction to this chapter.
With this background we will enter into the chapter proper. From verse No.1 to 7, we get
the introduction; in which Arjuna asks the question, Kṛṣṇa tell me, which is better, should
I follow jñāna-yōga or should I follow karma-yōga; which is a better path for liberation?
And if you consider jñāna-yōga is better, please do not ask me to fight this war, especially

the war which I cannot take to at all. So it is comparison of the relative superiority of
karma-yōga and jñāna-yōga; that is what Arjuna wants.
And in the introductory portion, Kṛṣṇa makes certain fundamentals very clear, and which
is very important for every seeker to know and the points that we have to note in this
context is:
No.1: there is no choice between karma-yōga and jñāna-yōga. Therefore we can never
ask the question, which one is better. You can choose between two types of pants, which
pant is better to wear; you can choose between two types of shirts; which shirt is better;
you do not ask the question pant is better or shirt is better. Why? Because there is no
choice between these two. If karma-yōga is one means of liberation, and jñāna-yōga is
another alternative means of liberation, then you can ask the question, which one is
better; but our scriptures have never accepted more number of means for liberation for
us to choose. It is very clear that the jñāna-yōga is the only means of liberation; so there
is no question of whether to follow jñāna-yōga or not; the only choice is whether you
want mōkṣaḥ or not; and if I am a mumukṣu I have no choice with regard to jñāna-yōga.
And the next problem that I face is, if I have to take to jñāna-yōga, I have to possess the
required qualification; not only for jñāna-yōga; anything in life requires qualification.
Whether you want to play cricket, whether you want to undergo a treatment, whether
you want to learn music; music also requires some basic qualification. So jñāna-yōga
also requires the qualification; and most of us do not have the qualification; which is
purity and maturity and detachment.
And this qualification, therefore, we have to acquire before entering jñāna-yōga; and the
qualifications can be acquired only through karma-yōga; there also no choice; so
qualifications can be acquired only through karma-yōga; mōkṣaḥ can be acquired only
through jñāna-yōga; therefore the essence of our scriptural teaching is follow karma-
yōga, acquire qualifications, follow jñāna-yōga, attain mōkṣaḥ. This is the chakani raja
margamu of the vēdās; there is no question of any confusion; any other confusion is our
creation.
And if you talk of any other yōga, they all will be combined in karma-yōga. If you talk
about aṣtāṅga-yōga, that is part of karma-yōga. If you talk of japa yōga, it is part of
karma-yōga; if you talk of varieties of meditation on various dēvathās, that is part of
karma-yōga. Any yōga you name, it will be clubbed; it will be within the fold of karma-
yōga; and by following that karma-yōga; one should acquire qualifications, then follow
jñāna-yōga and attain mōkṣaḥ; therefore Arjuna, your question is wrong; never ask
which yōga is better; follow both.

But there is a choice with regard to the life style that you should take to; so there is
something called pravṛtti mārga, a life in society, with family, children, with activities etc.
which is called pravṛtti mārga, there is another lifestyle which is called nivṛtti mārga,
where I do not take any responsibility, no family, no possession, no work, nothing; one
is called gṛhastha-āśrama, another is called sanyāsa-āśrama; between the two ways of
life; which we call as Niṣta. With regard to Niṣta you have choice.
And whatever be the lifestyle that you choose, you have to follow both the sādhana.
therefore a choose a gr̥ hasthā-āśrama life style, you have to follow karma-yōga and you
have to follow jñāna-yōga; and if you choose sanyāsa-āśrama life style, there also you
have to do karma, known as sanyāsa-āśrama vihitha karmāṇi; for sannyāsi also karmas
suitable to sannyāsi, are there; which is indicated by the danḍa; for a gr̥ hasthā-āśrama
karma is represented by sacred thread; for a sanyāsa-āśrami, his karmas are
represented by danḍa.
And Kṛṣṇa says, Arjuna whatever be your lifestyle you follow both and attain liberation.
And naturally the question will come, if there is a choice between gṛhastha-āśrama, and
sanyāsa-āśrama, which one is better. And Kṛṣṇa openly says, between the two āśramas,
gṛhastha-āśrama is better for 95% or 96% or 97% or 98% or 99% percent or 99.99%. If an
unfit person takes to sannyāsa-āśrama, it will bring down the very glory of sanyāsa-
āśrama and in the society, sannyāsis will come under a joking matter. I hear that in most
of TV dramas, they are digging at sanyāsīs. All kinds of things are coming; the sanyāsa-
āśrama as a whole, and sanyāsīs as a whole will be brought down; and therefore
gṛhastha-āśrama is safe.
So therefore in the introduction Kṛṣṇa’s teaching is: Arjuna, continue in gr̥ hasthā-
āśrama, do your duty, purify the mind, acquire knowledge and be free by becoming a
jñāni gṛhastha. And a jñāni-gr̥ hastha is liberated and superior to an ajñāni sanyāsi; a
jñāni gr̥ hastha is better and superior to an ajñāni sanyāsi and Kṛṣṇa gives himself as an
example. You see I am a mahā gṛhasthaḥ; because 16,008 wives; not one or two;
somebody asked Swamiji it seems: That you are worshipping Kṛṣṇa who has got 16,008
wives; does he deserve worship. Swamiji said that I am worshipping only because he
manages 16,008. You fools are not able to one keep one wife happy and if Kṛṣṇa can
make 16,008 wives happy, he requires 16,008 namaskāra. Like that; this is the
introductory portion; the most important mantra is
लोकेऽस्प्रस्मग्विववधा वनष्ठा पुरा प्रोक्त्ता मयाऽनघ ।

ज्ञानयोगेन सां्यानां कमणयोगेन योवगनाम् ॥ ३.३ ॥

lōkē:'smindvividhā niṣṭhā purā prōkttā mayā:'nagha |

jñānayōgēna sāṁkhyānāṁ karmayōgēna yōginām || 3.3 ||
Two lifestyles are there; Take to anyone lifestyle; follow both the sādhanas and be free;
this is from verse No.1 to 7.
Then from Verse No. 8 to 20, Kṛṣṇa elaborately discusses the topic of karma-yōga.
So what is karma-yōga? I told you karma-yōga is a mixture of two words; karma and
yōga and karma means proper-action and yōga meaning proper attitude; proper-action
plus proper-attitude is karma-yōga.
Then the next question is: what is proper action? The scriptures divide the actions into
three types; sātvik, rajasic and tāmasic actions. Sātvik action is the best action; rājasic
action is mediocre; and the tāmasic action is the worst. Why? Because sātvik action
promotes spiritual growth the maximum; whereas rājasic action promotes the spiritual
growth only less compared to sātvik whereas tāmasic actions not only do not promote
spiritual growth, it will take a person away from spirituality.
Therefore this gradation is based on spiritual benefit or mental purity; and what is the
general definition of sātvik action; all those actions in which the beneficiaries are more,
that will come under sātvik action; if the beneficiary is my entire family, some sātvik, and
it expands further into the village, still better, it goes to the entire state, still better, goes
to the entire nation, it is still better, it goes to the entire humanity, it is still better; it goes
to the entire living beings, it is still better, the more the number of beneficiaries, the
more sātvik the action is, and the more the purity is.
And rājasic-action is that action in which the beneficiaries are lesser and confined only
the family or not even family only myself, I am not bothered about others in the family.
Utterly selfish-action will come under rājasic action; where the purity is minimum or less;
and the tāmasic action is harmful action, in which I get the benefit and all the other
people are harmed. And Kṛṣṇa says Arjuna a karma-yōgi will take to more and more of
sātvik action and the scriptures will themselves prescribe pañca-mahā-yajñās as a set of
sātvik actions. And I do not want to go to the topic of pañca-mahā-yajña; you must be
recollecting. This is proper action.
Then Kṛṣṇa talks about the proper attitude, which is the attitude of samatvam,
maintaining the equanimity of mind. And how does one maintain the samatvam; Kṛṣṇa
prescribes two methods; one is Īśvarārpaṇa-buddhi, dedicating all actions to the Lord;
so that you do not dislike any action. When you are forced to do an action you do not
like, there is a tremendous strain.

Those people who go to work without liking their job, there is a tremendous strain and
five days a week, six days a week; 8 hours a day, I am doing something I do not like;
imagine what a tremendous mental strain a person has to undergo. You get physically
and mentally exhausted very quickly and within 40 years you grow old; because there is
a constant split personality, I do not like to do this; but I have to do this.
In karma-yōga, what we do is if I cannot get the action that I like, then learn to like
whatever action you have to do. If I cannot get a job that I like; better I learn to like
whatever I have to do; how do I develop the liking; by dedicating that action to the Lord;
and as a bhaktā, I do not want to do any action; I do not want to offer any action to the
Lord half-heartedly. Therefore, to maintain Samatvam, I should love my career, my
profession, whatever job I have to do; this is called Īśvarārpaṇa-buddhi.
This is not only sufficient; for my actions I am reaping results constantly; not only I am a
karta, simultaneously I am a bhōktā; every moment the results of my past-action are
coming; not only the result of the immediate-past but the result of the remote-past also;
that is why some people get confused; I am leading such a very nice life; how come I am
suffering; they forget the fact that my present-experience is not the result of, need not
be the result of my present-life; my present-experiences can be the result of the remote-
past also; that is why I lead a good life and suffering come; like Dharmaputra suffering
and Nala suffering; many noble ones have suffered. And how can I accept that; the only
way is learning to accept all the experiences as Īśvara prasāda. Thus as a kartā, develop
Īśvarārpaṇa-buddhi, as a bhōktā, develop prasāda-buddhi; Īśvarārpaṇa-buddhi plus
prasāda-buddhi is equal to samatvam. Buddhi here means attitude. The attitude of
dedicating every action to the Lord and attitude of accepting every experience as Īśvara's
gift and Kṛṣṇa says:
योगस्थः कुरु कमाणक्षण सङ्गं त्यक्त्वा धनञ्जय ।

शसजद्ध अशसद्ध् योः समो भूत्वा समत्वं योग उच्यते ।।२.४८॥
yōgasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya|

siddhyasiddhyōḥ samō bhūtvā samatvaṃ yōga ucyatē|| 2.48 ||
Therefore karma-yōga is samatvam.
Then Kṛṣṇa asks everyone to do karma-yōga, by looking at karma-yōga from different

angles. Four angles we saw in this chapter; beautiful way. From any angle you look at
karma-yōga it is wonderful.
First-angle is: take karma-yōga way of life as a commandment of the Lord; Īśvara
vihitham. If you cannot understand the glory or the importance, at least out of fear, you

follow, does not matter; so this is called the attitude of Īśvara's commandment. And just
like the rules of the Government; many of them we follow not but because we appreciate
those laws, because we will get punishment if we do not follow. Even we obey traffic
signal not because of our maturity; if it is out of maturity we will follow at all times; but
we follow after seeing whether the Police man is there; if he is, we obey. Even now, after
so much education, we follow only out of fear; whenever there is a gross mind; we have
to instill fear; for those people who are gross, the Lord says follow karma-yōga, if not out
of appreciation, at least out of fear; because if you do not follow, you will get prathyavāya
pāpam. Sandhyāvandam, pāpam. No prayers, pāpam; no srāddha, pāpam. Always fear:
That is the only language we learn; this is karma-yōga as Īśvara-ājña.
Suppose we are a little bit matured; Kṛṣṇa says: it need not be out of fear; but it can be
out of a sense of gratitude; Follow this way of life; as an offering to the Lord, as a yajña;
as Swami Chinmayānanda beautifully says: What God has given you is His gift to you;
what you do with what God has given, is your Gift to the Lord. So with the life, what
I accomplish, what I contribute, that becomes my expression of gratitude to the Lord;
therefore convert karma-yōga into yajñaḥ; this is the second-angle of karma-yōga.
Then the third-angle that Kṛṣṇa presents is karma-yōga as śōdakam. Whether you take
it as a worship of the Lord, whether you take it as Īśvara's commandment, it does not
matter; karma-yōga is the best method of cleansing your mind of rāga, dvēsaḥ, kāma,
krōdhaḥ, lōbhaḥ, mōhaḥ, etc. Therefore śōdakam, it is a great purifier.
Then the fourth-angle of karma-yōga that Kṛṣṇa presents is karma-yōga as dharma;

karma-yōga is the only way of life, by which cosmic harmony can be maintained; ecology
can be maintained; environment can be maintained; social harmony can be maintained.
Singing a choir is group of singing; if I want to sing; what is the first and most important
condition is that I should know which sr̥ uti they are singing. If everybody is singing
Pārthaya... at a particular note, and you chant at a different speed and note; and it
creates a disharmony. Even if 20 people chant in one voice, it becomes one chanting; but
even if one chants differently the harmony is lost; apasr̥ uti; it disturbs. So therefore, for
that I should be attuned to the sr̥ uti that is there; or I should keep quiet without singing.
But it always happens that those who sings in apasr̥ uti is the loudest; because they are
not aware of it; they are blissfully ignorant of the sr̥ uti.
A karma-yōgi 's mind is so expanded that he appreciates the cosmic-orchestra; cosmic-

harmony, that he is violating the harmony and this is called adharma; Thus follow karma-
yōga as ājña; follow karma-yōga as yajña; follow karma-yōga as śōdakam; or follow
karma-yōga as dharma; whichever aspect appeals to you, take to that aspect; but follow

karma-yōga. This is the beautiful teaching that is given from verse No.8 to verse 20. 20
first line.
From 20, 2nd line up to verse No.29, Kṛṣṇa talks about the duties of a jñāni. Duties of a
jñāni. Even though it may not be relevant to many people, because it is duties of jñāni; it
is not necessary for you, we are not jñānis, and also I am not going to become one in the
near future, is the thinking of some people here!!
But still Kṛṣṇa wants to give from which we get valuable corollary also. Corollary is more
important. And what is that duty; Kṛṣṇa says Jñāni does not require any sādhana;
because he has already accomplished the sādhyam, the goal. A means is required only
to accomplish the end; after accomplishing the end, the means become irrelevant;
therefore, jñāni does not require karma-yōga; jñāni does not require jñāna-yōga; he
does not require pūja, he does not require japa, he does not require tapas, Nistriguṇyē
pathi vicārātham KO vidhiḥ KO niṣēdaḥ?
He has no dos and do nots. Kṛṣṇa says even though jñāni does not require any discipline,
all the other people in the society, being ajñānis they all require discipline; and therefore,
as long as the jñāni is in the society, he should follow the disciplines to serve as a model
to other people; because jñāni being great, the whole society will be looking up to him.
That is what it is; when a person wants to become a great cricketer; then he will watch
Tendulkar right from the hairstyle onwards. Because he becomes a model; what is your
secret of success? In every interview it is asked; therefore jñāni being a successful-
human-being, the society wants to emulate him, imitate him, follow him and if jñāni
drops all the disciplines, and the society is already lazy and they are already waiting, for
some excuse they may follow; and therefore, Kṛṣṇa says:
यद्यिाचरवत श्रेष्ठसतत्तिे वेतरो जनः ।

स यत्प्रमाणं कुरुते लोकस्तिनुवतणते ॥३.२१॥
yadyadācarati śrēṣṭhastattadēvētarō janaḥ|

sa yat pramāṇaṃ̇ kurutē lōkastadanuvartatē||3.21||
Society wants models. Children always keeps the photos of different people in the wall;
pin ups. Cricketers, cinema actors and actress, in so many dresses; Constantly watching;
that becomes the impression. If the elders are not ready to give good models; bad
models will replace the good ones; and therefore it is the elders' responsibility, especially
jñāni. Therefore Arjuna, even if you are a jñāni, better do your duty; not for your sake;
but for the society's sake; do not confuse them.

न बुन्द्द्ध्ेदां जनर्ेदज्ञानाां कमयसङ् वगनाम् ।

जोषर्ेत् सवयकमायणी ववद्वान् र्ु्त्तः समाचरन् ॥३.२६॥
na buddhi bhēdaṁ janayēdajñānāṁ karmasaṅginām|

jōṣayēt sarvakarmāṇi vidvān yuktaḥ samācaran|| 3.26 ||
So this is primarily advice to a jñāni; but corollary also is very important.
Indirectly through jñāni, Kṛṣṇa is advising all the elderly-people in the society. It is not
an advice to jñāni alone; but this is an advice to all the important-people who count in
the life of younger-generation and four people count in the life of a young individual, i.e.
mātha, pitha, and guru and rāja. Rāja means now you have to say mantri; all the four
count very much and therefore Kṛṣṇa is giving a warning to all the parents, watch your
life; because even though you do not say directly anything directly to the child; the child
is watching and the audio-visual effect is more powerful than any number of advices. In
fact, you need not advice at all; Lead a proper-life, that is better teaching than hundred
hours of lecturing. Therefore, Kṛṣṇa advices the parents; Kṛṣṇa advises the teachers also,
which is very relevant to all the elders. This is the topic from verse No.20, 2nd line to
verse No.29.
And then from verse No.30 to 35, Kṛṣṇa summarizes the whole teaching and talks about
the significance of karma-yōga; and the 30th verse is the most important verse of this
chapter, in which Kṛṣṇa condenses karma-yōga; and that verse is
मधय सवाणक्षण कमाणक्षण संवयस्याध्यात्मचेतसा ।

वनराशीर्निमणमो भूत्वा युध्यस्व ववगतज्वरः ॥३.३०॥
mayi sarvāṇi karmāṇi sannyasyādhyātmacētasā |

nirāśīrnirmamō bhūtvā yudhyasva vigatajvaraḥ ||3.30||
So he gives a five-point-programme to become a karma-yōgi; what are the five-factors

to be taken care of to become a karma-yōgi. What are they?
1. Have spiritual-goal as the primary priority of your life. That is the first indication of
karma-yōga. Spiritual-goal is the primary-goal. We do not say that other goals are not
required; but we should remember that the other goals are subservient to this primary
goal. Because if all other goals do not lead to spiritual-goal; all the other goals are utterly
useless; because they are subject to arrival and they are subject to departure also. I got
any amount of money, so what? It is going to go. So therefore let material-goal must be
there; but let spiritual-goal be given top priority; therefore prioritization is No.1.
2. No.2 is Īśvarārpaṇa-buddhya sarva karma anuṣṭāna. Dedicate all your actions, as an

offering to the Lord; so that you do not hate any of your duties. You do not call pleasant

duty; it is my pleasant duty, do not use that phrase, any duty must be made pleasant and
for Arjuna, the duty happens to be what? What an unpleasant duty? It is killing his own
kith and kin; gurus and elders, and Arjuna you cannot divide the duty, into pleasant and
unpleasant category, make everything pleasant, by dedicating it to the Lord; so mayi
sarvāni karmāni sanyasya; convert work into worship; this is factor no.2. That spiritual
goal be primary goal No.1. Convert your work into worship is the second factor.
3. No.3 is Nirāśi; means be prepared for all types of future situations because future is
totally not under your control; you are only one of the factors determining your future;
you do not say you are helpless; that is called fatalistic approach; you do not save
everything is predetermined; we do not say, certainly you determine your future; but we
do not say you alone determine your future; that is called arrogance. If I say you do not
determine at all; everything is pre-determined; fatalism. If everything is determined by
you if you say it is arrogance; you also determine your future; you are one of the
important factors who determine your future.
In addition to you, there are many other factors which can influence your future; and the
number of factors that can influence is infinite; your husband, your wife, your children,
the very government, the budget, my God, all things are there; and a war in Iraq can
affect our condition here. Some Saddam Hussain's capricious-decision can affect our
lives here; so therefore, future is unpredictable is a fact; and therefore an intelligent
person is one who is prepared for facing any type of future; and that preparation is the
third factor of karma-yōga; and that preparation is prasāda-buddhi. Lord whatever is the
genuine result; let it come to me; and if it is going to be unfavourable, I cannot ask you
to change the law for my sake, if it is unfavourable, give me the required mindset, so
that I can accept that and work to improve the future. So this is called prasāda-buddhi;
or preparedness to accept the future. Then there is no anxiety at all. Anxiety is
unpreparedness to face the future.
Then the fourth-condition or factor is Nirmamaḥ; when success comes, do not claim the
total credit; even though you are responsible for your success; you are not the only one
responsible for your success. There are infinite factors other than you; which all put
together we call daivam; you may call it luck; you may call it daivam, you may call it grace;
you may call it purva puṇyam; some X factor, all external factors together is called
daivam. Therefore in success, remember the Lord's grace. That is called humility.
Nirmamaḥ means be humble; take wherever credit is due to you, take the credit; I did
not do anything, I did not do anything, you need not say. If you had not done anything,
you would not have got anything; I have also done; let us also not be falsely humble;
therefore, I have certainly done, I have certainly worked hard; day and night; worked;

wonderful; let me remember, that is not the only factor; other factors were favourable;
Thank God! This is called humility in success. Acceptance in failure; humility in success;
these are the hall marks of a karma-yōgi; this is the fourth-factor and
5. Fifth and final factor is vigata-jvaraḥ; maintain mental-poise, mental-equanimity,

mental-balance, which is extremely difficult; but if the first four factors are followed, the
fifth factor is almost a natural consequence; so vigata-jvaraḥ, avoid mental feverishness;
otherwise called samatvam.
So these are the five-factors; spiritual-priority, converting work into worship, be

prepared to face the future, humility in success; and equanimity; and if you are able to
follow these five, you are a karma-yōgi and the benefit is your mind is getting purer and
purer faster. So this is the essence of 30th slōka in which Kṛṣṇa summaries karma-yōga.
And then he points out that whoever follows karma-yōga, has spiritual success and
whoever does not follow karma-yōga is spiritually doomed;
ये मे मतधमिम् वनत्यमनुवतष्ठन्वत मानवाः ।

श्रद्धाववतोऽनसूयवतो मुच्यवते तेऽवप कमणक्षभः ॥३.३१॥
yē mē matamidaṃ nityam anutiṣṭhanti mānavāḥ |

śraddhāvantō'nasūyantō mucyantē tē'pi karmabhiḥ || 3.31 ||
ये त्वेतिभ्यसूयवतो नानुवतष्ठन्वत मे मतम् ।

सवणज्ञानववमूढांस्तान् ववजद्ध नष्टानचेतसः ॥३.३२॥
yē tvētadabhyasūyantō nānutiṣṭhanti mē matam |

sarvajñānavimūḍhāṃstān viddhi naṣṭānacētasaḥ || 3.32 ||
They are spiritually doomed; they may get some material benefit; but ultimately they are
spiritually lost; they won't get peace of mind at all. So with this Kṛṣṇa concludes the
summary of karma-yōga from verse No.30 to 35.
Then verse No.36 to 43, Arjuna asks a question, and Kṛṣṇa answers the question; and the
question is: What is the obstacle to the pursuit of karma-yōga? In spite of knowing its
superiority, what prevents people from following karma-yōga?
And Kṛṣṇa gives the answer, the obstacle is kāma, krōdha, otherwise known as rāga-
dvēṣa; so the materialistic attractions take away the entire life of a person that he never
recognises that he has got a spiritual aspect which also has to be developed. that is why
we divided puruṣārthaḥ into four; arta-kāma is also important; but dharma-mōkṣaḥ also
is important; we are made up of both material and spiritual-personality; anātma is
matter, ātma is spirit; dēha is matter, dēhi is spirit; we are a mixture of both; and

therefore our life should be well balanced in which I take care of both my material needs
and also spiritual needs; in the case of this person, the arta kāma becomes so dominant,
that he has no time for spirituality,
बालस्तावत्क्रीडासक्तः तरुणस्तावत्तरुणीसक्तः |
वृद्धस्तावस्थच्वतासक्तः परमे ब्रह्मक्षण कोऽवप न सक्तः ||७||
bālastāvatkrīḍāsaktaḥ taruṇastāvattaruṇīsaktaḥ |
vr̥ddhastāvaccintāsaktaḥ paramē brahmaṇi kō:'pi na saktaḥ ||7||
Even now people ask; there are some youngsters coming, to Gīta; they ask why are you
coming now itself; That means when you have exhausted all your energy and when you
are good for nothing, and when you are not wanted in the family, such a time you have
to come to Gīta, this is the biggest unfortunate misconception.
Kṛṣṇa says kāma-krōdhaḥ is the obstacle; so naturally the question is: how to handle
them; so Kṛṣṇa deals with the problem of kāma or materialistic desires; he does not
handle krōdhaḥ; because according to Kṛṣṇa and also it is a fact that krōdhaḥ or anger
is only a modified version of kāma or desire; obstructed desire is anger; obstructed
desire is anger. Therefore if we know how to handle desire; we can handle, we have
handled anger. Why do we consider kāma krōdhaḥ to be an obstacle; because a person
is preoccupied with their fulfilment; and they can never be fulfilled; even if we have got
500 crores dollars, we cannot be satisfied as the Upaniṣads says: Na vithēna tarpaṇiyō
manuṣya. No human being can be satisfied with any amount of money. Therefore it will
surface into activity; therefore one should learn to handle.
Now the question is how to handle kāma. So it has to be handled in two stages; the first-
stage is to handle kāma in a relative-measure; and the second-stage is handling it in the
absolute or total-measure.
In the first-stage one has to follow three-fold discipline to take care of kāma; what are
those three disciplines; damaḥ, śamaḥ, and vivēkaḥ; damaḥ means mastery of sense
organs; do not allow anything and everything to enter your mind without any control;
because the sense object have a knack of taking the mind away; therefore discipline of
the sense organ is No.1.
And the second is samaḥ; which is disciplining the mind or thought pattern; if that is not
done,
ध्यायतो ववर्यावपुंसः सङ्गस्तेर्ूपजायते ।.... ॥ २.६२ ॥
dhyāyatō viṣayān puṃsaḥ saṅgastēṣūpajāyatē|... | 2.62 ||

The mind has a knack of getting attached to any pleasant thing; even a particular place
where you sit for the class; a few classes you sit, you begin to say 'my place', and
somebody else sits, you ask him to get up and sit elsewhere. So the mind has got 'gum'
all over, it sticks to whatever is available; imagine you have poured gum all over your
body; and you walk, what will happen? Anything that flies around will stick; similarly the
mind has a problem; any person, any object, any situation, first time I move, then I say
that I need that person; then without that person I cannot survive; and I am struck and
hooked; for good. So therefore: be Alert; Even if you form an attachment, let it be a noble
thing. Attachment to Gīta class, Ok. So therefore the second is śamaḥ.
The third-one is vivēkaḥ; discrimination; and the discrimination is what, a finite plus finite
is equal to finite alone; if I am already a finite being; any amount of acquisitions which
are finite, can never make me infinite; insecure plus insecure will be secure? Will be more
insecure; Therefore thinking that by acquiring and adding I will get more security; more
fullness is a myth. Either I am full with myself or I can never be full with any amount of
acquisition. Therefore I should clearly know, world is neither a source of joy nor a source
of sorrow; I alone am the source of sorrow and joy.
As Dayānanda Swami beautifully puts: “The problem is You; the solution is also You”.
Any amount of adjusting the worldly norms cannot bring about any change here.
Spirituality begins when you decide to change yourselves. Until then, spirituality has not
started; so this is called vivēkaḥ.
By these three methods, we learn to handle the problem of kāma; and this is only relative
solution.
Having gone through the relative solution, we have to go to the absolute solution, which
is self-knowledge, discovery of fullness within myself; security within myself; ātman ēva
ātmanaḥ tuṣṭa. Once I am full and complete within myself, since I am not empty, since I
am not emotionally bankrupt, I do not go with a begging bowl of Do you love me; Do
you love me; Do you love me; I won’t because I am an embodiment of love which I can
give to others; whether the others reciprocate or not. So this is called ātma jñānēnakām
tyāgaḥ; which is the ultimate solution and therefore Kṛṣṇa tells in the concluding verse:
एवम् बुद्धेः परं बुिध्् वा संस्तभ्यात्मानमात्मना ।

जवह शत्रुं महाबाहो कामरूपं दुरासिम् ॥ ३.४३ ॥
ēvaṃ buddhēḥ paraṁ buddhvā saṃstabhya''tmānamātmanā |

jahi śatruṁ mahābāhō kāmarūpaṁ durāsadam || 3.43 ||

By gaining self-knowledge and discovering fullness take care of kāma for good, and if
kāma is taken care of; krōdhaḥ is also taken care of. So with this Kṛṣṇa has answered
Arjuna's doubt and with this Kṛṣṇa’s discourse on karma-yōga is over; and since karma-
yōga is the main theme of this chapter, this chapter itself is titled karma-yōgaḥ.
Hari Oṁ.

Swami Paramarthananda’s Gītā Classes – Fourth Chapter – Jñana-karma-sanyāsa
clean your doubting mind; I can only assist you; you have to clean; therefore chitvā
hṛtsthaṁ saṁśayam;
What should you do; yōgam ātiṣṭa; may you take to karma-yōga; which is the appropriate
path for you for the time being. You are not fit for sanyāsa now; either postpone it; or
do not take it; but now you are not fit for sanyāsa; therefore be a gṛhastha; do your duty,
even though it is bitter-duty; unpleasant duty of killing your own kith and kin; you cannot
avoid that; therefore, uttiṣṭa; Arjuna get up, take your bow, take your arrow and do your
duty.
With this Kṛṣṇa completes this present discourse.
Hari Oṁ
I will give you a summary of the 4th chapter of the Gīta. The fourth chapter can broadly
classified into three portions; the first portion dealing with avathāra ~ incarnation of the
Lord; the second topic jñāna-karma-sanyāsa; which is the central theme of the fourth
chapter, and the third topic is jñāna-sādhana -phalāni; the means of gaining knowledge
and the benefits of gaining the self-knowledge. These are the three topics we find in the
fourth chapter.
I will discuss each topic briefly; the first I said is Īśvara-avathāra, which is discussed from
verse No.1 up to verse No.15, and in this portion, Kṛṣṇa shows the difference between
Īśvara-avathāra and jīvā-janma. Even though both of them superficially appear the
same; because Lord also seems to have parents, Janmāṣtami, Rāma navami, etc. date of
birth; and the Lord also grew up like any other human-being; and since they look the
same; we should know what is the technical-difference between jīvā-janma and Īśvara-
avathāra; and we saw basically there are three differences; one is at the level of cause of
avathāra and janma, the second is at the level of the very nature; svarūpam and the third
is with regard to the very purpose. So kārana, svarūpa and uddēśam; lakṣyam, the
purpose.
At the kāraṇa-level, at the cause-level, the difference we saw was that jīvā's janma is
caused by ignorance; it is because of ignorance, jīvā has got the ego; and it is because
of the ego, he acquires puṇya-pāpam, and it is because of puṇya-pāpam, he is forced to
take this body; therefore for the jīvā, janma is a fall; it is clean-fall because he is helpless.
So ajñānam is the kāraṇam.

Whereas in the case of Īśvara, the cause of avathāra is certainly not ignorance; but it is
because of the sarvajñatvam; it is omniscience of the Lord as well as the compassion of
the Lord. And therefore it will not come under falling down but Lord descends down to
uplift the human being; so when a person falls into a well, he has gone down; the one
who wants to rescue this person, he also goes into the well; but there is a difference
between them; one has fallen; another has descended to help him out; and that is why,
in the case of Īśvara, we use the word avathāraḥ; avathārati; the one who comes down;
purely out of compassion; and by coming down the Lord has to go through lot of worldly
problems also; Rāma had endless problems; Kṛṣṇa had endless problems; and going
through all of them; the Lord comes down; and therefore, it is jñānam. In the case of jīvā
janma; ajñānam is kāraṇam; in the case of Īśvara-avathāra; jñānam and karuṇa is the
kāraṇam.
The second-difference that we saw was with regard to the very nature; svarūpam; and
there I pointed out two differences; one is since jīvā comes down because of ignorance,
jīvā is bound; jīvā does not know his higher-nature and therefore jīvā suffers because of
self-ignorance; and therefore he is baddha-svarūpaḥ, which problem Īśvara does not
have; for Īśvara, it is a leela, it is a sport; it is a game. Rāma will never complain about his
life; Kṛṣṇa will never complain about his life; in fact, He was smiling all the time; even
while killing rākṣasās. He smilingly-destroyed; which made the rākṣasās more angry;
therefore badda-svarūpa v/s muktha-svarūpa; bandha and muktha is one difference.
And the second is a purely technical-difference we saw; that in the case of jīvā; the body
is made out of the five elements; māya does not directly produce the body; māya
produces the five elements and through five elements, jīvā-śarīram is formed; therefore
it is called boudika-śarīram; whereas in the case of Īśvara, it is supposed to be a direct
conversion of māya into śarīram. So therefore it is called māyika-śarīram; and that is why
in the case of Narasiṁha-avathāra etc. there is no time gap at all; ten months the mother
carrying; all such things, etc. the pillar was broken, suddenly Narasimha comes out of
what?; it is directly produced from Māya. Therefore what is the second-difference?;
boudika-śarīram jīvāsya; māyika-śarīram avathārasya; therefore we call māya-mānuṣa
vēṣaḥ; these are the two differences at the level of the svarūpam.
Then I talked about the difference at the level of the purpose; for what purpose they too
come down. In the case of jīvā, the purpose of janma is the exhaustion of puṇya-pāpa.
The exhaustion of the acquired puṇya-pāpa is the purpose, because puṇya-pāpa can be
exhausted only through experience of sukha-duḥkha; and sukha-duḥkha can be
experienced only when there is śarīram; Śarīram bina sukham va duḥkham va
anubōkthum naiva śakyathē. How do you know that?; suṣuptē, duḥkham va sukham va

nāsthi. In suṣupti, we do not have a operating-body; therefore we do not interact with

the world; and therefore we do not exhaust our puṇya-pāpa. If we exhaust puṇya-pāpa
because there is a dream body; and there is a dream-world; and there is a dream-
interaction and therefore dream-sukha-duḥkham. Therefore śāstra accepts the
exhaustion of puṇya-pāpa, either through the physical-body or through any other body,
but body is required; therefore we assume the body to exhaust our puṇya-pāpa and that
is why type of body is determined by the type of puṇya-pāpam. So I am responsible for
the type of body that I have; therefore what is jīvā janmanā uddēśam kim; puṇya-pāpa
kṣayam.
While exhausting puṇya-pāpam, we choose to acquire fresh ones; that is a different

issue; but this is the primary thing that is taking place; not only in human births; even in
the case of animal birth, it is the puṇya pāpa kṣayam; the only difference is the animals
cannot acquire fresh karma, whereas manuṣya can acquire but what is common to both
is puṇya-pāpa-kṣayam. So this is jīvā-janma uddēśam; whereas Īśvara's-avathāra is not
for puṇya-pāpa-kṣaya because the Lord is puṇya-pāpa-atītaḥ; because he does not have
ajñānam.
So then what is the purpose of avathāra?
र्दा र्दा वह धमयस्र् ग्लावन्यववत ्ारत |

अभ्र्ुत्कथानमधमयस्र् तदात्कमानां सृजामर्हम् ||४७ -||
yadā yadā hi dharmasya glānirbhavati bhārata|

abhyutthānamadharmasya tadā''tmānaṃ sṛjāmyaham||4.7||
Īśvara is responsible for the arrival of this creation; and Īśvara is responsible for the
maintenance of the creation; not only He is sṛṣṭi kartā, He happens to be a stithi kartā
and for the maintenance of the creation; whatever is required, He has to do; and
generally Lord does not want to come down and poke his nose in our affairs; hoping that
we are all decent-fellows. But if necessary, he will come. He has given the method of
maintaining the creation, i.e. called dhārmic-way of life; He has manufactured the
creation; and He has given a manual for the ideal use of the creation, to get the optimum
benefit. That is called dharma-śāstra; and Bhagavān expects that we human-beings will
understand what is dhārmic-living; by our common sense itself; and if common sense is
not required; the vēdic scriptures will help and then the world will be fine; but in spite of
common sense ~ as somebody said, common sense is the most uncommon thing ~ so if
we are not using the common sense, and if we refuse to follow the manual given by the
Lord also; then Bhagavān says; I will be forced to interfere and I take avathāra.

And this avathāra maintains the creation in two ways; one is the direct and drastic-
method; the drastic-process like the doctor removing whatever is not required in the
body; gall bladder stone; remove the gall bladder; appendicitis; remove that; similarly,
one drastic-method is what; whichever is like a tumor, malignant tumor in the creation,
adhārmic-people; militant, terrorists, are malignant. So Bhagavān has to do a surgery;
militantodectomy! finish off; this is a drastic-procedure; but it cannot be used all the
time; so any organ is sick, you keep on removing that organ; there will be no organ at
all; it will just a body bag it will be.
Therefore everywhere that would not work; and therefore Bhagavān has got a second
method; and that second method is educating the humanity; drastic procedure is not
going to work all the time; so this organ problem; cut off that organ; head off the head
for headache; for head ache, śiracēdam cannot be done; everywhere you cannot apply
that; so Bhagavān has got two methods.
In certain avathāras, he destroys the rākṣasās; like Nr̥ siṁha-avathāra, etc. it is

destruction; but in certain avathāra, Bhagavān does a two-fold job; one is the
destruction; and the other is the education; telling the humanity, be responsible;
because your head is over the should ers, so it means head should be higher; unlike the
animal; animals have got head and stomach at the same level; horizontal; that is why
animals are called tiryanca; thiryank means horizontally growing one; and therefore
their head must be how much developed; as much developed as required for filling the
stomach; same level; but in the case of human beings; stomach is down below; head is
up above. Therefore we cannot live just for eating; we have more responsibility and
therefore Bhagavān educates us and expects us to take more responsibility; and that he
has done in two avathāras; especially because of which alone those two avathāras are
important avathāras, i.e. Rāma-avathāra and Kṛṣṇa-avathāra; and in Rāma------avathāra;
Rāma taught by living;
मर्थ्याणवतार खलु मत्यण शशक्षणं

रक्षॊवथै न केवलम् ववभो ।
कुथोवयता स्य रामता स्व आत्मवन
सीता कृतावन व्यसनावन ईश्वरस्यः ॥
marthyāvatāra khalu martya śikṣaṇaṁ

rakṣovathai na kēvalam vibhō |
kuthōnyatā sya rāmatā sva ātmani
sītā kr̥tāni vyasanāni īśvarasyaḥ ||
marthyāvatāra khalu martya śikṣaṇaṁ; educating the human being is also important;
rakṣovathai na kēvalam, not mere destruction of Kaṁsa, Muṣtika, Chānura, malla, etc.

educate also to be done; similarly Rāma's purpose was killing Rāvaṇa but also educating;
and that is why it was called Rāma ayanam; ayanam means the way of Life; the path
which was tread by Rāma; Rāmasya ayanam, Rāmasya-dharma-mārga; Rāmāyaṇam.
In Kṛṣṇa-avathāra, do not try to do what Kṛṣṇa did; because right from birth, he started
stealing butter; similarly he did so many peculiar things; do what Rāma did and also do
what Kṛṣṇa said: If you want to do what Kṛṣṇa did, you should do everything that Kṛṣṇa
did; I will ask you to first lift the desk, mountain is not necesary; and then you can start
the stealing; getting up is a great achievement; therefore if I have to follow Kṛṣṇa, I
should follow in all respects; since I cannot do that; better I follow what Kṛṣṇa taught;
the purpose of avathāra is what; dharma-rakṣaṇam, vēda-rakṣaṇam, educating; and
therefore Kṛṣṇa says; Hey Arjuna, my purpose was to teach the humanity, because the
vēdic-teaching has become weaker; and therefore, I was very happy when you became
a disciple and therefore
स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः ।

भक्तोऽशस मे सखा चेवत रहस्यं ह्येतदुत्तमम् ॥ ४.३ ॥
sa ēvāyaṁ mayā tē'dya yōgaḥ prōktaḥ purātanaḥ |

bhaktō'si mē sakhā cēti rahasyaṁ hyētaduttamam || 4.3 ||
Through you I decided to revive the vēdic-teaching; and therefore revival of dharma,
both by teaching and destroying the adhārmic people is the purpose of avathāra.
So thus the cause is different; the nature is different; the purpose is also different; Kṛṣṇa
said as the Lord I taught the vēda in the beginning of the creation; and again as Rāma-
avathāra; I am again re-teaching the same wisdom, through Kṛṣṇa-śarīram also.
And having talked about avathāra, Kṛṣṇa concluded that discussion by making a
beautiful statement; and that is whoever knows the Lord completely;
जन्म कमय च मे ददव्यमेवां र्ो वेशत्त तत्त्वतः ।

त्कव्त्कवा दे हां पुनजयन्म नैवत मामेवत सोऽजुयन ॥४.९॥
janma karma ca mē divyamēvaṁ yō vētti tattvataḥ|

tyaktvā dēhaṁ punarjanma naiti māmēti sō'rjuna||4.9||
whoever knows the Lord completely, that person will get freedom; and there the
emphasis is ’Knows the Lord completely’, because the Lord has got two natures; one is
the higher and the other is the lower nature;
and what is the secret of this; the higher-nature of the Lord is never subject to birth and
death.

प्र॒जाप॑वतश्चरवत॒ ग्े॑ अ॒न्तः । अ॒जार्॑मानो बहुधा ॒ ववजा॑र्ते ।

तस्र्॒ धीराः॒ परर॑जानन्न्त॒ र्ोवनम्᳚ । मरी॑चीनाां प॒दमम॑च्छन्न्त वेध
॒ सः॑ ॥
pra̲jāpa̍tiścarati̲ garbhē̍ a̲ntaḥ | a̲jāya̍mānō bahu̲dhā vijā̍yatē |

tasya̲ dhīrāḥ̲ pari̍ jānanti̲ yōnim᳚ | marī̍cīnāṁ pa̲dami̍ cchanti vē̲dhasaḥ̍ ||
have you heard somewhere; ajayamanō bahuda vijāyathē; (puruṣa sūktham);
wherein the Upaniṣad says, Lord is born without being born; how do you reconcile this
contradiction. பிறக்காமல் பிறந்தார் Pirakkamal pirandar; so how do you reconcile; from
the higher-nature, dēhi-dṛśṭya; caitanya dṛśṭya; svarūpa dṛśṭya;
Bhagavān is birthless; from the standpoint of his superficial body; it is only a superficial
case from the standpoint of the body, he is subject to birth and death;
but from the standpoint of Kṛṣṇa paramātma, the Kṛṣṇa paramātma is ajōpi
sannapyatma, bhūtanam īśvarōpisan. Hey Arjuna, I am never born; I am born as it were;
so thus the one who knows the birthless higher-nature of the Lord and the birthed lower
nature (our English) of the Lord, the one who knows; in the 7th chapter, Kṛṣṇa will call it
parā-prakr̥ ti and aparā-prakr̥ ti, the one who knows he will be liberated.
So thus, Kṛṣṇa concludes the avathāra topic with the 15th verse; and this is unique in the
entire Gīta because in no other chapter, avathāra is discussed; only in this chapter, the
avathāra topic comes and it is so important, even this slōka is incorporated in the Viṣṇu
Sahasranāma also;
यिा यिा वह धमणस्य नलावनभणववत भारत ।

अभ्युत्थानमधमणस्य तिात्मानं सृजाम्यहम् ॥४.७॥
yadā yadā hi dharmasya glānirbhavati bhārata|

abhyutthānamadharmasya tadā''tmānaṃ sṛjāmyaham||4.7||
in Mahābhāratham TV Serial also. Parithrāṇāya sādūnam;... if you are watching that, it is

important.
Now the next topic is jñāna-karma-sanyāsaha; which is the central theme of not only the
4th chapter; but also the entire Bhagavad-Gīta; very important portion; from verse No.16
to 24. And in this portion, Kṛṣṇa wants to point out that there are two types of
renunciation; two types of karma-sanyāsa.
one type of renunciation is the popular-renunciation; in which a person quits the society
and becomes a monk, a sanyāsi; in which he has given up all the karmas; karmas means
duties; because, as long as he is a member of the society, he has got duties at various

levels; and the individual duty, family level endless duties; so if all the children and grand
children are with us, we have got certain types of duties; OK, we want to avoid that; and
therefore we ask them to go away; we will leave alone, then we have got another set of
duty; everything we ourselves have to attend; Swamiji, I have to myself go to the bank,
post office; along with the son, the grandchild also comes and I have to take care of him;
what to do, do one of them; so therefore there will be family duties, there will be social
duties, and also the election is coming, sanyāsi is not supposed to vote; so no duties; so
no duties means not eating and increasing the weight; he is supposed to dedicate
himself to the pursuit of the highest; and if he have the attained the highest; then share
it in any way that he can afford, that he can do; this is the physical renunciation, external
renunciation; this is called chathurtha āśrama; the fourth state of life; and it is a ritualistic
process also in which a person should not live in the house, even if he proposes to live
in the house, he has to stay in an outhouse like thing;
there are different varieties of sanyāsa; in one type of sanyāsa; staying in the outhouse
and go to the main house only for the meals; certain kinds of sanyāsas are there; this is
called vividiṣa-sanyāsa; vividiṣa-sanyāsa, āśrama-sanyāsa; bāhya-sanyāsa, external.
and there is a second-type of sanyāsa; which has nothing to do with our external-
personality; it is purely inner; by discovering detachment; exactly like the lotus leaf which
is within the water; but it does not get wet by the water; like the non-stick tava; non-stick
pan; modern things are useful for vēdānta; you keep on enjoy dōsai but do not get stuck;
similarly become a non-stick tava.
And how can you accomplish that; there is only one method of accomplishing that; you
have to switch or change your understanding about yourselves. Self-knowledge has to
be there; self-elevation has to be there; because as body, karma association cannot be
avoided. As mind-karma-association cannot be avoided; because body and mind are
integrally related to the world; therefore interactions are inevitable; therefore you have
to discover a different-I (eye) which is higher than the body mind complex, which is called
ātma-tatvam; and once I recognise the ātma, which fortunately happens to be asaṅgaḥ;
which happens to be ākāśa-tulyaḥ; just as ākāśa is associated with everything but it is
not polluted by anything; similarly I have to do self-enquiry; and clearly understand I am
not the body; I am not the mind also; body-mind-complex is part of this creation; and
this part; Bhagavān cannot stop it; let those interactions continue; but let me
understand, like a cinema actor or a drama actor, who plays the role extremely well,
crying when it is required; sometimes, even producing real tears without glycerin or
onion, he just chooses to identify with the role and even cry; but even at the time of

crying, he knows I am playing the role of Rāma, Kṛṣṇa; or any role for that matter; but in
the green room, I am different from all these.
So this is only permanent solution; but it is a difficult solution, which requires śravaṇam,
mananam, and nidhidhyāsanam; so thru jñāna-yōga, thru vēdānta-vicāra; when I learn
to detach from actions internally, that is called internal-renunciation; and Kṛṣṇa gives it
the title, jñāna-karma-sanyāsaḥ; it is a beautiful terminology; jñāna-karma-sanyāsaḥ;
what is the vigraha vākyam; if you are Sānskrīt students; karmaṇām sanyāsaḥ, karma
sanyāsaḥ; śaṣti tatpuruṣa samāsa; jñānēna-karma-sanyāsaḥ; jñāna-karma-sanyāsaḥ;
tritiya tat puruṣaḥ. If you translate into English it will mean renunciation of action
through knowledge; without physically stopping the action; continuing to do everything
as before. It is like selling a house and continuing to live in the same house. Now when
you have sold and continue to live in the house, even the house may be the same, things
may be the same, in your mind, what is not there, the ownership is not there, therefore
the attitude itself changes. If it is our house we will think 3 months for drilling for a nail;
but if it is a rented house, we will do without a second-thought; so these are all certain
changes; purely one signature exchange;
In the case of a jñāni, what happens he has sold the house to the Lord; and he continues
to use the same house but a small signature he has put and handed over to the Lord;
this is called internal renunciation; thereafter he is trustee of the body and therefore he
handles the body, because it is Īśvara’s property, all these he will do, but there is an
internal transformation; this alone Kṛṣṇa calls jñāna karma sanyāsaḥ; all the verses in
the section are beautiful and important verses.
यस्य सवे समारम्भः कामसङ् कल्पवर्जिताः ।

ज्ञानाग्ननिनधकमाणणं तमाहः पस्थण्डतं बुधाः ॥४.१९॥
yasya sarvē samārambhāḥ kāmasaṅkalpavarjitāḥ|

jñānāgnidagdhakarmāṇaṃ tamāhuḥ paṇḍitaṃ budhāḥ||4.19||
What transformation it brings out? The interactions are objectively seen; and the
consequences are also objectively-seen; this objectivity removes reactions towards the
situations. Not that he will be like stone; certainly he is going to see the differences
between success and failure; but the impact is reduced; like a parachute when the plane
comes very fast; and when the run way is very very short to reduce that speed, suppose
they have a parachute behind pulling, similarly, the jñānam will serve to reduce the
impact of the life situations; even the worst shock, it may disturb me for a few days, but
I have got the flexibility to recover and continue to live.

त्यक्त्वा कमणफलासङ्गं वनत्पतृप्तो वनराश्रयः ।

कमणण्यक्षभप्रवृत्तोऽवप नैव वकस्थञ्चत्करोवत सः ॥ ४.२० ॥
tyaktvā karmaphalāsaṅgaṁ nityatṛptō nirāśrayaḥ |

karmaṇyabhipravṛttō'pi naiva kiñcit karōti saḥ || 4.20 ||
Even though he is fully involved in action, the surprising thing is when you see his
relaxation, it appears as though he is not involved in anything; like you are in the railway
station; and when the train is about to start; you can find always there will be some
people, in the last moment they will be searching for the compartment with the ticket;
and when those fellows are searching for the compartment, and you have come to send
off someone who is already in the train and when you are on the platform, what happens
to you; when the train is starting; you are sthitha-prajñā. Jīvān-muktha; even when you
see the other person running, not at all affected; Imagine that state of mind, when you
yourself are in the position. Very difficult but it is worth trying; it is easy to say; but very
difficult; do not ask me whether Swamiji, can you do it. It is very difficult but it is worth
all the effort; You are ready to miss the train. So therefore naiva kiñcit karōti saḥ,
beautiful slōka; if I get into that, it will become another fourth chapter, instead of
summary.
So one more point in this section, I would like to state in this section and I consider it as
most important; while describing this jñāni, Kṛṣṇa talks about both a householder-jñāni
as well as a sanyāsi-jñāni.
कमणण्यक्षभप्रवृत्तोऽवप नैव वकस्थञ्चत्करोवत सः ॥ ४.२० I I
karmaṇyabhipravṛttō'pi naiva kiñcit karōti saḥ || 4.20||
ब्रह्मापणणं ब्रह्म हववब्रणह्माननौ ब्रह्मणा हतम् ।

ब्रह्मैव तेन गवतव्यं ब्रह्मकमणसमाधधना ॥ ४.२४ ॥
brahmārpaṇaṃ brahma havirbrahmāgnau brahmaṇā hutam |

brahmaiva tēna gantavyaṃ brahma karma samādhinā || 4.24 ||
In fact Brahmārpaṇam is the description of a householder-jñāni. Brahmārpaṇam verse

is considered to be the most important verse of the Gīta itself, not because you chant it
before eating; because it talks about highest knowledge; it is the description of a sanyāsi-
jñāni, but a gṛhastha -jñāni.
From this we come to know that the liberation is not dependent on the āśrama;
liberation is dependent on your wisdom or the lack of it; if wisdom is not there, every
āśrama is bondage; in fact sanyāsa-āśrama is the greatest risk without wisdom; whereas
in gr̥ hastha āśrama, one can survive as a ajñāni. What we are all doing; are not we

successfuly doing? So gr̥ hastha can happily manage, without jñānaṁ, but a sanyāsa life
without jñānam is the riskiest thing; and that is why the moment a person takes sanyāsa;
if he is already a jñāni, no problem, it is called vidvat-sanyāsa. Otherwise immediately he
should have the facility for the pursuit of knowledge, because that is the nearest; either
I should be a jñāni, and I should be in the pursuit of jñānam; if I am neither a jñāni and
neither am I enquiring into this; if I am a sanyāsi, risks are many. and that is why in our
tradition, Swami Dayānanda and Swami Chinmayānanda, etc. what they do is; they never
give you sanyāsa dīkṣa first; what they do, they give the teaching; and thereafter they
say, sanyāsi if you want to become, you can, or if you want to marry, marry. I remember
our Swamiji saying: I myself will search for a girl and get you married. After knowledge,
it does not make difference. Therefore sanyāsa is risky without knowledge, therefore
Kṛṣṇa says what is important is jñānam; without jñānam, every āśrama is risky; with
jñānam, every āśrama is wonderful; Therefore Arjuna concentrate on jñānam. So this is
the second topic; beautifully titled jñāna-karma-sanyāsa; if you want to translate inner-
renunciation-through-knowledge; this is the second-topic.
Then the third topic from 25th to the end 42, Kṛṣṇa talks about the jñāna-sādhana-
phalani. To attain this knowledge, what preparations are required. Kṛṣṇa talks about
many sādhanas, known sahakāri-sādanani, supporting sādhana;
And what are they; I will just briefly mention; he talked about 12 yajñās; do you
remember;
Daiva-yajña, which is regular worship, any type of worship we do at home to any deity;
and he talked about viṣaya-bhōga-yajña, convert all your interactions into worship;
whatever you give you take it as offering to the Lord; whatever you take it, either take it
as a prasāda; or offering to the Lord within you. As I said, even food can be considered
and offering to the Lord within; Viṣaya bhōga yajñāḥ; then damah yajñāḥ; sense
mastery; so discipline of the sense organs, not being a slave;
then he talked about sama-yajñāḥ; mastery-of-the-mind; so that it is your equipment,

not that you are the equipment; of the mind; like some people taking the dog for a walk;
Alsatian; really solid and you will find dog is going in front and this fellow is struggling
to go behind; you wonder who is leading whom; it should not be, let there be clarity; you
lead the mind, the mind should not lead you;
ண் வ ான வ ாக்கிவல ால் வ ா லாமா? ால் வ ான வ ாக்கிகல மனம் வ ா லாமா? மனம் வ ான

வ ாக்கிவல மனிதன் வ ா லாமா?

kaṇ pōṉa pōkkilē kāl pōkalāmā? kāl pōṉa pōkkile maṉam pōkalāmā? maṉam pōṉa
pōkkilē maṉitaṉ pōkalāmā?
they sing; bring all that; therefore sama-yajñāḥ, the mental discipline;
and then he talked about dravya-yajñāḥ; dānam; so charity itself is a yajñāḥ,
tapō-yajñāḥ; moderation in everything. so indulgence is weakness; over indulgence is

weakness; tapas means moderation; dravya-yajñāḥ; tapō-yajñāḥ,
yōga-yajñāḥ; practising the aṣtāṅga -yōga;
then svadhyāya-yajñāḥ; pārayaṇam of scriptures in any languages; with the knowledge

of the meaning, or without the knowledge of the meaning; without knowledge it will
become mechanical, with knowledge, it will be enjoyable; that is called svādyāya; or
pārāyaṇam;
then he talked about jñāna-yajñaḥ;
two types of jñāna-yajña;
one is the spiritual-knowledge which is the highest and sacred-knowledge, self-

knowledge; and then acquire the self-knowledge, whatever other disciplines you have
to know;
language-knowledge; because you to have learn the śāstra; in one language or the
other, even if you avoid Sānskrīt knowledge, if I give you in English, you should know
English; if it is in Tamil, you should know Tamil; therefore the language knowledge; and
thereafter some thinking is required; lot of logic is involved; vēdānta is a logical science;
some thinking, not much; at least some; they are called apara vidya; subsidiary sciences,
some auxiliary sciences, called vēda angāni; basic knowledge, whatever is required;
so both of them are called jñāna-yajñaḥ;
then he talked about praṇāyāma-yajñāḥ; practice of praṇāyāma; is also another wonder

yajña; if you do it with devotion and with the Lord's-name; praṇāyāma as a therapy does
not become yajñāḥ; that is OK. there is no wrong with that; but praṇāyāma as a spiritual
discipline means I should either chant the traditional mantra, Oṁ Bhu. Oṁ suva, or at
least chant Rāma Rāma, Kṛṣṇa Kṛṣṇa, Namaśivāya, anything; so this is praṇāyāma
yajñāḥ;

and Kṛṣṇa talked about āhara-niyama-yajñāḥ; āhara-niyama means what; discipline in

eating; it is good for the body also; extra-weight will go away; we will have some mobility,
which is now very doubtful; and in addition to that, āhara niyama controls our mind also;
more about āhara-niyama Kṛṣṇa will talk about in the 6th chapter, and in the
seventeenth he will talk about satvika-āhara, rājasa-āhara; and tāmasa-āhara; etc.
So thus all these yajñās he talked about; Then he talked about the importance of guru;
so one should approach a guru, who can communicate this teaching.
As I had said before, there are different types of guru; inspiring-guru, initiating-guru;
blessing-guru; pāda-pūja, receiving-guru; all gurus are OK; but we require a guru, who
can bring out the essential-teaching of the śāstra; in a way that I can understand; and
also I can have clarification; when I read the books certainly it is useful; but when I find
certain portions are not clear, I cannot contact the author; Śankarācārya, Ādi
Śankarācārya is great and he has written wonderful bhāṣyams, but when I have a doubt
somewhere, I require to clarify with someone and therefore Kṛṣṇa says
तविजद्ध प्रक्षणपातेन पररप्रश्नेन सेवया I

उपिे क्ष्यन्वत ते ज्ञानं ज्ञावननस्तत्त्विर्शिनः ॥४.३४॥
tadviddhi praṇipātēna paripraśnēna sēvayā |

upadēkṣyanti tē jñānaṃ jñāninastattvadarśinaḥ ||4.34||
May you have a spiritual guide and you revere him; worship him, serve him, etc. that is
also part of the sādhana; guru sēva; and then later Kṛṣṇa talks about two more
sādhanas;
श्रद्धावँल्लभते ज्ञानं तत्परः संयतेजवद्रयः ।

ज्ञानं लब्ध्वा परां शान्वतमशचरेणाधधगच्छवत ॥ ४.३९ ॥
śraddhāvā̐llabhatē jñānaṃ tatparaḥ saṃyatēndriyaḥ |

jñānaṃ labdhvā parāṃ śāntimacirēṇādhigacchati ||4.39||
May you have the faith in the words of the scriptures and the guru; And if you are not
able to swallow any statement; if it is appears to be superstition or blind faith or
something, or if it appears to be illogical, you can certainly ask questions, but never reject
the scriptures and the ācārya; and if I reject the scriptures and ācārya; scriptures have
nothing to lose, ācāryas have nothing to lose, I only will lose something wonderful.
Therefore if you are not able to understand, raise questions; any number of questions;
it is free; no charge also; some people said; three questions only; each question Rs.300.
If anybody is there, please do not misunderstand; somebody told me; so he asked how
many questions I can ask, he said you have already asked one question and therefore

you can now ask two more, if you feel; so for asking the questions how many questions
you are asking, you have to pay. The traditional masters; no charge; everything free.
So therefore śraddhā; and then finally Kṛṣṇa emphasised one more and that is tat paraḥ;
tat paratvam, commitment, be sincere; so halfhearted effort will not produce the benefit
and do not criticise the scriptures, you should make a sincere attempt, in understanding
and also in following what you are convinced of. Once I have the conviction, I should
have the courage to follow without bothering what the other people will think. Swamiji
at this age itself, if we come to vēdānta, others are asking so many questions; therefore
I want to secretly come. Why should you come secretly and the office I do not want to
say, they all tease me; that means I do not have the courage to follow what I am
convinced; the courage is required. That is what Vivēkānanda emphasised also every
time; be courageous. Kṛṣṇa is going to tell in the sixteenth chapter, abayam satva-
saṁśuddhi; if you are convinced of something, why do not you follow; so thus all these
things come under jñāna-sādhanāni; and of all these things what is the main sādanam;
jñāna-yajña; that is the pursuit of the scriptural study; it is most important one because
knowledge alone can remove ignorance; all the others can support; like having a candle
stand; decorative stands are there; and you can have a colourful candle; all are
wonderful but what removes the darkness, is what; the flame; therefore give importance
to all, flame, no flame; showcase candle; therefore all the other sādhanas have got their
roles; but none of them can remove ignorance:
अववरोदर्ा कमय ना ववद्याम् वववनवथयर्े |

ववद्य ववद्याम् वनहन्तेव तेजस् वतममरसन्ङवत् ॥ आत्कम बोधः ३ ||
avirōdayā karma nā vidyām vinivarthayē |

vidya vidyām nihantēva tējas timirasanṅavat || ātma bōdhaḥ 3 ||
jñānam alone can remove ignorance and jñānam can come only through scriptural
enquiry; because scriptures are like a mirror to show your face; you can never replace
the mirror; if you want to see your face; try to see your face, without a mirror; without a
reflecting surface. What choice I have?; I require a reflecting surface to see my face; why
cant' accept the śāstra darpaṇa helps me see the original nature and therefore jñāna-
yōga is the primary sādhana and all others are supporting sādhana; that Kṛṣṇa himself
makes clear:
श्रेयावद्रव्यमयाद्यज्ञज्ञाञ्ज्ञानयज्ञ प्रवतपः ।
सवुं कमाणग्खलं पाथण ज्ञाने पररसमाप्यते ॥४.३३॥
śrēyān dravyamayādyajñājjñānayajñaḥ parantapa|

sarvaṁ karmākhilaṁ pārtha jñānē parisamāpyatē||4.33||

Hey Arjuna, jñāna-yajña is the proximate sādhana, direct means of liberation; with
regard to all the other sādhanas you have option; everybody may not be able to give
jñānam; I myself am living on alms; when I myself am taking from others, how can I give;
everybody cannot do dānam; so, the other sādhanas are optional; that means optional
means what, you can choose any one or two or three, of these things. Similarly
prāṇāyāma-yajña, everybody may not be able to practice prāṇāyāma; therefore practice
a select few, selected from the other sādhanas;
But with regard to jñāna-yōga; no option; everybody has to come to that one day or the
other. As nicely said, you can enter the temple prakāra through any of the gates,
northern, southern, eastern or western, but to enter the sanctum; you have got only one
gate. Thus Krishnan glorified jñānam in that context.
And having talked about jñāna-sādhanas, he talked about the phalam also; he
mentioned four types of benefits for jñānam; what are they; No.1 mōha-nāśaḥ; all the
conflicts in life are gone; not because I have control over future; not because I have got
knowledge of the future; but knowledge gives me the strength to face the future; all our
conflicts are born out of our weakness; our incapacity to face the future; once jñānam is
there; I just take it to account, the known factors, and jump. And the consequences can
be positive or negative; but I am confident, I can face because as I said every step in life
involves risk and unpredictability; jñāni knows that; if he starts a big āśrama, if it works
well, good, if not, equally wonderful; so mōha nāśaḥ is benefit no.1.
No.2 pāpa-nāśaḥ; all the pāpams done up to now, belonging to the past janma, as well
as the present janma; up to the time of gaining knowledge, whatever I have acquired;
they all come under sañcita; all the sañcita karmas are destroyed, all the āgami karmas
are avoided; and all the prārabdha karmas are de-fanged; decoffinated; coffee without
coffee; desugarisation; sugar, minus sugar; like that prārabdha-karma will be rid of its
hurting capacity; like a cobra without fang; So this is karma-nāśaḥ;
And then the third one is sarva karma nāśaḥ; karma is separately mentioned to include
puṇyam also; he destroys not only pāpa karma, even puṇya karmas, because puṇya
karmas are also because of punarapi-jananam, punarapi-maraṇam cycle and therefore
sarva karma-nāśaḥ also;
And then comes the fourth, which is a technical result and that is jīva Īśvara aikya
darśanam; he recognises the essential oneness of jīva and Īśvara. Just like the wave
understands that the essence of me, the wave and the essence of ocean, both are one
and the same. Ocean may be big; wave may be small; only from the stand point of name
and form, but when you go to the essence both are nothing but water. Similarly, I and

God are one; aham brahmāsmi is also the benefit; so thus he talks about the benefit also
in this section and concludes saying Arjuna I hope now you are very clear about your
course of action. So after talking many things, what ultimately I should do, that itself is
in doubt Swamiji, if you say; wonderful talk, I do not know what to do; therefore Kṛṣṇa
says Arjuna you have to follow karma-yōga first, purify the mind and then gain jñāna
through jñāna-yōga and be free.
Hari Oṁ.
ॐ तत्कसददवत श्रीमद्भगवद्गीतासूपवनषत्कसु ब्रह्मववद्यार्ाां र्ोगिास्रे श्री कृषणाजुयनसमवादे ज्ञानकमयसन्न्र्ासर्ोगो नाम

चतुथोऽध्र्ार्ः ॥४॥

śrīkṛṣṇārjunasaṃvādē jñānakarmasannyāsayōgō nāma caturthō'dhyāyaḥ||
Thus ends the fourth chapter titled Jñāna-karma-sannyāsa-yōga of Srimad-Bhagavad-

gīta.

Swami Paramarthananda’s Gītā Classes – Fifth Chapter - संन्र्ासर्ोगः

śrīkṛṣṇārjunasaṃvādē karmasannyāsayōgō nāma pañcamō'dhyāyaḥ||
Thus ends the fifth chapter named Sannyasa-yōga in Srimad Bhagavad Gīta which is the
essence of the Upaniṣads, which deals with Brahman-knowledge as well as the
preparatory disciplines, and which is in the form of a dialogue between Lord Kṛṣṇa and
Arjuna.
Hari Oṁ
Today I will give you a summary of the 5th chapter, which we have just completed. Kṛṣṇa
had given the entire Gīta teaching in the 2nd, third, and fourth chapters of the Gīta and
in the fifth chapter Lord Kṛṣṇa is summarising the teaching that he had given in the
previous three chapters, and therefore, even though this chapter is a small chapter, it is
an important chapter, which gives the essence of the entire Gīta teaching, and in fact,
the entire vēdic-teaching itself. And this chapter can be broadly classified into four
portions:
the first part dealing with two types of lifestyles; In Sānskrīt, we call it niṣṭa-dvayam; and
then the next topic that we find is sādhana dvayam; two types of spiritual disciplines,
which every seeker has necessarily go through; and
then the third topic is the benefit of following these two sādhanās; sādhana phalam; this
is the third topic; and
the fourth and final topic is introduction to meditation as a preparation or as a

foundation for the next chapter.
These are the four main topics in the 5th chapter. Now we will briefly see each one of
these four topics.
The first one is niṣṭa-dvayam; two types of lifestyles; and those two types of lifestyles are
gṛhastha-āśrama, the life of a householder; and sanyāsa-āśrama, the life of a sanyāsi, a
renunciate, a monk. In one āśrama a person possesses everything and he is part of the
society; in the other one, the person does not possess anything; and he is not part of the
society. gr̥ hastha āśrama is called pravṛtti-mārga; sanyāsa-āśrama is called nivṛtti-
mārga; one involves an active lifestyle, the other involves a withdrawn secluded lifestyle;

and Kṛṣṇa is emphasising only these two āśramas because the other two āśramas are
only preparation for these two āśramas. Brahmacarya āśrama is a preparation for
gṛhastha-āśrama and vānaprastha āśrama is a preparation for sanyāsa-āśrama;
therefore we do not deal with brahmacarya and vanaprastha; we focus only on gr̥ hastha
and sanyāsa-āśrama. And these two āśramas alone Kṛṣṇa calls two types of niṣṭa. Kṛṣṇa
had talked about this in the third chapter also. lōkē'smin dvividhā niṣṭhā purā prōktā
mayā'nagha (3.3); these two forms of lifestyle are given out in the vēdās themselves.
And in this Arjuna is confused regarding sanyāsa-āśrama; and Arjuna's main confusion
is whether sanyāsa-āśrama is compulsory for liberation. Whether sanyāsa-āśrama is
compulsory for liberation and therefore Arjuna raises a question in the beginning of the
chapter and Kṛṣṇa clarifies Arjuna's confusion. And what is Kṛṣṇa’s answer? Kṛṣṇa says
sanyāsa-āśrama is not compulsory for liberation; as far as the āśrama is concerned, as
far as the lifestyle is concerned, a person can choose anyone of these two lifestyles;
साङ् खययोगौ पृथनबालाः प्रविन्वत न पस्थण्डताः ।

एकमप्यास्थस्थतः सम्यगुभयोर्विविते फलम् ॥ ५.४ ॥
sāṅkhyayōgau pṛthagbālāḥ pravadanti na paṇḍitāḥ|

ēkamapyāsthitaḥ samyagubhayōrvindatē phalam || 5.4 ||
a person can take to anyone of the āśramas and attain liberation. And therefore there is
choice with regard to āśramas. Therefore, after brahmacarya-āśrama; after the lifestyle
of study, a person has a choice to decide whether I want to become a monk or whether
I want to get married and live a spiritual-life. And as far as advantages and disadvantages
are concerned, as I pointed out before, both āśramas have got advantages and
disadvantages; in gṛhastha-āśrama the advantage is money and people are there; which
will give at least a seeming sense of security; Whether it will really give or not is
debatable, at least it will give a sense of security, because people and possessions are
there. Which security a sanyāsi does not have; because he cannot have a possession and
he cannot have a relation also. That is why Swamiji says; he shaves his head so that you
cannot catch him by the hair; uncatchable; in the other āśrams, kudimi is there; you can
catch; brahmacarya, gr̥ hastha etc. has the tuft; by which you can hold the person;
Sanyāsi you cannot hold; so thus in gṛhastha-āśrama security is there; sanyāsa-āśrama
security is not there; but the disadvantage in gṛhastha-āśrama is what; because there
are possessions and relationships, there is a responsibility; which can be a big burden,
people say. Swamiji all my children are not yet married; not yet settled; they are not
settled; therefore my mind is unsettled. So responsibility is the minus point of gṛhastha-
āśrama; which responsibility this sanyāsi does not have at all. So therefore in one
āśrama, security is plus point, responsibility is minus point; in the other āśrama, lack of
security is minus point, and the absence of responsibility, is the plus point; Tell me which

āśrama is better. The other bank is greener! A gr̥ hastha feels sanyāsi is better off; and
often sanyāsi feels perhaps I should not have become a sanyāsi.
And therefore both āśramas have plus and minus point, therefore, there is choice. And
once we have to choose, there is conflict; wherever choice is involved, conflict comes and
generally we do not want to choose; because choosing is again taking responsibility.
Including dress we do not want to choose. We all ask others and ask their opinion. So
Arjuna also wonders which āśrama is better for him and therefore Kṛṣṇa gives an advice
to Arjuna and Arjuna type of people and what is that advice, gṛhastha-āśrama is better
for majority of people.
तयोस्तु कमणसंवयासात् कमणयोगो ववशशष्यते ॥५.२॥
tayōstu karmasannyāsātkarmayōgō viśiṣyatē||5.2||
संवयासस्तु महाबाहो दुःखमाप्तुमयोगतः ।.. ॥५.६॥
sannyāsastu mahābāhō duḥkhamāptumayōgataḥ|
A person can face even psychological problems if human relationship is not there; In
fact, human relationship play a very important role in maintaining mental sanity; and
when a person does not have any such relationship, a person can ~ one psychiatrist said
~ that I get lot of sanyāsis as patients; can happen if he does not know how to handle
the mind; and therefore Kṛṣṇa said both āśramas are OK for majority of people,
gṛhastha-āśrama is better. But that does not mean that all the people should take to
gṛhastha-āśrama; those who are prepared and ready, they can take to sanyāsa-āśrama.
So this is the topic from verse No.1 to verse No.6; niṣṭa dvayam; āśrama dvayam; where
there is a choice.
And then the next topic is sādhana dvayam; two types of spiritual discipline and what
are those two disciplines; karma-yōga-sādhana and jñāna-yōga-sādhana and Kṛṣṇa
wants to emphasise that as far as sādhanas are concerned, there is no choice at all. This
is a very important point to remember; karma-yōga and jñāna-yōga are not given as
optional means of liberation. So there is a very big misconception prevalent all over; that
there are several paths to liberation; karma-yōga a person can take independently,
jñāna-yōga another-person can take; bhakthi-yōga third-person; rāja yōga a fourth-
person; and now people are adding to the list; kuṇḍalini-yōga; nāda-yōga; liberation in
music; music method; this method and that method; a person can have all those views
but you should remember Vēdā does not support this view. Bhagavat Gīta also does not
support this view. There is no choice with regard to sādhana. Then what is the

conclusion; everybody requires karma-yōga; everybody requires jñāna-yōga also;

because what one contributes, the other does not contribute.
And if both karma-yōga and jñāna-yōga are required; should they be followed
simultaneously or one after the other. According to Kṛṣṇa, they should be gradual; one
after the other; there is a gradation; in Sānskrīt we call it krama-samuccayā; krama-
samuccayā means they should be combined one after the other; chronologically.
And if they should be one after the other, what should be order; can I start with jñāna-
yōga and end with karma-yōga; karma-yōga is the first stage; jñāna-yōga is the next and
final stage. And why do we put in this order; but karma-yōga gives the preparation for
jñāna-yōga; and jñāna-yōga gives liberation. This is the vaidika mārgāḥ; follow karma-
yōga; prepare yourselves for jñāna-yōga; follow jñāna-yōga and thus be liberated.
And of course it does not mean that a karma-yōgis should not scriptures at all; we should
not say that karma-yōgis should not attend gīta upaniṣad classes; that is not the idea; in
the first stage, karma-yōgaḥ as prominence; jñāna-yōga is subdued the study of
scriptures; whereas in the later stage; jñāna-yōga becomes dominant. It is only a
dominance-difference; it is not a water-tight compartment. Therefore Kṛṣṇa summaries
karma-yōga sādhana from verse No.7 to verse No.12; what is karma-yōga.
And Kṛṣṇa has dealt with this topic elaborately in the third chapter and this Kṛṣṇa
summarises in these verses; and what is the essence of karma-yōga we saw?; proper-
action plus proper-attitude is karma-yōga; proper-action plus proper-attitude is karma-
yōga.
And what do you mean by proper action?; so we grade the action based on the spiritual
progress that it can give; an actions are graded based on their capacity to give the
spiritual progress and what is the gradation?; selfless actions come under top grade,
where the beneficiaries are more. Niṣkāma karmāṇi; otherwise called sātvika-karmāṇi
are the top action, which will contribute to the maximum purity or spiritual progress.
The next grade is what; sakāma-karmāṇi, or rājasa-karmāṇi; which are selfish-actions,

where the beneficiaries are minimum, maximum will be Me and my family; not more
than that; such actions are called rājasa-karmāṇi; or sakāma karmāṇi; or madhyama
karmāṇi; they will produce only limited spiritual progress.
then what is the third grade of action; tāmasa-karmāṇi; or Niṣidha-karmāṇi; or harmful

actions; in which I get lot of benefit, but the society is injured or harmed by my action;

and such karmas are called adama-karmāṇi; not only they do not give spiritual progress,
they pull a person down spiritually.
And therefore a karma-yōgis should give importance to sātvika-karmāṇi maximum; next

is rājasa-karmāṇi; and tāmasa karmas should be nil, if possible; that should be the
proportion. Satva must be maximum; rajas middle and tamas should be minimum or
zero; that is called proper action.
and then what is the second part of karma-yōga; proper-attitude and what is the proper
attitude; I do all the actions as a worship to the Lord;
ब्रह्मण्याधाय कमाणक्षण सङ्गं त्यक्त्वा करोवत यः ।

शलप्यते न स पापेन पद्मपत्रधमवाम्भसा ॥ ५.१० ॥
brahmaṇyādhāya karmāṇi saṅgaṁ tyaktvā karōti yaḥ |

lipyatē na sa pāpēna padmapatramivāmbhasā || 5.10 ||
A very important slōkā in this chapter, often quoted by Śankarācārya; that is dedicate all
the actions to the Lord; whether it is sātvika karma, whether it is a rājasa-karma; or even
if it is tāmasa-karma; it should be avoided; but even if it is unavoidable, do it as dedication
to the Lord. That is why Indian thieves, I do not know in other countries; Indian thieves
are also devotees of God. Bhaghavane I should steal well today; and I should not get
caught by the police; and I will give you a percentage of that in your hundial; so that kind
of karma it is. Tāmasa-karma; but even that is done, I tell you, when they do that
gradually, certainly the mind will change because association with Lord is capable of
transforming the mind; and therefore Śankarācārya tells elsewhere in the 18th chapter;
even Niṣidha-karmas, if you are forced to do, do it as an offering to the Lord; Bhagavān
will create a situation, you will not have to do Niṣidha-karma later; therefore what is the
proper attitude?; dedication to the Lord;
And not only that the next important thing is whatever be the consequence of the karma.
Sātvika, rājasa, tāmasa karmaṇam-phalam; whatever be the consequence; accept it as
the prasāda of the Lord; the will of the Lord; gracefully accept without resistance,
because every experience that we have in life is the result of our own action. This is the
most important we should remember; every experience in my life is the result of my own
actions; and suppose we have got intense suffering and when we look into our lives; we
have not done any intense pāpa karma; this is where we get a doubt; I have not done
very big pāpa karmas, why should I suffer from such a disease or such a tragedy we
always doubt, remember our experiences are not only the result of actions of the present
janma; we should remember, we reap the results of our pūrva-janma-karmāṇi also.

And do we know what all pāpams we do in purva karma; but Bhagavān knows; he has
got a master computer; which does not have Y2K problem. So Bhagavān can never fail.
So whatever I get I deserve; therefore my only prayer; never ask why me; you should not
ask; when you ask me why Me, you are indirectly charging Bhagavān with injustice. There
is no question of Why Me at all; we should only ask the Lord; Oh Lord! I am aware that
what I am going through is the result of my own actions; give me the strength to go
through this and learn valid lessons from this experience; and this attitude is called
padmapatra iva ambasa attitude.
So thus dedication with regard to karmas; and prasada buddhi or acceptance with
regard to karma phala is proper attitude. Thus proper-action plus proper-attitude will
make a person a karma-yōgi.
And what will happen as a result of karma-yōga? The result is the mind becomes
spiritually oriented; Materialistic tendencies will weaken; spiritual tendencies will be
strengthened; interest in Gita will increase; interest in the sastra will increase; instead of
a casual approach, it will become whole-hearted and sincere approach. And therefore,
everyone has to go through purifying action; even a sanyāsi has to go through purifying
action; the purifying actions of a sanyāsi will be different from the purifying actions of a
householder; the actions will differ; but the aim is what; the mind should become purer
and purer. This is the topic from verse No.7 to 12. And Kṛṣṇa traces the stages of progress
also-
योगयुक्तो ववशुद्धात्मा ववजजतात्मा जजतेजवद्रयः |

सवणभूतात्मभूतात्मा कुवणिवप न शलप्यते ||५.७||
yōgayuktō viśuddhātmā vijitātmā jitēndriyaḥ|

sarvabhūtātmabhūtātmā kurvannapi na lipyatē||5.7||
Stage of progress also Kṛṣṇa talks about; we saw the details before.
Then having talked about karma-yōga sādhana; Kṛṣṇa talks about jñāna-yōga sādhana,
which is the next stage of sādhana which is given from verse No.13 to 21, which is also
compulsory for all; there is no way of getting out of jñāna-yōga, because many people
say jñāna-yōga is a dry path; and therefore we should go for wet path; What is the wet
path?; wet path is bhakthi yōga; why bhakthi-yōga is wet path; because you shed tears;
thus these are all the misconceptions regarding the teaching; there is no question of
avoiding jñāna-yōga; saying that it is dry path; there is no question of jñāna-yōga being
a dry path. We will elaborately discuss this from the seventh chapter onwards. I will
discuss what Bhakti-yōga is; we will discuss this later. So for everybody, whether one is
gr̥ hastha or whether one is sanyāsi; jñāna-yōga is required.

Then the next question is what is jñāna-yōga; jñāna-yōga is vēdānta vicāraḥ; vēdānta
sṛavaṇa manana nidhidyāsanam. In English, what is the definition of jñāna-yōga;
Systematic and consistent study of spiritual scriptures for a length of time, under the
guidance of a competent ācārya or guru; you should remember this well; every word is
important; systematic; systematic means you should not say that I listened to the 17th
chapter in 1955, and 1962 I heard the IIIrd chapter somewhere else; you cannot say that;
that is stray study. What I mean is build-up study which is called a systematic study; and
there should be consistency also; and this why we say that it is better to listen to one
guru for some time until a person gets a comprehensive idea because, not because the
other gurus are inferior but every guru has got his own method of communication. Even
the words used. Anyway I do not want to emphasise here but this much should be
emphasised, systematic and consistent study of the spiritual scriptures; by spiritual
scriptures I mean vēdāntic scriptures is not the scriptures on dharma śāstras. There are
purāṇās which deal with values of life; where self-knowledge is not involved;
Rāmāyaṇam we will call vēdānta; Rāmāyaṇam comes under dharma śāstram. Adyātma
Rāmāyaṇam may come under vēdānta. But the other Rāmāyaṇam cannot come under
vēdānta because there is no reference to ātma in any of those or to ātma jñānam. That
is why I am using the expression; spiritual scriptures under the guidance of competent
ācārya;
And what will this study lead to? This study will lead to the recognition of ātma, the real
nature of every individual; so this study will lead to the recognition of ātma, which is the
real nature, the essential nature, the core nature; the higher-nature of the individual,
which is called ātma; and what will be the nature of this discovery; that also Kṛṣṇa hints
at; we have seen that elaborately in the 2nd chapter, there we saw the details; ātma is of
the nature of consciousness; Chaitanya svarūpaḥ ātma; and then what is the nature of
consciousness? So we have seen a few important features do you remember.
Consciousness is not a part of the body; not a property of the body; or a product of the
body. Then what is consciousness; consciousness is an independent entity; which
pervades and enlivens the body; and the consciousness is not limited by the boundaries
of the body. In short, it is all pervading; and not only that; consciousness survives or
continues to exist even after the fall of the body; and therefore the consciousness is only
one which pervades all the bodies of the creation; which means bodies are many, but
the pervading consciousness is one. So thus sarvagataḥ; nityaḥ; ēkaḥ; it is only one
consciousness.
And then Kṛṣṇa said, consciousness being one and all pervading like space; it is free from
all the actions.

नविारे पुरे िे ही नैव कुवणि कारयन् ॥ ५.१३॥
navadvārē purē dēhī naiva kurvanna kārayan||5.13||
न कतृणत्वं न कमाणक्षण लोकस्य सृजवत प्रभुः ।....... ॥ ५.१४॥
na kartṛtvaṁ na karmāṇi lōkasya sṛjati prabhuḥ...... ||5.14||
Consciousness does not do any action; even though in its presence all actions take place;
like what?; in the presence of space, all actions take place, but space itself does not do
any action. Ākāśa or another example I gave you; what is the example? prakāśa or the
light; imagine there is one light pervading this area; actions take place in this area; the
light only pervades and illumines but light itself does not do any action; good or bad.
Therefore consciousness is akartā; and what is the consequence of that; since
consciousness does not do any action; there is no question of reaping the result of
action; and therefore it is free from puṇyam, pāpam, sañcita karma, āgami karma;
prārabdha karma, nothing is there for consciousness.
....
न कमणफलसंयोगं स्वभावस्तु प्रवतणते ॥ ५.१४ ॥
नाित्ते कस्यशचत्पापं न चैव सुकृतं ववभुः …..। ५.१५ ॥
....
na karmaphalasaṁyōgaṁ svabhāvastu pravartatē || 5.14 ||
nādattē kasyacitpāpaṁ na caiva sukr̥taṁ vibhuḥ …..| 5.15 ||
I do not have puṇyam; I do not have pāpam; that is, consciousness the ātma is free from
puṇya-pāpam.
And the first stage of jñāna-yōga is what; identifying this consciousness; like I gave the
example here itself. There are two things you should understand; that is the first step.
Otherwise when I ask you what is here; you will only say there is a hand; I ask you 100
times you will say only hand only hand is there; then I have to tell you that this hand
itself is seen because of some other principle which is pervading the hand; if I say that
one light will burn inside; then only you will note that here that hand alone but light
alone is pervading.
So if you are seeing only the hand initially, you have to be drawn to the light also; I have
to say that there are two things and thereafterwards I have to talk about the nature of
light; that light is an independent entity; light pervades and illumines the hand; light is
beyond the periphery of the hand; light continues even when I remove the hand; I have
to recognise the light. Exactly like light; consciousness pervades the body and it is

distinct from the body; this is the teaching of the upaniṣad. And this recognition is the
first stage.
It is only the first stage; totally three stages are there; Kṛṣṇa talks about only two stages
here. Third stage we will see later;
So what is the second-stage; the second-stage is learning to identify with the

consciousness as myself.
At present we have learnt to identify with the body; and this learning is so intense and
so ingrained in our mind; that the moment we use the word I, we remember what: I am
a male, I am a female, I am so many years old; I am the child of so and so. In fact, you
remember all the bio-data associated with the body alone. So therefore we have to do a
lot of unlearning. And the new process is learning to identify with the consciousness and
instead of saying I-am-the-body; I have to learn to say that I-am-the-consciousness-
pervading-the-body; this body is subject to arrival and departure; this body belongs to
the material world; this body is a temporary gift from the Lord; I can use it for some time,
as a medium of transaction; but I cannot hold on to it permanently. So thus I have to
learn to say that I am the consciousness, in the body; Not I am the body. This is shifting
the I.
And Kṛṣṇa says what is the advantage of shifting this I. Kṛṣṇa says if I know I am the
consciousness different from my body; I will look upon you also as what? Consciousness
different from your body; because my perspective of you will be exactly the same as how
I look at myself. I told you in the class itself; if I going to give importance to my physical
personality; how I look; then naturally whomever I meet; I will only see how his physical
personality. As I look upon myself; so I look upon other people also. If I am ātma different
from my body, you all are also ātma different from your body; so I am ātma; you are
ātma; therefore what is the difference between us; there is no difference at all.
ववद्याववनयसम्पिे ब्राह्मणे गवव हस्प्रस्तवन ।

शुवन चैव श्वपाके च पस्थण्डताः समिर्शिनः ॥५.१८॥
vidyāvinayasampannē brāhmaṇē gavi hastini|

śuni caiva śvapākē ca paṇḍitāḥ samadarśinaḥ||5.18||
So the unity of vision, the oneness of vision is only possible through spiritual wisdom;
without spiritual wisdom, it is impossible to talk about oneness and even if we talk about
oneness; it will be only a lip service. On one side we will all say we are Indians, etc. but
when we come this side, we will fight and kill others. We can never have a true
transformation without getting this wisdom.

And not only I see oneness everywhere, the fear of mortality is gone; as long as I am the
body; there will be fear of mortality; if I am the consciousness, immortal consciousness,
functioning through this mortal body; I will accept the mortality of the body, because it
is natural to the body; body is mortal is not a problem; the problem is not body is mortal;
our problem is what; 'I am mortal' is the problem. So mortality happening everywhere;
will never create problem. Daily you read the newspaper column; what happens? We are
all jīvanmukās; we are all liberated people. Let mortality be anywhere else; I have no
problem; When I am mortal; that is the problem; this vēdānta changes that notion; I say
I am immortal; the body which is different from me is and ever will be mortal; there is
no method of immortalising the body. So this is called freedom from limitation or
saṁsāra,
So with this, Kṛṣṇa concludes the topic of jñāna-yōga ~ verse No.13 to 21. The karma-
yōga is the first stage; jñāna-yōga is the second stage; jñāna-yōga leads to the wisdom;
I am full and I am immortal; Aham pūrṇaḥ.
Then from verse No.22 to 26, Kṛṣṇa talks about a particular spiritual-value and also Kṛṣṇa
talks about the benefit of this knowledge. Many spiritual values are prescribed in the
śāstras. Kṛṣṇa highlights one value; and that is vairāgyam. What do you mean by
vairāgyam? Understanding the limitations of the dependence on external factors, for
our happiness. Dependence on external factors for our happiness is a big problem. Why,
because external factors are not under my control; the weather is not under my control;
the country, the government, the weather and the ruling is not under control; why? our
family members certainly not under our control; our children, one need not ask; what
about your servant maid; you call them servant; but the secret truth is that you are her
servant; because they say, whenever you want a servant; she interviews you; what are
all there in your house; Mixie, washing machine, vacuum cleaner; then TV, and all the
channels are there. If all these are there, I will come. Now tell me who is interviewing
whom. As long as I am depending on external factors for my happiness; sarvam
paravaśam duḥkham; sarvam ātmavaśam sukham; Dependence is sorrow. Dependence
is sorrow; especially, psychological dependence. Physical dependence we cannot avoid;
we need food; we need clothing; we need shelter; we cannot avoid; but psychological
dependence on people, on things, and on situations; this is called saṁsāra. First we
should know that the problem is with us; and problem is not with the world. As
Dayānanda beautifully says: You are the problem; and You are the solution; and what is
the problem with me? That I depend on those unpredictable factors, is my mistake; and
therefore what is the correction required?; go from dependence to independence.

न प्रहॄष्येन्त्प्रयं प्राप्य नोविजेत्प्राप्य चावप्रयम् ।

स्थस्थरबुजद्धरसंमढ ू ः ब्रह्मववि् ब्रह्मक्षण स्थस्थतः ॥ ५.२० ॥
na prahṛṣyēt priyaṃ prāpya nōdvijēt prāpya cāpriyam |
sthirabuddhirasammūḍhō brahmavid-brahmaṇi sthitha ||5.20||
So drop the dependence on external factors; and learn to depend on yourselves for your
śānti; for your tripti; for your pūrṇatvam; for your security; for everything, learn to
depend on yourselves; yourselves means which self; not the inferior self; learn to depend
upon your own higher self; which Kṛṣṇa said in the third chapter,
यस्त्वात्मरवतरेव स्यािात्मतृप्तश्च मानवः ।

आत्मवयेव च संतुष्टस्तस्य काथुं न ववद्यते ॥३.१७॥
yastvātmaratirēva syādātmatṛptaśca mānavaḥ|

ātmanyēva ca santuṣṭastasya kāryaṃ na vidyatē || 3.17 ||
Things and people are around wonderful; they are not around, equally wonderful; if I
have such a mental condition; then and then alone, I am free; and this attitude is called
vairāgyaṁ; gradually dropping external dependences; especially psychological.
And having stressed vairāgyam, Kṛṣṇa talks about the benefit of knowledge, in the form
of jīvan mukti; and vidēha mukti; Jīvan mukti means inner freedom here and now; inner
freedom, inner independence, here and now; why I say inner freedom? Outer freedom
is not possible; because externally, I am bound by the rules of the world; claiming that I
am jīvan mukta, I cannot drive the car in any way that I like. Keep left, everyone is driving;
the jīvan mukta; that is a different thing; but we are not supposed to do that; so even a
jñāni will have to follow traffic rules. So therefore externally I am bound by the laws but
internally, I have got freedom from all types of dependences; and the details we have to
get from the second-chapter of the Gīta; sthita prajñā lakṣaṇāni;
....वीतराग्र्क्रोधः ज्स्थतधीमुयवनरुच्र्ते ॥२.५६॥
.....vītarāgabhayakrōdhaḥ sthitadhīrmunirucyatē||2.56||
So this is jīvan-mukthi; and how long he will live like that; until the prārabdhaḥ karma is
over, the physical body will continue. jñāni does not say that I will continue until my
prārabdhaḥ is over; jñāni will not say that why: because jñāni identifies with what; ātma;
therefore jñāni never says I have prārabdhaḥ; the worldly people will say jñāni continues;
so therefore jñāni's body is governed by prārabdha and therefore as long as that karma
is there; body survives; when the karma is gone; body is gone; and thereafter he is one
with brahman; without any individuality; which is called vidēha mukthi; and Kṛṣṇa calls
it brahma nirvāṇam;

...लभवते ब्रह्मवनवाणणम् ॠर्यः क्षीणकल्मर्ाः... ॥ ५.२५ ॥
... labhantē brahmanirvāṇam, ṛṣayaḥ kṣīṇakalmaṣāḥ ॥ 5.25 ॥
So thus vairāgyam and jīvan-mukti and vidēha-mukti were talked from 22 to 26th and
with this the main purpose of the fifth-chapter is over.
And in the last three verses; 27 to 29, Kṛṣṇa introduces the topic of meditation; which
Kṛṣṇa wants to elaborate in the 6th chapter. And therefore the last three verses are bīja
slōkās; they are seed verses for the tree of 6th chapter to come; and this chapter is called
sanyāsa yōgaḥ; or karma sanyāsa yōgaḥ; because Kṛṣṇa clarifies what is sanyāsa for
Arjuna; and what is the clarification?; outer sanyāsa is not important; inner sanyāsa is
real sanyāsa; external renunciation is not compulsory; inner renunciation is the real
renunciation.
Hari Oṁ

Swami Paramarthananda’s Gītā Classes – Sixth Chapter - आत्मसंर्मर्ोगः
yōgināmapi sarvēṣāṁ madgatēnāntarātmanā|

śraddhāvān bhajatē yō māṁ sa mē yuktatamō mataḥ||6.47||
अवप सवेषाां र्ोवगनाम् api sarvēṣāṁ yōginām Even among the dhyānayōgis सः श्रद्धावान् saḥ
śraddhāvān that faithful one र्ः ्जते माम् yaḥ bhajatē mām who meditates on Me
अन्तरात्कमना antarātmanā with the mind मद्ग्तेन madgatēna absorbed in Me मतः मे mataḥ
mē is considered by Me र्ुक्ततमः yuktatamaḥ the best Yōgi.
47. Even among all dhyāna yōgis that faithful one who meditates upon ME with mind absorbed in Me
is considered by Me as the best Yōgi.
Almost the same idea as in the previous verse. Kṛṣṇa says the meditator is the greatest
sādakā; because he is closest to the destination; so in the previous verse Kṛṣṇa only said
the meditator is the greatest; now here he answers meditator of what?: because
mediation can be on anything; even for murder, they use the word, pre-meditation. So
what; they are meditation; therefore Kṛṣṇa says; yaḥ madgatē āntarātmanā śraddhāvān
māṁ bhajatē; the one who meditates on me; the Lord; the ātma; Kṛṣṇa paraṁ ātmanam
bhajatē; bhajatē means dhyāyathe; the one who meditates upon God; God as what; if
you just go back to the 6th chapter, the previous verses; you will know that God as the
very ātma; not God as a person located in a place; because Kṛṣṇa has said
ātmasaṁsthaṁ mana kṛtva na kincit api cintayēt; one should not mediate with Kṛṣṇa as
a person; but as Kṛṣṇa parama ātma; so yaḥ madgatēna māṁ bhajatē.
And that too how śraddhāvān; with all śraddhā; that meditation will help me in becoming
jñānaṣṭā; in becoming jīvan muktha; faith in the efficacy of meditation; matgatēna
antharātmana; the mind absorbed in me; here antarātma means mind; matgatēna;
absorbed; So with a mind absorbed in me; that means with total concentration; so with
total concentration and commitment; the one who meditates upon me, the parama
ātma; saḥ yuktatamaḥ; he is the greatest sādhaka or yōgi; among whom; sarveṣāṃ
yōginām; among all the yōgis. Among all the yōgis; that means the one who practices
karma; or upāsana; or sṛavaṇam; or mananam; in all these group; this nidhidhyāsaka
yōgi is yukta tamaḥ; superlative degree; is the greatest yōgi; yōgiest; yōgi, yōgier,
yōgiest; our English; saḥ yuktatamō mē mataḥ; this is my teaching.
Hari Oṁ
Today I will give you a summary of the 6th chapter of the Gīta, the sixth chapter deals
with one of the most important topics of the entire spiritual discipline, viz., meditation.

And in my introduction, I talked about the role of meditation in spiritual sādhāna. I

pointed out that meditation is two-told; one is the meditation to be practised before one
exposes oneself to the vēdāntic-teaching; which is called vēdānta sṛavaṇam; and this
meditation which is to be practiced before vēdānta sṛavaṇam is called preparatory
meditation and we call it upāsanam; and upāsanam prepares the mind for doing the
vēdānta sṛavaṇam. And therefore a person has to practice upāsana first and then
prepare the mind through that and come to vēdānta sṛavaṇam; I talked about varieties
of upāsanas, which is generally defined as Saguṇa Īśvara dhyānam; dwelling upon the
Lord with attributes. Saguṇa Īśvara dhyānam; upāsanam; and after this upāsanam when
a person does the Vēdānta sṛavaṇam; it will lead to self-knowledge and you should
remember, self-knowledge has to take place only through guru-upadēśa. And this will
definitely take place, if a person has prepared the mind through upāsana; vēdānta
sṛavaṇam is bound to give self-knowledge.
And suppose a person has not done upāsanam before; naturally the mind is not fully
qualified; and when such a person who is under qualified or unqualified, when a such a
person listens to the Vēdāntic-teaching, certainly the knowledge will take place, but the
knowledge will not be that powerful and the knowledge cannot be assimilated into the
system; like oil in water the knowledge will stand separate from the personality; there
will be a gap between what that person knows and what that person is; that actual ideal
rift or difference will be there. It is not because of the defect of the teaching, but because
mind has not been prepared through upāsana. And if it is an under prepared mind and
does the Vēdānta sṛavaṇam; jñānam will take place; but jñāna-niṣṭa, assimilation does
not take place.
And therefore what we have to do, the vēdāntic sṛavaṇam should be followed by another
type of meditation; which is called Vēdāntic-meditation; or nidhidhyāsanam.
Nidhidhyāsanam will be compulsory for one who has not done upāsanam. If sufficient
upāsana has been done; vēdānta-sṛavaṇam itself is sufficient, nidhidhyāsanam is not
compulsory; but for those who have avoided upāsanam; will have to follow sṛavaṇam by
nidhidhyāsanam; and nidhidhyāsanam is defined as nirguṇa Īśvara-dhyānam; while
upāsanam is defined as Saguṇa Īśvara dhyānam; nidhidhyāsanam is defined as nirguṇa
Īśvara dhyānam; and nirguṇa Īśvara dhyānam is nothing but ātma-dhyānam; because
nirguṇa Īśvara happens to be the very caitanyam; ātma-svarupam; and this we can call,
vēdāntic-meditation and in this vēdāntic-meditation; a person dwells upon the teaching
received during sṛavaṇam; and this dwelling is done for a length of time; so that the
knowledge enters my mind; enters my sub-conscious personality. In short, it irrigates
my whole personality so that I and the knowledge have become one; and thus vēdāntic-

meditation does not produce knowledge but vēdāntic-meditation helps in the

assimilation of knowledge; it is not the cause of jñānam; but it is cause of jñāna-niṣṭa.
So now if you put these three disciplines in perspective; I can give you three statements.
 upāsana gives jñāna yōgyathā;
 sṛavaṇam gives jñānam;
 nidhidhyāsanam gives jñāna-niṣṭa.
This is the essence; upāsana gives jñāna-yōgyathā; sṛavaṇam, Vēdānta-sṛavaṇam; not

something else, Vēdānta sṛavaṇam gives jñānam; in fact, Vēdānta-sṛavaṇam alone can
give jñānam; and nidhidhyāsanam gives jñāna-niṣṭa; and the word dhyānam is a
common word used for upāsanam also and also for nidhidhyāsanam; preparatory
meditation is also called dhyānam; assimilatory meditation is also called dhyānam. But
if you want to make a distinction, the first one is upāsana dhyānam; the last one is
nidhidhyāsana-dhyānam.
And naturally the question will be what is the topic of the sixth chapter? If you call it
dhyāna yōgaḥ; is it upāsana-dhyānam; or nidhidhyāsana-dhyānam; and I told you in the
introduction that it is nidhidhyāsana dhyānam; Vēdāntic-meditation is the subject matter
of sixth chapter. And why does Kṛṣṇa introduce Vēdāntic-meditation here? Because
Kṛṣṇa feels sṛavaṇam has already been done by Arjuna in the 2nd chapter, 3rd chapter,
4th and 5th chapters; four chapters he has eaten and this chapter, is for assimilation, for
dahanaṁ of what has been eaten in four chapters, has to be digested.
Therefore vēdāntic-meditation is the subject matter of the 6th chapter and this topic has
been very exhaustively dealt with in this chapter and we do not find this much analysis
in any other part of the scriptures, and therefore this chapter is very important.
Now the entire chapter can be divided into 6 portions and those six portions are
No.1, bahiraṅga-sādhanāni; in English, general disciplines to be observed by a person

throughout the day for successful meditation; in simple language, general disciplines;
bahiraṅga-sādhanāni;
No.2 topic is antaraṅga-sādhanāni; in English, it is: specific-disciplines to be observed

just before the practice of meditation; specific disciplines; antaraṅga-sādhanāni;

Then the third topic is dhyāna-svarupam; the actual process of meditation; what exactly
is meditation; in Sānskrīt, dhyāna-svarūpam;
And then the fourth topic is dhyāna-phalam; the benefit of meditation. When I say
meditation, vēdāntic meditation; nidhidhyāsanam; whenever I say dhyānam, it should
be taken as nidhidhyāsanam; nidhidhyāsana bahiraṅga-sādhanāni; nidhidhyāsana
antaraṅga-sādhanāni; nidhidhyāsana-svarūpam; nidhidhyāsana-phalam; phalam
means the benefit for the topic.
Then the fifth topic is dhyāna-prathibanda-parihārau; the obstacles to meditation; and

their remedies; prathibanda means obstacles and parihāra means remedy. This is the
first topic; and in fact, the five topics alone are dealing with meditation.
The sixth topic is an incidental and aside topic and that is yōga-bhraṣṭa, a question which
came because of Arjuna's pessimism; in spite of Kṛṣṇa’s encouragement. Even after
Kṛṣṇa’s teaching; if Arjuna got this pessimism, where are we? So in spite of Kṛṣṇa’s
encouragement, Arjuna becomes pessimistic and Kṛṣṇa just consoles Arjuna; which topic
is called yōga-bhraṣṭa topic. These are the six topics:
Now I will give you a brief note on each topic; first one is bahiraṅga-sādhanāni, which is
dealt with in verses 1 to 9; and 16 and 17; verses 1 to 9 and 16 and 17; you will find
bahiraṅga-sādhanāni; general-disciplines. In general-discipline, Kṛṣṇa includes karma-
yōga as a very important discipline for successful meditation; a karma-yōgi alone can
practice meditation successfully, a karmi cannot practice meditation; he can sit in
meditation; but everything else other than meditation will be happening and what is the
reason; Kṛṣṇa says karma-yōgi is one who is able to accept all the actions that he has to
do in life without grumbling; one of the source of mental disturbance is doing things
without loving that job; when I keep on doing things; without having a love for that;
there is a split in my personality; mind does not want to do; body has to do; therefore
கடன் ததாவலக்கறது kaṭaṉ tolaikkaṟatu; which means there is a stress and strain.
Whereas karma-yōgi accepts all the actions with what?; Īśvara arpaṇa buddhi; not only
karma-yōgi loves whatever he has to do; because of the position in the family; in the
society, in the organisation; he also accepts all the consequences of his action. Not only
karma he accepts, he accepts karma-phalam also; karma he accepts with Īśvara arpaṇa
bhāvana; karma-phalam he accepts with prasāda bhāvana; and because of this Īśvara
arpaṇa prasāda bhāvanās, karma-yōgi enjoys a stress free mind. In fact, karma-yōga is
the best method of stress management; and such a mind which is stress-free, Kṛṣṇa calls
samatvam yōga ucyatē; karma-yōgi enjoys a mind which is free from violent reactions;
not at the time of meditation; but throughout; if there is one violent reaction during the
day; that trauma in the mind will create such a strong imprint that even during night,

you sit in meditation that daytime argument with the auto rickshaw fellow or argument
with the boss, wife or children; any violent reaction creates an imprint and it will come
when you are sitting in mediation; karma-yōgi avoids violent reaction. I do not say
karma-yōgi avoids reactions; if karma-yōgi totally avoids reactions; he need not come to
jñāna-yōga; karma-yōgi avoids violent reactions; they do not seriously disturb his mind;
therefore when he sits in meditation; he can forget those incidences and concentrate on
the topic of meditation. Therefore karma-yōga is a must for a dhyāna yōgi; a meditator.
Therefore Kṛṣṇa emphasises karma-yōga in the beginning of sixth chapter:
क्षश्रभगवानुवाच--
अनाक्षश्रतः कमणफलं कायुं कमण करोवत यः।
स संवयासी च योगी च न वनरग्नननण चावक्रयः ॥ ६.१ ॥
Śrī Bhagavān uvāca

anāśritaḥ karmaphalaṃ kāryaṃ karma karōti yaḥ|
sa sannyāsī ca yōgī ca na niragnirna cākriyaḥ|| 6.1||
In fact Kṛṣṇa tells such a karma-yōgi is as good as a sanyasi; so karma-yōga is bahiraṅga-

sādhāna No.1.
Then the second bahiraṅga-sādhāna Kṛṣṇa emphasises is self-confidence; never look

down upon yourselves; We all are God's creations; and we all belong to the Lord; and
that qualification is enough for us to feel great; if even I do not have any qualification; I
am great because I belong to the Lord. Some people you know say that they belong to a
big family; my tattha was ghanapādi; but what did you study if you ask, he will say that
Gāyathri is doubtful; but still he just claims my tatha is ghanapādi; and therefore I feel
proud that somebody in the generation has done something. So similarly, we all belong
to what?
माता च पावणवतिे वव
वपता िे वो महॆश्वरा
बान्धवा शशवभक्ताऽच
स्विे शो भुवनत्रयम् ॥
mātā ca pārvatidēvi
pitā dēvō maheśvarā
bāndhavā śivabhaktā:'ca
svadēśō bhuvanatrayam ||
We belong to very big family; whose head is Bhagavān; why can't we feel proud; why
can't we feel proud; therefore never look down upon yourselves; you can accomplish
things in life; and if you feel diffident; inject confidence by surrendering to God, seeking
the grace of Lord, Īśvara kripa is there; to push you; guru kripa is there to push you;
śāstra is there; three engines are working to push you; do not lie down like the cow which

does not get up at all even after beating; kondi mādu; so therefore, be confident;
uddharēdātmana''tmānaṁ; so discipline No.2, bahiraṅga-sādhāna. This is not only for
spiritual goal; but even for material goal, you require confidence; do not be fatalistic;
fatalism is un-vēdāntic. We think karma theory is fatalism; this is the biggest
misconception. Nowhere in the vēdās, fatalism is talked about; it always says, take
charge of your life.
The third value that Kṛṣṇa emphasises in bahiraṅga-sādhāna is self-control; when you
are using any instrument, you should have control over the instrument, whether you are
driving a car, are whether you are using a musical instrument, you can be successful;
only when the instrument is under your control; and Kṛṣṇa says Bhagavān has given the
best instrument for you, in the form of the body; wonderful human body; how many
things the hand can do; you can sit and write; what all things you can do with the hand;
minimum you can start with beating; slapping people and thereafter so many things;
infinite things; wonderful body Bhagavān has given; wonderful jñānēndriyas; wonderful
karmēndriyas; wonderful antaḥkaraṇam. So many instruments are there; they will help
if you keep them under your control; do not be a slave of these instruments; then if you
are a slave; they will control you; but if you are a master; you can accomplish anything;
remember, the Kathōpaniṣad ratha kalpana which we saw in the upaniṣad class;
therefore what is the next discipline?; self-control; karma-yōga; self-confidence; self-
controls; self means body- mind-sense complex.
Then the fourth discipline that Kṛṣṇa emphasises which is very important is moderation
in everything. Never indulge in anything too much. No doubt Bhagavān has given a
wonderful world for your enjoyment only; sense pleasures are allowed; śāstra itself talks
about that; but nothing should be overdone; they say in Malayalam;
അധികമായാല്അമൃത ും വിഷും adhikamāyāl-amr̥tuṁ viṣaṁ; corresponding Tamil
translation one can make. Anything in excess is dangerous; whether it is working;
whether it is resting; whether it is sleeping; or whether it is eating; or whether it is talking
or whether it is not talking; be moderate in everything; if you do not know whether you
have control or not; once in a while say: SAY no to that; only when you trying saying No;
you will know whether you are a slave or not. Whatever you do regularly; one day you
just say no and see; if there is a protest, it means gradually you are enslaved; anything
and therefore the golden middle path or moderation:
युक्ताहारववहारस्य युक्तचेष्टस्य कमणसु ।

युक्तस्वप्नावबोधस्य योगे भववत दुःखहा ॥ ६.१७ ॥
yuktāhāravihārasya yuktacēṣṭasya karmasu |

yuktasvapnāvabōdhasya yōgō bhavati duḥkhahā || 6.17 ||

Nātyaśnatastu, etc. Thus four disciplines are emphasised in bahiraṅga-sādhāna; karma-

yōga; self-confidence; self-control and moderation; this is topic No.1.
Then the next topic antaraṅga-sādhanāni, specific disciplines to be observed just before
meditation, which topic is discussed verse No.10 to 15. 10 to 15 antaraṅga-sādhanāni.
And here we saw 8 items to be taken care of; eight-fold factors to be taken care of. What
are they?
No.1. place of meditation; the place should be clean; the place should be secluded; the
place should be invoking spiritual thoughts in you; it should be associated with
spirituality; as I said in the class, if you are sitting in the dining room; even if it is very
clean; the thought will be associated with what; only śappād. So therefore let the place
be associated with spirituality. So this is the place factor.
No.2. time factor; choose a time when the mind is sātvic. What do you mean by sātvic?;
it means your mind is neither rājasic or tāmasic; rājasic means over acting; running all
over the world; that is rājasic; tāmasic means what; becoming inactive; dozing. Therefore
your mind should not be dozing all; not wandering also; it should be alert and available
for the job that you want to give; this alert mind, non-extrovert alert mind is called sātvic
mind. And whenever you enjoy that mind; choose that time; Swamiji my mind is never
like that; if you find that your mind is never like that; try to create such a mind by
choosing that time, like early morning or evening and you practice, you will be able to
get it. So therefore right time; No.2 factor.
Third factor is proper seat for sitting on; because according to śāstra; we should not sit
on the floor; on bare ground we are not supposed to sit; we should have an appropriate
āsanam, which is exclusively ours; not for sharing; not tooth paste, one paste tube is ok;
I do not think; the brush will be shared; exactly like that; have your own āsanam; and
use it only for this meditational purpose and Kṛṣṇa said, it should be neither too high
nor too low. Neither too soft; nor too hard; comfortable āsanam; this is the third factor;
place; time; seat.
Then the fourth factor is condition of the body; body-condition. Kṛṣṇa said you should
sit down if possible; you have to add; you should sit down if possible, if not, sit you can
comfortably and if you are sitting down; folding your legs; with maximum base area; and
then keep your body; neck and head, in straight line, but not stiff; it is straight; but not
stiff. This is the fourth factor; condition of the body; place time seat, body condition.
No.5 condition of the sense organ; they are very powerful; capable of dragging you;
neighbour’s conversation; if you can hear, it will go there only. TV song, it will be drawn
to; need not in your house, in neighbours’ house, also. Therefore, withdraw all the sense

organs; let the eyes be partially closed. Kṛṣṇa said it should be as though looking at the
tip of the nose, or as though looking between the eyebrows; bruvōr madhyē caksur.
In the end of the 5th chapter, he gave the clue; and in the 6th chapter, samprēkṣya
nāsikāgraṁ svaṁ; either this end of the nose or the other end of the nose; but the idea
is that you should not be concentrating on the nose. Then it will become nose
meditation; mind is not behind the eyes; eyes are in the direction; but mind is not behind
the eyes. So this is the 5th condition; conditions of the sense-organ
No.6. Condition of the breathing; prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau;

breathing should be smooth and slow; even, samau kṛtvā; it should not be disturbed
breathing; because according to śāstra; breathing and mind are interconnected; if there
is a disturbed breathing; it will disturb the mind also. In fact by controlling the breathing;
one can control the mind also; jāla pakṣivat, rōta sādhanam, vāyu rōdhanāt niyatē
manaḥ; Ramaṇa Maharṣi gives in his Upadēśa Sāra: vāyu means prāṇa; rōdhanāt means
disciplines; vāyu rōdhanāt means disciplining the praṇās, thorough praṇāyāma, niyathē
māna; mind can be quieted; like what; jāla pakṣivat rōta sādhanaṁ.
Just as a caged mind cannot fly. Similarly praṇāyāma cage; not allow the mind to fly all
over; and that is why in all our rituals; om bhuḥ; they will say; you have to catch the nose;
means praṇāyāma you practice. Why, praṇāyāma is part of the ritual; because when you
are doing any ritual, mind should be within that field. So thus, what is the 6th factor;
condition of the breathing; then the 7th factor is the condition of the mind. What should
be condition of the mind; become mentally a sanyasi; do not get frightened. OK. become
mentally a sanyāsi means, drop all your relationship at least for 15-20 minutes; dropping
the relationship means drop all your roles; do not be a father or mother; brother or
husband; mother or sister; any role has got headache; any role has headache; therefore
drop all your roles; you should have only one role; either be a bhaktha; Bhagavān will
not give problem; either be a bhaktha during meditation; or be a śiṣyā, I hope guru does
not give problem; or be a śiṣyā; during meditation; so this is mental withdrawal from all
the saṅga; this is the seventh condition.
And the 8th and final condition is the condition of the intellect buddhiḥ; and what is the
condition; intellectually I should be convinced of the value of meditation. If I do not have
conviction, I will look upon those fifteen minutes as a waste of time; because time has
become most rare thing in life; no time at all; you can see even at the class; even before
the end of the class; even before pūrnamataḥ; people get up; so much is to be done. In
fact if I am able to take one hour a week; it is a great achievement for me; to keep you
bound for an hour in a week; that is a great credit; so time has become so valuable now;
in fact, people write Time is money; till that and it seems in America and all; payment

and is by hour; one hour Gīta-class; how many hours; I should be convinced time spent
in this is worthy; I should not get benefit in terms of rupee and paise; but I am getting a
benefit in terms of my personality transformation for which I should know that my peace
of mind, does not depend upon what I have; my peace of mind depends upon what I am.
Therefore intellectual conviction is also a condition.
Therefore what are the conditions? Place, time, seat; condition of body; sense organs;
breathing; mind; and intellect; these are the 8 factors to be taken care of; these are not
all meditations; factors to be taken care for meditation; this is topic from 10 to 15.
Then from verse 18 to 32; 18th to 32nd, Kṛṣṇa talks about dhyāna svarūpam and dhyāna-
phalam; dhyāna-svarūpam means the process of meditation; and what is the process of
meditation; mind dwelling upon a chosen object is meditation; which means the mind is
there in mediation; mind is functioning in mediation; and mind entertains thought in
meditation; therefore never think meditation is silencing the mind. Vēdāntic-meditation
is not silencing the mind; it is not stopping the mind; it is not curbing the mind; it is not
restraining the mind; but it is directing the mind; which means thoughts are there; but
the thoughts are dealing with the subject matter that I chose.
And here what is the subject-matter; whatever I have learned from the scriptures; and
what have I learned. So the body is not the real I; it is an incidental what you call
appendage which should be there; for a few years and will disappear; similarly sense
organs, similarly the mind; they are all instruments that I handle, my higher-nature is
the very caitanyaṁ; the consciousness principle, which is aware of all of them.
And if you remember the second-chapter from verse No.12 to 25; I have talked about
the nature of ātma; ātma nityaḥ; satyaḥ; ēkaḥ; sarva gathaḥ; asaṅgaḥ; akartā; abhōkta ;
all these you are supposed to remember; 2nd chapter I have elaborately dealt with. And
whatever you have received; they are not for forgetting; but they are meant for reliving;
the class, vēdānta sṛavaṇam is the recording classes; vēdāntic-meditation is the
replaying; what you have recorded. So during sṛavaṇam; VCR is functioning; video
cassette recorder and during the nidhidhyāsanam; what is functioning, VCP is
functioning; when you are playing if it comes blank; sometime happens; you have very
carefully recorded; even cassette; nothing came; nirguṇam brahma has been recorded;
aśabdam, asparśam, arūpam, avyayam. So in meditation, if blank comes; it means VCR
has not functioned properly; so attend the classes regularly and attentively; listen
properly, retain and relive.
And in this Kṛṣṇa talked about three stages; dhāraṇa is focusing the mind, on the chosen
subject; dhyānam is retaining the focused condition; and then samādhi is what:

absorption in that particular subject matter; focusing, retaining, and getting absorbed;
if focusing and retaining will is involved; but once you are observed, then will is not
required; as I said when you read a book, initially we have to draw your mind; once you
are engrossed, in English we have that beautifully word, once you are engrossed, you
forget the surroundings வம மறன்து பபானார் mai maṟaṉtu pōṉār in Tamil. So you just
get absorbed; it is not a new peculiar mystic thing. We have that absorption power; in
TV programme, in novel reading; in listening to neighbour's secret; in all that we have
got absolute samādhi; that samādhi; only you have to bring here; we require only
shifting; we do not have to gain a new capacity; whatever capacity you have, just use
that wherever necessary. Thus dhāraṇa, dhyāna, samādhi; getting absorbed in the
teaching; brahma satyam jagan mithya, aham brahmaiva na paraḥ.
And Kṛṣṇa gave the example also. What is the example? Like the flame which is kept in
a breezeless place; a protected flame does not flicker. Similarly the mind is dwelling in
the teaching.
And Kṛṣṇa gave seven definitions for samādhi also; from verse No.20 to 23; he gave
seven definitions.
Samādhi is that stage, in which citta uparamaṇam, mind subsides; mind is absorbed in
itself.
Second definition is ātma-darśanam; the one's mind is absorbed in the ātma-darśanam;

owning up one's own higher-nature.
third definition is ātyantika sukham one enjoys maximum ānanda because I am seeing
my own higher-nature looking into the mirror; how happy we are; never get chance;
therefore I am looking into my own nature; ātyantika sukham.
And then tatva niṣṭa; being established in one's own real nature; tatva is the fourth
definition.
Ātyantika-lābha; it is a stage in which one has attained highest in life.
and ātyantika-duḥkha-nivrittiḥ; it is stage in which one has withdrawn from; one is free
from all the sorrows.
And then finally Kṛṣṇa defined duḥkha samyōga viyōgaḥ; a stage in which a person is no
more identified the gains of anātma.

The details we can refer back, beautiful seven definitions of samādhi Kṛṣṇa gave; they all
come under the actual process of meditation.
And then Kṛṣṇa discusses dhyāna-phalam. In the same portion, i.e. from 18th to 32; both
topics are there; dhyāna phalam means the benefit of meditation; the benefit is
transformation of the personality; the way I look at the world; the way I look at the events
in life; the way I look at myself; everything is completely transformed; the world does
not undergo any change, but my way of looking at it is changed. And the greatest benefit
of this perspective change is sarvatra sama darśana; freedom from rāgaḥ-dvēsaḥ. So
neither am I attached to anything in the creation; attachment is no more my weakness
nor do I hate anything intensely; rāga-dvēṣa athitatvam or sama-darśanam; sarvathra
sama-darśanam. I might have preferences in life. As I said; preferences are different
from rāgaḥ-dvēsaḥ. I would prefer to have a cup of coffee is one thing; I need a cup of
coffee is quite different. If you say I prefer; it is available, welcome and good; or else, OK.
either way it is OK. But when I say I need it means if that is not available; I become non-
functional. So jñāna-niṣṭa might have preferences in life; but he is not a slave of any
object; any situation or any person; the toughest thing is getting out of attachment
towards people; that is the final detachment. So this rāgaḥ-dvēsaḥ athithathvam; or
sarvathra sama darśanam is presented as the main benefit. A few more benefit Kṛṣṇa
mentions, but the main one is sama darśanam; and samatvam alone is called śānti;
equanimity; poise; this is dhyāna-phalam; which can be otherwise called jīvan mukthiḥ.
Thereafter from verse No.33 to 36, Kṛṣṇa talks about the obstacles to meditation; even
though many obstacles are discussed in the śāstra. Here in the 6th chapter, Kṛṣṇa deals
with one obstacle; and that is vikṣēpaḥ; wandering nature of mind; restlessness of the
mind; vikṣēpaḥ-pratibhandaḥ.
And Kṛṣṇa gives a twofold remedy which is vairāgyam and abhyāsa.
And abhyāsa means practice. So practice of the meditation; here practice makes a man
perfect; sheer abhyāsa will improve the meditation.
And the second one is vairāgyam. Vairāgyam means reducing the rāgaḥ-dvēsaḥ slavery;
rāgaḥ-dvēsaḥ s are one of the very powerful enemies of the spiritual-seeker; and
therefore repeatedly Kṛṣṇa will say learn to handle your likes and dislikes; attachment
and aversion; viruppu vēruppu; you have to handle; they are your no.1 internal enemies.
In fact according to śāstra, externally there are no enemies; if anybody is able to disturb
you; you have allowed that person to disturb you by either having either rāgaḥ or
dvēsaḥ; if I have an attachment to a person, he will disturb by going away; the
attachment is there. Suppose I have got attachment to the clock; the clock can disturb

me, when it goes away. If I have hatred to the clock, this clock will disturb me how; by
coming towards me; this clock or watch gets the capacity to disturb me only because I
have provided it the capacity by having either rāgaḥ or dvēsaḥ. If I do not have either,
this is a neutral clock and therefore, handling rāgaḥ-dvēsaḥ is one method; and practice
is another method; to deal with the vikṣēpaḥ; this is dhyāna pratibandha parihāra;
obstacle and remedy from 33 to 36.
Then from 37 to 45 is the last topic. With the previous topic the meditation part is over;
in fact sixth chapter is over; with 36th verse; this is only an appendix or aside topic; based
on Arjuna's question; what was Arjuna's question? Suppose we fail in our spiritual
journey and die before attaining mōkṣa or jñānam; what will happen to me in my next
birth; Arjuna's worry is since I have not done enough karma, I would not get svarga also
and since I have not succeeded in gaining knowledge, no mōkṣa also, will I not have a
downfall spiritually. This was Arjuna's question for which Kṛṣṇa gave an elaborate
answer; he said: one thing let it be clear; whoever comes to spiritual line, he has got only
two phalams; possibility; if he gains knowledge. Wonderful! he will get mōkṣa; if he does
not get knowledge; because of the sheer puṇyam of listening to the scriptures; he is
going to enjoy svarga phalam. Therefore minimum svarga; maximum mōkṣa;
wonderful; I am telling you; minimum svarga; maximum mōkṣa; and not only that
person will enjoy svarga; if he is a failure, if he is a yōga bhraṣṭa; after svarga enjoyment
he will get a very conducive birth; to continue the spiritual journey; not from the
beginning but from where he left in this janma; and since he has got advantage of pūrva
janma vāsana, his spiritual journey will start earlier and not only it will start earlier; it will
be faster and he will effortlessly attain jñānam and mōkṣa; and therefore never be
pessimistic; enjoy your spiritual-journey.
With this Kṛṣṇa concludes the yōga-bhraṣṭa topic. And then in the last two slōkās 46 and
47, Kṛṣṇa concludes the 6th chapter coming back to meditation once again; because that
is the main topic of the 6th chapter and Kṛṣṇa says one who is practicing vēdāntic-
meditation is the highest yōgi; because he is nearest to mōkṣa; karma-yōgi; upāsana-
yōgi; sṛavaṇa-yōgi; manana-yōgi; nidhidhyāsana-yōgi; among these five yōgis; the other
four are farther from mōkṣa; whereas nidhidhyāsana-yōgi is in the fifth and final step; it
is next step to liberation only. And therefore Arjuna do not stop with sṛavaṇam; practice
vēdāntic meditation. Even if you do not practice the asana posture etc. does not matter,
in some form or the other, may you dwell on the teaching. So with the glorification of
vēdāntic meditation, Kṛṣṇa concludes this discourse. And this chapter is called dhyāna-
yōgaḥ; or ātma-saṁyama-yōga, because the central theme is directing the mind towards
vēdāntic-teaching.
Hari Oṁ

ॐ तत्कसत्। इवत श्रीमद्भगवद्गीतासूपवनषत्कसु बह्मववद्यार्ाां र्ोगिास्रे श्रीकृषणाजुयनसांवादे ध्र्ानर्ोगो नाम षिोऽध्र्ार्ः ॥

śrīkṛṣṇārjunasaṃvādē ātmasaṃyamayōgō nāma ṣaṣṭhō'dhyāyaḥ||
Thus ends the sixth chapter named Dhyāna-yōga in Srimad Bhagavad Gīta which is the
preparatory disciplines, and which is in the form of a dialogue between Lord Kṛṣṇa.

Swami Paramarthananda’s Gītā Classes – Seventh Chapter - ज्ञानधवज्ञानर्ोगः
death also; yukta-cētasa also. Those devotees of disciplined mind; remember God that
too at the time of death; requires tremendous discipline, and therefore they are yukta-
cētasaḥ; yukta cētsaḥ is the name of the people who have got the disciplined mind and
those people mām-viduḥ; viduḥ means smaranthi. They remember Me at the time of
death also; and who are they; Niṣkāma-bhakthāḥ.
So with this Kṛṣṇa concludes the topic of sakāma-bhakthi; niṣkāma-bhakthi;

differentiation and with this the seventh chapter is getting over; with the seed for 8th
chapter; Like முந்தநாட்டம் munnōttam; like munnōttam in TV; two people would be in
conversation and you would want to know; they will say next week; certainly you will
watch that; Kṛṣṇa is using that technique here.
इवत श्रीमद्भगवद्गीतासूपवनर्त्सु ब्रह्मववद्यायां योगशास्त्रे श्री कृष्णाजुणनसंवािे ज्ञानववज्ञानयोगो नाम सप्तमोऽध्यायः ॥
|| ōṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yōgaśāstrē

śrīkṛṣṇārjunasaṃvādē jñānavijñānayōgō nāma saptamō'dhyāyaḥ ||
Thus ends the Seventh chapter named Jñānavijñāna-yōga in Srimad Bhagavad-Gīta

which is the essence of the Upaniṣads, which deals with Brahman-knowledge as well as
the preparatory discipline, and which is in the form of a dialogue between Lord Kṛṣṇa
and Arjuna.
ओं तत्कसत्
Oṁ Tat Sat
Thus is concluded the seventh chapter of the Gīta, which is titled jñāna-vijñāna-yōgaḥ.
Today I will give you a summary of the seventh chapter. As I had indicated before, the
seventh chapter happens to be a turning point in the format of Gīta-teaching; in the first
six chapters, Lord Kṛṣṇa focused on certain topics and now from the seventh-chapter
onwards, Kṛṣṇa is going to focus on a different set of topics.
In the first six chapters, three topics were generally dealt with, viz., jīva-svarūpam; jīva-
prayathnaḥ; and karma-yōgaḥ; jīva-svarūpam meaning the essential nature of the
individual; in whose analysis Kṛṣṇa established that the individual is neither the
perishable body, nor the changing mind, but the changeless-consciousness is the nature
of the individual. This was done almost in every chapter, 2nd, 3rd, 4th and 6th.

Then Kṛṣṇa highlighted on the role of individual-effort, so that we do not have a

dangerous fatalistic-approach. One of the pitfalls of the human-pursuit or human-life is
the tendency to become fatalistic. Especially when we face a few problems. When we
face a few failures; we conclude that nothing is in our hands; everything is controlled by
someone; things have been already written on the forehead, we are only simple puppets
in the hands of someone. This is the most dangerous fatalistic-approach which is fatal.
Spiritually fatal. Therefore Kṛṣṇa gives a strong warning in the first six chapters. Never
take to this fatalistic approach; it is not that everything is pre-determined; you have got
control over your future; you can take charge of your life; Kṛṣṇa does not say I have got
total control. Kṛṣṇa says I am not totally helpless. Kṛṣṇa does not say I have total control;
Kṛṣṇa only says I am not totally helpless; I do have a contributory-role in deciding my
future and therefore take charge of your life. You are responsible for your future; this is
called jīva-prayathna; puruṣa-prayathnaḥ; or assertion of the freewill, which is the
unique faculty of a human-being.
Thus jīva-svarūpam was topic one; jīva-prayathna was topic two; and the third-topic was
karma-yōga; as a very important spiritual-sādhana for one's spiritual-growth. This
karma-yōga-sādhana also was highlighted up to the end of the 6th chapter.
From the 7th chapter onwards, the topics are going to change and I said three topics are
going to be newly and freshly highlighted; first one being Īśvara-svarūpam; the nature
of God; and the second being Īśvara-anugraḥ; the role, the contributory role of Īśvara’s-
grace. While the individual effort has an important contributory role, equally important
is the role of Īśvara-anugraḥ.
This is the second-topic; not only in the 7th chapter, but in the following chapters up to
12th. And then the final topic Kṛṣṇa will highlight is the upāsana-sādhana, the discipline
of meditation upon God in any particular form. Īśvara-upāsanam; otherwise called
saguṇa-dhyānam; Īśvara-svarūpam; Īśvara-anugraḥ; Īśvara-dhyānam; these three are
going to be focused.
With this background we have to study each one of these six chapters, with this
background. We will try to summarise the 7th chapter.
Kṛṣṇa introduces the subject-matter in the first three verses; so straight away he makes
it very clear. I am going to deal with the nature of God. And the knowledge of the nature
of God; that is Īśvara-svarūpa-jñānam; he divides into two; jñānam and vijñānam;
jñānam referring to the saguṇa-Īśvara-knowledge; the knowledge of the formed-Īśvara;
and vijñānam, referring to the knowledge of the higher-formless-Īśvara; nirguṇa-Īśvara

jñānam, vijñānam-bhavathi; saguṇa-Īśvara-jñānam jñānaṁ-bhavathi; and hey Arjuna I

am going to give you both jñānam and vijñānam.
And then Kṛṣṇa glorifies this knowledge; do not approach this knowledge as a time pass,
because Sunday is a holiday; nothing else to do; take it seriously; because it is a very very
rare-knowledge; very very valuable-knowledge. In fact it is the liberating-knowledge; a
knowledge which gives you fulfilment at all the levels; emotional-fulfilment; as well as
intellectual-fulfilment.
And thus Kṛṣṇa gives the introduction by mentioning the subject-matter as well as the
glory of knowing that. Having introduced in the first three verses; from the fourth verse
up to the 12th verse, Kṛṣṇa discusses the main topic of this chapter, as well as the
following five chapters, viz., Īśvara-svarūpam; which is very important subject matter.
First Kṛṣṇa defines God. What is Īśvara? Kṛṣṇa says Īśvara is that principle which consists
of two factors, known as parā-prakṛti and aparā-prakṛti; Īśvara is that one principle which
consists of two aspects; two features, two aṁśas known as parā-prakṛti and aparā-
prakṛti. In simple English spirit-principle and matter-principle. Only thing is when I use
the word spirit, do not take any other spirit; spirit means consciousness-principle.
And what are the common features and uncommon features of these two; you should
remember all throughout the Gīta study; the common feature is that both of them are
beginningless; consciousness is never created; never creatable. It is eternal principle;
and the second is matter also is never created, never creatable. Even according to the
modern science; by the law of conservation of matter, we know even an ounce of matter
cannot be created by all the scientists in the world. Therefore parā-prakṛti, the
consciousness is anādi; aparā-prakṛti, the matter is anādi; this anādi-cētanā -tatvam;
plus anādi acētana-tatvam, this mixture is called anādi Īśvaraḥ. Therefore do not ask
when did Īśvara came. Īśvara did not come. He is not gone. This is information No.1; the
nature of God.
Then Kṛṣṇa gives an additional and important knowledge; and what is that; this Īśvara,
who is a mixture of parā and aparā-prakṛti is the cause of the entire universe. In fact, this
Īśvara alone has evolved into the universe. This Īśvara alone manifests as the universe.
In technical language we say īśvaraḥ-jagat-upādāna-kāraṇam. Kṛṣṇa does not present
Īśvara as a person, sitting somewhere; and going on creating things and dumping like
making chappathis or something. No. Go on a creating. Therefore Īśvara does not create
the world and dump it down; but Īśvara himself evolves into the form of the world. And
technically it is called; the upādāna-kāraṇam; śṛṣti-sthiti-laya-kāraṇam- īśvaraḥ; or jagat-
kāraṇam-īśvaraḥ; then having said this much, Kṛṣṇa derives important corollary from

this information or knowledge, which is important for the future development of the
teaching. What is that? If Īśvara is the cause, God is the Cause, and world is the effect,
an important corollary we get is; there is no world separate from God. There is no world
separate from God; because God himself is appearing or manifesting as the world, which
means world is another name for God himself in a different configuration. If we cannot
understand this, I do not think, you cannot understand; we can take any example and
understand. If Gold is the cause, ornaments are the effect; we can very easily conclude
that there are no ornaments separate from gold. There is no substance called ornament;
ornament is non-substantial; the only substance that is there is gold alone. Then what
does the word ornament indicate? The word ornament does not indicate a new
substance; but the word ornament indicates the same substance gold; but in a different
manifestation. What was previously called gold in one condition is called ornament in
another condition; there is no substantial-difference but there is only avasthā-bhēdaḥ;
configuration difference; like ice, water and steam; these three do not have substantial
difference; all these three are H2O; The difference is only in avasthā- bhēdaḥ; one is in
solid state; another in liquid state; another is in gaseous state.
And therefore Kṛṣṇa says Arjuna do not take this world for granted; do not look down
upon the world; because the world is my own avathāra as it were. If Rāma is an avathāra
of God, Kṛṣṇa is another manifestation of God; the very world itself is an avathāra of God
which is very easily available for whom; the world-avathāra is available for whom? You
should not ask for whom; it is not available; For having Rāma-avathāra-darśanam, you
might have to do lot of tapas. Tyāgarāja had to do; 96 crores Rāma-nāma; thus you have
to do lot of tapas, for the experience of Rāma-avathāra; Kṛṣṇa-avathāra; but without any
tapas, one avathāra of the Lord, one manifestation of the Lord, i.e. accessible to everyone
is Viśvarūpa-avathāra. This is called Viśvarūpa-avathāra.
And therefore Kṛṣṇa said when you look upon the world, if you remember this fact, which
fact, God alone is appearing as the world, then you look at the world as divinity; it is no
more a secular world; it is no more a mundane world; but it is a divine world; and
therefore Kṛṣṇa said
रसोऽहमप्सु कौवतेय प्रभास्प्रस्म शशशसूयणयोः |

प्रणवः सवणवेिेर्ु शब्िः खे पौरुर्ं नृर्ु ||७-८||
rasō'hamapsu kauntēya prabhā'smi śaśisūryayōḥ |

praṇavaḥ sarvavēdēṣu śabdaḥ khē pauruṣaṁ nṛṣu || 7.8 ||
open the eyes, bhagavān, open the ears, bhagavan, nose you smell, bhagavān, காக்வக
சிறகினிபல நன்தலாலா kākkai ciṟakiṉilē naṉtalālā. This is called sarvaṃ-Viṣṇu-mayaṃ-

jagat; if you are a Śiva-bhaktha, sarvaṃ Śiva-mayaṃ-jagat. And therefore, God is in the
form of the world is the important derivation.
And then comes another technically-important understanding. If the world is

manifestation of God; the world also must consist of parā and aparā-prakṛti; because if
Īśvara is a mixture of two; the world also must be a mixture of two. Therefore what is
aparā-prakṛti and what is parā-prakṛti here? Kṛṣṇa says whatever you experience is
aparā-prakṛti; matter only; the world is matter; aparā-prakṛti; the body is matter, aparā-
prakṛti. That is why bio-chemistry is possible; all chemicals only; outside it is chemistry,
the same chemicals inside, bio-chemistry; That is the only difference; outside chemistry;
inside bio-chemistry. So world is aparā-prakṛti; body is aparā-prakṛti; even mind is aparā-
prakṛti; because mind is also subtle matter only; that is why change in body chemistry
can often affect your psychological condition.
That is why psychiatrists often offer chemical-medicine for what problem; depression
tablet; depression is an emotional-problem; why are you giving chemicals for that; They
say and they have proved that a difference, a change in bio-chemistry can change your
emotion. From this it is proved that mind is also what: subtle-chemicals. Subtle-matter.
Therefore world is aparā-prakṛti, body is aparā-prakṛti; and mind is aparā-prakṛti.
And where do I find the blessed-parā-prakṛti?; பதடி பதடி; search and search; Kṛṣṇa says
never search for parā-prakṛti; you will never across parā-prakṛti; Then what is parā-
prakṛti ?; the very-searcher, the very-I, the experiencer of the world, experiencer of the
body, experiencer-of-the-mind, that-I-the-observer-consciousness-principle is parā-
prakṛti; jīvabhūtāṃ mahābāhō yayēdaṁ dhāryatē jagat (7.5); when the consciousness
obtains before the creation evolves, it is called paramātma. When the very same
consciousness is available after the creation comes, in our body, the very same
consciousness is called jīvātma; sr̥ṣṭehē pūrvam paramātmā; sr̥ ṣṭēhē anantaram jīvātma
iti ucyatē; Consciousness is ever the same. So this is the Īśvara-svarūpam, discussed from
verse No.4 to 12th.
Then from verse No.13 to 19, Kṛṣṇa deals with the topic of saṁsāra-kāraṇam; and
saṁsāra-parihāraḥ; what is the cause of human misery; the cause of human worries;
human-anxieties; human-fear. In simple language, samsāraḥ; and only he diagnoses the
disease, he also gives the tablet; the medicine; what is the bacteria; and what is the anti-
biotics.
What is the cause of saṁsāra? Kṛṣṇa says when the Lord or the world is available in the
form of aparā-prakṛti; the matter-principle and in the form of parā-prakṛti; we human-
beings are pre-occupied with only aparā-prakṛti. We heavily spend our life in the pursuit

of aparā-prakṛti. We heavily lean upon aparā-prakṛti; for our security; for our happiness;
for our fulfilment; unfortunately we are depending on the aparā-prakṛti or material
aspect of the world. What is the wrong in that? The problem is aparā-prakṛti by nature
being matter, matter by nature being changing; aparā-prakṛti will never remain steadily;
Any part of aparā-prakṛti; let it be body; let it be mind; or let it be anything in the world;
it can never remain the same. It is heavily fluctuating; and fluctuation means I can never
keep the ideal condition all the time. Generally ideal conditions do not come; some
problem would be there somewhere; ideal condition is like ideal gas in chemistry; It does
not exist; only for writing in the book; there is no such thing like ideal gas; like pure God
means does not exist; pure gold is 99.9999999%. Similarly perfect ideal aparā-prakṛti you
can never order; and even by some good luck and punya; even if all conditions are
favourable, you cannot retain. Either there is a problem in yōga acquiring or in kṣēma,
maintaining. As somebody said first we work for status; then we work for quo; quo
means what status quo; Working for status is called yōga; working for quo is called
kṣēma. This is our struggle. And invariably miserably we fail because aparā-prakṛti is
subject to birth, growth, transformation, decay and death ultimately.
And therefore leaning an insecure-thing is going to give me security and therefore

expecting security from aparā-prakṛti is saṁsāra. It is like trying to extract oil from sand.
You can crush any amount. But no oil will come; why, because it should be there; aparā-
prakṛti can never give permanence, because it is not there in that; and therefore Kṛṣṇa
says aparā-prakṛti can be used only for fun; only for enjoyment, only for game, only for
appreciation; handle aparā-prakṛti but when you want to dependence, psychological or
emotional security and fulfilment; turn towards something permanent and only
permanent thing is parā-prakṛti. You need not reject aparā-prakṛti; you need not throw
away aparā-prakṛti. I have given you an example, when a beautifully decorated
cardboard chair is there; you can use it in keeping in kolu. In your show case you can
keep, you need not destroy it; you do everything; you can give it as a wedding gift;
everything, except one thing; what; do not sit over that chair; when I say that do not sit
over that chair, I do not ask you to hate the chair; I do not ask you even to renounce the
chair; you can keep it in your pocket, carry all over, but after bringing to the class, do not
try to sit on it; some people bring chair; try cardboard chair. Similarly use aparā-prakṛti
for sport; use parā-prakṛti for fulfilment and security. It is this trick, this solution people
do not know. Therefore they are trapped:
वत्रक्षभगुण
ण मयैभाणवरै ेक्षभः सवणधमिं जगत् |
मोवहतं नाक्षभजानावत मामेभ्यः परमव्ययम् ||७-१३||
tribhirguṇamayairbhāvairēbhiḥ sarvamidaṁ jagat|

mōhitaṁ nābhijānāti māmēbhyaḥ paramavyayam||7.13||

parā-prakr̥ ti; na abhijānāti means they do not know the parā-prakṛti shop which alone
sells security. You can go to all the T.Nagar shops for buying all the clothes, ornaments,
all those things; For that one should not go to parā-prakṛti shop, for dīpāvali shopping
go to aparā-prakṛti shop, go to appropriate-shop for appropriate-things; aparā-prakṛti
shop is useful; use it; but do not ask for security from aparā-prakṛti shop. So then what
is the remedy for this problem; Kṛṣṇa presents the remedy as surrender unto Me:
िै वी ह्येर्ा गुणमयी मम माया दुरत्यया |

मामेव ये प्रपद्यवते मायामेतां तरन्वत ते ||७-१४||
daivī hyēṣā guṇamayī mama māyā duratyayā |

māmēva yē prapadyantē māyāmētāṃ taranti tē || 7.14 ||
Prapathiḥ; saraṇāgathiḥ; or bhakthiḥ He presents as the remedy. But when we say

bhakthi is the remedy, we should very very carefully understand; otherwise it will create
a very big confusion; because in the beginning of the second-chapter, in the 11th verse,
Kṛṣṇa has said:
श्रीभगवानुवाच |
अशोच्यानववशोचस्त्वं प्रज्ञावािांश्च भार्से |
गतासूनगतासूंश्च नानुशोचन्वत पस्थण्डताः ||२-११||
aśōcyānanvaśōcastvaṃ prajñāvādāṃśca bhāṣasē |

gatāsūnagatāsūṃśca nānuśōcanti paṇḍitāḥ || 2.11 ||
There in the second-chapter, I talked long before, I do not know whether you remember;
I will give a fourth-chapter reference;
श्रेयावद्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परवतप |
सवुं कमाणग्खलं पाथण ज्ञाने पररसमाप्यते ||४-३३||
śrēyāndravyamayādyajñājjñānayajñaḥ parantapa |
sarvaṁ karmākhilaṁ pārtha jñānē parisamāpyatē ||4-33||
In those portions, we have ascertained that jñānam is the only remedy for saṁsāra; we
did not say jñānam is one of the remedies, we did say jñānam is the remedy and jñānam
is the only remedy for saṁsāra.
Now here we are coming and saying that bhakthi is the remedy, are we not
contradicting?; The student should ask the question; If the student does not ask, the
teacher should ask; do you accept that there are alternative-remedies also?; do we
accept that there are many paths for liberation?; multi-path theory it is called. Some
people say one path; some people say two path. Some people say karma, bhakthi,
jñānam; another person says four paths, karma, bhakthi, jñānam, rāja means rāja-yōga;

and another person says fifth path, kuṇḍalini-yōga; another says sixth path, SKY;
simplified-kuṇḍalini-yōga.
Now tell me; what do you mean?; you should have consistency in your teaching; that is
called samanvaya; an ideal teacher is one who never misses the importance of
samanvaya; which means no statement should be contradicted; How do you say bhakthi
is remedy?
For that our answer is Bhakthi is not one particular-sādhana; bhakthi is a series of
sādhanas which has to culminate in jñānam; Bhakthi is not a particular-sādhana; but it
is the name of a range of sādhanas, which has to culminate in jñānam; and when the
bhakthi culminates in jñānam; we call it jñāna-rūpa-bhakthiḥ.
So what are the sādhanas or what are the series of sādhanas which constitute bhakthi,
we will discuss later. Kṛṣṇa does not go elaborately here; in the 12th chapter, we will
discover that; where we will show that bhakthi is not a particular sādhana, but it is a
range, series of sādhanas which has to culminate in jñānam.
And therefore when we say bhakthi is remedy, what do we mean?, bhakthi which
culminates in jñānam is the remedy for saṁsāra. And Kṛṣṇa himself knows that we will
have this confusion; and therefore Kṛṣṇa clarifies:
चतुर्विधा भजवते मां जनाः सुकृवतनोऽजुणन |

आतो जजज्ञासुरथाणथी ज्ञानी च भरतर्णभ ||७-१६||
caturvidhā bhajantē māṁ janāḥ sukṛtinō'rjuna|

ārtō jijñāsurarthārthī jñānī ca bharatarṣabha || 7.16 ||
तेषाां ज्ञानी वनत्कर्र्ुक्त एक्शक्तर्विशिषर्ते |

वप्रर्ो वह ज्ञावननोऽत्कर्थयमहां स च मम वप्रर्ः ||७-१७||
tēṣāṃ jñānī nityayukta ēkabhaktirviśiṣyatē|

priyō hi jñāninō'tyarthamahaṁ sa ca mama priyaḥ || 7.17 ||
So bhakthi has to go through various stages; and ultimately-bhaktha should get

knowledge, and that bhaktha is called jñāni-bhaktha. The other bhakthas who are in the
process of the journey, they are called either ārtha-bhaktha; arthārthi-bhaktha, jijñāsu-
bhakthas, they are all only in the process, they will not be free from saṁsāra; Arta-
bhaktha is saṁsāri; have no doubt, write in bold letters; arthārthi bhaktha is saṁsāri;
jijñāsu-bhaktha is saṁsāri.
Then only when travelling through various stages of sādhana; which we will be seeing
later, I am suspending it; so that you will come to the 12th chapter, that is all secret; so

that you get five-levels Kṛṣṇa will tell there; five-levels of bhakthi; and when it culminates
in jñānam; the bhaktha will become jñāni-bhaktha; He alone is liberated from saṁsāra;
because jñāni-bhaktha alone knows parā-prakṛti; arthārthi-bhaktha, ārtha-bhaktha,
jijñāsu-bhaktha, none of them knows parā-prakṛti; Therefore they continue to lean upon
aparā-prakṛti only, a jñāni bhaktha only knows the source of security, which is parā-
prakṛti. And Kṛṣṇa says, that it is a long-term process.
बहूनां जवमनामवते ज्ञानवावमां प्रपद्यते |

वासुिेवः सवणधमवत स महात्मा सुदुलणभः ||७-१९||
Bahūnāṃ̇ janmanāmantē jñānavān māṁ prapadyatē|

vāsudēvaḥ sarvamiti sa mahātmā sudurlabhaḥ || 7.19 ||
So it is a long journey; therefore you have to start somewhere; even starting from ārtha-
bhakthi; I hope you remember what is ārtha-bhakthi; worshipping God only when you
are in crisis; in Malayalam they say as a joke;
പാലും കടക്കുകവാളും നാരായണാ ;!പാലും കടന്നാല് കൂരായണ ॥
Pālam kadukkuvōam Nārāyaṇa; pālam kadannal, kurayana ॥
So only when I am in crisis; I remember Bālāji, Guruvaryoorappan, we all know where

we get what; for marriage, this temple, for disease curing this temple, for money,
stomach ache, all this is in the list. Kṛṣṇa says you have to start somewhere. So therefore
Bhakthi culminating in jñānam is the remedy for saṁsāra; this is the topic from verse
13 to 19.
Then the next topic from 20 to 26 Kṛṣṇa wants to deal with two forms of bhakthi; based
on one's motive. He divides bhakthi in two-forms based on the motive; and they are
sakāma-bhakthi and niṣkāma-bhakthi. Kṛṣṇa wants to point out that both of them are
OK; but ultimately one has to graduate to niṣkāma-bhakthi. Niṣkāma-bhakthi is
impossible without going through sakāma-bhakthi initially; first bhakthi should come
means, it will be business-bhakthi; contract-bhakthi; you do this; I will give you; after you
finish the job. Not before, payment is only after you deliver the goods money will be
given; very very smart business people. We will keep the money here; finish and take it.
Kṛṣṇa says sakāma-bhakti is the only means to arrive at niṣkāma-bhakthi; niṣkāma-

bhakthi is impossible without sakāma-bhakthi and sakāma-bhakthi is incomplete
without coming to niṣkāma-bhakthi. This is the secret; this Kṛṣṇa wants to convey.
Therefore from first from verse No.20 to 26, Kṛṣṇa deals with sakāma-bhakthi.

What is the definition of sakāma-bhakthi; any form of worship through we seek only the
aparā-prakṛti benefits; aparā-prakṛti is what: matter; aparā-prakṛti benefit means what:
material benefits; Therefore things, money, name, fame, status, position, possession,
relation; in fact, everything that we generally ask comes under aparā-prakṛti. In short,
whatever is subject to arrival and departure, is aparā-prakṛti; and any form of worship
done for the accomplishment of those material ends; called in śāstra as dharma-arta-
kāmāḥ; otherwise called prēyaḥ in Kathōpaniṣad language.
And Kṛṣṇa talks about the brighter-side of sakāma-bhakthi as well as the darker-side;
both He says; What is the brighter side?; sakāma-bhakthi is not sinful; it is not pāpam;
you need not feel bad, if you are sakāma-bhaktha; you can go to any God and ask for
anything in the world; instead of asking the local who will never fulfil; instead of
kandavan kalil, fall in the feet of the Lord; why should you fall at the feet of the local.
Narasthuthi sukama? Nidiśala sukama?; rāmuni sannidhi sēva sukama? Therefore why
fall at the feet of the, what you call, mamata bandanayuda nara stuthi; Why should I fall
at the feet of local people with all kinds of weakness. Therefore brighter side is sakāma-
bhakthi is not sinful.
Then sakāma-bhakthi is always valid and fruitful. Bhagavān will answer your prayer; if
you have done the sakāma-bhakthi properly and if you do not have any obstacles for
that. That is there. Suppose somebody feeds me food; because I am hungry; but if I have
got digestion problem, this is my problem; Similarly Bhagavān will bless; but if I have
some obstacle, that is a different issue; but sakāma-bhakthi is valid and fruitful; these
are the brighter-aspects.
Then what is the darker-side? As I said before itself, all the accomplishments belong to
aparā-prakṛti. Therefore you can never permanently hold on to them; antavattu phalaṁ
tēṣāṁ tadbhavatyalpamēdhasām. No aparā-prakṛti gain you can hold on to. At any time,
it will leave you high and dry. And not only that; even before it actually leaves, our mind
is so imaginative, that we constantly think of possible loss; we will only worry about the
loss; in fact we do not enjoy. Dayānanda Swami beautifully says, when you drink the cola,
with the straw, you have to look down; or otherwise it would not go up; it is like that;
Now you are sucking the cola, whatever the taste; you are enjoying; why can't you enjoy;
you look at the level, which unfortunately falls in your eyes; And therefore instead of
drinking and enjoying, you think that the level is coming down; and final the 'purr' sound
comes and finish. Therefore, not only in future it gives you trouble, even in the present,
there is a constant sense of the fear of loss, these are all the darker side of sakāma-
bhakthi.

Having said this much, Kṛṣṇa comes to his favourite topic of niṣkāma-bhakthi from verse
No.27 to 30. 20 to 26 sakāma-bhakthi; 27 to 30 niṣkāma-bhakthi; and niṣkāma-bhakthi is
a bhakthi, in which a person uses bhakthi for the accomplishment of parā-prakṛti; or for
the discovery of parā-prakṛti; or for spiritual-growth; everything a niṣkāma-bhaktha
does is primarily meant for inner-spiritual-growth; not that he does not want money; he
looks upon that as a bye-product; an incidental-secondary-thing we need; but my
primary focus is on, inner growth; even simply going to office, salary is incidental, my
service and my consequent inner growth is the primary. Therefore Kṛṣṇa said:
ते ब्रह्म तविदुः कृत्स्नमध्यात्मं कमण चाग्खलम् ||७-२९||

साधधभूताधधिै वं मां साधधयज्ञं च ये ववदुः |
jarāmaraṇamōkṣāya māmāśritya yatanti yē|

tē brahma tadviduḥ kṛtsnamadhyātmaṃ karma cākhilam ||7.29||
niṣkāma-bhakthas are interested in going beyond time; jarā means old age, maraṇam
means death; both are caused by what? Kāla or time.
मा कुरु धन जन र्ौवन गवं, हरवत वनमेषात्ककालः सवयम् |
ma kuru dana jana youvana garvaṁ; harathi nimēṣāth kāla sarvaṁ.
kālō jagat bhakṣakā. Therefore going beyond jarā and maraṇam; that is old age and
death is going beyond time and the only thing beyond time is parā-prakṛti; Therefore
mōkṣa means discovery of parā-prakṛti; and those who use bhakthi for that discovery.
They are called niṣkāma-bhakthāḥ; and such niṣkāma-bhakthas will ultimately discover
the Lord in his totality; that means what; both aparā-prakṛti and parā-prakṛti. They will
understand; both saguṇa and nirguṇa they will understand; both the matter and the
spirit they understand; ubhayōrapi dṛṣṭō'ntastvanayōstattvadarśibhiḥ (2.16).
And therefore Kṛṣṇa wants to conclude by saying niṣkāma-bhaktha will have total Īśvara-
jñānam; but Kṛṣṇa does a mischief; what is that?: instead of using the word Īśvara-
jñānam; consisting of parā and aparā-prakṛti, Kṛṣṇa uses a set of new technical words.
What are the technical words?; six of them He uses, Karma, Brahma, Adhyatmam, Ādhi-
bhutam; Ādhi-daivam, ādhi-yajñām; six factors, in fact the secret all the six factors put
together is parā plus aparā-prakṛti only. Just like in our school examination; there was a
question; in which all States you get chukku; dried ginger; but in our lesson, they have
taught, where all we get iñji; OK and if you do not know, iñji alone is chukku-dried; what
do you see; the teacher has only taught where iñji grows; but he has told us where
chukku is available. So it is only nāma-bhēdaḥ; nathu vasthu bhēdaḥ. Therefore Arjuna
does not know what these six factors are only parā and aparā-prakṛti, so he is blinking;

that is what Kṛṣṇa wants. And then Arjuna himself will ask what are these things? Kṛṣṇa
can reply. But the lesson we have to note is niṣkāma-bhaktha will attain liberation.
With this chapter is over; and the chapter is called jñāna-vijñāna-yōga, because it deals
with the knowledge of Īśvara both in his aparā and parā-prakṛti form. Hari Om.

Swami Paramarthananda’s Gītā Classes – Eighth Chapter - अक्षरब्रह्मर्ोगः
remember prayaṇā-kāla (may be we will get fear)} since Kṛṣṇa's teaching begins
Akṣaram-Brahma parāmam, that is how Kṛṣṇa begins his teaching; And therefore this
chapter is called Akṣaram-Brahma-yōga; and in some books, this chapter is titled, Tāraka
Brahma-yōgaḥ; both are OK.
Hari Oṁ
117 Chapter 08, Summary
Today I will give you a summary of the 8th chapter of the Gīta. The 8th chapter happens
to be in the middle section of the Gīta, the middle-section is the portion which means
the 7th chapter and 12th chapters; the middle six chapters are called the middle-section
or madhyma-ṣatkam. And in this madhyama-ṣatkam one of the sādhanās highlighted is
upāsana or upāsanam. So this topic begins from the 7th chapter and runs through all
the six chapters up to the 12th. And it is one of the important spiritual-sādanās, exactly
like the karma-yōga sādhāna of prathama ṣatkam and jñāna-yōga sādhanās of anthima
ṣatkam, the last section; upāsana is an important spiritual-sādhāna.
And Upāsana is defined as saguṇa Brahma viṣaya mānasa vyapāraḥ. Upāsana is

primarily a mental-activity; physical-activity cannot be called upāsana. There is a
misconception that pūjas can be called upāsana. Remember, pūja cannot be called
upāsana because, pūja is primarily a physical-activity; therefore it will come under
karma-yōga only. And all types of japa and pārāyaṇam; they also come under karma-
yōga only; upāsana is the name of that sādhāna which is done by the mind as an
instrument. That is why I called it mānasa vyapāraḥ;
And what type of mental activity? Any mental activity cannot be called upāsana, if any
mental activity becomes upāsana; worrying also will become upāsana; and we are
experts. I am doing constant upāsana; it will mean; and therefore it is specified saguṇa
Brahma viṣaya-mānasa-vyapāraḥ; it is a mental activity associated with Īśvaraḥ; that is
the primary criterion; it should be a mental activity and that too a mental activity
associated with Īśvara; And what is Īśvara; saguṇa-brahma; So Īśvara endowed with
attributes. So we are not talking about Niguṇa Brahma and it is saguṇa-brahma or
saguṇa-Īśvara; and this saguṇa-Brahma viṣaya-mānasa-vyapāraḥ.
This upāsanam is one of the important topics of madhyma ṣatkam; and this upāsana is
of two types; one is sakāma-upāsana, in which a person practices this for material-
benefits. Either material-benefits belonging to this world or the material benefits
belonging to the other world; iha lōka para lōka phalani; like svarga-lōka prāpthi, etc.

And remember going to higher-lōkās, also will come under material benefits only
because, higher lōkas means superior material pleasures.
And iha lōka-phalam means all this worldly results including miraculous powers; powers
to do miracles; also will come under material benefits; remember; miracles have nothing
to do with spirituality. There is not even an iota of smell of spirituality in miracles; it will
also come under ihalōka material benefit only. This a person can accomplish by
practising sakāma-upāsana.
And there is another form of upāsana, which is niṣkāma-upāsana, in which a person

practices the same meditation, saguṇa Brahma viṣaya-mānasa vyapāraḥ; but with
anchoring about material benefit. So without iha lōka-para lōka-ccha, a person can
practice niṣkāma-upāsana. And this niṣkāma-upāsana is the primary topic of the middle
section. Kṛṣṇa is not keeping in mind sakāma-upāsana at all in the Gīta; Kṛṣṇa deals with
the topic of niṣkāma-upāsana primarily. That is an upāsana, which is meant for the inner
growth of a person; which is meant for the spiritual progress of a person.
Niṣkāma-upāsana is practised by a person who values spiritual growth more than

material accomplishments. And this niṣkāma-upāsana is divided into two types. In one,
a person practices niṣkāma-upāsana for a length of time, which will give sufficient
spiritual-maturity or inner-growth or spiritual-qualification. The qualifications which are
required for jñāna-yōga abhyāsaḥ, And if a person has acquired those qualifications,
known as sādhāna catuṣṭya sampathi technically, then he withdraws from niṣkāma-
upāsana and turns his attention towards jñāna-yōgaḥ or vēdānta-vicāraḥ; which does
not come under upāsana.
In what way, jñāna-yōga is different from upāsana? Upāsana concentrates on saguṇa-

Īśvara; whereas jñāna-yōga concentrates upon nirguṇa Īśvara, the attributeless
Brahman; and this nirguṇa Īśvara is pursued not by meditation; but through vēdānta-
sṛavaṇa manana nidhidhyasana; jñāna-yōga means going to an ācārya,
तविजद्ध प्रक्षणपातेन पररप्रश्नेन सेवया |

उपिे क्ष्यन्वत ते ज्ञानं ज्ञावननस्तत्त्विर्शिनः ||४-३४||
tadviddhi praṇipātēna paripraśnēna sēvayā|
upadēkṣyanti tē jñānaṁ jñāninastattvadarśinaḥ || 4.34|
As told by Kṛṣṇa, jñāna-yōga involves vēdānta-sṛavaṇa; consistently for a length of time,

under the guidance of a competent ācārya. And this will give the knowledge of
nirguṇam-Brahma or nirguṇa-Īśvara and then by practising mananam, this knowledge
is consolidated, made free from all the doubts in the intellect; and by nidhidhyāsanam;
this nirguṇa-Īśvara-jñānam is assimilated; all these are done in this life itself.

So thus practice niṣkāma-upāsana; acquire qualifications, withdraw from niṣkāma

upāsana; apply yourselves in vēdānta-vicāra or sṛavaṇa-manana nidhidhyāsana and
attain nirguṇa-brahma-jñāna-niṣṭa; and by acquiring jñāna-niṣṭa; a person gets
liberation; here and now, which is called sadyō-mukthiḥ; or jīvan-mukthiḥ;
And having attained jīvan-mukthi and enjoyed the benefit of jīvan-mukthi, throughout
the life, at the end of prarābdha, this jñāni dies and after the death, the jñāni does not
have any travel at all; there is no śukḷa-gati; there is no kṛṣna-gati; there is no gati at all;
jñāni is one with the Lord; here and now. This is one route of niṣkāma-upāsana; which
we call sadyō-mukthi route or jīvan-mukthi route.
And this is the niṣkāma-upāsana topic, which Kṛṣṇa wants to highlight in the Gīta;
because he wants all of us to get liberation; here and now; not postponing; for
posthumous benefit. Kṛṣṇa dwells upon that; and therefore niṣkāma-upāsana as a
means of jīvan mukthi is the primary sādhāna, Kṛṣṇa deals with in the 7th chapter, in the
9th chapter, in the 10th, in the 11th and in the 12th also. Whereas in the 8th chapter
alone, in the odd man out chapter, the unique and peculiar chapter, Kṛṣṇa deals with
niṣkāma-upāsana of another type.
And what is that? A person practices niṣkāma-Īśvara-upāsana or meditation; he does not

want any material-benefit other than mōkṣa; and the difference is he continues niṣkāma-
upāsana throughout the life. Whereas the other person practices niṣkāma-upāsana and
changes the direction and comes to what? Jñāna-yōga; whereas in the second type, a
person does not come to nirguṇa-Īśvara-jñānam at all; he does not come to vēdānta
sṛavaṇam manana etc. Why? whatever be the reason; either he feels he has not qualified
enough to think of nirguṇam or he does not get an ācārya for nirguṇa-Īśvara-vicāra or
some other problem it may be; a person continues niṣkāma upāsana throughout the
life; and because of that his mind is impugned with Īśvara-cinthana; which Īśvara;
saguṇa Īśvara; either in the form Rāma, Kṛṣṇa or Devi and naturally at the time of death
also, his mind thinks of only God; because what you value most in life that is
remembered at the time of death.
And because he is a niṣkāma-upāsaka, and because he values Īśvara the most; at the
time of death also; Īśvara-cinthana alone takes place, which Īśvara; saguṇa-Īśvara; he
does not know vēdānta; he does not know nirguṇa Brahma; he does not know aham
Brahmāsmi; therefore technically speaking, this upāsaka is ajñāni-upāsaka only and
when this ajñāni niṣkāma-upāsaka dies; all the conditions are important; ajñāni, and
niṣkāma-upāsaka dies, remembering God; what happens to him?; that is the topic of the
8th chapter. And Kṛṣṇa says such an upāsaka will not get liberation here and now;
because he is ajñāni; but as a result of the upāsana, this niṣkāma upāsaka will travel

through a special path called sukḷa-gati and he will go to special lōka called Brahma lōka
and by the time he goes to Brahma lōka, he is ready to change the track; from where to
where; from saguṇa-Īśvara to nirguṇa-Īśvara.
And therefore the jñāna-yōga which he avoided in manuṣya janma, the jñāna-yōga which
he avoided in manuṣya-janma, he is ready to practice in Brahma-lōka; in a very very
conducive and better atmosphere; where the power will not go like this; where the
teacher is also better off; Brahmāji himself; and therefore effortlessly gains nirguṇa-
Īśvara-jñānam; as aham brahmāsmi and as a result of this knowledge, he attains
liberation in Brahma-lōka; and thereafter he does not have punar-janma.
And this particular route of niṣkāma-upāsana is called krama-mukthiḥ; Kṛṣṇa wants to

talk about krama-mukthi in the 8th chapter. And Kṛṣṇa does not want to suggest krama
mukthi for us. As far as Kṛṣṇa is concerned, Kṛṣṇa wants us to vote for which mukthi;
sadyō-mukthi or jīvan-mukthi, in this life itself; but out of academic interest; for the sake
of information; he wants to give us the knowledge of krama-mukthi. Therefore the 8th
chapter can be called krama-mukthi chapter; whereas the 7th,9th,10th, 11th and 12th
are not krama mukthi chapter, but akrama mukthi chapter, akrama-mukthi, do not
misunderstand, jīvan mukthi or sadyō mukthi. This is the uniqueness of the 8th chapter.
With this background we have to study this chapter.
Now in the first four verses, Kṛṣṇa answers some of the questions asked by Arjuna.
Arjuna asks seven questions, based on the 7th chapter. What are the seven questions?
What is adhyātmam; what is adhi-bhūtam; what is adi daivam; what is adi yajñām; what
is Brahman, what is karma; and what is the significance of remembering God at the time
of death; which I termed in Sānskrīt, prayāṇa kāla Īśvara-smaraṇam. These are the seven
questions Arjuna asks based on Kṛṣṇa's teaching in the last chapter. These seven
expressions were used by Kṛṣṇa himself in the last two verses of the 7th chapter, that is
29th and 30th verses:
And Kṛṣṇa deals with the first six questions very briefly, in the third and fourth verses;
Kṛṣṇa answers them very briefly; which he pointed out that adhyātmam and Brahman
are one and the same; consciousness principle. The all-pervading consciousness-
principle is known by the name adhyātmam and Brahman; and why two names, for one
and the same consciousness; two names from the angle of observation. Just like one and
the same member of the family is known as father from the standpoint of the son and
the very same is called brother from the standpoint of another person; the man is not
different; but based on the angle of observation; the same person is called, father,
brother, husband, son, brother-in-law; son-in-law; all the same and one person.
Similarly, one Conciousness looked at from the micro level; individual level is called

adhyātmam, whereas the very same Conciousness looked from macro level; from the
universal level; it is called Brahman. So words are different; but the meaning is the same.
And then Kṛṣṇa pointed out that adhi-bhūtaṁ is nothing but the material universe, made
of five elements; so bhūtham means not bhūtham, prētham piśāchu; not bhūtham,
bhūtha refers to pañca-bhūtha, adhi-bhūthaṁ means the material universe made up of
five elements; the perishable material universe is called is ādhi-bhūtham.
Then ādhi-daivam; is the hiraṇyagarba-tatvam or the total mind, governing the material
universe. Just as the individual-body is governed by the individual-mind, because it is
your mind that is driving this body; the mind told you to bring the body to the school;
then the body came; suppose the mind tells go away right now; you will get up and go;
but thank God, mind does not say so. For just as the individual body is governed by the
individual mind; similarly the total adibhūtham is governed by the total mind; which is
called hiraṇyagarba tatvam; which is called adhidaivam; so ādhi-bhūtham; adhyātmam;
adhidaivam; Brahma for words Kṛṣṇa explains.
Then ādhi-yajñāḥ; Kṛṣṇa points out is the name of Īśvara-tatvam; who is one step above
even Hiraṇyagarbha; that Īśvara-tatvam; as karma-phala-dhāta; presiding over the laws
of karma. So yajña refers to karma and adhiyajña means the lord presiding over the laws
of karma; presiding over the laws of karma, giving appropriate karma-phalam; in the
form of puṇyam; in the form of pāpam.
And where is that Lord seated; Kṛṣṇa says that Lord is in your own body with a diary,
noting every action you do; every word you speak; immediately registered in Lord's
computer, which will never be affected by virus. So adhiyajña is karma phala dhāta;
Īśvaraḥ.
And then finally Kṛṣṇa defined karma as that which is responsible for the creation; it is
the puṇya pāpa karma of the people which is responsible for the manifestation of
creation; because puṇya-pāpam can be exhausted only through śukham and duḥkham.
And śukham and duḥkham you can have only when there is a body and there is a world;
without body, world interaction; puṇya and pāpa cannot be exhausted; and therefore
puṇya pāpa karma necessitates the creation of the body and the world. And since there
are innumerable jīvās, with innumerable puṇya pāpa; the Lord has to create
innumerable bodies; with innumerable set-up for interaction; remember, every
mosquito that is biting you is based on the law of karma; mosquito puṇyam gets
exhausted; and your pāpam; both tallies; remember for mosquito it is puṇyam; for you
it is pāpam. So it is a very beautiful cosmic intertwined network; and that is called karma.

So thus in two verses Kṛṣṇa beautifully defines adhyātma, adidaiva, adibhūtha,

adhiyajñā, Brahma, karmani; six topics; leaving only one question; i.e. prayāṇa kāla
Īśvara-smaraṇam; because Kṛṣṇa wants to elaborately deal with this topic.
And then from 5th verse, up to the 14th verse, Kṛṣṇa deals with the seventh question;
namely the significance and method of remembering God at the time of death. What is
the significance that Kṛṣṇa points out? He says; whatever is remembered at the time of
death indicates the predominant personality of the individual. Your personality can be
determined by the last thought. Why do we say so? Because as we grow older, our will
power becomes weaker and weaker; and therefore our thoughts in old age are governed
by the vāsanās or habits that we acquire throughout the life. Initially will is stronger;
vāsana is weaker; as we grow older and older, it is reversed. Will is weaker; and vāsana
is stronger. And that is why, you need not go into anything. Even in the formation of any
addiction, you will find first time you take to a habit, your will is stronger; first cigarette;
first liquor; first coffee; your will is stronger; in fact, it is very easy to say No. But once a
person has been careless; and taken to that; one vāsana is formed; because he has
experienced it; and whatever be the experience, it has registered in the form of
saṁskāra; and the second time because of the saṁskāra, the need is more, will has
become slightly weaker. Then third, fourth, fifth, sixth; months together, years together;
the will with respect to that; the same person may have will power with regard to other
thing, but with regard to the addiction; will power becomes all most nil; and that is why
in the alcohol anonymous prayer they say: surrender to God because your will with
regard to this is demolished. It requires built up of the will; remember, how much effort
is required; and therefore, initially will is stronger; habit is weaker; but as you go ahead;
habit becomes stronger, will becomes weaker; and therefore our final thought is
governed by our habit.
And our habits are determined our lifestyle and therefore my personality or lifestyle will
determine my last thought. And therefore Kṛṣṇa says the last thought is an indicator of
the lifestyle of a person; and therefore the last thought determines the next janma. So
यं यं वावप स्मरवभावं त्यजत्यवते कलेवरम् ।

तं तमेवैवत कौवतेय सिा तद्भावभाववतः ॥ ८.६ ॥
yaṁ yaṁ vā'pi smaran bhāvaṁ tyajatyantē kalēvaram |

taṁ tamēvaiti kauntēya sadā tadbhāvabhāvitaḥ || 8.6 ||
And therefore what is the significance of prayāṇakāla-smaraṇam; it determines or

indicates the next janma; The next question is: what is the method of prayāṇa-kāla
smaraṇam; how to influence my final thought; the answer you must know by now; Since

towards our old age, our will becomes weaker and weaker; and since our vāsanas are
going to become stronger and stronger; develop good vāsanās right from now:
शुभाशुभाभ्याम् मागाणभ्याम् ,वहन्वत वासन सररत् ।

पौरुशेर्ण
ॆ प्रयत्नेन योजनीय शुभा मवत ॥
śubhāśubhābhyām mārgābhyām, vahanti vāsana sarit |

pauruśēṣeṇa prayatnēna yōjanīya śubhā mati ||
The mind can go through either śubha or aśubha-vāsana; in your younger ages you have
got the control to direct. Therefore practice good words, goods thoughts right now. And
once you do that; then your subconscious mind is saturated with maṅgala vāsana or
maṅgala saṁskāra. Therefore even if one is in comma, where the thoughts we do not
know at all; these saṁskāra will determine the thought pattern of the comatose mind;
and that mind will have only śubha vāsana; and naturally the direction of the travel also
will be śubha gathiḥ; which means Īśvara prāpthiḥ; and therefore what is the method;
develop good habits, right from now.
तस्मात्सवेर्ु कालेर्ु मामनुस्मर युध्य च ।

मय्यर्पितमनोबुजद्धः मामेवैष्यस्यसंशयः ॥ ८.७ ॥
tasmāt sarvēṣu kālēṣu māmanusmara yudhya ca |

mayyarpitamanōbuddhirmāmēvaiṣyasyasaṁśayaḥ || 8.7 ||
Read good books; even if you are watching movies, watch good movies, I do not whether
there is at all; Exorcist; if you close your eyes; bhūtham; the halo man; already hollow;
the hollow man will come; next janma what; halo man. So therefore what you read; what
you utter, what you see, and the people that you move with; noble and good, so that
they will generate śubha vāsana; satsaṅgatvē nissaṅgatvaṁ; nissaṅgatvē...
Nārada says in his Bhakti sūtra; dussaṅga sarvatha tyājyaḥ. Choose your company
carefully; you need not hate people; but you can keep like cobra; you need not hate
cobra; but keep safe distance.
Similarly we need not hate people, but our company we can choose, therefore sarvēṣu
kālēṣu and initially it requires some effort, but after some time that will become habit;
and once it has become a habit; even if the conscious mind is involved in loukika-
karmāni; the sub-conscious mind will have only noble thoughts. And then Kṛṣṇa points
out that for remembering God; you can use any particular symbol; or iṣta-dēvathā;
because Lord does not have any form but for the sake of thinking and meditation;
choose any alaṁbanaṁ; Rāma or Kṛṣṇa; and Kṛṣṇa introduces Oṁkāra as one of the
possible alaṁbanaṁ.

And then Kṛṣṇa says a Niṣkāma-upāsaka uses that alaṁbanaṁ or symbol to remember
God throughout the life; and at the time of death also; because of his natural habit; the
mind withdraws from the external world as Bhiṣmā did at the time of death; he sent
away all his people. Enough of inter-action; whatever I have to tell, I have told; where
and all the accounts are there; who all should give me money, etc. Now he calls Lord
Kṛṣṇa come and stand in front of me; let me think of you and die. What a control? Kṛṣṇa
says, niṣkāma-upāsaka can effortlessly remember the Lord and as a result of that; he will
attain krama mukthiḥ. This is the topic from verse No.5 to 14; so significance and method
of prayāṇa kāla Īśvara-smaraṇam.
Then verse No.15 to 22, Kṛṣṇa talks about two types of goals that a person can choose,
one goal being God himself; I am using the word Himself; because some word I have to
use; you can take it herself also. Ok. After-all does not have any gender in the ultimate
sense; therefore, goal as God himself and the every other goal other than God; God and
non-God; world; these are the two possibilities.
And Kṛṣṇa wants to point out God symbolises immortality; God symbolises security; that
is one of the names of the Lord is accuthāya namaḥ; what a beautiful nāmaḥ; remember,
any karma begins with āchamanam and in the āchamanam the first nāma is achuthāya
namaḥ; achhuthā means the one who does not slip from the nature of immortality; na
vidhyatē chuthiḥ yasya; reliable goal. Therefore God symbolises immortality; God
symbolises security; God symbolises peace and God symbolises happiness. Does not
every human being seek this goal only? So everyone seeks these four only through
money; through people; through possessions; all the time I look for what? Security;
safety. So God is only security; only peace; once you say; a person should really choose
God as the goal and the possibility is all the other goals.
And Kṛṣṇa says if a person chooses any other goal; it is a risky proposal, because every
other thing is subjected to time and space; and therefore you may enjoy their presence
and company but the most difficult thing either it will go away from me or I will go away
from that. So like that person who said; I have built a house which can never be
destroyed. Then that sanyāsi told, house will not be destroyed, but you will be destroyed;
you will die; So therefore:
आ ब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽजुणन ।
मामुपेत्य तु कौवतेय पुनजणवम न ववद्यते ॥ ८.१६ ॥
ā brahmabhuvanāllōkāḥ punarāvartinō'rjuna|
māmupētya tu kauntēya punarjanma na vidyatē || 8.16 ||

all these 14 lōkās and the higher positions; will come under time and space and therefore
there is nothing wrong in using them; nothing wrong in handling them; but something
is wrong; if you depend on them. Remember my example; the cardboard chair; which is
beautifully decorated; is wonderful. You keep it in the show case, you use it for your kolu;
you can do everything; except one thing; what is that? Do not sit over that. Similarly, we
are not against the world or people or position or possessions; they are all gift from God;
use them; but for your security, peace and happiness; do not depend on these
ephemeral ones; hold on to Īśvaraḥ.
And therefore infinite goal and finite goal, these are the two possible goals of human
life; one is called śrēyas; another is called prēyas; one is called spiritual goal; another is
called material goal. This is the topic from verse No.15 to 22.
Then from verse no.23 to 27, Kṛṣṇa talks about two types of paths leading to these two
types of goals; and what are the two paths; one is called kr̥ ṣṇa gati; which will lead a
person to finite goal. Even different lōkas up to brahma lōka; excluding brahma lōka; up
to Brahma lōka it can lead to various goals; but what is the problem; it will be enjoyable
alright; but there will be a day of return;
ते तं भुक्त्वा स्वगणलोकं ववशालं

क्षीणे पुण्ये मत्यणलोकं ववशन्वत |
एवं त्रयीधमणमनुप्रपिा
गतागतं कामकामा लभवते ||९ -२१||
tē taṁ bhuktvā svargalōkaṁ viśālaṁ

kṣīṇē puṇyē martyalōkaṁ viśanti |
ēvaṁ trayīdharmamanuprapannā
gatāgataṁ kāmakāmā labhantē ||9- 21||
So Kṛṣṇa-gati takes to higher lōka; other than Brahma-lōka. Other than Brahma-lōka, a
person enjoys and returns; and suppose a person says I do not mind returning, then
wish you all the best; go and come; a tourist. I know that; I would like to have a sight-
seeing in svarga; not wrong; nothing wrong; but you have to return; and then the other
path is sukḷa-gati; which will lead this person to Brahma-lōka.
As I said in my introduction; and in brahma lōka he will get brahma-lōka itself is finite;
but in brahma-lōka he gets jñānam; which will take him to mōkṣa; which is called krama
mukthiḥ or God. So śukḷa-gati will take a person to God; through krama-mukthi. So these
are the two paths known as kṛṣna gati and śukḷa gati;
And then Kṛṣṇa also talks about two types of travellers; because if two destinations are
there; and two paths are there; there should be two travellers; and who are those
travellers; the one who goes through kṛṣna-gati; that is the darker path is called karmi;

a ritualist; one who performs noble karmas; which includes social service, pañca-mahā-
yajñā; so the one who does all forms of noble actions, will go through kṛṣna-gati; enjoy
the higher lōkas and return; whereas the person who follows śukḷa-gati; the brighter
path which leads to God; the seeker is upāsaka; niṣkāma-upāsaka; will travel through
śukḷa-gati; and attain God in the form of krama-mukthiḥ.
But the most important point to be noted here, we are only talking about karmi and
upāsaka; who is not there in the race; in this particular race, we have not included
jñānam; Just as Kasporov is not playing in Delhi tournament, not coming in this; Similarly
here, jñānam does not come to picture at all; therefore here ajñāni-karmi and ajñāni-
upāsaka; ajñāni of what? Ignorance of nirguṇam-Brahma; both of them have not come
to jñāna-yōga; they have followed karma; they have followed upāsana; both of them
have not come to jñāna; jñāni is excluded from the 8th chapter. He is hero of the 9th
chapter; so thus karmi and upāsakās will go to these two destinations. This is the topic
from 23rd to 27th and in the 28th verse, Kṛṣṇa concludes this discussion. If we have to
choose between karma and upāsana; which one is better is the question; jñānam is not
in the race; if we have to choose between karma and upāsana. Kṛṣṇa wants to say,
upāsana is better because, it will give a person krama-mukthiḥ; or oneness with God
after death; whereas a karmi will not get krama-mukthi also; and of course he will not
get jīvan-mukthi; or karmi will have neither mukthi; whereas upāsaka will at least get
krama mukthi; and therefore Arjuna an intelligent person will upāsana between these
two.
नैते सृती पाथण जानन् योगी मुह्यवत कश्चन ।

तस्मात्सवेर्ु कालेर्ु योगयुक्तो भावाजुणन ॥ ८.२७ ॥
naitē sṛtī pārtha jānan yōgī muhyati kaścana|
tasmāt sarvēṣu kālēṣu yōgayuktō bhavārjuna || 8.27 ||
वेदेषु र्ज्ञेषु तपःसु चैव

दानेषु र्त्कपुण्र्फलम् प्रददष्टम् ।
अत्कर्ेवत तत्कसवयममदां ववददत्कवा
र्ोगी परां स्थानमुपैवत चाद्यम ॥ ८.२८ ॥
vēdēṣu yajñēṣu tapaḥsu caiva

dānēṣu yat puṇyaphalaṁ pradiṣṭam |
atyēti tatsarvamidaṁ viditvā
yōgī paraṁ sthānamupāsanaiti ca''dyam ॥ 8.28 ॥
In the last verse Kṛṣṇa glorifies the yōgi; yōgi means niṣkāma-upāsaka who will attain
God which is superior all other ephemeral goals of life.

Thus by glorifying niṣkāma-upāsaka and krama mukthi, Kṛṣṇa concludes this discourse
and this chapter is called akṣara-Brahma-yōgaḥ; because that is the word with which
Kṛṣṇa 's teaching begins in this chapter.
ॐ तत्कसत्। इवत क्षश्रमद्भगवद्गीतासूपवनषत्कसु ब्रह्मववद्यार्ाां र्ोगिास्रे श्रीकृषणाजुयनसांवादे अिरब्रह्मर्ोगो नाम अष्टमोऽध्र्ार्ः ॥
||ōṁ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṁ yōgaśāstrē

śrīkṛṣṇārjunasaṁvādē akṣarabrahmayōgō nāma aṣṭamō'dhyāyaḥ||
Hari Oṁ

Swami Paramarthananda’s Gītā Classes – Ninth Chapter - राजधवद्याराजगुह्यर्ोगः
ॐ तत्कसत् इवत श्रीमद्भगवद्गीतासूपवनषत्कसु ब्रह्मववद्यार्ाां र्ोगिास्रे श्री कृषणाजुयनसांवादे राजववद्याराजगुह्यर्ोगो नाम

नवमोऽध्र्ार्ः

śrīkṛṣṇārjunasaṃvādē rājavidyārājaguhyayōgō nāma navamō'dhyāyaḥ||
Thus ends the ninth chapter named Rājavidya rājaguhya yōga in Srimad Bhagavad-Gīta,
which is the essence of the Upaniṣads, which deals with Brahman - knowledge as well as
the preparatory disciplines, and which is in the form of a dialogue between Lord Kṛṣṇa
and Arjuna.
OM TAT SAT
Hari Oṁ
I will give you a summary of the 9th chapter of the Gīta. The 9th chapter of the Gīta is
very similar to the 7th chapter and very much different from the 8th chapter; and
therefore Lord Kṛṣṇa wants to show the difference of the 9th chapter from the topic of
the 8th chapter. In the eighth-chapter, saguṇa-Īśvara-upāsana was elaborately
described. Saguṇa-Īśvara-upāsana means meditation upon the Lord with various
attributes; various virtues; and this saguṇa-Īśvara-upāsana has the capacity to give
liberation in an indirect manner. This method of getting liberation in an indirect manner
is called kṛama-mukthiḥ; and this kṛama-mukthi was discussed in the 8th chapter. And
in this a person practices saguṇa-Īśvara-upāsana throughout the life, without coming to
the nirguṇa-Īśvara-jñānam; without coming to Brahma-jñānam; he avoids nirguṇa-
jñānam; and confines himself or herself to saguṇa-upāsana.
And we know that saguṇa-upāsana cannot directly lead to liberation; and therefore it
has to lead to liberation only in an indirect way. And what is that indirect method? As a
result of saguṇa-upāsana; a person travels after death; He will not merge in Īśvara or
Brahman, he will not get jīvan mukthi; he will not get vidēha mukthi also; but he will
travel after death and go to Brahma-lōkā.
And how do we know? Certainly we cannot see all these things; we come to know of
these through scriptures. And scriptures point out that this saguṇa-upāsaka will get all
the ideal conditions for nirguṇa jñānam, in Brahma-lōkā. What he successfully avoided
here; he will have to face in Brahma-lōkā, which means vēdānta-sṛavana-manana
nidhidhyāsanam. He can convertibly do in Brahma-lōkā, in very conducive-

circumstances, and that too given by not an ordinary-ācārya; but by caturmūka-Brahma

himself; and when the conditions are vēdānta ideal; and the teacher is wonderful; that
upāsaka will get nirguṇa-Īśvara-jñānam; in Brahma-lōkā and as a result of that
knowledge, he will become liberated. So this method of liberation is called kṛama-
mukthi.
And what is the uniqueness of kṛama-mukthi? A person will not come to jñāna-yōga in
manuṣya-janma. A person will confine to only saguṇa-upāsana throughout. And as I said
before, Kṛṣṇa is not interested in prescribing kṛama-mukthi for us: Why he is not
interested in prescribed kṛama-mukthi? Kṛama-mukthi is postponement of the
liberation to Brahma-lōkā. As far as Kṛṣṇa is concerned, he wants us to enjoy liberation
in this janma itself; and therefore he wants to prescribe sadyō-mukthi. As opposed to
kṛama-mukthi; he wants to prescribe sadyō-mukthi; which means liberation here and
now; jīvan-ēva mukthi is called sadyō-mukthi; sadyaḥ, means instant; like instant idli;
instant sambar; instant sevai; if you can have all these things instant; why not liberation?
So like fast food restaurant; we have got fast liberation restaurant.
And in this method what do we do; we practice saguṇa-upāsana and having practised
saguṇa upāsana for some time, and having acquired enough qualifications or yōgyata;
we switch over to nirguṇa-jñānam in this janma itself; instead of postponing to Brahma
lōkā. And switching over to nirguṇa-jñānam is nothing but vēdānta vichāraḥ; Upaniṣad
vicāraḥ; sṛavana-manana-nidhidhyāsanam; because in the Upaniṣad, the nature of the
Lord discussed is nirguṇa nature.
र्त् तदद्रे श्र्मराह्यमगोरमवणयमचिुः श्रोरां तदपाणीपादम् । Munḍaka One.I. ६ ॥
yat tadadrēśyamatrāhyamagōtramavarṇamacakṣuḥ śrōtraṁ tadapāṇīpādam |
Munḍaka One.I. 6 ||
अशब्िमस्पशणमरूपमव्ययं
तथाऽरसं वनत्यमगन्धवच् यत् । .....॥ Part I. Canto III. १५॥
aśabdamasparśamarūpamavyayaṁ
tathā:'rasaṁ nityamagandhavacca yat | || Part I. Canto III. 15||
Upaniṣad also discusses the nature of God; but not the saguṇa-nature; but nirguṇa-
nature; studying the nirguṇa-svarupām of Īśvara is: Īśvara-jñānam; otherwise called
jñāna-yōgaḥ.
And as a result of jñāna-yōga; a person will attain what? Nirguṇa-Īśvara-jñānam; the

knowledge of the higher-nature of God; saguṇa-svarupām is considered lower-nature;
inferior-nature.

In the 7th chapter, what was the word used? What was the name attributed to the
saguṇa, inferior-nature? Aparā-prakr̥ ti. And for the nirguṇa-higher-nature of Lord, name
given was parā-prakr̥ ti. And this parā-prakr̥ ti jñānam; a person attains here and now,
and as a result of that; one enjoys jīvan-mukthi; and later vidēha-mukthi.
So thus in the seventh chapter, sadyō-mukthi; in the 8th chapter, kṛama-mukthi; and in
the 9th chapter, again we come back to sadyō-mukthi itself; that is why the 8th chapter
is the odd chapter out; 7 and 9 both deal with nirguṇa-Īśvara-jñānam; which is the
liberating knowledge.
And when we talk about nirguṇa-Īśvara-jñānam, a person may think that it is extremely
difficult. Nirguṇa means too abstract, too subtle. Kṛṣṇa says in the introduction, he talks
about nirguṇa-Īśvara-svarūpam and points out that it is easiest; it appears to be difficult
for an unprepared mind, once you prepare your mind; nirguṇa-Īśvara-jñānam is like
swallowing peeled banana. In Tamil they say; உாிச்ச ைாழப்பழ் சாப்பிடறமாதிாி; uricca
vāḻappaḻ cāppiṭaṟamātiri.
Naturally you will ask how I should prepare for nirguṇa-Īśvara-jñānam; the preparation
is saguṇa Īśvara upāsana. And therefore the 9th chapter wants to deal with saguṇa
Īśvara upāsana, preparation of the mind, nirguṇa-Īśvara-jñānam; liberation. This is the
approach of the 9th chapter. With this background, you have to see the 9th chapter.
Now going to the text proper, the first three verses happen to be the introduction to the
chapter and in the introduction Kṛṣṇa mentions the subject matter of this chapter. And
what is the subject matter? Īśvara-jñānam. And that too which Īśvara jñānam? The
higher-nature of Īśvara, parā-prakr̥ ti Īśvara-jñānam; nirguṇa-svarupā-jñānam; and since
this knowledge is not available or accessible to the unprepared mind; this will remain a
secret for the unprepared mind; like the theory of relativity; they say only a few people
know; because it requires preparation.
And therefore this knowledge; remains a secret for many, because many have not
prepared the mind, therefore it is called rāja guhyam; the greatest secret, and at the
same time, since this knowledge alone liberates a person, since this knowledge alone is
the liberating knowledge; Kṛṣṇa calls it rāja vidya, the greatest knowledge. And this rāja
vidya rāja-guhyam, otherwise known as nirguṇa-Īśvara-jñānam is the subject matter of
the 9th chapter; which he mentions in the first three verses.
And incidentally he mentions an important qualification which is also required. Among

different preparations, one important preparation is śraddhaḥ; keeping an open mind,

until I am able to understand; do not reject the teaching; do not reject the teacher; be
patient, until you understand.
अश्रद्दधानाः पुरुर्ा धमणस्यास्य परवतप ।

अप्राप्य मां वनवतणवते मृत्युसंसारवत्मणवन ॥ ९.३ ॥
aśraddadhānāḥ puruṣā dharmasyāsya parantapa |

aprāpya māṃ nivartantē mṛtyusaṃsāravartmani || 9.3 ||
If you reject the teaching; the loser is not the teaching; the loser is not the ṛiṣi; ṛiṣis are
not going to lose. Anything if you do not study, and they are not going to gain anything;
but you are the loser. Therefore if you want, you should have an open mind; this is the
introduction in the first three verses.
Then from the 4th verse up to 10th verse, we get the central theme of the chapter,
wherein Nirguṇa-Īśvara-svarūpam is revealed; the nature of the real God; the nature of
the higher-nature of God. And Nirguṇa-Īśvaraḥ in Vēdānta is called Brahman; and
therefore these seven verses deal with Brahma-svarupām.
And Kṛṣṇa mentions a few important features or nature of Brahman extracted from the
Upaniṣads. So nothing is Kṛṣṇa’s invention; everything is borrowed from the Upaniṣads;
that is why at the end of each chapter, Bhagavad-Gītāsu Upaniṣadsu.
What are the features mentioned, he will enumerate?
The first feature Kṛṣṇa mentions is: Arjuna, the real I or real God is all-pervading;
sarvagataḥ aham asmi; and therefore any personal God who is located in a place is not
the real God; because real God does not have location. And therefore the idea that God
is in Kailāsa, God is Vaikunṭa; God is in Brahma-lōkā; Brahma is the Father in the heaven;
all these are the inferior form of God; presented for the beginning of spirituality. We do
not criticise that; we do not condemn that; we all require that; but that is not the
ultimate; remember my statement, which is very important. Without saguṇa-Īśvara, one
cannot come to nirguṇa Īśvara; without nirguṇa Īśvara; remaining in saguṇa-Īśvara is
incomplete spirituality. And therefore, a sādakā has to go to saguṇa and then it has to
culminate in nirguṇa. So therefore feature No.1: Īśvaraḥ-sarvagataḥ.
And the second feature that Kṛṣṇa mentions is that: avyakthaḥ aham; avyakthaḥ means
indriya agōcara-avyakthaḥ; not available for sensory perception; aśabdam, asparśam,
arūpam, arasam, agandam Brahma. And therefore if anybody talks about seeing God
with the eyes, Bhagavān's darśanam I saw with my eyes, we do not dismiss that
darśanam; but what we say that the Lord of the darśanam is only of the aparā-prakr̥ ti

nature. Why, if you have seen, it is not the real God; and therefore indriya agōcaraḥ
Īśvaraḥ; what is the word used here; avyakthaṁ.
And the third feature that Kṛṣṇa mentions is mithyā-jagat adisthānaṁ; the Lord is the
support of the world which has got only a lower order of reality; which is unreal,
compared to the higher order. Just as the dream world is real from the standpoint of the
dreaming individual; but the dream world is unreal from the standpoint of the waker.
Similarly this world is real from the standpoint of the waking individual; but this world is
unreal from the standpoint of the parā-prakr̥ ti; the higher-nature. And therefore what is
the third definition; Lord is the substratum of the unreal world, or the world of a lesser
order of reality; In Sānskrīt, mithyā jagat-adisthānaṁ; If you remember Lalitha
Sahasranāmam, one of the nāma is
धमर्थ्या-जगिधधष्ठाना मुस्थक्तिा मुस्थक्तरूवपणी ।

लास्यवप्रया लयकरी लज्जा रम्भादिवजविता ॥ १४२॥
mithyā jagat adiṣtāna muktida mukthi rupāni |

lasya priya layakari, lajja rambadhitha vanditha ॥
Mithyā-jagat-adiṣtānam; this is the third feature.
Then the fourth-feature is Lord is asaṅga-svarupāḥ; asaṅgaḥ means what? Even though
Lord is the support of this entire world; the impurities of the world do not sully the Lord,
the āsṛaya. Because normally if a dirty object is kept over a pure cloth, what happens?
The dirt of the object, will sully the cloth, because the āsṛayaḥ is sullied by the asṛita; the
object. This is the normal convention; but in the case of Īśvara, Īśvara supports the whole
world, but the impurities do not taint him; And therefore Lord is compared to ākāśaḥ;
just as the space accommodates everything; without getting sullied by anything. Lord is
ākāśavat asaṅga svarūpaḥ; this is the fourth feature. The verse is:
यथाकाशस्थस्थतो वनत्यं वायुः सवणत्रगो महान् ।

तथा सवाणक्षण भूतावन मत्स्थानीत्युपधारय ॥९.६॥
yathā''kāśasthitō nityaṃ vāyuḥ sarvatragō mahān|

tathā sarvāṇi bhūtāni sthānītyupadhāraya || 9.6 ||
Then the fifth feature that is mentioned is: Īśvaraḥ-sr̥ ṣti, sthithi, laya-kāraṇam; jagathaḥ;
the higher-nature of the Lord is the very cause of the origination, existence and the
resolution of the creation.
यतो वा इमावन भूतावन जायवते ।

येन जातावन जीवन्वत ।
यत्प्रयवत्यक्षभसंववशन्वत । तविजजज्ञासस्व । ति् ब्रह्मेवत । 3.1.1. | Taittariya

yatō vā imāni bhūtāni jāyantē |

yēna jātāni jīvanti |
yatprayantyabhisaṁviśanti | tadvijijñāsasva | tad brahmēti | 3.1.1. | Taittariya
all Upaniṣadic ideas Bhagavān has dumped it here completely. This is jagat-
kāraṇatvatvam.
Then the next feature is this: If you say Īśvara is the creator of the universe; then it
appears that Īśvara is also a kartā; because creator means He is doing something; He is
doing a big job; He is creating the vast universe; preserving this universe, which means
even the earthquakes, etc. must be his job. And because of that millions are dying; who
must be responsible? Īśvara; He quakes the earth; we do not do it; So if Īśvara is doing
all these work; Īśvara must become kartā, bhōktā; then if Īśvara kartā and bhōktā; He
will have puṇyam, pāpam etc. such a doubt will come; And therefore Kṛṣṇa says: I do not
create anything; in my presence, sākṣi-matrēṇa; the creation arises, exists and resolves.
Just as the light is only present in the hall, the light is not responsible for the type of
activity that we do; One person may do noble activity in the light; another person may
do an ignoble activity in the presence of light; but light will not get the good result or the
bad result; Similarly Īśvara is sūrya alōkāvat; sākṣi-mātram; this is the next feature.
And the last one which is corollary of this. Since the Lord is only the witness; Lord does
not have kartr̥ tvaṁ or bhōktr̥ tvaṁ; kartr̥ tva bhōktr̥ tva rahita; kartr̥ tvam means doership;
bhōktr̥ tvam means enjoyership; both do not belong to Īśvara.
So these are the features of the higher-nature of the Lord; that is Brahman. This is the
portion from verse No.4 to 10.
Then in the 11th verse, Kṛṣṇa pointed out why there is saṁsāra; Why there is suffering
in the world; saṁsāra kārānam kim? Kṛṣṇa says: saṁsāra kārāṇa is ignorance of this
Īśvara. This Īśvara means what: the higher Īśvara; nirguṇam Īśvara; ajñānam ēva; parā-
prakr̥ ti ajñānam ēva; Brahma ajñānam ēva saṁsāra kārānam; Why do we say so? You
cannot just say so; you have to give logic. Nirguṇam Brahma alone is beyond time and
space. It is nirguṇam Brahma, only because it is beyond time and space.
What do you mean by Nirguṇam? Attributeless. And anything other than nirguṇa
Brahma, that is saguṇam Brahma, which comes under aparā-prakr̥ ti, is within time and
space.
The moment you come to properties, it is subject to change; there will be increase; there
will be decrease; you will take your own physical properties; is it the same. In a few days
it is suddenly changing to this side; and then to the other side; therefore increase is

there; decrease is there; complexion changes, hair changes; changes or disappears. Can
you tell any properties that is changeless? Therefore saguṇa Īśvara, aparā-prakr̥ ti means
within time and space, which means it is subject to decay and it is subject to
disappearance and it is subject to association and disassociation and whatever is subject
to time cannot give you security. Whatever is subject to time cannot give you security?
Why; because time will destroy.
मा कुरु धन जन यौवन गवुं

हरवत वनमेर्ात्कालः सवणम् |
mā kuru dhana jana yauvana garvaṁ

harati nimēṣātkālaḥ sarvam |
And therefore if I do not know parā-prakr̥ ti; what will I do? I will seek security from aparā-
prakr̥ ti; Parā-prakr̥ ti if I understand, you will know where you will get security; and once
I do not know parā-prakr̥ ti; I will seek peace, I will seek happiness; I will seek
permanance, I will seek security in the fluctuating, highly fleeting, ephemeral aparā-
prakr̥ ti and when hold on to aparā-prakr̥ ti; what happens? Right under my nose it
disappears. If it does not disappear, I disappear; either one; aparā-prakr̥ ti is the cause
of all our struggles; because expectation can never be fulfilled. We will be disappointed;
we will be frustrated; and you will get angry with the Lord also.
So therefore what is the cause of saṁsāra? Wrong expectation; and what wrong
expectation is; permanance from aparā-prakr̥ ti; and why do we expect permanance
from aparā-prakr̥ ti; because we do not know that parā-prakr̥ ti is the real and permanant.
So 11th verse points out that ignorance is the cause of saṁsāra.
Then from 12th verse up to 19th verse, the remedy is given; and what is the remedy;
Bhakthi is given as the remedy; and when we say bhakthi, we should remember very
very clearly; bhakthi is not a sādhana, but bhakthi is a serious of sādhana culminating in
jñānam; Bhakthi should culminate in jñānam; Why, because the problem is ajñānam; if
ignorance is the problem, the only solution is knowledge.
अववरोधधतया कमण नाववद्यां वववनवतणयेत् ।

ववद्याववद्यां वनहवत्येव तेजस्प्रस्तधमरसङ् घवत् ॥ ३॥
avirōdhitayā karma nāvidyāṁ vinivartayēt |

vidyāvidyāṁ nihantyēva tējastimirasaṅghavat || 3||
Śankara beautifully says in Ātma bōdha; if darkness is the problem; what is the solution.
You want to remove the darkness; and suppose you take a broomstick and sweep
darkness; all together, collective endeavour; kara sēva. You go on sweeping, 12 hours,
What happens? You get tired; and another person does yōgāsana; In this darkness, at

the end of yōgāsana, will darkness go: No; another person chants viṣṇu sahasranāma;
viṣṇu sahaśranāma is very good; but it cannot remove darkness, Very simple, light a
lamp. Similarly Kṛṣṇa has pointed out nirguṇa Brahma; ajñānam is Brahma; therefore
nirguṇa Brahma jñānam alone is the solution. Therefore, bhakthi must be a series of
sādhāna which should culminate in jñānam.
And this series of bhakthi-sādhana has three levels; which will be clearly discussed in the
12th chapter, but it is indicated in this chapter,
What are the three levels of bhakthi? Karma-rupā-bhakthi; upāsana-rupā-bhakthi and

vēdānta-vicāraḥ-rupā-bhakthi;
First level of bhakthi should be in the form of karma-yōga; wherein we dedicate every
action to the Lord;
यत्करोवर् यिश्नाशस यज्जुहोवर् ििाशस यत् ।

यत्तपस्यशस कौवतेय तत्कुरुष्व मिपणणम् ॥ ९.२७ ॥
yat karōṣi yadaśnāsi yajjuhōṣi dadāsi yat|

yat tapasyasi kauntēya tat kuruṣva madarpaṇam || 9.27 ||
Be active; do a lot of karma; but convert every karma into a worship and this level of
bhakthi is called karma-rupā-bhakthi; bhakthi in the form of action.
And thereafter we have to graduate to the next level of bhakthi called upāsana-rupā-
bhakthi; because the extrovert mind has to be turned inward; karma has a knack of
making me extrovert; whether it is selfish activity or selfless activity; many people who
have been very active doing selfish-activity, they cannot sit and study vēdānta. They will
have to do something; because they are highly restless people. You can serve the society
wonderful; but a time should come when we should turn away from that. Giving the
service to the next generation; I do not say do not do it; but hand it over to the next
generation; and then we have to train our mind to turn inward; antarmuka-samarādhya
bahir-mukha–sudurlabhaḥ; an extrovert mind cannot absorb vēdānta; And therefore
how to turn the mind inwards; upāsana-rupā-bhakthi; bhakthi in the form of meditation;
saguṇa meditation only; this is also bhakthi; but it is second stage.
And then we have to come to third and final stage of bhakthi; which is called vēdānta
vicāraḥ-rupā-bhakthi; jñāna-yōga-rupā-bhakthi; in which I study the scriptures; śravaṇa
manana nidhidhyāsana. In fact when you are attending the class; you are only practising
only jñāna-rupā bhakthi only. In the fourth chapter, Kṛṣṇa called it jñāna-yajñaḥ; not only
Kṛṣṇa called this jñāna-yajña; Kṛṣṇa even pointed out that jñāna-yajña is superior to all
other forms of yajña; Where did He say this?

श्रेयावद्रव्यमयाद्यज्ञज्ञाञ्ज्ञानयज्ञ प्रवतपः ।
सवुं कमाणग्खलं पाथण ज्ञाने पररसमाप्यते ॥ ४.३३॥
śrēyān mayādyajñājjñānayajñaḥ parantapa|

sarvaṁ karmākhilaṁ pārtha jñānē parisamāpyatē || 4.33 ||
Therefore we have to come to jñāna-lakṣaṇa-bhakthi; and when a person has gone

through all this three levels of bhakthi, he becomes what; jñāni-bhakthaḥ; Jñāni-
bhakthaḥ, a devotee with the knowledge of Īśvaraḥ. Which Īśvara? Aparā-prakr̥ ti or parā-
prakr̥ ti?; jñāni of parā-prakr̥ ti; nirguṇa-Brahma-jñānam and how will be that knowledge.
We are seeing that on Saturday classes:
मय्येव सकलं जातं मवत सवुं पोरवतधष्ठतम् ।

मधय सवुं लयं यावत ति्ब्रह्माियमस्म्यहम् ॥ Kaivalya. I. १९ ॥
mayyēva sakalaṁ jātaṁ mati sarvaṁ pōratiṣṭhitam |

mayi sarvaṁ layaṁ yāti tadbrahmādvayamasmyaham || Kaivalya. I. 19 ||
That is correct jñānam; we need not go to that now; we will see that later; nirguṇa Īśvara
jñāni-bhakthaḥ;
So when I say bhakthi leads to liberation; we should remember bhakthi which consists
of all the three levels of sādhana. If you do only bhajana; you will not get jñānam. That
is only first-stage of bhakthi; only meditation if you do, jñānam will not be there; you
have to study the scriptures; under the guidance of a competent ācārya; who says? Do
not say that I am promoting myself; Kṛṣṇa tells this:
तवद्वन्द्द्ध प्रक्षणपातेन पररप्रश्नेन सेवर्ा |

उपदे क्ष्र्न्न्त ते ज्ञानां ज्ञावननस्तत्त्वदिििनः ॥ ४.३४ ॥
tadviddhi praṇipātēna paripraśnēna sēvayā|

upadēkṣyanti tē jñānaṃ jñāninastattvadarśinaḥ || 4.34 ||
Arjuna you have to necessarily go to an ācārya. And in the Upaniṣad,
tad vijñārtham gurumēvādi gavēd; api gacēt;

samidpāni stōthriyam Brahma niṣtam;
Thus when bhakti consisting of all these three stages; is followed, then he becomes a
jñāni; and such a jñāni; is liberated.
So thus bhakthi as a means of liberation was pointed out and Kṛṣṇa said that to become
a bhaktha; whatever be the level; to become a bhaktha, a person should have done lot
of puṇyam; Those who do not have enough puṇyam; they will never like coming to any
level of bhakthi; they will never come to karma, upāsana and they will never come to
jñānam; they will be wandering.

मोघाशा मोघकमाणणो मोघज्ञाना ववचेतसः |

राक्षसीमासुरीं चैव प्रकृकति मोवहनीं क्षश्रताः ||९-१२||
mōghāśā mōghakarmāṇō mōghajñānā vicētasaḥ |
rākṣasīmāsurīṁ caiva prakṛtiṁ mōhinīṁ śritāḥ || 9. 12 ||
So they are confused, misguided people; whereas fortunate ones will come either to
karma-lakṣaṇa-bhakthi; and if he is already advanced, he will come to upāsana-lakṣaṇa
bhakthi and suppose you still advance, lot a spiritual-genius, they will directly come to
jñāna-rupā-bhakthi. This is the topic from verse 12 to 19.
Then from 20 to 29, Kṛṣṇa talks of two forms of bhakthi; based on the motive; previously
we divided bhakthi into three levels; based on the type of sādhana; so the previous-one
is sādhana-based division; the present one is motive-based division; bhāvana-based
division;
 Sādhana-based division: how much; three; karma, upāsana; jñānam;
 Bhāvana-based division; two; one is called sakāma-bhakthi; and another is called

niṣkāma-bhakthi.
And what is the difference in the motive? It is indicated by the sankalpa; māmōpātha,
samasta, durikṣaya dvāra, śri paramēśvara prīthyartham; (up to this common); Then
afterwards, what list is he making; how does he fill up the blanks. So if a person is an
indiscriminate, unintelligent-manthāḥ; Kathōpaniṣad beautifully says:
श्रेयश्च प्रेयश्च मनुष्यमेतः

तौ सम्परीत्य ववववनस्थक्त धीरः ।
श्रेयो वह धीरोऽक्षभ प्रेयसो वृणीते
प्रेयो मविो योगक्षेमािृणीते ॥ Part I. Canto2. Mantra.२॥
śrēyaśca prēyaśca manuṣyamētaḥ

tau samparītya vivinakti dhīraḥ |
śrēyō hi dhīrō:'bhi prēyasō vr̥ṇītē
prēyō mandō yōgakṣēmādvr̥ṇītē || Part I. Canto2. Mantra.2||
Bhakthi can be used for infinite-goal also; bhakthi can be used for finite-goal also;
Intelligent-person will use bhakthi for infinite. These idiots, manthāḥ; they will use
bhakthi for all the ephemeral ones; manthāḥ prēyaḥ vr̥ṇītē; Election is coming; therefore
you should select and elect the proper one. Therefore sakāma-bhakthas are the
unintelligent ones; therefore they use the bhakthi for all the ephemeral goals; prēyaḥ;
or dhamārta-kāmaḥ.

But Kṛṣṇa says, it only reveals their non-discrimination; but one thing even sakāma-
bhakthi will be valid and fruitful; because it is not a pāpa karma; it does not mean any
pāpam; if a person takes to sakāma-bhakthi, I will certainly fulfil his desires.
But he will happen? He will enjoy the benefit; tē taṁ bhuktvā svargalōkaṁ viśālam; kṣiṇē
puṇyē martya lōkāṁ viśanti. There life will be the snake-and-ladder-game; will be
climbing very very fast in the ladder and also come down faster through the snake
mouth; and again go up and come down; endlessly this game goes on and on and on;
this is sakāma-bhakthi; Whereas niṣkāma-bhakthās are those people, who have
understood nitya-vasthu alone can give lasting security; Parā-prakr̥ ti alone can give me
peace, security and happiness; And therefore if at all he uses bhakthi; he will use the
things connected with parā-prakr̥ ti jñānam.
So he if he does not have a prepared mind, he will utilise the mind for preparing the
mind; Oh Lord; make my mind ready for the knowledge; It is inbuilt in sandyāvandanam.
ऒं आपॊ वहष्टा मर्ो ्ुवः ॥ ता न ऊजे दधातन ॥ महे रणार् चिसे ॥ र्ो वः शिवतमॊ रसः ॥ तस्र् ्ाजर्तेह नः ॥
उश्तीररव मातरः ॥ तस्मात् अरांगमाम वः ॥ र्स्र् िर्ार् न्द्जन्वथ ॥ आपॊ जनर्था च नः ॥ ऒं ्ू्ुयव सुवः ॥
oṁ āpō hi ṣṭā mayō bhuvaḥ || tā na ūrjē dadhātana || mahēraṇāya cakṣasē || yō vaḥ

śivatamō rasaḥ || tasya bhājayatē hanaḥ || uśtīriva mātaraḥ || tasmāt araṁgamāma vaḥ ||
yasya kṣayāya jinvatha || āpō janayathā ca naḥ || oṁ bhūrbhuva suvaḥ ||
So mahēraṇāya cakṣasē means whatever I need for Brahma-jñānam; I do not know;

kindly fill up that; that is your job; and a beautifully example is given. Just as a mother
decides what type of food should be given at the right age; the child does not know; even
injections are there; So many are there; bcj; dtp. whatever the injections; the child does
not know; mother gives the appropriate one. Similarly I do not know what qualifications
are required. It is your job to choose the required qualifications and inject me; uśtīriva
mātaraḥ; What a mantra!; like the suckling mother; mother gives milk from her own
body; which is ideally suited for the child's growth; not permanently milk; after some
age, kuzhu, rice, etc. just as a mother gives; Oh Lord, citta-śuddhi; asking for citta śuddhi
is also niṣkāma-bhakthi; asking for a guru is niṣkāma-bhakthi; asking for an appropriate
opportunity to study is niṣkāma-bhakthi; after coming to the class, asking for continuity
is niṣkāma-bhakthi; And if you do not understand the class; asking for Oh Lord I do not
understand, that is niṣkāma-bhakthi. After understanding, if you keep forgetting, asking
for non-forgetfulness is niṣkāma-bhakthi.
And having talked about niṣkāma-bhakthi. Bhagavān says: sakāma-bhakthi is very very
difficult to practice and the result is finite; niṣkāma-bhakthi is the highest result; and it is
very easy to practice. So how unintelligent people should be; they practice difficult

bhakthi; they pay more; and get less; whereas niṣkāma-bhakthā pays less and gets what:
not more but the infinite itself!
So bhakthi is full of rules and regulations; when should be the pūja be done; what
dakṣina must be given; what naivēdayam should be offerred. And any mistake, you have
to do prayascittaṁ; mantra lōpē, tantralōpē, kriyā-lōpē, that is prayascitta mantra; the
prayascitta mantra says: If I have chanted any mantra wrongly, Oh Lord please forgive
me; but the problem prayscitta mantra itself is chanted wrongly; mantra-lōbhē, it is not
mantra-lōbham is: it is mantra lōpē, for prāyascitta mantra you require another
prāyascittam; It is ad-infinitum problem. So sakāma bhakthi all these things are very
important. In niṣkāma-bhakthi;
पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छवत ।

तिहं भक्त्युपहृतम् अश्नाधम प्रयतात्मनः ॥ ९.२६ ॥
Patraṁ puṣpaṁ phalaṃ tōyaṁ yō mē bhaktyā prayacchati|

tadahaṁ bhaktyupahṛtamaśnāmi prayatātmanaḥ|| 9.26 ||
So thus Kṛṣṇa differentiated sakāma-niṣkāma-bhakthi and he expects all intelligent-

people to follow niṣkāma-bhakthi. And if you are not able to follow: Swamiji I have so
many desires: OK; you are allowed to postpone; some more time you spent for the
home; but your aim should be the proportion should gradually become lesser and lesser.
Let it be a long-term target; and this is from verse No.20 and 29.
And from verse No.30 to 34; Kṛṣṇa completes this teaching by glorifying bhakthi and
what is the greatness of bhakthi. Since bhakthi has got several layers, it is like a flight of
steps; it is like mādipadi, beginning from the lowest rung of the ladder; karma-lakṣaṇa
bhakthi; then upāsana-lakṣaṇa-bhakthi; and then jñāna-lakṣaṇa; Since it has many rung,
anybody can start bhakthi; according to his level; Not that you have to study nirguṇam
Brahma; you need not start there; Start with karma-yōga; very easy; even you can
practice sakāma karma; but dedicate it to the Lord, We will see the details in the 12th
chapter; thus anybody can start bhakthi; whatever be the level.
And Kṛṣṇa goes one step further, even if a person has been a very very corrupt person,
taking to all kinds of negative activities, even that person need not entertain guilt;
because guilt is one of the most powerful-obstacles; because guilt leads to diffidence;
and diffidence is the greatest-obstacle because if I am diffident; even if all others are
confident; no use; on the other hand, if I am confident, even if all others are diffident, I
will work; and therefore spiritual-sādhana requires self-confidence; and all others can
only encourage; I have to be confident; in a running race, mother, father, brothers, etc.
they can clap the hands; they can cheer you up; come on, etc. buy who has to run; the

running has to be done only by the child only; Similarly the spiritual-sādhāna, I have to
do; guru can encourage; śāstra can encourage, Bhagavān can encourage; and biggest
obstacle to confidence is guilt; and therefore Kṛṣṇa says never have guilt, once you have
understood that your lifestyle has been unhealthy; decide to change; once you have
turned a new leaf; and decided to change, the very decision makes you a saint.
अवप चेत्सुदुराचारः भजते मामनवयभाक् ।

साधुरेव स मवतव्यः सम्यनव्यवशसतो वह सः ॥ ९.३० ॥
api cēt sudurācārō bhajatē māmananyabhāk|
sādhurēva sa mantavyaḥ samyagvyavasitō hi saḥ|| 9.30 ||
And not only that, there may be some people who have got disadvantages because of
their very birth; because of their parentage; because of their location, etc. There can be
people with inherent disadvantages but even those disadvantaged people can practice
bhakthi and attain liberation.
And therefore Arjuna: be a bhaktha and how to be a bhaktha, He said in the last verse;
the definition of a bhaktha, beautifully presented.
First madbhaktā bhava; first you learn to love Me. at least for the sake of worldly goals;
does not matter; that is first stage;
Then in due course, learn to love Me as the very goal itself. Can you understand the
difference between these two stages?
In the first stage, Bhagavān is not the goal; through Bhagavān I want to achieve worldly
ends.
Next stage is madparāyaṇaḥ; keep Me as the goal.
Then the third stage is never forget this goal; manmanā bhāva.
Then the fourth stage is convert your very life into a form of worship, taking you towards
the goal; madyājī bhava.
And then the last and final factor is even when you are progressing, remember the grace
of the Lord is required; therefore be humble; Mām namaskuru; Never become arrogant
because of your spiritual-progress; Then the snake will take you down; therefore be
humble; seek the grace of the Lord.
If these five factors are taken care of, you are My bhakthā; and sooner or later, you will
certainly attain Me; mām ēva iṣyasi. So with this glorification of bhakthi, Kṛṣṇa concludes

this particular discourse. And the since the subject matter is rāja-vidya rāja-guhyam, the
chapter is called rāja-vidya rāja-guhya-yōgaḥ.
Hari Oṁ

Swami Paramarthananda’s Gītā Classes – Tenth Chapter - द्धर्वभूततयोगः
Today I will give you a summary of the 10th chapter of the Gīta. The 10th chapter of the
Gīta by its position is occurring in the madhyama ṣatkam of the Gīta. If you remember,
the first six chapters of the Gīta are called prathama ṣatkam, the first section consisting
of six chapters. Then from the seventh to the twelfth chapter, we call madhyama ṣatkam,
the middle section, and the last six chapters together called carama ṣatkam or the final
section. And I had told you in the prathama ṣatkam, the nature of the jīva, the individual
is highlighted; in the madhyama ṣatkam, that is the middle section, the nature of God or
Īśvara is highlighted, and in the carama ṣatkam, the essential oneness of jīva and Īśvara;
jīva Īśvara svarupa aikyaṁ is predominantly discussed; I had said; which means in the
madhya ṣatkam, Lord Kṛṣṇa is concentrating on Īśvara-svarūpam, so that we will have a
clear knowledge regarding the nature of God; and Lord Kṛṣṇa started this topic from the
very seventh chapter itself and he has been gradually developing it, and the culmination
will come in the 12th chapter of the Gīta.
And in all the scriptures, the general definition given to God is Īśvaraḥ jagat kāraṇam,
the Lord is the creator of the world; The Lord is the maker of the World. In Sānskrīt, we
use the expression Kartā; Kartā means the creator. That is why in Christianity also, the
Lord is addressed kartāvē, (they add a vē) Kartā means the creator.
When we learn that God is the maker or creator of this universe, naturally we conceive
of the Lord in our own way. So we get the first concept of God based on this definition;
what definition? God is the maker or the creator. And when I know God as the creator,
what will be my concept of God? How will I conceive? The first problem that we find here
generally whenever we see a product; any created product, we do not see the creator
anywhere around. This is the first problem that we face; the created product is visible;
and I am not able to see the creator. I know this mike has a maker; but I am not seeing
the maker around; I know the desk has a creator; but I do not see the creator around; I
know this hall has a creator; but I do not see the creator around; therefore generally
creator is not perceived; the creator is inferred. Creator is not perceived but creator is
inferred.
Therefore Īśvara in my concept is anumitha svarūpaḥ; anumitha svarūpaḥ means what;

the Lord is not perceived by me, but Lord is inferred by me. And since the Lord is not
perceived but inferred, the Īśvara that I conceive of is parōkṣa Īśvaraḥ; not parōkṣa
Īśvaraḥ not; Prathyakṣa Īśvaraḥ.

First I think that there is one Īśvaran; and that Īśvaran is not seen anywhere near; and
he is somewhere; he is there. So therefore concept No.1: He is inferred; concept No.2 He
is remote; not anywhere around; and since Īśvara is the creator; only inferred; and not
seen around, the nature of God I do not know. Therefore I have to only imagine.
So what will be the nature of the creator of this mike? Since I do not see the creator of
mike, I have to only visualise imagine; Therefore the creator has what nature; kalpitha
rūpam; kalpitham means imagine; I know this hall has a creator; but how he looks like I
can only imagine. I know what all of you have great grandfathers. No doubt about it; but
how your great-grandfather looks like, I have to only imagine; often; not only I have to
imagine, even you have to imagine.
Therefore Īśvara has got a nature, which is imagined by me; so Īśvaraḥ is anumitha;
Īśvaraḥ is parōkṣa; and Īśvara is kalpitha rūpaḥ; of an imagined form.
If I have to imagine the form of Īśvara; what will be my imagination? suppose I have to
imagine, the creator of this desk; I know he is a sentient living being; the creator of the
desk is certainly a sentient living being and I know that any animal does not have
sufficient intelligence to conceive and create the desk; and therefore I imagine the
creator of the desk as only a human being, because in my experience, human-beings
alone have sufficient intelligence to conceive and create a product. And therefore when
I visualise or imagine a God; what type of form I will imagine? Certainly a human form.
Is it perceived form or imagined form? It is certainly an imagined form; because I do not
see the creator around; and therefore I have an idea of God, as what? A very very
intelligent human like being.
And since I know the intelligence of the creator God must be much much much higher,
because an ordinary human being can create only ordinary things, since God has created
the whole universe, his intelligence must be much much much greater; therefore in my
imagination, how to put the extra intelligence. You may add a few more heads; the only
thing you can head; because one head has got one head of intelligence; Bhagavān must
have several units. And therefore, draw heads all over; 100 heads this side; and 100
heads that side; because Omniscience.
Similarly you want to imagine Lord as a powerful one, because He has not created an
ordinary desk; ordinary mike or fan or hall; but the entire cosmos; therefore the power
must be infinite; and how do you imagine infinite power; add a few more hands; hands
in multiples of 2; 12, 20, or hundreds.
So when I say Lord as the creator of the world, I only imagine a personal intelligent God
who is very very similar to a human being; but I still do not know the details; whether

the Lord is black or white; (there are so many colours) yellow like Chinese; black like
negro; white like, the westerners; or the middle ones, like us; What is the complexion of
God, whether the Lord is male or female; that is also a problem; all I have to imagine; it
is a very very confused concept of God; and to get some help I look to the scriptures, the
confusion only increases because, instead of one form the scriptures give, many forms;
Rāma form, Śiva form, Viṣnu form, Kṛṣṇa form, etc.
So still my confusion is OK; there is a God, an inferred God, an omniscient, Omnipotent

God, not anywhere around God; and that God must have some form like a human being;
which form is the form of God; because there are so many Gods; mentioned in the
scriptures; should I conclude that there are many Gods; the scriptures say that there is
only one God; Thank God, or else the fight will erupt between themselves (Gods)!.
Once I know that the creator God is only one, naturally the question will come, which
one of the forms is the form of God; I cannot say all of them; because some description
is that God is fair; in some description God is black; Kṛṣṇa is described as Mēga śyāmalaḥ;
So black; black means Bhagavān a Negro; we do not know; so the description also; what
varṇa I can take? What akhāra I can take?
Then you have to assume that only one form is the real form; the all other forms are only
vēṣam; like cinema actors, he has got one form of his own; all other forms are vēṣam.
Now the problem is: if Bhagavān has got only one form and all other forms are only
temporary vēṣam; what will be question?; which one is the real one, which are the
vēṣams; if you ask a Vaiṣnavite; he will say, Viṣṇu is original; Śiva is vēṣa. You call a Śiva
bhaktha; he will say Śiva form is original, Viṣṇu form is the vēṣam. If you ask Dēvi Bhaktha
he will say; the other two are not; and only dēvi form is the real, the others are all vēṣams.
Now my problem is what? What exactly is the form of God? Because all of them are my
imagination, because I do not see the Lord around; And the scriptures point out that
Lord darśanam; Īśvara darśanam alone gives you liberation; therefore I have now to
work for Īśvara darśanam. Now I have a serious anxiety. When will I see Lord Śiva; when
will I see Lord Viṣṇu; whether he will come or not. And if you read purāṇās they declare
that some of the devotees had Rāma darśanam; Thyāgarāja had seen Rāma; Meera had
seen Kṛṣṇa.
Now the question is will I ever see the Lord? And if I do not see the Lord, will I get
liberation; all these are various ideas hovering around in my mind; I only know this much,
that there is God, but all other details are only vague; full of vagueness. Whether he will
be like this or like that; whether he will come or not; whether if he comes he will go or
not. Because we are equally interested in his going back also; because limited

accommodation. What to do with a small house. So Kṛṣṇa wants to transform our

concept of God. It is very good to know God as the creator; but if you have to progress
further in your sādhāna; you have to understand further regarding the nature of God;
at present; God is inferred for you; God is remote; parōkṣaṁ for you; and God is kalpitha
rūpa of imagined form.
And how to transfer this concept? That alone is Kṛṣṇa trying in the madhyama ṣatkam,
the Gīta; and Kṛṣṇa says, if you understand God as only the creator of the world, your
understanding is incomplete. If you know God as only the creator of the world, your
understanding is incomplete, and as long as you have this incomplete understanding;
you will always have confused ideas, vague ideas regarding God, and your sādhanās also
will not be crystallised, it will be groping in darkness. And therefore your understanding
has to be enhanced.
And how should we enhance? Kṛṣṇa says, when you say God is the creator of the world;
ask another question, what is the material out of which God created this world? As long
as you do not ask this question, you will have confused understanding. When I say
carpenter created the desk; I know the wood is the material; when I say goldsmith
created ornament; I know gold is the raw material; when I say God, who was only one
God; without a second thing; this is very important; ēkam ēva advitīyaṁ; அைர் மட்டும்
இருந்தார். He was only there; so when God alone is there to create the world; what is the
material out of which God created? Unless you ask this question and find out the answer,
your concept of God will be immature; and vulnerable to logical attack.
And Kṛṣṇa says when you ask the question what is the material out of which God made,
the answer is what? God has to find the material also in himself; because there is no
other second material. God is not only the creator, God is also the material part and
therefore God has two aspects; one is the cētana aspect and the other is the acētana
aspect. The intelligence principle also must be God; the raw material-principle also must
be God alone. Thus God becomes a mixture of cētana acētana tatvam; which we saw in
the seventh chapter as parā aparā-prakr̥ ti. He is matter and spirit put together - is God.
This is a very important breakthrough in the vēdic-teaching.
Once I know that Lord is the material out of which the creation has come, then we have
to get some important corollaries. What is that?
Once I know the material-cause of the product, I know the material-cause is never away
from the product. Material cause is never away from the product. Just as Gold is never
away from ornaments; wood is never away from furniture; clay is never away from pots;
kāraṇam can never be away from Kāryam. So the material-cause is a perceived object or

an inferred object. I have got the desk. And what is the material cause? Wood. Whether
wood I have to infer or I should perceive it; Remember, the material-cause need not be
inferred; material-cause is very much perceived in the product. Therefore Īśvara is never
an inferred object; a remote object; Īśvara is a perceived object; Īśvara is never remote.
Therefore Īśvara is parōkṣaṁ or pratyakṣaṁ? My concept has very much, drastically

changed; Īśvara is pratyakṣa siddhaḥ; keeping the ornaments should you ask when you
will get the gold darśanam; What will one say? You will say: foolishness it is to question
thus. Keeping the furniture, wood darśanam when I will get if I question, what will other
say: they will say மர மண்வட; Mara Mandai (that is wood headed!); Keeping pot, if you
are looking for the clay darśanam; what will one say? Our answer is never work for clay
darśanam; never work for wood darśanam; wood or clay or gold are all pratyakṣa siddha.
Therefore Īśvaraḥ pratyakṣa.
So when you say Īśvara is creator; Īśvara become parōkṣa; but when you say Īśvara is
the very material out of which the creation has come; Īśvara becomes pratyakṣam.
Then the next question is what is the form of Īśvaraḥ? If you ask, what is the form of
gold, what will be the answer? All the ornamental forms, bangle form, chain form, ring
form, all the ornamental visible forms are forms belonging to the gold alone. Therefore
the bangle form of gold is an imagined form or perceived form? Bangle form of gold is
perceived form or imagined form. It is a perceived form.
And therefore Kṛṣṇa says, all the forms of the products you get here, they are all the
forms of God only, which you need not imagine, which are all the time available.
Therefore, Īśvara does not have a kalpitha rūpam. Īśvara has got a pratyakṣa rūpaṁ and
what should I do; what tapas should I do; to have Īśvara darśanam; for how many does
I have to do nāma japam; how many days tapas should I do?
Kṛṣṇa says the idea of striving for Īśvara darśanam is because of incomplete knowledge
of Īśvara. The very anxiety for Īśvara Darśanam is born out of the incomplete
understanding of Īśvara. And what is incomplete understanding? That you should
understand completely; the Īśvara is the creator, is incomplete understanding.
What is the complete understanding? Īśvara is not only the creator; Īśvara happens to
be the very material-cause also; and once I have the complete understanding I come to
the conclusion that I need not be anxious for Īśvara darśanam; because I am all the time
having Īśvara darśanam only. When I am seeing bangle, I am having gold darśanam;
ring, gold darśanam; chain, gold darśanam; sarvatra gold darśanam only. And if at all I
should be anxious; my anxiety should be what? Oh Lord: let me not forget the fact that
the entire creation is your manifestation only. This information should not be forgotten

மறக்கபடாது maṟakkapaṭātu; that should be the only prayer. In Tamil do you use the
word maṟakkapaṭātu (to forget, OK).
So my only anxiety must be Oh Lord: I should not forget the fact that whatever I am
seeing is your form only; and this darśanam of Īśvara is called viṣvarūpa Īśvara
darśanam; anēka rūpa Īśvara darśanam. And once I have this Īśvara darśanam; whatever
glories I see in the creation, they all will remind me of the glories of Īśvara only. So thus,
for a viśva rūpa bhakthaḥ; sarvathra Īśvara vibhūthi darśanam ēva bhavathi. So for a
viśva rūpa bhakthaḥ, there is the appreciation of Īśvara's glory in everything; he does
not require a miraculous event. Now we are looking for miracles to take place. Somebody
must be miraculously cured of some disease and then alone we will appreciate Īśvara
Vibhūthi.
Kṛṣṇa says: you do not require miracles to appreciate Īśvara vibhūthi; every event in
creation is the glory of Īśvara; that I am able to open my mouth and talk is Īśvara
vibhūthi; and that you are able to hear is Īśvara vibhūthi. Transformation of the world;
transformation of the perspective of the world.
And what is the transformation? Instead of looking the world as a world; I should learn
to look at the world as the manifestation of Īśvara. Just as I do not forget the goldness
when I am appreciating different ornaments; I appreciate the beauty of the ornaments;
but in the back of my mind, gold, gold, gold (would I forget that, I never forget that).
Similarly I should not forget this fact.
This transformation Kṛṣṇa wants to bring. Right from the 7th chapter onwards and in
the Vibhūthi yōga also, the same idea is continued; and in the first eleven verses; Kṛṣṇa
gives the introduction to this idea; this definition of God; and what is the definition, as I
said, do not say, God is creator and stop; say that God is the creator and also the material
out of which the creation has come; and I give you an example, Not that I give you, the
upaniṣad gives you, which I reminded; what is the upaniṣadic example: र्थोणयनाक्ष्ः सृजते
गृह्णते च yathōrṇanābhiḥ sr̥ jatē gr̥ hṇatē ca; just as a spider is the intelligent-cause of the
web; and the spider finds the raw material also; in itself, Similarly Īśvara is both the parā-
prakr̥ ti, the intelligent-cause and the aparā-prakr̥ ti, the material-cause and in Sānskrīt
we use the technical word, abhinna nimitta upādāna kāraṇam.
And Kṛṣṇa said, not only the external world is my manifestation; maharṣayaḥ sapta
pūrvē catvārō manavastathā. Not only the external world is my manifestation; also the
internal world of thoughts are my manifestation only; Just as during the dream my own
mind manifests as the cara acara svapna prapañca; what is the mountain; my own mind
is the mountain; that means I am the mountain; My mind means what; the mountain in

dream; and if somebody is climbing the mountain, I am the climber also, and while
climbing the mountain, I am the drinker also; I am the water also. Just as I myself
manifest as everything in the dream world; similarly the Lord himself is both bāhya and
ānthara prapañca.
And Kṛṣṇa said those who appreciate this fact is a virāt bhakthāḥ or a viśvarūpa bhakthāḥ
and for a viśvarūpa bhakthāḥ, God is not in the temple alone; He sees the Lord
everywhere.
अहं सवणस्य प्रभवः मत्तःसवणम् प्रवतणते ।

इवत मत्वा भजवते मां बुधा भावसमन्ववताः ॥ १०.८ ॥
ahaṃ sarvasya prabhavō mattaḥ sarvaṃ pravartatē |

iti matvā bhajantē māṁ budhā bhāvasāmanvitāḥ || 10.8 ||
मस्थच्त्ता मद्गतप्राणाः बोधयवतः परस्परम् ।

कथयवतश्च मां वनत्यं तुष्यन्वत च रमन्वत च ॥ १०.९ ॥
maccittā madgataprāṇā bōdhayantaḥ parasparam |

kathayantaśca māṁ nityaṁ tuṣyanti ca ramanti ca || 10.9 ||
So when the virāt bhaktha looks at any head, he looks at the head of everyone as the
head of the Lord only. All heads are Lord's heads; all hands are Lord's hands; so sahasr̥ a
śīr̥ ṣā puruṣa. So sahasr̥ a śīr̥ ṣā puruṣa means what? Do not imagine that there is a Viṣnu
standing there with many heads; sahasr̥ a śīr̥ ṣā puruṣa; all the heads that I see belong to
the Lord; all the hands belong to the Lord; all the legs belong to the Lord; and therefore
anyone I see, my method of greeting is what: not hi, high; that is not the method of
greeting; not shaking the hand; you do all those things for modern days; but our
traditional method of greeting is: namaḥ tē. Your superficial form is different from mine,
but behind your form is Īśvara; behind my form is Īśvara; forms are many, Īśvara is one.
Therefore I say Namaskāram to everyone whatever be the character of the person.
How is he, what is his character, I do not know; but still whatever be the form, I know
that the one behind is Īśvaraḥ; Therefore maccittā madgataprāṇāḥ; whatever they see,
they see as a God; and most importantly, whatever experiences come in their life, they
never resist; whatever comes, comes from the Lord only; mattaḥ sarvaṁ pravartatē;
painful experiences God's gift; pleasurable experiences, God's gift; all are God's gift
only; iti matvā bhajantē māṁ budhā bhāvasamanvitāḥ.
मस्थच्त्ता मद्गतप्राणाः बोधयवतः परस्परम् ।

कथयवतश्च मां वनत्यं तुष्यन्वत च रमन्वत च ॥ १०.९ ॥

maccittā madgataprāṇā bōdhayantaḥ parasparam |

kathayantaśca māṃ nityaṃ tuṣyanti ca ramanti ca || 10.9 ||
Thus in the introduction Kṛṣṇa talked about the virāt svarupam and the virāt-bhakthi;
and then Kṛṣṇa also said those people who remain in the viśva-rūpa-bhakthi after
sometime, they will transcend the viśva rūpam also and ultimately come to Nirguṇa or
arūpa-Īśvaraḥ. So the one who has transcended from ēka-rūpa, the one who has come
to anēka-rūpa, sooner or later, he will come to arūpa-Īśvara; which is beyond all forms.
And why should we come to arūpa-Īśvara? Why can't we stop at anēka rūpa Īśvara?
Anēka rūpa Īśvara is incomplete because; wherever forms are there, there, time and
space also come. Therefore viśva-rūpa-Īśvara is also within time, space and modification;
and therefore Kṛṣṇa says: I will take you beyond name and form and I will take you to
arūpa-Īśvara; which is beyond dēśa kāla; which is called sat cid ānanda svarūpam.
तेर्ां सततयुक्तानां भजताम् प्रीवतपूवणकम् ॥

ििाधम बुजद्धयोगं तं येन मामुपयान्वत ते ॥ १०.१० ॥
tēṣāṁ satatayuktānāṃ bhajatāṁ prītipūrvakam |

dadāmi buddhiyōgaṃ̇ taṃ yēna māmupayānti tē || 10.10 ||
I will give them arūpa Īśvara jñānam. So thus Kṛṣṇa introduces virāt Īśvara; virāt bhakthi
and also the virāt bhakthi phalam. Thereafter from verse No.12 to 18, Arjuna presents a
request to Lord Kṛṣṇa; because Arjuna feels that he is not yet ready for arūpa Īśvaraḥ;
because from Ēka rūpa Īśvara we can never directly go to the arūpa-Īśvara; it is such a
big jump.
So between ēka-rūpa-Īśvara and ēka rūpa Īśvara means God as a person; between ēka-
rūpa-Īśvara and arūpa-Īśvara; we all require an intermediary stage; what is that stage?
Anēka-rūpa-Īśvara; we have to learn to appreciate. I have to learn to see the creation as
God. And only when I see creation as God; rāgaḥ and dvēsaḥ will become feebler, weaker
and weaker. Otherwise there will be strong rāgaḥ dvēsaḥ; and with strong rāgaḥ dvēsaḥ;
one can never come to nirguṇa-Īśvara.
And therefore how to neutralise rāgaḥ-dvēsaḥ; everything is the manifestation of the

Lord; how can I be attached to something; And how can I be averse to something; how
can I reject something. Nothing is rejectible in the creation; nothing I hate; hatred as an
internal emotion; It does not mean that if there is a cobra, you should take the cobra in
hand; you can keep safe distance. But mentally I accept that also as an integral part of
the creation. So mentally I do not reject anything or hate anything.

So thus rāgaḥ-dvēsaḥ nivrithyartham; from ēka rūpa, we have to go to anēka-rūpa,

therefore Arjuna requests Lord Kṛṣṇa; Hey Kṛṣṇa; please give me some more details
regarding viśva-rūpa-Īśvara or anēka-rūpa-Īśvara; and also his glories that we find;
directly perceived or enumerated in the scriptures.
And therefore from verse No.12 to 18; we get Arjuna's request for viśva-rūpa-Īśvara
varṇanam; and the viśva-rūpa-Īśvara vibhūthi-varṇanam; vibhūthi means what; the
glory.
And why should Arjuna asks for the glories of viśvarūpa Īśvara? Arjuna himself gives the
logic also; I cannot visualise the viśva-rūpa with my mind because the viśva-rūpa-Īśvara
is too vast for me to conceive of. I have got a limited mind and sense organs; that if I see
in this direction, I cannot see what is here. So with this limited sense organs, I can I
meditate upon the viśva rūpa, the totality. If I have to worship Mother India; where will
I put flowers; because it is a such a vast country. So what is the best method; when it is
too big; you invent a symbol; like a flag; a bharatha māta dēvi picture. And in that form
you invoke the entire country and salute. Similarly Arjuna wants to take any particular
object in the creation as a symbol; symbol means alaṁbanaṁ. Just as we take a piece of
saligrāma to invoke Lord Viṣnu; a small flame to invoke dēvi; a lump of turmeric to invoke
Ganapathy, Arjuna wants to invoke few alambanaṁs symbols to invoke. And therefore
he says:
याक्षभर्विभूवतक्षभलोकान् इमांस्त्वं व्याप्य वतष्ठशस ॥ १०.१६ ॥
yābhirvibhūtibhirlōkānimāṃstvaṃ vyāpya tiṣṭhasi||10.16||
कथां ववद्यामहां र्ोवगन् त्कवाां सदा पररमचन्तर्न् ।

केषु केषु च ्ावेषु मचन्त्कर्ोऽशस ्गवन्मर्ा ॥ १०.१७ ॥
kathaṃ vidyāmahaṁ yōgiṃstvāṁ sadā paricintayan|

kēṣu kēṣu ca bhāvēṣu cintyō'si Bhagavānmayā || 10.17 ||
cintyō'si means I can meditate upon you. This was Arjuna's requests and Kṛṣṇa accepts
to fulfil Arjuna request and therefore we get from the 19th verse up to the 41st verse,
Kṛṣṇa’s enumeration of some of His vibhūthis; vibhūthi means what? Glories.
So Kṛṣṇa says any glorious thing in the creation is My glory; our earth itself is surviving
because of Sun; Sun can be taken as a symbol for worship and that is what we have done
also; daily morning we invoke the Lord in the Surya. But if Sun is not there; what to do?
Light a lamp; fire is very important for my survival; and therefore flame, Agni becomes
a symbol; Vāyu becomes a symbol; Bhūmi becomes a symbol.

And why, you take your own body, any organ is a glory of Lord; we can never create any
organ; to maintain itself we are struggling with great difficulty; eye is a glory; so in the
Upaniṣads; Indōhavi nāmaiṣaḥ yōyam dakṣināṣam puruṣaḥ; meditate upon your eye as
Īśvara; in which culture you can see that; meditation upon your very eye as God; because
the glory of the eye, the more you think, the more wonderful it is. Thus Kṛṣṇa enumerates
a set of vibhūthis; some of the found in the scriptures, some of them found in the
creation; I do not want to go into the details again; we have seen that in the class.
But in the beginning and end Kṛṣṇa mentions two important ones and what are they? In
the beginning says: the very consciousness or the very life principle because of which
your material body is a sentient one; not like one of the statues of Marina; there are
many statues in Marina; but it cannot do anything; crow will be sitting on top of Gandhiji
and dropping; Gandhiji has a stick; and can he not drive the crow away with that stick;
he cannot do that?
So what makes the difference between that statue and this body; both are made of
chemicals; that is also chemical; this is also chemical; but this chemistry is called bio-
chemistry; because of the unique invisible feature called caitanyam; Kṛṣṇa says that
caitanyam is the greatest glory of mine.
And then at the end Kṛṣṇa says; not only consciousness is my glory; in fact the very
existence of the world really does not belong to the world, it is lent by Me. Like what?
The very existence of the ornament does not belong to the ornament; it belongs to what:
gold. How do you prove; remove the gold and try to keep the ornament. So when you
say ornament is the very existence comes from gold; when you say desk is: the existence
comes from the wood; when you say world is: the existence come from the basic stuff of
the creation called Īśvara. Thus starting with the cit, Kṛṣṇa concludes with sat; all are my
glories; but the problem is Cit and Sat are nirguṇa svarūpam.
Therefore meditating upon nirguṇa cit is difficult; meditation on nirguṇa sat is difficult
and therefore you can take any saguṇa svarūpam. So you can take a river and worship;
you can take a cow and worship. You can take anything and meditate, and worship as
God.
And then in conclusion Kṛṣṇa says Hey Arjuna, until now I said I am in the creation; in
the form of various glories; really speaking, I am not in the creation; but the creation is
in Me; gold is not in the ornaments; gold is not in the ornaments; all the ornaments are
nāma rūpas, resting on gold. All the ornaments are names and forms, resting on one
gold. Similarly God is in the creation; on the other hand, creation is a bunch of names
and forms; bunch of names and forms resting on the fundamental cause, that is Me. And

if you are not satisfied with these glories; Kṛṣṇa says you can add your own. And he gives
a clue; how to add to the list.
यद्यविभूवतमत्सत्त्वं श्रीमदूर्जितमेव वा ।
तत्तिे वावगच्छ त्वं मम तेजोंऽशसम्भवम् ॥ १०.४१ ॥
Yadyadvibhūtimatsattvaṁ śrīmadūrjitamēva vā |
tattadēvāvagaccha tvaṁ mama tējōṁśasambhavam || 10.41 ||
Anything wonderful you see; that is the glory of the Lord; anything powerful you see, it
is the glory of the Lord; the atom energy; which was not discovered before. Now that
atom is what: again the glory of the Lord; and Kṛṣṇa says these glories can never be
exhaustively mentioned because it is inexhaustible. Because from the ant onwards,
everything has got its own glories; birds have its own glories. They say aero dynamics of
the bird is never repeatable by any aero plane; even though aero plane is designed
based on the bird; பறைவய கண்டான்; ைிமானம் பவடத்தான்; paṟavayai kaṇṭāṉ; vimāṉam
paṭaittāṉ (you must be remembering, it is only a cinema song, not Gīta, whether you
remember it or not). Paṟavayai kaṇṭāṉ; vimāṉam paṭaittāṉ. Even though we are trying
to imitate a bird, they say we are not able to; the aerodynamics of the bird is. Similarly
the spiders' web; they are trying to imitate; they have never been able to. Therefore you
can take a web and meditate; instead of getting angry with spider; so one bhaktha
beautifully says:
अशसत-वगरर-समं स्यात् कज्जलं शसन्धु-पात्रे

सुर-तरुवर-शाखा लेखनी पत्रमुवी .
शलखवत यदि गृहीत्वा शारिा सवणकालं
तिवप तव गुणानामीश पारं न यावत ॥ ३२ ॥
asita-giri-samaṁ syāt kajjalaṁ sindhu-pātrē

sura-taruvara-śākhā lēkhanī patramurvī.
likhati yadi gr̥hītvā śāradā sarvakālaṁ
tadapi tava guṇānāmīśa pāraṁ na yāti ॥ 32 ॥
So one Bhaktha ~ (Śrī Puṣpadanta viracitaṁ śivamahimnaḥ stōtraṁ) ~ beautifully writes;

he says: Suppose Sarasvati dēvi herself plans to write all the glories of the Lord.
Sarasvati; We are only half baked in knowledge; but Sarasvati is the goddess is the
learning; Sarasvati plans and what did she do; she took a pen; and one pen is not
enough. Therefore she had hundreds of pens made out of all the heavenly trees; she
thought that on earth no deforestation need not be made; she took all the heavenly
trees; she took; sura varu taru śāka lēkhanī; millions of pens she kept.
And what is the letter pad? Local letter pad not enough; Ūrvi; she took the entire surface
of the earth as the letterpad.

And then she wanted ink; in those days, one has to dip in the ink and write; the entire
ocean was emptied; and in the place of water, ink was kept;
And what is the weight of the ink; the weight of the Himalayās; asita-giri-samaṁ syāt;
Himālayā mountain.
asita-giri-samaṁ syāt kajjalaṁ sindhu-pātrē

sura-taruvara-śākhā lēkhanī patramurvī.
And Sarasvati started writing the glories of the Lord.
When she started; some time back and continuously writing without going to sleep;
without eating; likhati yadi gr̥hītvā śāradā sarvakālaṁ; even if Sarasvati dēvi keeps on
writing all the time; this bhaktha says; tadapi tava guṇānāmīśa pāraṁ na yāti; still
Sarasvati will not be able to exhaust your glories.
And therefore Kṛṣṇa tells; Hey Arjuna, I cannot exhaust; the time is up and the tenth
chapter will never end; and therefore I have given you sample; the rest you can build up.
And having said that I am in the world in the beginning, Kṛṣṇa concluded saying I am not
in the world, whereas the world is in Me; and this last verse becomes the seed for viśva
rūpa darśana yōgaḥ.
So when we say God is in the world; it is called Vibhūthi yōgaḥ; when you say that world
is in God; that is called viśvarūpa darśana yōgaḥ; both we must be able to appreciate.
See the water in waves; that is also an appreciation. See all the waves in the water; that
is also another form of appreciation. And since the glories of the Lord have been talked
about in this chapter, this chapter gets the title Vibhūthi yōgaḥ, this chapter dealing
Īśvara's mahima.
Hari Oṁ

Swami Paramarthananda’s Gītā Classes – Eleventh Chapter – द्धर्वश्र्वरूप दर्यि योगः
whether another person is blind or not. Therefore an ajñāni can never find who is a jñāni.
Therefore if I develop sādhāna catuṣṭaya sampathi; Bhagavān says I will send you a guru.
For that I have got a department; if you want a security man, they will send. Similarly
Bhagavān has got a guru department; when a person gets ready he will send a guru;
and such a person will ultimately get guru; jñānam and mōkṣa; sa māmēti pāṇḍava; he
becomes one with Me; so this is the capsule slōkā; this will be elaborated in the 12th
chapter, which will be titled bhakthi yōgāḥ.
Hari Oṁ.
ॐ तत्कसददवत श्रीमद्भगवद्गीतासूपवनषत्कसब्र
ु ह्मववद्यार्ाां र्ोगिास्रे श्रीकृषणाजुयनसांवादे ववश्वरूपदियनर्ोगो नामैकादिोऽध्र्ार्ः
||११||
||ōṁ tatsād iti śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṁ yōgaśāstrē

śrīkṛṣṇārjunasaṁvādē viśvarūpadarśanayōgō nāma ēkādaśō'dhyāyaḥ||
So the eleventh chapter of the Gīta is over which is titled Viśva-rūpa darśana yōgāḥ.
I will give you a summary of the 11th chapter, Viśva-rūpa darśana yōgah. The significance
of this chapter can be fully grasped only if a person has the background of the previous
chapters of the Gīta; especially from the 7th chapter up to the 10th chapter, because this
chapter is a development based on the foundation of the previous four chapters.
In those four chapters, Lord Kṛṣṇa has talked about Īśvaraḥ svarūpam very elaborately;
the definition and the nature of God. And therein Kṛṣṇa has mentioned that the
definition of God is Īśvaraḥ jagat kāraṇam; God is the cause of the universe. Naturally
the question comes what type of cause is God, because we know that the cause is two-
fold, the intelligent-cause and the other is the material-cause out of which an effect is
born? Just as a carpenter is the intelligent-cause of the furniture; and the wood is the
material-cause of the furniture; and any product requires both the intelligent as well as
the material causes. So naturally our question will be: God is which type of cause? And
Kṛṣṇa has pointed out; God is both the intelligent as well as the material-cause of the
universe. In Sānskrīt we say abinna nimitha upādāna kāraṇam Īśvaraḥ.
Of these two causes, we focus upon one cause, that is the material-cause aspect in these
four chapters; and when we focus on these material-cause aspect, we come to know that
the material-cause alone modifies or transforms to become various defects. Of course
blessed by backed by the intelligent-cause, the material-cause alone manifests as
manifold effect; which we clearly see in day-to-day experiences. One gold alone evolves

or manifests into varieties of ornaments; one would alone becomes varieties of

furniture. Thus we find that cause alone manifests in the form of effect. In fact there is
no effect at all separate from the material cause.
So svarṇa vyathiriktha abharaṇani na sandhi; there are no ornaments separate from

gold; there are no furniture separate from wood; there are no products separate from
the material-cause.
To put in another language; one material-cause alone appears as manifold effect, by

assuming different names and forms. Thus behind all the names and forms of the
product, there is only one material-cause. So behind bangle name and form; chain name
and form; ring name and form; what I am experiencing is the material-cause, the gold
alone. That means if I should have the darśanam of gold; I need not separately attempt;
when I am seeing the ornaments; I am seeing the causal gold alone. I need not dismiss
the ornaments; and separately work for the darśanam of the gold. All these are
ornaments only; I am fed with seeing the ornaments; though it will not happen to us; at
least imagine as such; and tired of ornaments; I am interested in gold darśanam; and I
will close my eyes and turn away from the ornaments and meditate for svarṇa darśanam,
if anyone says like that; what an அச்சு பிச்சு; idiot he must be. When you are seeing the
ornaments, you are directly in contact with the material-cause alone, with varieties of
nāma rūpa.
Therefore kārya darśanam is essentially the material kāraṇa darśanam only. This is a
very very important fact which we should remember when we see these four chapters.
And Lord Kṛṣṇa applies this principle and points out, Hē Arjuna! I am the material-cause
of the creation; not a few ornaments or a few furniture; I am the material-cause of this
whole universe, consisting of parā and aparā-prakr̥ ti; I do not know whether you
remember; if you remember, it is very good; or it does not matter; para prakr̥ ti yukta
Īśvaraḥ ēva this universe. Which means what? The universe is nothing but God evolved
with different nāma and rūpa.
Therefore īśvarasya avastha bēdaḥ ēva prapañca; one gold which is called gold in the
kāraṇa avastha; avastha means condition, the very same gold is called ornaments in the
kārya avastha. So kāraṇam and kāryam are one and the same material only; one is with
potential nāma and rūpa; whereas the kāryam is with the manifest nāma and rūpa.
And therefore Kṛṣṇa wants to say that Īśvaraḥ and the world can never be different;
when all the names and forms are resolved; like resolving the ornaments; what obtains
is called avyaktha nāma and rūpa; we called Īśvaraḥ and when the very same Īśvaraḥ
available with evolved nāma rūpa that is called prapañcaḥ. So īśvaraḥ ēva prapañcaḥ;

prapañcaḥ ha ēva Īśvaraḥ; which means there is no difference between prapañcaḥ

darśanam and Īśvaraḥ darśanam. Therefore whenever I am looking at the universe, I am
only looking at the Lord with infinite varieties of nāma rūpa. In short, the world is the
very embodiment of the Lord.
If I do not have this understanding; I will call it the world. But if I have the understanding,
I will call it as the form or the embodiment of Īśvaraḥ. When I look at the world as the
embodiment of Īśvaraḥ; it is called Viśva-rūpa darśanam; when I look at the very world,
not a new extraordinary object but the very same ordinary universe itself when I look
upon as the embodiment of the Lord; as the very body of the Lord; that new perception
based on the new understanding; that understanding is called the divya cakṣuḥ; based
on this new understanding; when I have got a new attitude towards the ordinary
universe; that new attitude is extra-ordinary attitude; the world is the ordinary world;
but we are developing an extra ordinary attitude born out of understanding. And what
is the new attitude? This which I thought to be world, is nothing but Īśvarasya śarīram;
Viśva ēva rūpam śarīram yasya; and therefore Viśva-rūpa darśanam is not an extra-
ordinary-object; but an extra-ordinary-attitude towards an ordinary regularly available
universe.
And this is not unknown to us; very many ordinary things, when it is associated with
some great people or great place, that very same ordinary thing becomes extraordinary.
I have told you before, when you get laddu, you see it as an embodiment of sugar;
especially if you have got sugar problem; and you are not going to have respect for
laddu. Then you even reject and somebody says; this is Tirūpati laddu. Now you have got
a new understanding; and therefore a new attitude also; because you happy to be a
Bālaji baktha; that also should be there. If you call an African tribal and say Tirupati; he
will ask what Patti; he will not have an extra ordinary attitude; because he does not know
the value of Bālaji.
Therefore when I take the very same laddu and put it into my eyes; that means what; it
is not a physical appreciation; it is a non-physical value; which can never be understand
by chemical analysis or physical analysis; the laddu will be the same; but the
appreciation, the extra value is not the physical but it is the attitudinal born out of
understanding.
This attitude born out of understanding is called divya-cakṣuḥ. Imagine you meet a
friend and say that I have got something extremely valuable I would like to show and he
takes to some room inside and then he brings some objects; and it is covered in several
pieces of cloth. And he opens it up very carefully and then he says; and I got it for 5

million rupees and you see that it is a broken Gītar; a broken Gītar; pop music
instrument; and this person says, this is Harrison's guitar.
So Swamiji should be up to date! Always Bālaji Bālaji if I say, you people will not come😄.
Now here itself many people wonder; who is this Harrison who is brought in now;
because many of our students are in vēdāntic plane and they do not read newspapers
and all!!; And I am the one regularly reading newspapers and all; and I regularly ask the
question, who is this blessed Harrison; he is a Beatle it was said; OK that it still
worse!😥😄; only in school I have learned about it etc. So therefore as long as I do not
know what Beatle means, what Harrison means, this is a piece of broken wood which is
not worth 5 and half rupees; but this person pays Rs.5 million rupees and buys.
Now tell me what is this extra ordinary value; it is for that person, because behind the
physical wood, which does not have any value; he sees that this has the association with
one of the Beatles; and there was a time when the whole world, not India perhaps, was
going crazy. If people were asked, you want to see God; not present movie stars; you
want to see God or the cinema actor, they used to fall for the cinema actor; they used to
fall these Beatles; now what is the difference of my perception of this guitar and the
other person's perception; that person has got divya cakṣuḥ.
In this context, I should not use that word; but within quotes, for the sake of
understanding. When he looks at that ordinary object, through the physical eye, he has
got an extraordinary attitude, because he sees the value of the person behind. Similarly
some Bradman's bat or Tendulkar's bat; somebody else's chappal/ somebody else's
teeth; and the tooth of buddha (I think it is in Sri Lanka); the hair of Prophet etc. But we
say that if we touch the hair, it is asoucham; we have to take bath; but that is very
carefully preserved.
And therefore we should remember appreciation is two-fold, one is physical and the
other is attitudinal; attitudinal appreciation comes out of training and understanding; I
should have been the fan of that Beatle for several years; then alone I can appreciate
the value of the Gīta; I should know all the exploits of Tendulkar; I should have been a
parama bhaktha; knowing all the statistics; how many centuries; how many runs; how
many catches behind the wickets; all these statistics are there; If I study all that and if I
become a baktha; then an ordinary bat associated with him will have an extraordinary
value.
Extending this to this universe; this universe is also something ordinary because we have
been contacting it all the time; I should have bhakthi for Īśvaraḥ first; which requires lot
of training and having developed bhakthi for the Lord; later I should be able to associate

this universe as the embodiment associated with Īśvaraḥ. Then appreciation of Īśvaraḥ
should be there and understanding that this world is connected with Īśvaraḥ and
therefore the world is also not 5 million rupees worth or 5 billions rupees worth it is
something immeasurable and it is extraordinarily divine.
It requires tremendous intellectual drill and mental refinement because we are not
seeing anything new but we are seeing something old with a new attitude. And only then
Viśva-rūpa darśanam can be understood properly and that is why Kṛṣṇa gives four
chapters of training and then in the 11th chapter we get the culmination; this is the
background we have to keep in mind.
And then coming to the text proper, the first eight verses happens to be the introductory
verses, wherein Arjuna asks the question: How can I get Viśva-rūpa darśanam. How can
I get Viśva-rūpa darśanam? Is it possible for me to have Viśva-rūpa darśanam at all; or
which Lord Kṛṣṇa answers; unfortunately or fortunately, Viśva-rūpa is not one of the
forms of the Lord, if it is, then it is easier; He can come like this and smile and show the
hand and bless etc. and then disappear. So therefore seeing a particular form as Īśvaraḥ
is relatively easier but an attitudinal change by which I learn to see this world itself as
Īśvaraḥ requires tremendous change and therefore Lord Kṛṣṇa says it is possible but it
requires a special type of mind; and that attitude which I call divya cakṣuḥ; Kṛṣṇa says I
will bless you with that attitudinal change. If you want to put in technical language; it is
nothing but a mind free from ahaṁkāra and mamakāra. Because to have Viśva-rūpa
darśanam, I should see everything as belonging to the Lord; nothing belongs to me; that
nothing means me; all my relatives are really not my people, they all belong to Īśvaraḥ;
and what about my house; Swamiji; that is mine alone; I have documental evidence. No,
your house is also Bhagavān's. What about the body; tana mana dhana sab kuch terā;
even the body is not yours; that also belongs to the Lord; only if you see everything as
belonging to the Lord; it is Viśva-rūpa darśanam; if you have to see everything as
belonging to the Lord; nothing should belong to you; which means I should be free from
ahaṁkāra and mamakāra. This ahaṁkāra mamakāra rahitam manaḥ is the divya cakṣu;
Kṛṣṇa says I will bless you with,
Then what happens? There is this transformation in Arjuna's mind; and Arjuna is
stunned by this; not a new form of the Lord; but the new appreciation of this viśva-rūpa.
And when Arjuna is stunned and dumbfound, Sañjaya comes and gives a brief
description from verse No.9 to 14; is Sañjaya's description of Viśva-rūpa, which means
Sañjaya must have the divya cakṣūḥ. Either Kṛṣṇa must have blessed Sañjaya also or
Sañjaya must have already such a mind; in fact, some commentators say the very word
saṁjaya itself means, the one who has won over; conquered the enemies of ahaṁkāra
and mamakāra. That is why it is called Sañjaya; therefore he already has divya cakṣūḥ;

no problem; and therefore Sañjaya gives brief description of Viśva-rūpa darśanam from
verse No.9 to 13 and what is Viśva-rūpa darśanam; and the Lord has hundreds of hands,
thousands of legs; thousands of heads, stomachs, etc. and how should we understand;
do not imagine that Kṛṣṇa came in front and thousands and hands hanging; thousands
of legs hanging; I tell you that would be most horrible form; do not imagine; that is all
OK for the picture; Viśva-rūpa picture you might have seen; so many heads sticked
together; Do not imagine such an extraordinary figure of the Lord appearing before you;
thousands of hands and legs means what; all the hands and legs of all the people
previously I saw as belonging to You and I; now I see all of them as Bhagavān's only;
that is why in the Rudram, towards the end it comes:
ayam mē hastō bhagavān; ayam mē bhagavatharaḥ ।

ayam mē viśvabhēṣajōyamghum śivābhi vimarṣina ॥
ayam me hasthaḥ Bhagavān. When I am looking at my hands, this is also the hand of the
Lord only. So if my hands are Lord's hands; what about others; definitely others' also.
Thus in this hall itself; sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt. Such a description
Sañjaya gives first and then Arjuna gives the description.
And we saw that Arjuna goes through three phases in the mind in his appreciation and
the first stage of appreciation is given from verse No.15 to 22 wherein Arjuna is
wonderstruck; because the creation is wonderful; but we do not appreciate it because
we are all the time preoccupied with aham and mama. As they say, there is no time to
stand and stare; especially after the channels have come; you have to see the discovery
channel; national geography channel; every fish, every animal; every ant; every bee; the
more you study; any scientists belonging to any branch is wonderstruck by the nature
or creation; an entomologist who studies the insect is wonderstruck by every insect;
which is what; Īśvaraḥ vibūthi; and they are doing research in the cobweb created by the
spider; we get angry with that; and we brush aside; but they say that it is the most unique
kind of thing which the scientists are not able to create; research is going; books and
books are coming, regarding the uniqueness of the threat of that; thus any aspect you
take; you are wonderstruck and if you are an Īśvaraḥ bhaktha that wonder belongs to
Īśvaraḥ. In Australia some ants are there it seems; they can create an anthill which is
temperature controlled; Even when the temperature outside is very high or very low;
there is some kind or method of doing that; they do not know that temperature control
is there; where did the ants go to study; what engineering did it study; inbuilt instinctive;
thus anything you see; I tell you, you will be wonderstruck and what the scientists call
wonder of nature; a bhaktha calls a wonder of Īśvaraḥ.

And that is why a vēdāntic person gets interested in all the sciences; whether it is
astronomy; or whether it is biology or zoology or botany or thermodynamics or any
science; because he sees all the sciences as revealing the glory of Īśvaraḥ as the
wonderful universe. And this āscaryam is described beautifully from verse No.15 to 22.
And then comes from 23 to 30th verse. Arjuna sees the mouth of the Lord. So here also
do not imagine Kṛṣṇa standing with a big mouth and all; that is also symbolic
representation of kāla tatvam; So Vyāsācārya has used the language of symbolism also
while describing Viśva-rūpa; and all the soldiers in both the armies they are going to die
and the death is symbolically presented as the soldiers entering into the mouth of the
Lord; which represents the kāla tatvam; swallowing everything; because kāla is sr̥ ṣṭi
kāraṇam; kāla is sthithi kāraṇam; kāla alone is laya kāraṇam; and that kāla is an aspect
of Viśva-rūpa only; yamāya dharma rājāya; first nāmaskāra to him; yamāya dharma
rājāya mṛthyavē ca anthakāyaca.
So that we are trained to be not to be afraid of maraṇam; when one says maraṇam; we
think that it is amaṅgalam word and tell others not to utter it; it is not maṅgalam;
maraṇam is also mahā maṅgalam for the next generation! OK; for us it is amaṅgalam;
but unless we vacate, if everyone continues to stay what happens to the next generation.
So remember what is the so called amaṅgalam for us is the maṅgalam for the next
generation and Arjuna also he could easily appreciate the maraṇam of all the people but
the problem was what? Bhīṣma and Drōnā. All these people are also dying. So if he had
been totally free from ahaṁkāra and mamakāra, it would not have created the problem;
but Arjuna is not totally free; because his divya cakṣuḥ is borrowed divya cakṣuḥ;
borrowing is problem; it will not last longer; it is an artificial one like ripening any fruit
artificially; it will not be tasty; similarly Arjuna has not ripened in the normal method; it
is borrowed from the Lord; And therefore there was ahaṁkāra and mamakāra;
Therefore he could easily say everyone born should die; that philosophy is well known;
but everybody born should die except a few members around; நாம் இருைர்; நமக்கு
இருைபரா ஒருைபரா; we two and ours two or one as the case may be; and therefore fear
born out of ahamakāra and mamakāra Arjuna intensely experiences which is described
very very pictoriously by Vyāsācārya; by pointing out that they are entering the mouth
and Bhagavān is biting them; one leg is bitten; means paralysis; patient is kidney failure
or heart; or missing a beat; lub lub lub dub. So problem; or teeth are going away; all
these things are what: Bhagavān biting and the tragedy is what; Bhagavān seems to
enjoy.
लेशलह्यसे ग्रसमानः समन्ता -

ल्लोकान्समग्रान्वदनैचवयलन्द्द्भः

तेजोक्ष्रापूर्य जगत्कसमग्रां
्ासस्तवोग्राः प्रतपन्न्त ववषणो ॥ ११.३० ॥
lēlihyasē grasamānaḥ samantāt

lōkān samagrān vadanairjvaladbhiḥ |
tējōbhirāpūrya jagat samagram
bhāsastavōgrāḥ pratapanti viṣṇō || 11.30 ||
And therefore naturally when you have got strong ahaṁkāra mamakāra; you will get
angry with the Lord; you will feel Lord is very cruel; he is not dayā sāgaraḥ; it is śuddha
untruth; a person may turn even a nāsthika when suffering comes; So Arjuna also goes
thru the problem and therefore he asks the question; Kṛṣṇa please tell me who are you;
my picture of God is totally different; therefore tell me what exactly you are; and Kṛṣṇa
answers that is the portion from verse No. 31 to 34; Arjuna question and Kṛṣṇa’s answer;
Kṛṣṇa says I am the kāla tatvam; especially the destructive kāla tatvam; in the battle field;
if it has been what is the word; that maternity ward; then Bhagavān will say I am the
creative kāla tatvam because we see children are always born; kāla tatvam; so in the
battle field I am not certainly creative kāla tatvam but destructive kāla tatvam; And
therefore Arjuna Viśva-rūpa darśanam involves accepting Bhagavān as sr̥ ṣṭi; stithi and
laya kāraṇam; all these three you should be able to accept and assimilate; that is called
Viśva-rūpa darśanam.
And then he says nimitha māthram bhava; when you appreciate the totality; and
appreciate the orderliness and harmony of the creation as an integral part of the Lord;
you will use your freewill also in accordance with the universal harmony which is called
dharma. Therefore when the freewill has alignment with dharma, the universal order;
the Viśva-rūpa's order; that alignment is called surrender. So imagine there is an
orchestra; and there are 20 violins or 30 violins; every violinist should play in keeping
with the total sr̥ uti and tālam. If a person says that I want to show my individuality; if he
plays in another sr̥ uti; then the whole orchestra is destroyed; I should do that; I should
not make my individuality prominent or dominant; my individuality should be in
alignment; that is called surrender; it is born out of wisdom; it is born out of
understanding of the total harmony; which requires tremendous maturity and when
maturity is there; the surrender is natural; just like if you know what is the sr̥ uti; you
come and join the Gīta chanting; if you know what is the sr̥ uti; automatically you will
chant in keeping with the sr̥ uti. Suppose you do not know what is sr̥ uti at all; toned deaf;
sr̥ uti he does not understand; then that person would be apasr̥ uti; off-key; but if you
know what is sr̥ uti; you will be incapable of violating the sr̥ uti; Even if you want to chant;
you cannot do that; Similarly if my mind is trained to appreciate the total harmony; it is
called dharma appreciation; I cannot go off dharma; I do have a freewill but my freewill
is in alignment, This is called nimithamātratvam or śaraṇāgati; Viśva-rūpa darśanam

makes śaraṇāgati natural. Therefore Arjuna you also surrender; follow the dharma
which means you have to kill all these people; it is in keeping with the requirement of
dharma.
When this was taught Arjuna becomes little more wiser and then he goes to the next
stage of appreciation of dharma; the Order; like appreciation of sr̥ uti; and naturally the
surrender comes.
And that is given as the third stage from verse No.35 to 45 is the surrender which is
purely a mental state; but this alignment of the freewill to dharma; how will I express
physically; like expressing love or welcome. So it is mental; so I have to express physically
by a smile; or by greeting or taking hand. Similarly, how do I express my attitude of
surrender. In our tradition that is done in the form of nāmaskāra; So nāmaskāra is a
natural event; which happens mentally to a mature mind; and therefore Arjuna also says
nāmaḥ purastādatha pṛṣṭhatastē namō'stu tē sarvata ēva sarva.
Why does Arjuna says I do prostrations; your front back etc. because the orderliness is
everywhere in the universe; the sruthi is everywhere; If you go to America and there is a
Gīta chanting; there also it will be the same sr̥ uti; so therefore my nāmaskāra to all parts
of you means; I see the order, the harmony the rhythm; in fact that alone maintains this
universe.
Dharmō viśvasya jagatha prathiṣṭā;

lōkē dharmīṣṭam praja upasarpanthi dharmēṇa, pāpaṁ apanudhati;
dharmē sarvaṁ prathiṣṭitham;
tasmāt dharmam paramaṁ vadanthi.
This invisible harmony is called dharma. So thus Arjuna surrenders his will; which is from
35 to 45. Even though Arjuna expresses his bhakthi, he has gone thru all the three stages
mentally; Of these three only one remains prominent; āscaryam; bhakthi and bhayam;
three are there; āścaryam recedes to the background; bhakthi also recedes to the
background; bhayam alone remains. But as long as ahaṁkāra and mamakāra are there;
fear is unavoidable; fear of death; fear of old age; fear of separation; all this will be
unavoidable; If I do not have ahaṁkāra and mamakāra; all these will appear as the leela
of God; we all come together; leela of Īśvaraḥ; we all get separated; leela of Īśvaraḥ; we
all grow old; leela of Īśvaraḥ; But when aham mama are there; they are terrible thing;
therefore Arjuna is frightened; therefore he says he Kṛṣṇa I only asked for Viśva-rūpa
darśanam; but now I am changing my mind. Like returning some objects to the shop; he
says I do not want this Viśva-rūpa darśanam; it is wonderful but I would like to return it
with Thanks. So thus Arjuna request and Lord Kṛṣṇa also understands that an immature
mind cannot have Viśva-rūpa darśanam.

Then what to do? Nothing to fear; you confine to ēkarūpa Īśvaraḥ; so let the Lord be in
the temple; or let the Lord be in the pūja room; Lord is inside; world is outside; does not
matter; start with ēkarūpa Īśvaraḥ; reduce ahaṁkāra and mamakāra. In fact our culture
is designed for that only; so we build a new house and enter first thing that we do is
hang the photo of the Lord. What does it mean? Oh Bhagavān; this is not my house but
Yours; please allow me to use; I will give you a place; under the staircase, remember;
some useless place; Does not matter; Bhagavān is adjustable; but that attitude is
important; it is your house; and then the next higher stage is what; I look upon this house
also as a temple belonging to the Lord; this body; dēhō dēvālaya prōktaḥ; therefore see
not only God is in the house; therefore house belongs to the Lord; invoke God inside
your heart; and learn to see the body also as a property of Īśvaraḥ. Then the attachment
will drop.; tana mana dhana sab kuch terā will not be a mere lip service. As Dayānanda
Swami says: daily you sing; Bhagavān itself is confused; yesterday he gave me the body;
today also he says he is giving the body; he has got only one body; how come daily he
gives; then only Bhagavān knows that it is all only lip service; the one who really gives,
can give only once. That is over. But the idea is what; when you daily sing; hopefully one
day that word will come from the inner most heart and we mean what we see. Until then
tan man dan we will sing; at least for the sake of vadai, kadalai and chundal;
So therefore up to ēka rūpa Īśvaraḥ if you are not ready for Viśva-rūpa Īśvaraḥ. That
Kṛṣṇa accepts and then again comes back to ēkarūpa which means what? Arjuna’s divya
cakṣuḥ is gone and therefore the world is no more the body of the Lord; world is? World;
laddu is not prasada; laddu becomes laddu. So that is withdrawn; which is given from 31
to 34.
And 46 to 55 is the upasaṁhāra or the conclusion of this teaching; wherein Lord Kṛṣṇa
points out: Hēy Arjuna you had the rare opportunity of Viśva-rūpa darśanam, because of
your bhakthi. So thus bhakthi as a sādhāna for evolution is pointed out. What evolution;
From ēkarūpa darśanam to anēka rūpa darśanam to arūpa darśanam; for all these three
levels bhakthi is an important sādhāna; and what type of bhakthi; that is also very
important; bhakthi which Bhagavān is not a means for worldly ends; but Bhagavān is an
end in itself; which means a person should have vairāgyam; the only when vairāgyam
increases; the bhakthi becomes the ananya bhakthi; avyabhicārini bhakthi it becomes;
Therefore Kṛṣṇa said
््त्कर्ा त्कवनन्र्र्ा ि्र्ः अहमेवांववधोऽजुयन ।

ज्ञातुां द्रष्टु ां च तत्त्वेन प्रवेष्टुां च परन्तप ॥ ११.५४ ॥
bhaktyā tvananyayā śakyam ahamēvaṃvidhō'rjuna |

jñātuṁ draṣṭuṁ ca tattvēna pravēṣṭuṁ ca parantapa || 11.54 ||

And He concludes the whole thing in the last verse which is very beautiful;
मत्ककमयकृन्मत्कपरमः मद्भक्तः सङ् गवर्जितः ।

वनवैरः सवय्ूतेषु र्ः स मामेवत पाण्डव ॥ ११.५५ ॥
matkarmakṛnmatparamō madbhaktaḥ saṅgavarjitaḥ |

nirvairaḥ sarvabhūtēṣu yaḥ sa māmēti pāṇḍava || 11.55 ||
So wherein Lord Kṛṣṇa says initially you confine to ekarūpa bhakthi and sakāma-bhakthi;
which is OK: Nobody can think Bhagavān is the end initially, the goal initially, because
we have got so many other local goals; so many agenda; big list we have; Therefore
Bhagavān says initially you can have worldly goals; use Bhagavān as a means to achieve
those goals; nothing wrong; it is called sakāma-bhakthi; perfectly OK; and let the Lord
be also a personal God; have an iṣṭa dēvathā; it is OK; and then gradually you will get
vivēka; then you will know the ephemerality of the worldly goal; once you know the
limitation; God will become the end; then ēka rūpa bhakthi also will gradually become
anēkarūpa bhakthi; And ultimately you will attain Me.
Thus by the glorification of Bhakthi, Kṛṣṇa concludes and the benefit of this Viśva-rūpa
darśanam is very high. We get several benefits of this Viśva-rūpa appreciation; some of
them I will point out. This is the benefit of both vibūthi yōga as well as the Viśva-rūpa
darśana yōga.
The first advantage of Viśva-rūpa appreciation is dvēṣa parihāraḥ; we do not hate

anything in the creation; because everything is part of the Lord only. So I do not divide
the world into rāga viṣaya and dvēṣa viṣaya; everything has got its place; including a
cockroach; including a mosquito; even poison has got its role to play and therefore dvēṣa
becomes lesser and lesser.
Then the next benefit is amānitvam; once I know everything is Lord; any glory in any part
of the world belongs to the Lord alone; therefore if I enjoy any faculty, any excellence in
me; in music or dance or knowledge or intelligence or beauty; I do not claim it as mind;
all of them belongs to the Lord. And therefore freedom from conceit; Self-conceit or
humility is the benefit of Viśva-rūpa darśanam.
And then the next benefit is I look upon everything as sacred; there is no secular- sacred
division; for a Viśva-rūpa dr̥ ṣtva; there is nothing called secular; everything is sacred.
Therefore when he gets up in the early morning.
समुद्र वसने दे वव पवयतस्तन मण्डले

ववषणुपन्त्कन नमस्तुभ्र्म् पादस्पियम् िमस्वमे ॥

samudra vasanē dēvi parvatastana maṇḍalē

viṣṇupatni namastubhyam pādasparśam kṣamasvamē ||
The earth is also Bhūmādēvi; I should revere; and then I take water and see āpōvā
idagam̐ sarvaṁ viśvābhūttānāpa prāṇāpā paśavā apaḥ; water is Lord. Then I light the
flame, the lamp, Agni is Lord. Then namō brahmanē, namastē vayō; Vāyu is Lord; ākāśa
also: prāchyai diśē namaḥ; dakṣināyē diśē namaḥ; pradiccyē diśē nāmaḥ; udiccyē diśē
namaḥ; ūrdvāya nama; adharāya namaḥ; antarikṣāya namaḥ, Bhūmyē namaḥ; பகட்ட
மாதிாி இருக்பகா?; heard somewhere?
In Sandhyāvandanam; all the directions are worshipped; that means nature itself is
pūjyam; it is sacred or holy; so sarvatra pūjyathva bhāvana and then the next benefit of
Viśva-rūpa bhāvana is we have respect for all forms of worship; all forms of God; I may
be attracted to one form of Lord. I may have Viṣṇu as my iṣṭa dēvathā. But I know that
any form is Lord's form. Therefore I do not look down upon Śiva. I do not compare one
form or the other; all forms are OK: therefore all religions also are OK for me; sarva
matha sama bhāvaḥ.
And finally, the benefit of Viśva-rūpa darśanam is the expansion of the mind; the
narrowness of the mind; the shortsighted of the mind will go away; because I appreciate
the totality; that is why in Sandhya vandanam also: Ādityam tarpayāmi; sōmam
tarpayāmi; aṇgārakam tarpayāmi; bhudham tarpayāmi; remember the planets;
remember the Sun; remember the moon. Therefore the totallity the more I see; more
my mind expands. Thus citta viśālatha; these are the benefits of Viśva-rūpa darśanam.
Hari Oṁ

Swami Paramarthananda’s Gītā Classes – Twelfth Chapter - भक्ततयोगः
India; the vēdic-teaching is so ingrained; that even the greatest person will be rejected
the moment he rejects vēda; the best example is Buddhism; Buddha is considered to be
a very great mahātma; So wonderful; So what you call rational; So compassionate; even
though he glorified all over the world; in India it could not survive; it had to go out. You
know one reason; because Buddha rejected the vēdas. So rejecting the vēda it is
impossible to survive in our culture; because that is our foundation. Therefore every
ācārya makes sure that he is following the vēdic tradition.
And Kṛṣṇa himself wants to claim that hey Arjuna I am also not giving My philosophy.
Buddha may be an avathāra; may be considered an avathāra; but even an avathāra is
rejected, if that avathāra rejects the vēdas. So Kṛṣṇa also will be rejected if he goes
against the vēda. Therefore Kṛṣṇa says: hey Arjuna my teaching is dharmyam;
dharmyam means vēda aviruddham. It is non-contradictory to the revelation given in
the vēdas. And that is why Bhagavat Gīta is called a smr̥ ti; smr̥ ti means any literature
which goes along with the vēdic-teaching. So sr̥ uthi anusāri śāstram is called smr̥ ti.
Bhagavad-Gīta is called a smr̥ ti grantha.
And suppose a person follows entire bhakthi yōga; And that too how; śraddhaḥ dhānā.
So with faith in its efficacy; that will bless me with and mat paramāḥ and keeping me as
the ultimate goal; not materialistic goal; but with spiritual goal; one who keeps,
matparamā means mumukṣu; being a spiritual-seeker; if a person follows; tē bhaktā
atīva mē priyāḥ; jñāni bhakthās; they will become greatest bhaktha and they all will be
nearest to me.
ॐ तत्कसत् इवत श्रीमद्भगवद्गीतासूपवनषत्कसु ब्रह्मववद्यार्ाां र्ोगिास्रे श्रीकृषणाजुयनसांवादे ्शक्तर्ोगो नाम द्वादिोऽध्र्ार्ः

॥१२॥

śrīkṛṣṇārjunasaṃvādē bhaktiyōgō nāma dvādaśō'dhyāyaḥ||
Thus ends the twelfth chapter named Bhakti-yōga in Srimad-bhagavad Gīta which is the
preparatory disciplines, and which is in the form of a dialogue between Lord Kṛṣṇa and
Arjuna.
Hari Oṁ
Today I will give you a summary of the 12th chapter. The 12th chapter happens to be the
culmination of middle section of the Bhagavad-Gīta; which is known as madhyama-

ṣatkam. I had told you before that the first six chapters of the Gīta are called prathamā-
ṣatkam; then the next, beginning from the 7th to 12th is known as madhyama-ṣatkam
and the last six chapters are known as carama-ṣatkam. And 12th chapter is the final
chapter of the madhyma-ṣatkam.
And in the previous five chapters beginning from the 7th up to the 11th, Lord Kṛṣṇa has
elaborately dealt with the topic of Īśvara-svarūpam. While the first six chapters dealt with
the jīva-svarūpam; from 7th to 11th chapters Kṛṣṇa dealt with Īśvara-svarūpam, the
nature of God.
And naturally this topic of Īśvara-svarūpam should culminate in bhakthi towards such an
Īśvara. Bhakthi is love or devotion and love or devotion is possible only towards
something or someone who is known. You can never have a positive or negative emotion
towards an unknown person; when you meet an unknown person; your attitude is what?
a neutral attitude only; only when you move with the person; and come to know more
and more about that person you develop either liking towards the person or dislike.
And that is how locally also we hear of people moving together and falling in love; all
because of what? More the contact is, the more a person comes to know and that
knowledge is the basis for the attitude. You can never develop an attitude towards an
unknown thing. If this is the general law, your attitude towards God also will depend
upon your knowledge of God. I can never love an unknown God.
And therefore if I expect you to develop love or devotion, I should never command you
to love, because you can never develop love towards unknown, I have to give you
knowledge and knowledge alone contribute to a healthy attitude. If I want you to
develop love towards the country; I have to talk about the glory of the country.
You may ask is there any glory at all; that is a different thing; I can never hold an attitude.
An attitude is not command-based; an attitude is not will-based; an attitude is generated
based on your understanding; and Kṛṣṇa knows this principle. Five chapters Kṛṣṇa or
Vyāsācārya devoted in giving you the knowledge of God; and now that we know what
that God will be; the consequence will be what? A healthy attitude towards the Lord; and
that attitude is called bhakthiḥ; Īśvara-jñānam vina; Īśvara-bhakthiḥ na sambhavathi.
Ajñātha-viṣayē; bhāvana naiva sambhavathi.
And therefore 12th chapter is natural consequence and culmination of the previous five
chapters and this chapter even though a short one consisting of only twenty verses; it is
a very very important chapter because in this chapter Kṛṣṇa has condensed the essence
of the entire vēdic-teaching.

Not even the entire vēdāntic teaching; it is an entire vēdic-teaching; both vēda pūrva
bhāga as well as vēda anta bhāga; both are condensed in 20 pithy verses. And therefore
only this chapter is considered important and of course people think this is important
because it is small also. So easy to do pārāyaṇam and easy to byheart also; that is
practical reason. But the real reason; this is vēda sāraḥ.
And that is why at the end to the 12th chapter, Kṛṣṇa uses the word, yē tu dharmya
amṛtam idam; the word dharmyam indicates that this chapter is the essence of vaidica
dharmaḥ; vēda-sāraḥ.
And this chapter has got mainly two topics; the first topic being bhakthi-yōgaḥ; and the
second topic is bhakthi-yōga phalam; what is the benefit of result of bhakthi yōga. These
are the two main topics.
But before entering into this topic, Lord Kṛṣṇa incidentally answers a question raised by
Arjuna and therefore the chapter begins with a question from Arjuna, which is based on
the previous chapter. In the previous chapter, viz., 11th chapter, Lord Kṛṣṇa has talked
about saguṇa Īśvaraḥ, otherwise known as viśva rūpa Īśvaraḥ. The Lord as the very
universe is called viśva-rūpa-Īśvaraḥ; Viśva-rūpa Īśvara comes under saguṇa-Īśvara;
because the world is full of guṇas or attributes or properties and therefore viśva rūpa is
saguṇa-Īśvara.
And Arjuna has heard a lot about nirguṇa Īśvara also; and therefore Arjuna gets a doubt
regard the relative superiority of saguṇa and nirguṇa Īśvara. And consequently another
doubt is whether saguṇa bhaktha is superior or nirguṇa-bhaktha is superior. Saguṇa
upāsaka is superior; nirguṇa dyāthā is superior; Arjuna gets a doubt. And generally we
are attracted to saguṇa-Īśvara also; because nirguṇa, we are not even able to conceive
of. Therefore this chapter begins with Arjuna's question;
अजुयन उवाच |
एवां सततर्ुक्ता र्े ्क्तास्त्कवाां पर्ुप
य ासते |
र्े चाप्र्िरमव्यक्तां तेषाां के र्ोगववत्तमाः ||१२- १||
ēvaṃ satatayuktā yē bhaktāstvāṁ paryupāsatē |

yē cāpyakṣaramavyaktaṁ tēṣāṁ kē yōgavittamāḥ || 12.1 ||
saguṇa dyānam is better or nirguṇa dhyānam is better. And what was Kṛṣṇa’s answer?
Kṛṣṇa gives a peculiar and fictitious answer. But we should understand the implication
of Kṛṣṇa’s answer; the implication is we should never ask; which one is better; because
this question is relevant only when you want to choose one of them; the question is
relevant only when you want to choose. And as far as Kṛṣṇa is concerned, there is no
question of choosing one of them; because every seeker requires saguṇa dhyānam also

and every seeker ultimately has to come to nirguṇa also. Without saguṇa dhyānam; one
can never come to nirguṇa dhyānam; because saguṇa dhyānam is the stepping stone to
arrive at nirguṇa dhyānam. So without saguṇa dhyānam; one cannot come to nirguṇa
dhyānam. And without nirguṇa dhyānam; I hope you remember, without nirguṇa
dhyānam, saguṇa dhyānam is incomplete sādhana.
So therefore everybody has to go through saguṇa first and everybody has to come to
nirguṇa. One can postpone coming to nirguṇa; but one cannot avoid that. If a person
feels that he is not ready he can postpone it; and postponement can be one year, ten
years, or even ten janmās; we do not care. But one has to come to nirguṇa; because
nirguṇa-Īśvara is the ultimate reality; which is based on the well-known Kēnōpaniṣad
saying; tadēva brahma tvaṁ viddhi nēdaṁ yadidamupāsatē. Saguṇa Īśvara that you
meditate upon is never the ultimate realty. You should remember the ultimate reality is
a saguṇa object of meditation. And therefore Kṛṣṇa’s answer is what; everybody has to
go through both of them; both of them means what; saguṇa and nirguṇa.
After answering Arjuna's question, Kṛṣṇa enters the two topics; which is bhakthi-yōga
sādhāna; and bhakthi-yōga sādhāna phalam. And what is bhakthi-yōga sādhāna; I have
told you several times; and I will repeat again; it is very important; Bhakthi yōga is not
the name of a particular sādhāna but it is the name of a range of sādhāna, everyone has
to go through; it is a series; it is a package. Now you have to use this words; package.
And this package consists of how many levels; so the levels can be any number,
depending upon the context; sometimes it is presented two levels; sometime presented
as three levels but here Kṛṣṇa presents bhakthi-yōga as a series consisting of five levels
or five stages. And which is important; everyone is important; remember a flight of
stairs; a staircase which rung or which step is important you cannot ask; every step is
important to go to the next step; and what are the five levels?
The first level is sakāma karma pradhāna karma-yōgaḥ; we can call it karma-yōga level
No.1; or karma-yōga 1; this is the beginning stage; which everyone can easily start; in
this level a person is allowed to do any karma; to fulfill his personal desires; because very
one is born with countless number of desires; which are carried from previous janma;
whatever things you bring or not; you bring these; kāmānya kāmayatē manyamānāḥ
saḥ kāmabhir jāyatē tatra tatra.
Because in this janma there are so many desires which are not fulfilled; one person used
to tell; Swamiji I have one desire; very very strong desire; you know what; he likes a
particular brand of car called Land cruiser; 60-70 lakhs or so; so Swamiji I need your
special āśirvādam for that; mōkṣa I want. But; Now if it is a simpler one, it is OK: but it is

70 lakhs; so a person may die meditating on land cruiser; and he will cruise or go to the
next janmā and born as land cruiser.
So therefore he has to continue; therefore we carry forward not only the puṇyam papām
we carry forward our desires also; our unfulfilled desires; and therefore we cannot help
it; therefore kāmya karmas are bound to be there; and therefore sāstra says; let your
initial stage of life be yōga kṣēma pradhāna life; Yōga kṣēma; 9th chapter I said; yōga
means what? Acquisition; தகாண்டுைா; தகாண்டுைா; accumulating. Not only I acquire for
me but for handing over to the next generation; Something to leave in the Will; therefore
I have to acquire for them also; if there are girls; one type of acquisition; boys one type
of acquisition; all of them. It is called yōga. And once I acquire the next desire is what?
Maintenance and holding on to it; and that is called kṣēma; our initial stage of life is yōga
kṣēma pradhāna. In fact we have no time for anything. Until we marry, it is only yōga
kṣēma of myself, and once we are married, our brain is riddled not only my yōga kṣēma,
but also it is yōga kṣēma of me and my family, Many of the parents come and do
namaskāra nowadays; Swamiji public exams; where you have public exam; not for me
but for my children; they do not have any boon to ask me but they all have tens and
hundreds for their children; entrance or IIT; examination-Āśīrvāda season. And
tomorrow is exam; another extra namaskār. So what yōga kṣēma a parent is interested
is; the children's yōga kṣēma; husband's yōga kṣēma pradhāna life. Kṛṣṇa says you do
pray for that. How to convert into karma-yōga? You work for your yōga kṣēma; but
whatever happens accepts the consequence as God's will.
Then comes the next stage; a person becomes more and more mature; and he
understands that yōga kṣēma is an endless business and therefore he learns to transfer
some of the yōga kṣēma to
अनन्र्ाक्षश्चन्तर्न्तो माां र्े जनाः पर्ुयपासते |

तेषाां वनत्कर्ाक्ष्र्ुक्तानाां र्ोगिेमां वहामर्हम् ||९- २२||
ananyāścintayantō māṁ yē janāḥ paryupāsatē |

tēṣāṁ nityābhiyuktānāṁ yōgakṣēmaṁ vahāmyaham ||9.22 ||
It is an important skill that we have to develop; we have to learn to transfer a part of our
yōga kṣēma concern to the Lord. Then only we will have time; that too quality time and
relaxed mind for another set of activity which is meant for citta śuddhi.
Therefore the second stage of karma-yōga is involvement in those activities which are
meant for citta śuddhi. We call citta śuddhi pradhāna karma; or niṣkāma karma
pradhāna karma-yōga. So we do have time to pray to the Lord; and also for the child's
examination. Also we add give me citta śuddhi. If the mind is too much concerned. We
cannot think of citta śuddhi; we will not even know that such a thing exists. We cannot

think of any other goal of life at all; because our mind is occupied with the settlement of
the children; and settlement of the children will get postponed later to the
grandchildren; that is later; so the second stage is niṣkāma karma pradhāna karma-
yōga; otherwise called citta śuddhi pradhāna karma-yōga. So in this, I do not ask for
yōga; I do not ask for kṣēma; Oh! Lord whatever you give; I would learn to live with that.
And whatever stays with me, I will learn to live with that. Very difficult stage; but we have
to come to that.
Then once we have crossed these two stages; together called karma-yōga; we are ready
for the third stage; which is called īṣta-dēvathā-upāsana. And each one is called what?
Bhakthi yōga; remember; first is called bhakthi-yōga; because devotion is required for
the first stage; For the sake of yōga-kṣēma; and second stage also I require bhakthi.
And in third stage; I practice īṣta-dēvathā-upāsanam, and this is presented as the third
stage; because in the first stage, when my mind is full of yōga-kṣēma concern, I cannot
sit in mediation; And even if sit in mediation, I will be either thinking of yōga or kṣēma
only; meditation simply does not happen. In fact, you continue your worry in sitting
posture; normally you worry in other postures. Now in Padmāsana you worry; that will
be only difference. Therefore only we are able to transfer our yōga kṣēma concern to the
Lord. Mind finds some inner leisure; and only such a mind can spend some time
forgetting the family; forgetting the future; forgetting the money, forgetting all those
things; சரண கமலாலயத்தில் அவர நிமிஷம்; caraṇa kamalālayattil arai nimiṣam; if
possible. So this is called īṣta-dēvathā-upāsanam; which will equip me to turn my mind
inwards. The extrovert mind will learn to withdraw and that withdrawal is the third stage
of sādhāna; īṣta-dēvathā-upāsanam;
And in the 12th chapter, it is called abhyāsa-yōga and which īṣta-dēvathā is good; you
need not ask; any dēvathā is good enough; any particular form of the God is OK.
And once a person has gone through this stage; then he is ready for the fourth stage; I
said before in the īṣta-dēvathā-upāsanam; there are advantages; but there are
limitations also problem you may think that there are so many Gods and you may begin
to compare; Śiva is greater or viṣṇu is greater; idea of division etc. will be there; and also
the Lord or the deity that I visualise is bound by time and space that is also another
limitation and therefore to break these limitations; I have to learn to look at the īṣta-
dēvathā as the very Viśva-rūpa-Īśvara.
And once I look upon God as the total universe; you do not have many gods at all; you
have got only one God with many nāma; what is the difference between Viśva-rūpa Śiva;
Viśva-rūpa Viṣṇu; there cannot be any difference because Viśva-rūpa Viṣṇu includes all
names and forms; Viśva-rūpa Śiva includes all names and forms; and therefore there is

no division; there is no question of comparison also; And also I understand that the Lord
is not bound by forms; and therefore this helps in the expansion of the mind. So it gives
citta viśalatha; this is the fourth stage called Viśva-rūpa dhyānam; or anēka-rūpa
dhyānam.
And once a person has gone through these four stages; he is ready for the fifth stage
and only when a person goes through these four stages; he becomes sādhāna catuṣṭaya
sampannāḥ.
So in Tatva Bōdha we said; vēdānta begins; self-knowledge begins; only after acquiring
sādhāna catuṣṭaya saṁpathi and this sādhāna catuṣṭaya saṁpathi is possible only by
going through these four stages of bhakthi yōga. Bhakthi I have explained in the Tatva
Bōdha; you have to go through that; in simple language you can say that it is mental
preparedness for self-knowledge.
And then for this self-knowledge a person has to go through the fifth level of bhakthi
yōga; and the fifth and the final level of bhakthi-yōga is called jñāna-yōgaḥ. Fifth and
final of bhakthi-yōga is jñāna-yōga itself; This alone Śankarācārya tells in his
Vivēkacūdāmaṇi; svasvarūpanu sandhānaṁ bhakthirithabhi diyathē. The final level of
bhakthi is self-enquiry; sva svarūpa anusandanaṁ.
And this jñāna-yōga consists of vēdānta sr̥ avaṇa manana nidhidhyasanāni. So consistent
and systematic study of vēdāntic scriptures for a length of time under the guidance of a
competent ācārya; forgotten! Do not worry; no imposition. So sr̥ avaṇam is consistent
and systematic study of vēdāntic scriptures; not purāṇās; vēdāntic scriptures which deal
with nirguṇa-Īśvaraḥ. The first four stages you could manage with saguṇa-Īśvara; In the
fifth level you have to come to nirguṇa-Īśvaraḥ; which is discussed only in the vēdānta.
Therefore consistent and systematic study of vēdāntic scriptures for a length of time
under the guidance of a competent ācārya.
And Swamiji how do you know this; Kṛṣṇa does not say; you are adding whatever you
like; Kṛṣṇa himself has said this in the 4th chapter, I have only pulled out from the 4th
chapter, and I am putting here.

उपदे क्ष्र्न्न्त ते ज्ञानां ज्ञावननस्तत्त्वदिििनः ||४- ३४||

upadēkṣyanti tē jñānaṁ jñāninastattvadarśinaḥ || 4.34 ||
Arjuna you have to necessarily go to a guru; and open yourselves and ask for this
teaching and consistently follow the sr̥ avaṇam.

But what about those people who never had guru? உடபன mind அபஙபபாகும்;
immediately the mind rushes there. Here we are talking about the general rules; but for
every general rule there are exceptions also; because there are spiritual geniuses. In the
case of spiritual genius a guru is not required; therefore in their case, they gain
knowledge in an exceptional way; just as there was Rāmānujan, a mathematic genius;
he could mathematics without the help of a teacher; the teacher himself could not
understand the things; just because Rāmānujan did not require if you abolish
mathematics schools and teachers; that becomes ridiculous. When we are talking about
general rule; never quote an exception; and every one requires a guru; and suppose you
say: Swamiji I am a spiritual genius; and therefore I do not require a guru; then I will tell
you that you do not require.
But our problem is what? In spite of a guru we do not understand; without guru what
you will understand. Therefore sr̥ avaṇam from guru is required.
Then comes the mananam; which is the removal of all the doubts. Until my intellect is
convinced that the nirguṇa Īśvara is not different from me; the real me; tat brahma aham
asmi; aham brahmāsmi. Our intellect will not easily accept it. Until we accept, we have to
find out what is the intellectual obstacle for accepting this; and whatever be the obstacle
in the form of doubt, we have to remove. It is a long process, we have to go through;
which is called mananam. And once a person has gone through sr̥ avaṇam and
mananam, he has to go through nidhidhyāsanam; by which we mean the assimilation of
this teaching; by which we mean repeatedly reminding my higher-nature to myself. So
the nature I now know is that the lower nature; that I am so and so; born on such and
such a time; qualification; so many years old; whatever, what you call, whatever bio-data
I give now; they all belong to the incidental ahaṁkāra ḥ. I have to remind myself of my
higher ātma nature; this self-reminder is called Nidhidhyāsanam.
Thus by following sr̥ avaṇam; mananam and nidhidhyāsanam; I assimilate this teaching.
And once the teaching is assimilated; this intellectual knowledge will bring about an
emotional transformation. Because most of our problems are at emotional level; rāga;
dvēṣa; kāma; krōdha; bhayam; all these are emotional problems. Saṁsāra is
experienced at emotional levels; and therefore this knowledge has to transform my
emotional personality. Until then, I continue nidhidhyāsanam. And these three sādhanās
put together sr̥ avaṇam manana nidhidhyāsana is called the fifth level of jñāna-yōga.
And once a person has gone through all the five levels of bhakthi yōga; he becomes a
jñāni; a sthira prajñāḥ; to use the second-chapter expression. Thus Kṛṣṇa talks about all
the five levels; the first four levels belong the vēda pūrva bhāghā and the fifth and final

level belongs to vēda antha bhāghā. And this is given from verse No.3 to 12, Verse No.3
to verse No.12 is the five staged bhakthi yōga.
And incidentally you should remember that five levels are not clear cut divisions; Not
that you follow one; and complete it and you go to the second one and once you come
to the second one, the first one is gone; and once you go to the third level; the second
level is gone; this is not a clear-cut division; everybody would be following all the
sādhanās but one will be predominant; therefore it is not a clear cut division; that we
should remember.
And now comes the second part of the 12th chapter, which is from 13th to verse No.19.
And that topic is bhakthi-yōga phalam; the benefit of bhakthi yōga; You should
remember, when a person has gone through all the stages of bhakthi yōga; he has
attained the knowledge aham brahma asmi. Therefore this direct benefit of bhakthi-
yōga is ātma jñānam aham brahma asmi which means aham pūrnaḥ asmi.
And what will any knowledge lead to? What is the benefit of any type of knowledge? The
benefit of any knowledge is removal of ignorance. Jñānasya phalam, ajñāna nivr̥ itiḥ; the
benefit of knowledge is freedom from ignorance; and get physics knowledge; I will get
freedom from what ignorance; chemistry ignorance?; No; physics knowledge removes
physic ignorance; English knowledge removes English ignorance; self-knowledge will
remove self-ignorance.
Therefore directly the benefit is experienced at the intellectual level only; because I have
got self-knowledge, I am free from self-ignorance; therefore the direct benefit is only at
the intellectual level; the emotional benefits are only indirect benefits; they are only
corollary.
And therefore you should know how removal of self-ignorance gives me emotional
benefit. What is the connection between intellectual knowledge and emotional benefit?
The connection is not very direct; therefore we have to understand how; So what I am
doing is an intellectual exercise; but the benefit presented is what: emotional benefit.
How we should know?
So this the fundamental of vēdānta; this I have not discussed during the course of 12th
chapter; and being important, I thought that I should mention it. The vēdānta reveals
that pūrṇatvam is our real nature; pūrṇatvam means; self-sufficiency; self-adequacy; is
my real nature. But unfortunately, whatever be the reason, we do not know the fact that
aham pūrṇaḥ asmi; we do not know; because we are born with ignorance of everything
and therefore ignorance of our real nature also. We are born with mathematics
ignorance; all ignorance we are born with; that is our capital; what capital; ignorance;

And as we learn one by one; the ignorance goes away; when I learn English, English
ignorance goes.
Just as other ignorance, if I can use plural; other types of ignorance are there; self-
ignorance is also there; therefore I do not know aham pūrṇaḥ asmi; If I had known
anybody asks who are you; I would have aham satyam jñānam anantham brahma. We
never say; nobody introduces that way. That means we are ignorant and vēdānta points
out when I do not know I am pūrṇaḥ; naturally I am going to mistake myself as I am
apūrṇaḥ. Ignorance of pūrṇatvam leads to the mistake of apūrṇatvam; when the fact is
not known so many other things are imagined. To put in technical language, ajnānam
leads to adhyāsa; ignorance leads to erroneous conclusions. And the erroneous
conclusion is what; aham apūrṇaḥ. Apūrṇaḥ means what; I am an incomplete person.
And this erroneous conclusion is at what level? It is at the intellectual level; ignorance
belongs to intellect; error also belongs to intellect. Up to this is intellectual problem.
Then what happens? When I feel incomplete, naturally I have a desire to complete myself
and therefore I gone on struggling in life to make myself apūrṇaḥ by various methods,
As a child, I think a balloon or toy will make me complete one; bālastavat krīḍā sakthā.
And once this person is an adult he think life would be incomplete if there is no wife or
husband; He is going by the motorbike and nobody to sit behind; somebody has to sit
behind and put the hand on the round tummy; joke; OK; so I am complete now. So
therefore this problem was for Brahmāji himself it seems; Brihadārṇya says: tasmat
ramatē; tad dvitēyam aicatē; Brahmāji also wanted a Mrs. therefore I gone on thinking
this will complete me; this will complete me; this will complete; and the whole life is
searching for something which will make life complete.
This is called kāmaḥ; kāmaḥ is a problem at the emotional level. This apūrṇatvam kāmaḥ
is the shifting of the problem from the intellectual to emotional; and when I am not able
to fulfil my kāma; and somebody obstructs the fulfilment; then there is krōdhaḥ; because
of you only I could not do that; Krōda is an emotional problem and when the kāma is
fulfilled; then also I do not solve the problem because finite plus finite is equal to finite.
Therefore fulfilment of desire leads to more kāmaḥ; which is lōbhaḥ; unfulfilled desire
leads to krōdhaḥ; fulfilled kāmaḥ leads to lōbhaḥ; that is kāmaḥ, krōdhaḥ, lōbhaḥ,
mōhaḥ, madaḥ, mātsaryaḥ. In fact all your emotional problems begin with this kāma.
And this kāma is because of what; the erroneous conclusion that I am apūrṇaḥ.
Therefore the root of the problem is at intellectual level; problem is emotion; but the
root is intellectual; and therefore you have to study the scriptures and solve the problem
at intellectual level; then it will gradually transform your emotional personality; since I
am pūrṇaḥ; I know; I am full and complete; whether things are around or not;

श्री्गवानुवाच |
प्रजहावत र्दा कामान्सवायन्पाथय मनोगतान् |
आत्कमन्र्ेवात्कमना तुष्टः ज्स्थतप्रज्ञस्तदोच्र्ते ||२-५५||
prajahāti yadā kāmān sarvān pārtha manōgatān |

ātmanyēva''tmanā tuṣṭaḥ sthitaprajñastadōcyatē || 2.55 ||
Expectations are not there; frustrations are not there; complaints are not there; and
therefore all the benefits mentioned in this portion are the emotional benefits; but the
cause is what: at the intellectual knowledge. And therefore Kṛṣṇa enumerates them from
verse No.13 to 19. I am not going to each slōkā; but will present in a nutshell;
All our transactions are from three different levels;
 I as a kartā in the world; as the doer of varieties of action; that is one role I play;
 and the second role I play is as a bhoktā; receiving varieties of experiences;
 and the third is I as a pramādha; how I look at the world; my perspective as an

observer.
And Kṛṣṇa says at all these three levels; there will be total transformation.
As a kartā; what is the transformation? My actions are no more born out of a sense of
incompleteness. It is not because I am apūrṇaḥ; I am doing the action; knowledge I am
pūrṇaḥ; Therefore all my actions are not meant for fulfilment; but they are done with
fulfilment; and therefore there is no more any motive; karma-phalam if it comes; aham
pūrṇaḥ; karma-phalam not comes; aham pūrṇaḥ; Therefore there is a very great relief;
there is no concern; there is no tension. So therefore I act from pūrṇatvam; not from
apūrṇatvam; one change.
And when I am full and complete; a mind which has fullness will always express only
love. Fullness expresses in the form of love and compassion. Therefore all the actions
are born out of love and compassion for others. This is the second transformation.
And the third transformation is since the action come from love, compassion without
expectation and concern; to quality of the actions are excellent; because the mind is
undisturbed; the performance is always better. And therefore every action is appropriate
and sound action; dakṣaḥ;
Thus as a kartā; his motive is not fulfilment; comes with fulfilment; love, compassion.
Similarly as a bhoktā, Kṛṣṇa says: Since he operates from strength that aham pūrṇaḥ
asmi, he is not vulnerable disturbance; like anger; impulsive reactions etc. cannot come;

He has got a shock absorber. And therefore patience, freedom from impulsive reaction;
not vulnerable to emotional disturbances. In fact, he is an emotionally immunized
person; he is from bhōktā level. So emotional resistance is the second benefit.
And the third and final is as a pramātha; as an observer his perspective of the creation
is samatvam; samatvam; whatever be the type of experience; māna apamāna, sukha,
duḥkha; śīta uṣṇa etc. his mind enjoys samatvam or equanimity which means he is not
subject to rāga and dvēṣa.
So these are the transformations which will take place as a result of this knowledge; and
Kṛṣṇa concludes by pointing that to get this particular benefit, there is no shortcut at all,
everyone has to go through all the five stages if a person has to attain this benefit.
र्े तु धमर्ायमृतममदां र्थोक्तां पर्ुयपासते |

श्रद्दधाना मत्कपरमा ्क्तास्तेऽतीव मे वप्रर्ाः ||१२- २०||
yē tu dharmyāmṛtamidaṁ yathōktaṃ paryupāsatē|

śraddadhānā matparamā bhaktāstē'tīva mē priyāḥ||12.20||
One has to go all the five stages to attain this phalam called jīvan-mukthi.
Hari Oṁ

Swami Paramarthananda’s Gītā Classes – Thirteenth Chapter-क्षेत्र-क्षेत्रज्ञ-धवभाग-र्ोग:
Thus ends the thirteenth chapter called kṣētra kṣētrajña vibhāga yōga or Prakr̥ ti Puruṣa
yōga.
Hari Oṁ
Today I will give you a summary of the 13th chapter. I had pointed out that the
thirtheenth chapter is the beginning of the 3rd ṣatkam of the Gīta, the third group of the
six chapters. In the first ṣatkam consisting of the first six chapters, Lord Kṛṣṇa
highlighted karma-yōga sādhana; while in the 2nd ṣatkam, the 2nd group for six
chapters beginning from the 7th chapter up to the 12th chapter, Kṛṣṇa highlighted
upāsana Yōga and now in the third and final ṣatkam, beginning from the thirteenth is
going to highlight Jñāna-Yōga. And especially in the three chapters, thirteen, fourteen
and fifteen, Kṛṣṇa brings out the essence contained in all the Upaniṣads, and therefore
all these three chapters are important and among them also, the thirteenth chapter is
considered to be very important from philosophical angle.
The entire Upaniṣad sāra is given in this chapter and this chapter, like most of the other
chapters, begins with a question from Arjuna which is given in some Gīta books. In
certain Gīta books, this question is not there; but we can supply the question because it
is useful and in this question found in the first verse, Arjuna asked for clarification
regarding six technical terms, occurring in the śāstra.
प्रकृतति पुरुषां चैव िेरां िेरज्ञमेव च ।

एतद्वे ददतुममच्छामम ज्ञानां ज्ञेर्ां च केिव ॥१३.१॥
prakr̥tiṁ puruṣaṁ caiva kṣētraṁ kṣētrajñamēva ca |

ētadvēditumicchāmi jñānaṁ jñēyaṁ ca kēśava ||13.1||
Prakṛti, Puruṣa, Kṣētra, Kṣētrajña, Jñānam and jñēya. ētadvēditumicchāmi. Six topics
only. And on scrutiny, we find that even though six topics are mentioned by Arjuna, really
speaking, they can be reduced to three topics. Because some of the topics repetition.
What are the repetitions? The word Kṣētrajña, the word Puruṣa and the word jñēyam; all
these three talk about the same principle. Kṣētrajña, Puruṣa, and jñēyam. And all these
three we can refer by the general term ātma. So Kṣētrajña is equal to Puruṣa, is equal to
jñēya, is equal to ātma. So three we have reduced into one.
Similarly, the word Kṣētram, and Prakṛti are two words implying the same topic. We can
refer to it as anātma. So Kṣētram is equal to prakṛti is equal to anātma.

Therefore, three topics we have reduced into one, two topics we have reduced into one,
put together 5 topics, we have reduced into two.
So, thus ātma is one topic; anātma is another topic. Then the 6th and final topic that
Arjuna wants to know is jñānam. And this jñānam should be separately taken because it
does not come under ātma, it does not come under anātma also; therefore jñānam
should be taken as separate topic. Thus 6 topics can be reduced into three; ātma,
anātma, and jñānam.
Now these 6 topics are to put in our present language; 3 topics, ātma, anātma and
jñānam, Lord Kṛṣṇa discusses from the second verse up to the 24th verse; Verse No.2 to
verse No.24, Kṛṣṇa gives these three topics; ātma, anātma, and jñānam.
Now we will briefly see what is Kṛṣṇa’s description? First I will take up the word anātma,
which is equivalent, which two words, Kṣētram and Prakṛti put together, we are referring
together as anātma.
And what is anātma as revealed by Kṛṣṇa here. Kṛṣṇa says whatever I experience;
whatever I experience in front of me, whatever dṛśya padārtha is there, will come under
anātma. In Sānskrīt, we use the word dṛśyam, in English we can translate it as, as
anything experienced is anātma. Then what all things will fall under this anātma. The
entire universe will fall under anātma, because it is an object of experience. It is an object
of experience. It may not be an object in the present, which can become an object of
experience. So any objectifiable thing is called anātma. Even the heavens will come
under anātma; because even though I do not objectify the heavens now; if I gather
sufficient puṇyam and go there, then the heavens will become objectifiable. And
therefore, we do not say what is objectified. We say what is objectifiable, whatever is
experiencable, is anātma; therefore the world is anātma.
And then Kṛṣṇa points out that the very body comes under the object of experience,
because I am able to intimately experience the conditions of the body and therefore the
body also will come under anātma.
And coming further closer, even the mind is an object of experience, because I am able
to intimately feel and know the conditions of my mind; which includes the intellectual
conditions also. And therefore, the mind also comes under anātma.
And therefore, putting them together, the world plus the body plus the mind along with
all their conditions put together is called anātma.

And what is the nature of this anātma? If you analyse, the nature of this anātma is: No.1,
it is acētana svarūpam; it is jaḍa m, material in nature; so the entire dṛśya prapañca, the
anātma is made up of matter and therefore, it is inert in nature. Even though, the body
seems to be sentient; according to the scriptures, the sentiency of the body is not
intrinsic or natural sentiency but it is borrowed; and that is why at the time of death, this
sentient body becomes insentient; indicating that sentiency is not the intrinsic nature.
So therefore, body even though seemingly cētanam, body is also naturally acētanam,
and extending that Kṛṣṇa says, the mind also is material; only it is made up of subtle
matter, and therefore mind is also intrinsically acētanam. So therefore world plus body
plus mind is equal to anātma, and this anātma is acētanam; that is its first feature.
And its second feature is this anātma is full of attributes or saguṇam endowed with
varieties of properties, varieties of attributes. So it is acētanam, it is saguṇam, and finally,
this entire anātma is subject to constant fluctuations or modifications. So it is savikāram
in nature, it does not remain the same even for one moment. Within one moment and
the other, everything has undergone a change. And therefore anātma is acētanam and
anātma is saguṇam and anātma is savikāram.
And because of its changing nature, it will not remain in this visible condition all the time.
Because of its changing nature, it will broadly go through two conditions; one is called
the manifest visible condition; in Sānskrīt called kārya-avastha, vyaktha avastha,
vyaktham means manifest or visible condition.
and very same thing will at the time of destruction it will go back to kāraṇa avasthya,
avyaktha avastha.
Just as when you boil the water, the visible water is gone but you know the water is not
destroyed; but what has happened to water? The visible vyaktha-jalam has become
avyaktha vapour. Similarly, this cosmos also has got vyaktha avastha called prapañca
and it has got an avyaktha avastha, when you call it māya. Therefore, maaya is also an
unmanifest form of matter only.
So manifest matter is called universe; unmanifest matter is called māya. So therefore,

māya or the universe, including the body, including the mind, all of them come under
what? Anātma; which is acētanam, saguṇa, savikāra-tatvam. So this is the description of
anātma.
Then we have to go to the description of the next topic, viz., ātma. And the word ātma
refers to three things in the 13th chapter. What are those three? The word ātma includes
three names, Kṣētrajña, Puruṣa and the jñēyam; all these three can be referred to by the
word ātma.

Now the question is what is that ātma? Kṛṣṇa says if the whole universe falls under dṛśya
prapañca and object of experience, an experienced-universe; then an experienced-
universe presupposes the presence of...... fill up blanks. The experienced-universe,
presupposes the presence of what? An experiencer-subject. Without the experiencer-
subject, the experienced-object is never possible.
And therefore, every object presupposes the existence of a subject and the unfortunate
fact is this subject can never become, what? An object. So object is never possible without
the subject and the subject is never available for objectification. Remember the example
I gave. If I am seeing different colours and forms in front of me, the perception of every
form, the perception of every colour, presupposes the existence of the eyes, but the
unfortunate fact is what? The eyes themselves are not perceivable. But even though the
eyes are not perceivable, I can never doubt the existence of the eyes, because the very
perception is possible because of the perceiver alone. Thus, extending this principle, we
can say, all the experienced-object proves the existence of the experiencer; but the
experiencer himself cannot become an object of experience.
And this unobjectifiable experiencer principle is called ātma. The unobjectifiable

experiencer is called Ātma. And since ātma is the unobjectifiable-experiencing-principle,
it will be cētanam or acētanam? You do not require a Phd to answer this question. The
experiencing principle has to be necessarily a cētana-tatvam. If, every dṛśyam is
acētanam, the dṛk has to be cētanam. If every object is acētanam, the subject has to be
what? Consciousnesss-principle only. And who is that experiencer principle. Who is
experiencing the world? What will your answer? You will say. I myself am experiencing.
And therefore ātma is I, the consciousness principle, which objectifies everything but
which itself is not available for objectification. This is the ātma.
Now the question is, what are the features of this ātma tatvam, the caitnam tatvam. We
saw the features of anātma? What is it? Acētana, saguṇa, savikāra. Like that, what are
the features of I, the ātma, the consciousness principle. Then as an answer, we have to
remember the five points I have repeated several times. What are those five?
I, the observer consciousness-principle who objectifies the body and mind, that I, the
consciousness, am not a part of the body, not a product of the body; not even a property
of the body. So I the consciousness and neither a part, nor a product, nor a an attribute
or property of the body. I prefer the word property, because, one can remember easily,
P P P. part, product, property.
Then the second point I would like you to remember is: I, the consciousness, am an
independent entity, who pervade and enlivens the inert body. Because we have said

body is inert, I, the independent consciousness-principle pervade and enliven; just as the
electricity, the independent principle pervades and enlivens the fan.
Then what is the third point? We said: I, the consciousness principle, am not limited by
the boundaries of the body. Just as electricity is not located in the fan alone; similarly, I,
the consciousness, am not limited by the boundaries of the body, which means I the
ātma is all-pervading. In fact, one of the meaning of the word ātma is all-pervading.
The word ātma in Sānskrīt is derived from four different roots and one root out of which
the word ātma is derived is āp to pervade. Not the Hindi āp. Sānskrīt. Āpnōti, sarvatra
vyapnōti iti ātma. And therefore what is the third point; I, the observer consciousness,
pervade everywhere. The limitations and location belongs to the body which is an object
of consciousness but the subject-consciousness, am not located. So, therefore, I am all
pervading.
Then what is the next point, we had seen. That I the consciousness principle, will
continue to exist even when the body, the manifesting medium collapses or dies; I will
survive and therefore, mortality is a feature of the body; but not of me, the
consciousness pervading the body. So I am sarvagatah, I am nityaḥ; ātma sarvagataḥ,
ātma Nityaḥ.
And fifthly and finally, we had seen (we have to remember in this context) what is that?
If the body-medium dies, I, the consciousness will continue to survive, but that I, will not
be available for transaction; not because ‘I am absent’ but because the medium for
transaction is not there. It is exactly as it happens in deep-sleep state; the body is not
functioning, resting; the mind is not functioning, resting; transactions have ended; but I
have not ended. While sleeping, whether the transactions are ending, or I am ending?
Thank God, only the transactions are ending and not I, the transactor, continue to
survive.
And that I is the ātma, the cētana tatvam and to conceive of this consciousness principle,
Kṛṣṇa gives two beautiful examples later, which we can remember in this context. What
are the two examples; consciousness is comparable to ākāśa, the space-principle, is
comparable to the Prakāśaḥ-tatvam. 2 kāśa. Ākāśa and Prakāśa.
And that means what? If you want to conceive of consciousness, we have to see the
features of these two examples. Then we will get a nearer picture. And what are the
features in these two.

Both are ēkam. Ākāśa is one. Sūrya Prakāśa is one. Kṛṣṇa says consciousness is also one.
Ēkatvam.
And then, Ākāśaḥ is acalam; Ākāśaḥ cannot move from place to place; everything moves
in Ākāśaḥ but Ākāśaḥ itself does not move. Suppose this hall Ākāśaḥ moves? What will
happen? We will be flying? Similarly, Surya Prakāśa also. Even this Prakāśa in the hall,
the light, does not move. My hand moves in light, but the light itself does not move.
Exactly like that consciousness-principle itself is acalam. Nithya sarva gatha sthānu
acalōyam sanatham. Like Ākāśaḥ and Prakāśa, ātma is acalam.
Next feature is akanḍhaḥ. Space is indivisible. You cannot apportion space. The earth
can be divided. Water can be divided and we have quarrels also between Karṇātaka and
Tamil Nadu, but the space itself cannot be divided. Similarly, Prakāśa also cannot be cut
and therefore both of them are akhanda. Similarly ātma the caitanyam is akhandam. So
acalam, it is akhandam, it is Ēkam.
Next, akāśh is asaṅgam. Space is everywhere but it is never contaminated by anything.

Space is uncontaminable or uncontaminatable. It is unpollutable. Water can be polluted;
earth can be polluted; everything else can be polluted; vāyu can be polluted; not space.
Similarly Prakāśa, the light is also asaṅgah. It cannot be contaminated by anything.
Śankarācārya says whether the light falls on dirty coovam water or gaṅga water, the light
cannot be polluted by the dirty water. And therefore asaṅgatvam is the next feature.
And Ākāśaḥ is sarvādharam. It is the support of everything and similarly, consciousness

is the support of matter. Not vice versa. We think matter is supporting is consciousness
but Kṛṣṇa says, it is not so. Consciousness is not located in brain. All the brains are
located in one all-pervading consciousness. And if it becomes a dead brain, Einstein's
brain is preserved it seems; not because consciousness has departed or gone away;
what has happened is that the capacity of the brain to manifest the consciousness is lost.
The medium has lost the capacity like a fused bulb; power is very much there; but the
bulb has become fused. If there is any doubt, touch and you get instant realisation!
So therefore, it is not the absence of electricity but absence of a functioning medium

which can manifest. And therefore consciousness is sarva ādhara like Ākāśaḥ and finally,
consciousness like the Surya Prakāśa, the light of the Sun, it illumines everything,
because of the presence of consciousness alone; things are known; and therefore, sarva
ādharaḥ and sarva Prakāśa, is that ātma and that ātma I am.
So this is called ātma-anātma vivēka-jñānam; discriminating between consciousness and

matter and claiming that I am the consciousness-principle who am functioning through

the body but I myself am not the body. So the medium comes, the medium goes, but I
never come and go. So these are the features of ātma.
Anātma, ātma, two topics are over. According to 13th chapter, we have covered 5 topics.
ātma means two and anātma means three; 2+3 FIVE.
Now lastly one more topic is left. What is that? Jñānam.
And we saw that the word jñānam in the 13th chapter has got a unique meaning and
what is that? All those virtues which are required for gaining ātma jñānam. All virtues,
sat gunaḥ, required for gaining ātma jñānam, the preparatory values or virtues. In short
a dharmic way of life. This is how ethics and morality enter vēdānta śāstra. People ask
the question, in vēdānta philosophy, is there any scope for ethics and morality, our
answer is there is a scope; what is the scope. Only a mind which has ethics and morality;
that mind alone can receive ātma jñānam. And without these values, twenty values are
enumerated by Kṛṣṇa; without these values, one cannot understand vēdānta; and even
if one understands vēdānta, it will become an academic knowledge. It will not transform
my personality. Value plus study is equal to transformation. Study minus values, is equal
to information.
So do you need information or transformation. The decision is yours. The difference is

caused by the presence and absence of morals. And these values alone are generally
presented in the vēdānta śāstras, as sādhana cathuṣṭaya sampathi. Four Ds.
Discrimination, Dispassion, Discipline and Desire. D D D D.
Discrimination means the understanding that God alone can give Pūrṇatvam and
security in life. Fullness or peace or security can come only from one source and that is
nitya vastu, the Īśvara tatvam. And the world; however wonderful, beautiful it might be,
you can experience it, enjoy it, you can possess it, you can handle it, but the world cannot
give peace, security and Pūrṇatvam. This understanding is called Discrimination.
And what is Dispassion? Dispassion is after this understanding, changing the priorities
of life; between God and World. Which one is primary and which one is subservient. With
regard to this, I have to do some reshuffling and in that reshuffling, when world becomes
subservient and secondary, that attitude is called dispassion,
And when God or Brahman or Nitya vastu becomes the top priority, it is called spiritual
Desire. God as priority is called spiritual desire, world being lesser than that is dispassion.
Remember not hatred, we do not prescribe hatred. But what we say prioritisation must
be proper.

Then the fourth one is Discipline; the integration of the entire personality. Physical body,
the 10 sense organs, organs of action and organs of knowledge, the mind, the intellect,
all of them when they are disciplined and organised. And instead of I, becoming their
slave, I become their master. Then I am the master of my sense organs; when I master
of my mind, self-mastery; self-integration is called discipline; Discrimination, Dispassion;
Desire and Discipline; these four are called sādhana chathuṣtayam.
These four alone have been expanded by Kṛṣṇa into 20 values. So 20 condensed is four.
Four diluted is twenty. So in the summary, we will see four. The expansion we will see 20.
That is what.
So sādhana catuṣṭaya sampathi is here called jñānam. With this, all the six topics, Kṛṣṇa
has covered. And this is from verse No.2 to 24.
Now from verse No.25 to 35, Kṛṣṇa wants to conclude his teaching by presenting jñāna
sādhanāni and jñāna phalam. What are the stages that one should go through to attain
this knowledge. And what is the phalam that I get out of this knowledge.
And Kṛṣṇa presents five stages to attain the knowledge. What are they? Karma-yōgaḥ,
upāsanam, śravaṇam, mananam, nidhidhyāsanam.
karma-yōga is the first stage to remove the impurities of the mind; mala nivṛthi or to
attain purity.
The second stage is upāsanam. That is meditation on Lord with attributes or form and
the upāsana is to remove the restlessness of the mind; the extrovertedness of the mind;
vikṣēpa nivṛtti, so that the mind becomes tranquil and focussed. This the second stage.
The third stage is śravaṇam, which is consistent, (do you remember), and systematic
study of vēdāntic scriptures for a length of time, under the guidance of a competent
ācārya. It is not a-day affair. It is for a length of time. That is why, many people say, after
6 years listening, now I think I am understanding your teaching better! Does not matter!
So it requires soaking like the pickle. This is called śravaṇam, which removes ignorance.
Ajñāna nivṛtti is the third.
And the 4th one is called mananam, after comprehensively studying Vēdānta I begin
raising my doubt. During śravaṇam, doubts are not allowed; first you dump all the data;
and having done śravaṇam for a length of time, then generally most of the questions
will be cleared, even if some are there; raise the question and answer and it is called
saṁśaya nivṛtti, removal of doubt.

And the fifth and final stage is called, Nidhidhyāsanam. Dwelling upon the teaching.
Because I have to change my perspective of myself. Because all the time I have been
looking upon myself as the body. The body orientation is the most powerful vāsana. And
therefore, whatever happens to the body, I take it as happening to myself and therefore,
the response is different; that is called saṁsāra and therefore I have to spend some time
and tell myself, I am not the body; but I am functioning through the medium of the body.
In sleep, I have dropped all the transactions but I continue to exist. Similarly in death
also, the body may end, but I continue to survive. And therefore, I am not a mortal one;
the shift of self-perspective. And when I change my opinion about myself, my opinion
about the world also will change. And this process is called Nidhidhyāsanam or
meditation to remove old orientation. Otherwise we can call, deconditioning.
Thus after five levels. karma, upāsana, śravaṇam, manana, and nidhidhyāsana. At the
end of all these five levels of sādhana, I own up this fact that Aham Nithyah Caitanya
Rūpa Ātma Asmi. So these are the sādhanas.
Then comes the phalam. The benefit of this knowledge. Kṛṣṇa mentions a few.
First benefit he mentions is sarvatra sama darśanam. Because this person's vision has
shifted from anātma-pradhāna to ātma-pradhāna. So instead of different waves, I see
one underlying water. Instead of seeing different ornaments, I see one underlying gold.
I keep the words bangle, ring, chains, for transactions, but in and through the
transactions, I have got what darṣanam? Gold darśanam. Whatever ornament I transact.
Similarly this person has got the ātma-darśanam, and ātma being the same in all, it is
sama darśanam and the practical benefit is freedom from Rāga and Dvēṣa, which are
the two primary problems of saṁsāra. Rāga Dvēṣa abhāva. Freedom from attachment
and aversion. This is one benefit.
The next benefit Kṛṣṇa gives is amr̥ tatva prāpthi. When I took myself as the anātma-
body, I concluded I am mortal. When I know I am the ātma, now I claim I am immortal.
When the wave thought that it is a wave; it was afraid of its mortality. But the moment
wave shifted the vision, and claims I am the water, the wave is not afraid of mortality;
because as water, it does not die. Therefore, amṛtathva prāpti, immorality is the second
benefit.
Next benefit is akartr̥ tva, abhōkhtr̥ tva prāpti. I come to know that I am neither a kartā,
nor a bhoktā; but in my presence, matter is interacting. All the changes belong to the
matter. I, the consciousness, am like the Sunlight; I illumine everything but I am not
tainted by anything. So this is akartr̥ tva, abhōkhtr̥ tva prāpti.

Finally Kṛṣṇa says, this alone is called brahmatvam. Aham Brahma asmi iti brahmatva
prāpti. Brahmatva. Limitlessness. As a wave, I am limited; but once I know I am water, I
can claim that I am everywhere. So these are the benefits, in simple language, jeevan
mukthi.
Jīvan mukthi is the benefit of this knowledge and therefore Kṛṣṇa concludes.Hey Arjuna,
gain this knowledge, which makes a difference in your life. All the other disciplines of
knowledge will not make any fundamental difference, whereas this knowledge makes a
crucial difference, takes you from bondage to liberation. So,
िेरिेरज्ञर्ोरेवमन्तरां ज्ञानचिुषा |
्ूतप्रकृवतमोिां च र्े ववदुर्ायन्न्त ते परम् || १३- ३५ ||
kṣētrakṣētrajñayōrēvam antaraṃ jñānacakṣuṣā |

bhūtaprakṛtimōkṣaṁ ca yē viduryānti tē paraṁ ||13.35||
With this, Kṛṣṇa concludes the 13th chapter, and the chapter is kṣētra kṣētrajñā vibhāga
Yōga; because in this chapter, Kṛṣṇa clearly differentiates consciousness and matter.
Kṣētram meaning matter, kṣētrajñā meaning consciousness.
Hari Oṁ

Swami Paramarthananda’s Gītā Classes – Fourteenth Chapter - गुणत्रर्धवभागर्ोगः
Today I will give you a summary of the 14th chapter. The 14th chapter, like the previous
chapter, falls within the third ṣatkam of the Bhagavat Gīta; the third group of six chapters
and I had pointed out that in the third ṣatkam, Lord Kṛṣṇa concentrates on jñāna-yōga.
And therefore we find the topic of jñāna-yōga, the essential teachings of the upaniṣads
condensed in these chapters; especially the 13th, 14th and 15th chapters. In the 16th
and 17th chapters, we will see later, Kṛṣṇa deals with jñāna-yōga- friendly virtues.
This ’friendly’ word is very very common now. Environment friendly paper, etc. 16th and
17th chapter will deal with jñāna-yōga friendly virtues whereas these three chapters 13,
14 and 15; deal with Jñāna-yōga the pursuit of self-knowledge or ātma jñānam. Though,
these three chapters are relatively small, they are very very significant chapters and this
is known as Guṇathraya vibhāga-yōga, in this chapter, Kṛṣṇa deals with the three guṇas
as the stepping stones, through these three guṇas, Lord Kṛṣṇa takes us to the guṇāthitha
ātma. Guṇa thraya dvāra. Through the three guṇas as stepping stone, going to the
guṇāthitha ātma, is the subject matter of this chapter and therefore, it is called guṇa-
thraya vibhāga-yōga.
And in the first four verses of this chapter, Kṛṣṇa gives an introduction in which he
mentions the subject matter of ātma jñānam as the liberating wisdom and therefore the
greatest knowledge. All the other disciplines of knowledge are called aparā vidya;
inferior knowledge; whereas this is the knowledge which is called parā vidya in the
upaniṣad and rāja vidya in the 9th chapter and this knowledge is the greatest knowledge
because this alone releases a person from saṁsāra. All the other disciplines of
knowledge will make me only smaller and smaller because the more I study I come to
know how little I know. So instead of growing bigger in terms of knowledge, I only feel
smaller and smaller as I study more further. Therefore they make me smaller; and
whereas this is the only wisdom which makes me own the fact that I am Brahman, the
biggest. Therefore, Kṛṣṇa says this is a liberating knowledge, which gives liberation while
living called jīvan-muktiḥ and it is also gives liberation after death, which is called vidēḥ
muktiḥ. And by vidēḥ muktiḥ we mean freedom from punarjanma. Sargē'pi nōpajāyantē
praḷayē na vyathanti ca (14.2). Cycles of births and death.
Thus having introduced the subject matter, later Kṛṣṇa gives the foundation for the
teaching and in that foundation he briefly mentions the process of creation. While
pointing out that God is the cause of the creation, and God consists of two aspects, one
is the consciousness aspect and the other is the matter aspect. Cētana acētana tatva
dvaya vilithaḥ Isvaraḥ.
In the 7th chapter, Cētana tatvam was called parā prakr̥ ti, acētana tatvam was called
aparā prakr̥ ti.

In the 13th chapter, Cētana tatvam was called puruṣaḥ and acētana tatvam is called
prakr̥ tiḥ.
And in the upaniṣads, the generally the cētana tatvam is called brahman and the acētana
tatvam is called Māya.
These two principles together is called and this Īśvara is anādi and from this Cētana -
acētana misram alone the entire universe has originated, including every individual also.
And from this we can easily infer that every individual also must be a mixture of Cētana
- acētana tatvam because as the cause is, so the effect will be. As the parents are, (very
difficult to assimilate, but the truth is), so the children will be. That is why when the
children are very wayward, they ask the question: Whose child is this? So based on the
same principle, I, the individual, also AM is the mixture of puruṣa and prakr̥ ti, brahman
and māya; cētanam and acētanam. Otherwise technically called ātma-anātma misraḥ I
am.
And from this we can infer another aspect also. And that is the anātma part of mind
which is born out of prakr̥ ti will have the three guṇas which belong to prakr̥ ti. So prakr̥ ti
is responsible for the origination of my anātma part and therefore my anātma part will
have three guṇas and what is anātma part; the body-mind complex; Otherwise we can
call the ahaṁkāra part. So the body-mind complex is equal to the anātma part is equal
to the ahaṁkāra part is saguṇaḥ, endowed with the three guṇas, because it is a product;
originating from the prakr̥ ti.
And similarly I have got a puruṣa aspect also; the cētana aspect also; which is called the
ātma aspect; which is nirguṇam in nature and this nirguṇa ātma is technically called
sākṣi. Therefore saguṇa ahaṁkāra plus nirguṇa sākṣi. Saguṇa matter plus nirguṇa
consciousness is the individual.
Do not ask me what is saguṇa; saguṇa means with guṇa or properties and nirguṇa
means without guṇa, the properties or attributes. The pure ahaṁkāra also cannot
interact in the world. Pure sākṣi also cannot interact in the world. All the interactions are
done by the mixture sākṣi + ahaṁkāra.
And the whole aim of this teaching is I should learn to own up more and more of my
higher sākṣi svarūpam, which is the persistent and permanent nature of mine and I
should not be over obsessed with my inferior ahaṁkāra materialistic nature. Not that
ahaṁkāra should be neglected; because without ahaṁkāra, pure sākṣi cannot transact.
So ahaṁkāra is needed; but over-importance and undue importance, obsession with
ahaṁkāra will lead to all types of problem. And therefore instead of seeing myself as
ahaṁkāra, I should learn to see myself as sākṣi, now transacting through ahaṁkāra

kanchukam; ahaṁkāra overcoat. For this purpose, the Kṛṣṇa talked about the creation
and the essence of this topic is I am also a mixture of saguṇa and nirguṇa aspect.
And having presented this foundation, Lord Kṛṣṇa begins the teaching from the 5th
verse onwards. He talks about the three guṇas of ahaṁkāra, to show that all the three
guṇas are causes of bondage, if we do not know how to make use of them properly, like
anything in the creation. If I know how to handle things, it can help me grow; if I do not
know how to handle, the very same thing will cause problems. You take fire, it is a
blessing or a curse; it depends upon whether I know how to handle fire. Electricity is a
blessing or curse? By itself it is neither; but if I do not know how to handle, it becomes a
curse. Similarly, the three guṇas also. If I do not know how to make use of, they can
become guṇa. Guṇa has got a second meaning, they can become 'ropes' or chains to
bind me.
And therefore I should have a thorough understanding of the three guṇas. So from 5th
verse, up to 18th verse, we get an analysis of the three guṇas which is essentially an
analysis of the ahaṁkāra. Because ahaṁkāra has the three guṇas.
And for the convenience of our study, Kṛṣṇa classifies this analysis into five parts. What
are those five parts?
First he gives the lakṣaṇam or definition of the three guṇas.
And then He gives the mode of bondage; how each guṇa binds. If we do not know how
to handle ~ that is always to be supplied ~ if we do not know how to handle; bandana
prākaraḥ.
Then He gives the liṅgam, indication to find out which guṇa is dominant in me;
Thereafterwards, Gatiḥ, gathi means what? post-death travel; the travel after life; and
then
Finally phalam, the consequences of the predominance of each guṇa.
First he gives the definition, we have got a chart in our books; we can refer to the chart
later, he gives the definition, satvaḥ prakāśātmakam; rajas is rāghātmakam, tamas is
mōhanātmakam.
Satva is that disposition of the mind which makes the mind knowledge-friendly. Today I
am in the friendly-mood. So satva makes the mind endowed with that disposition, which
is knowledge-friendly, which makes the mind a bright mind. In Sānskrīt, jñāninōnmukha
anthakaraṇam. So disposed to the acquisition of knowledge; whereas rajō-guṇa makes

the mind karma-friendly; activity-friendly; a disposition which is suited for dynamism; lot
of work.
Whereas tamō-guṇa makes the mind unfit for, inimical to both, not inimical to one,
neither knowledge-friendly nor activity-friendly. Such a disposition of mind is called
satva, rajas or tamas. Propensity-based definition.
Then the next one is the mode of bondage. How does it bind? When my mind is
knowledge-friendly, naturally I become a pusthaka pūchi, a bookworm; all the time
interested in operating the jñānēndriyas; not karmēndriya-active person; and
Jñānēndriya active person and therefore I look for an infrastructure which is conducive
to more and more study. A library atmosphere; with lot of books around, bright light; in
modern houses, very very unfriendly for reading; only one small bulb in the corner;
seems that is the fashion; most unfit for reading; and if you put bright tube light, they
say is it a shop or what? They think that shop should only be bright; and not homes. So
it is a knowledge-unfriendly lighting/atmosphere, whenever you go to such a place.
And therefore the mind seeks books, people who can teach, quiet atmosphere, ideally a
deck and a table, pen. In many houses, they would not even have a pen, pencil, rubber,
paper, etc. and they will go and buy if I request.
After the school life is over, they use the pen only for taking down the phone nos.!! And
generally that pen would not work also. So stationeries would not be there. A learning
person will first look for those things. And it becomes a bondage, and if such a conducive
atmosphere is not there; this person becomes restless and unhappy. That is the bondage
caused by satva-guṇa. So jñāna saṅgēna badnāti. By creating attachment to a
knowledge-infrastructure.
Whereas rajō-guṇa creates attachment to what? It does not like library; library if you say
it gets angry. It wants to do lot of things; and therefore it looks for activity friendly
atmosphere. And when such an atmosphere is there; that mind is very happy; if that is
not there; if you want to punish him, leave him in an āśramam. In three days he will
become mad. Not only he will become mad, he will also make others mad. So therefore,
jñāna saṅgēna satvam satvam badnāti, karma saṅgēna rajaḥ badnāti.
And tamaḥ; it will look for what? Nidrā saṅgēna, this is the three types of bandana
prakāraḥ. This the three types of bandana prakāraḥ.
Then the liṅgam, the indication of the three guṇas; this is a corollary we get from the
previous discussions.

When is satva dominant? When is jñānam increases. Reading increases; study increases;
thinking increases; it is in the indication of satva vritti; whereas when lot of activity
increases, it is an indication of rajō vritti and when sleep and sleepy condition increases,
it is an indication of tamō vritti.
And then next Kṛṣṇa talked about the gathi after death. When a person dies when satva
is predominant, one goes to higher lōkās; when a person dies with rajas predominant;
he is born in the manuṣya lōkā; because manuṣya lōka is meant for karma; so karmāṇu
bandini manuṣya lōkē; we will soon see in the 15th chapter. When tamō-guṇa is
predominant after death, that person goes down. So urdhva gathi, madhyama gathi and
adhō gathi.
And finally, the consequences of these three guṇas were also pointed out; that is the
phalam; the consequences in this life itself. That also we can easily derive.
When satva-guṇa increase, jñāna vṛddhi takes place; when rajō-guṇa increases, the
ambition and activities increase; and when tamō-guṇa increases, nidrā, pramādha,
means negligence; that the life will be closer to the animal.
So thus, lakṣaṇam, bandanam prakāraḥ, liṅgam, gathi and phalam. All these five topics
Kṛṣṇa discusses from the 5th verse up to 18th.
And then comes the crucial two verses. 19 and 20, in which Kṛṣṇa talks about
transcending the three guṇas. And for transcending the three guṇas one will have to
make use of the three guṇas. Just as a fruit requires skin and also the stem of whatever
it is to connect it to the mother tree, for ripening and once it is ripened, it does not
require this skin and that is why naturally the skin comes out. So skin is required for
ripening and after ripening, you cannot say, skin was very much useful, and therefore I
should be grateful to the skin also, I should not peel the skin and throw away; that is
ingratitude and therefore I will eat the banana along with the skin. I do not know
whether naturopathy would recommend that. They will say, eat with the skin.
Normally we do not do, that does not mean, I disrespect the skin. Skin is required up to
a particular time and then it has to peel off. Similarly, the entire spiritual-sādhana is a
gradual journey from tama pradhāna life to raja-pradhāna life to satva-pradhāna life to
guṇāthitha life.
And how does the scripture accomplish that? The scripture prescribes lot of karma to a
person who is now tama pradhāna. And what type of karmas. Sakāma karma. Selfish
activities to fulfil worldly materialistic desires. In fact scriptures encourage desires; just
as we have got advertisement now, to generate desires, Vēda itself has itself

commercials. Vēda-pūrva-bhāga is full of advertisement. Because it wants to inject

desires in the tamō-guṇa person, who is always sleepy and refuses to get up and make
him rajō guṇi. So therefore karma, what type of karma? Sakāma karma, selfish activity,
the scriptures recommend for the initial step.
And once a person has got into sakāma karma, then the scriptures gradually changes
his status, rajō-guṇa should be maintained and it should be a different type of rajō-guṇa.
The first rajō-guṇa is tamō-guṇa tainted rajō-guṇa is the first phase, satva-guṇa tainted
rajō-guṇa should be the next stage. Śankarācārya calls it tamaḥ upasarjana rajaḥ is first
stage; satva upsarjana rajaḥ is the second stage. What is the difference these two? Both
rajō-guṇa s will activate a person. It will make the person extremely ambitious; it will
whip up the ambition but the difference will be initially all desires are personal selfish-
oriented. That means the beneficiary of my activity will be only, i.e. I am the beneficiary
or maximum my family. That will be the first stage; whereas when that rajō-guṇa is
converted to the higher rajō-guṇa, sakāma karma will be converted into niṣkāma karma
which means the beneficiaries of my activity will be more and more. Not my family alone;
there is a wider circle, neighbours benefit, the entire community benefit; the temples
around benefit, the educational institutions around benefit. Not myself only. As the
beneficiaries increase, sakāma karma is getting converted into niṣkāma karma. This is
travel from tamō-guṇa from lower rajō-guṇa to higher rajō-guṇa. To use the 4th chapter
language, guṇa sūdra to guṇa vaiśya to guṇa kṣatriyaḥ. Guṇa kṣatriyaḥ is a person
whose life and activities will benefit the entire community; nation-wide community,
whole universe itself.
Once a person has lived a guṇa kṣatriyaḥ life, which is otherwise called karma-yōga, then
the scriptures ask you to graduate you to the next stage, what is that? Satva guṇa
pradhāna life; after the peak of activity, gradually one has to withdraw. Gr̥ hastha āśrama
to vānaprastha āśrama, you may not physically leave home, but in the life style, the
orientation is gradually changed.
And at this stage alone, the scriptures talk about more of upāsana and less of karma. So
upāsana is the sādhana which makes an extroverted active person into a quiet and
withdrawn and Self/ātma oriented person. Thus upāsana sādhanam makes me a satva
pradhāna puruṣaḥ.
When I become a satva prādhanā puruṣa, the activities are gradually dropped, and one
does not feel any guilt because he has contributed to the society sufficiently. He is not a
selfish person because of so many years he has contributed. Now he can turn to
concentrated spirituality. And not only that, physically also, this person becomes
incapable of more activity; when for him getting up and sitting down itself become a

project. No other project is required. Sitting is a project and getting up is a project. What
work he will do? He requires people to help him out. Therefore even physically it is more
conducive for inward directed life. So thus tama pradhāna to raja pradhāna to satva
pradhāna he has come; by following karma-yōga and upāsana.
Then from satva-guṇa to nirguṇa travel alone is a totally different type of travel. There
is no corridor connecting satva-guṇa and nirguṇa. Tamō guṇa can be changed to rajō-
guṇa, rajō-guṇa can be changed to satva-guṇa; satva-guṇa can never be converted into
nirguṇa. If satva-guṇa is converted, it will again become tamō-guṇa or rajō-guṇa only.
There is no corridor connecting guṇa thraya and Nirguṇa, or guṇathitaḥ and therefore
the sādhana is jñānam.
So after a person becomes a satva-guṇa pradhānaḥ, karma-yōga is dropped, upāsana is

dropped, because they have done their job by making me satva-guṇa pradhānaḥ. In fact
satva-guṇa pradhāna person is called sādhana catuṣṭaya sampanna adhikāri. Then what
is the sādhana ? Jñāna yōga. That Kṛṣṇa tells clearly.
नान्र्ां गुणेभ्र्ःकतायरां र्दा द्रष्टानुपश्र्वत ।

गुणेभ्र्श्च परां वेशत्त मद्भावां सोऽमधगच्छवत ॥ १४.१९ ॥
Nānyaṁ guṇēbhyaḥ kartāraṁ yadā draṣṭā'nupaśyati |

guṇēbhyaśca paraṁ vētti madbhāvaṁ sō'dhigacchati || 14.19 ||
As I said the crucial word in that 19th verse is Vētti, he comes to know. And Kṛṣṇa does
not say how to get the knowledge, because he has already said that in the 4th chapter.
Knowledge does not automatically happen. Whether your mind is a noisy mind or
whether your mind silent mind, ignorant mind will be ignorant, no knowledge. No
knowledge, for that matter, can happen naturally.
That's why Dayānanda Swami beautifully says: If you sit quietly what would have
happened is; previously noisy ignorant mind, to quiet ignorant mind; so by stilling the
mind or quietly sitting in meditation, knowledge does not happen. What should you do:

उपदे क्ष्र्न्न्त ते ज्ञानां ज्ञावननस्तत्त्वदिििनः ॥४.३४॥

upadēkṣyanti tē jñānaṃ jñāninastattvadarśinaḥ || 4.34 ||
Jñāna-yōga means going to a guru. Sthrōthriya brahmaniṣṭa guru and systematic study
of the Vēdanta. Not a casual now and then listening to some satsaṅga here and there,
and all of them are meant to inspire you, inspiration is different; teaching is different.
Dayānanda Swamiji says: Preaching is different; teaching is different.

And systematic study includes śravaṇam, mananam and nidhidyāsanam, study of the
scriptures for a length of time, and thereafterwards removing all the doubts by proper
mananam or analysis and thereafter internalisation of the teaching. So through
śravaṇam, manana and nidhidhyāsana, I become guṇāthitha.
Now the question is: How do I become guṇāthitha, by śravaṇam? As I said, the body,
mind complex will be eternally saguṇa, it would not become nirguṇa. Then what do I do
through jñāna-yōga? I learn to dis-identify from the body by knowing the fact that body
is only an incidental instrument I am using for worldly transaction exactly like the
spectacle and when I remove the spectacles, what happens? I am not gone, but I am not
able to see the people, similarly when the body-mind- complex is not there, I do not
disappear, I do not have the medium to interact with the people; and we do experience
such a situation daily, When? During the deep sleep state. And therefore, body mind
complex is temporarily used and then it will be dropped, I should take the instrument as
myself.
Then if I am not the body-mind-complex, who am I? For that alone, Kṛṣṇa gave the
answer:
िेरज्ञां चावप माां ववन्द्द्ध सवयिर े ेषु ्ारत ॥

िेरिेरज्ञर्ोज्ञायनां र्त्तचज्ञानां मतां मम ॥ १३.३ ॥
Kṣētrajñaṁ cāpi māṃ viddhi sarvakṣētrēṣu bhārata |

kṣētrakṣētrajñayōrjñānaṁ yattajjñānaṁ matāṁ mama || 13.3 ||
I am not the body, but I am the experiencer of the body; I am not the mind; I am the
experiencer of the mind; and therefore, all the known attributes belong to the known
body mind complex only.
This is a very important law. You should remember. Any experienced attribute, belong
to the experienced object. If I see green colour, the colour belong to the eye or the
object. The seen colour belongs to the seen object; does not belong to the seer eye.
Whatever colour I am seeing, all those belong to what? The objectified-attribute belong
to the objectified-substances; no attribute belongs to the objectifier-eye.
And therefore all the guṇas belong to the body-mind-complex. I am free from all the
three guṇas. So you do not contact the guṇāthitha ātma, you do not become the
guṇāthitha ātma, you own up the fact that I was guṇāthitha; I am guṇāthitha, and I will
be guṇatita. For how many days? I am incapable of becoming saguṇa. So this
transformation in the I, takes place and this knowledge based transformation is called
mōkṣaḥ or jīvan muktiḥ.

नान्र्ां गुणेभ्र्ःकतायरां र्दा द्रष्टानुपश्र्वत ।

गुणेभ्र्श्च परां वेशत्त मद्भावां सोऽमधगच्छवत ॥ १४.१९ ॥
Nānyaṁ guṇēbhyaḥ kartāraṃ yadā draṣṭā'nupaśyati |

guṇēbhyaśca paraṁ vētti madbhāvaṃ sō'dhigacchati || 14.19 ||
गुणानेतानतीत्कर् रीन दे ही दे हसमुद्भवान् ।

जन्ममृत्कर्ुजरादुःखैह् ववमुक्तोऽमृतमश्नुते ॥ १४.२० ॥
guṇānētānatītya trīn dēhī dēhasamudbhavān |

janmamṛtyujarāduḥkhairvimuktō'mṛtamaśnutē || 14.20 ||
So after death, will I have urdhva gathi or madhyama gathi or athō gathi? If I have satva-
guṇa I will have urdhva gathi; if I have rajō-guṇa I will have madhya gathi; tamō-guṇa I
will have athō gathi. If I am Nirguṇa, what gathi? No gathi. Aham agathiḥ asmi. Not Tamil
'agathi' (refugee). I am agathiḥ, because I cannot move from one place to another,
because I am the ātma, the caitanyam which is all-pervading, in Me the consciousness,
the saguṇa matter appears and in Me the consciousness the saguṇa matter resolves.
And I am never affected by the three guṇas. This is called mōkṣa.
And naturally Arjuna is curious to know what will be the lifestyle of such a guṇāthitha
person, and therefore he asked three questions in the 21st verse,
अजुयन उवाच –
कैिलिङ्गैस्रीन्गुणानेतान् अतीतो ्ववत प्र्ो ।
वकमाचारः कथां चैतान् वरन्गुणानवतवतयते ॥ १४.२१ ॥
Arjuna uvāca
kairliṅgaistrīn guṇānētānatītō bhavati prabhō |
kimācāraḥ kathāṁ caitāṃstrīn guṇānativartatē || 14.21 ||
The three questions are: What are the indications of the guṇāthitha? Characteristics of
guṇāthitha and then what is the conduct of the guṇāthitha? Ācāraḥ, and the method of
becoming guṇāthithaḥ.
And Kṛṣṇa gives the answer, the indication is the very knowledge makes the mind less
and less reactive to the situation because the mind has become an enlightened mind
and an enlightened mind learns to have the right attitude towards the saguṇa creation.
And what is the right attitude? The creation will be different. Why different? Because the
proportion of the guṇas varies from individual to individual therefore no human being
can be like me. And therefore there is no question of compatibility. So looking for
compatibility is the worst that you can do and even if by chance there is any compatibility
between two persons, it cannot be for long, because both have dynamic changing mind;
and therefore differences are natural in anātma. Changes are natural in anātma.

Association and dissociation are natural in anātma. Birth, growth, declension and death
are natural in anātma. And therefore I cannot change the anātma, I should only change
my attitude. And this changing of the attitude takes place gradually only because the old
behaviour continues.
And through Nidhidhyāsanam, which is called dwelling upon the teaching; I reduce my
reactions gradually. And when the reactions reduce, knowledge does not improve.
Knowledge does not become brighter, but knowledge seems to improve, because the
reactions are decreasing.
Just like on a paurnami day, the moon seems to be brighter and brighter in the evening,
but you know that moon is not becoming brighter but as the sunlight recedes, sunlight
is an obstacle to the brightness of the moon. As the sun light recedes, the moon seems
to be brighter and brighter; similarly my reactions come down as a result of the
assimilation; as a result nidhidhyāsanam.
And as I had said before, we can see the decrease in reaction at three levels; frequency
of unhealthy reactions, like frustration, like fear, like insecurity, anger, etc. the frequency
comes down. Not that today you got knowledge, tomorrow you are all gems. No: even
after study of Gīta, it will continue, because habits have to be gradually changed. So do
not expect a flashy transformation. It is not going to happen. It is a gradual assimilation.
Not only frequency comes down, the intensity of the reactions also come down; and how
do you know? The decrease in the intensity; the most intense reaction is at three levels;
mānasam, vāchikam, and kāyikam. That is why when there is extreme reaction, there is
butterfly in the stomach.
Before writing examination, the stomach upset; therefore, mental, verbal, physical.
Therefore Arjuna got
सीदन्न्त मम गाराक्षण मुखम् च पररिुषर्वत.... ॥१. २९॥
sīdanti mama gātrāṇi mukhaṃ ca pariśuṣyati..... || 1.29||
As the intensity comes down, it will be at two levels; physical reactions will come down;
but mental and verbal will be there; constantly grumbling and making others also upset.
And thereafter further reduction intensity, verbal reactions are gone, even physical
reactions are gone but in the mind reactions do arise; even after studying Vēdānta for
years. But the greatness is that nobody else will know, because there is no physical or
verbal reaction; but that person knows the rising of reaction.

So this is reduction in intensity and finally there is a reduction in the recovery period
also; previously once I get angry it continues for days; and then it comes down to hours;
then it comes down to minutes; then it comes down to seconds; so I get a mental
resilience to bounce back, even though I violently reacted, I am able to forget that and
continue with my life. So thus nidhidhyāsanam converts jñānam into jñāna-niṣṭa,
reducing the violent reaction.
But we should remember, reactions can never become zero. Zero reactions are only in
the case of a table, the chair, etc. they do not have it. They do not get angry. So our mind
is live mind; therefore we can reduce the FIR, not the police report, Frequency, Intensity,
Recovery period, these three we can bring down, but it can never become zero. It will be
there; but what happens is once I bring it down sufficiently, thereafter; my meditation
or nidhidhyāsanam becomes slightly different; and that nidhidhyāsanam is that I should
not be too much obsessed with the mind and its reactions; because to be over obsessed
with the mind, is again identification with the mind. That is ahaṁkāra and therefore, I
reduce the reaction and thereafterwards, I learn to distance from my mind, and I do not
worry too much about the reacting mind. That is reaction to the reaction. Do you
understand? First we will react. Then I remember that I am a Gīta student; and I react a
second time.
So every Gīta student has to face two reactions; one is the natural reaction to the
situation; and the second is reaction to the fact that I reacted, leading to depression.
That I am not progressing at all. I need not come to the class, etc. What is the use? Even
if we do not get depression, family members will create. What is the use of going to Gīta
class? Without attending Gīta classes I am better, they will say. That hurts your ego more.
This is called the secondary reaction. So after a particular time, I drop my secondary
reactions; I am not over-obsessed with the reaction of the mind. And I say that I do not
have any reaction because I am the witness of the reacting mind. You should not start it
now. Only in the last. First reduce the reactions, then give up the reactions to the
reactions.
This is called jñāna-niṣṭa and that Kṛṣṇa tells in the last few beautiful verses 22 to 27. In
the 22nd verse, Kṛṣṇa is talking about the absence of reaction to the reaction. In one of
the guru pūrṇima talks, I have dealt with this topic very elaborately. Reaction to the
reaction is a greater saṁsāra; a jñāni does not react to the reaction. And thereafter, this
is the definition or this is the indication of jñāna niṣta; I am not obsessed with my mind
and its tendencies.
And then the second question was how does he conduct himself in life. Kṛṣṇa emphasis
one main point, sarvatra samatvam.

समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्जचनः ।

तुल्र्वप्रर्ावप्रर्ो धीरः तुल्र्वनन्दात्कमसांस्तुवतः ॥ १४.२४ ॥
samaduḥkhasukhaḥ svasthaḥ samalōṣṭāśmakāñcanaḥ|

tulyapriyāpriyō dhīrastulyanindātmasaṃstutiḥ || 14.24 ||
There is an equanimity of the mind; mind is free from violent reactions. And even if there
are little bit reactions, he does not react to those reactions. So samatvam is his ācāraḥ.
Final question is how to become guṇāthitha. And what is the answer? Knowledge gained
with the bhakthi of the Lord? Surrender to the Lord and by the grace of the Lord, may
you get jñānam and that jñānam is the only solution.
माां च र्ोऽव्यक्ष्चारेण ्शक्तर्ोगेन सेवते ।

स गुणान्समतीत्कर्ैतान् ब्रह्म्ूर्ार् कल्पते ॥ १४. २६ ॥
māṃ ca yō'vyabhicārēṇa bhaktiyōgēna sēvatē |

sa guṇān samatītyaitān brahmabhūyāya kalpatē || 14.26 ||
Through Bhakthi you do not get liberation. Through bhakthi you get conducive
atmosphere for knowledge and a conducive personality also; and then through
knowledge you will attain mōkṣaḥ. So with the answers to Arjuna's question, the 14th
chapter is over.
Hari Oṁ

Swami Paramathananda’s Gītā Lectures – Fifteenth Chapter - िुरुषोत्तमयोगः
तत् सत् इवत क्षश्रमद्भगवदद्गतासूपवनषतसु ब्रह्मववद्यार्ाां र्ोगिास्रेश्रीकृषणाजुयनसांवादे पुरुषोत्तमर्ोगो नाम पञ्जचदिोऽध्र्ार्ः

॥

śrīkṛṣṇārjunasaṃvādē puruṣōttamayōgō nāma pañcadaśō'dhyāyaḥ||
Thus ends the fifteenth chapter named puruṣōttama yōgaḥ in Srimad-bhagavad Gīta
which is the essence of the upaniṣads, which deals with Brahman-knowledge as well as
and Arjuna.
Hari Oṁ
Today I will give you a summary of the fifteen chapter of the Gīta, which we completed
in the last class. The 15th chapter, titled puruṣōttama yōgaḥ, is a very popular chapter.
Many people learn it by-heart, because in many places, people have to chant it
compulsorily to get food!! Therefore, many people learn it by-heart and some people
learn it because it is one of the shortest chapters, and therefore useful for regular
pārāyaṇam and some people learn it because it is one of the most significant and
complete chapters of the Bhagavat Gīta. This contains all the important features of the
upaniṣads. Sarva upaniṣad sāra essence is contained in this chapter and therefore this
is a very very significant chapter. And for the convenience of our summarisation, I will
divide the chapter into five portions and then summarise each portion.
 The first topic is saṁsāra varṇanam; the description of saṁsāra, transmigration.
 The second topic is mōkṣa sādanāni, the spiritual disciplines leading to liberation.
 The third topic is Brahmaṇaḥ sarvātmakatvam; Brahman being in the form of

everything. Brahman as everything. Brahmaṇaḥ sarvātmakatvam.
 Then the fourth topic is Brahmaṇaḥ puruṣōttamatvam, Brahman being puruṣōttama,
 And then the fifth and final topic is Brahma jñānam phalam ca. The knowledge of
such a Brahman and the benefit of such a knowledge.
These are the five topics of this chapter. We will take one by one and summarise.
1. Saṁsāra varṇanam.

The first topic is saṁsāra varṇanam which we get in the first 2-1/2 verses. In this Lord
Kṛṣṇa compares the whole universe to a huge Aśvatta tree, a huge fig tree or peepal
tree, because of several common features between the tree and the universe. And Kṛṣṇa
himself mentions several common features between the Aśvatta vr̥ kṣa and the whole
universe. I do not want to go to the details. I have enumerated several common features.
And among several common features, there is one significant feature, we have to note
and remember. And Kṛṣṇa has not mentioned that feature in the 15th chapter but we
have to borrow that from the Upaniṣads; because this comparison is not Kṛṣṇa’s own
invention but it is borrowed from two upaniṣads. One is Kathōpaniṣad where this
comparison is elaborately given.
ऊध्वयमूलोऽवािाख एषोऽश्वत्कथः सनातनः ।

तदे व िुक्रां तद्ब्रह्म तदे वामृतमुच्र्ते ।
तस्स्मँल्लोकाः क्षश्रताः सवे तदु नात्कर्ेवत कश्चन । एतद्वै तत् ॥2.III.१॥
ūrdhvamūlō:'vākṣākha ēṣō:'śvatthaḥ sanātanaḥ |

tadēva śukraṁ tadbrahma tadēvāmr̥tamucyatē |
tasmim̐llōkāḥ śritāḥ sarvē tadu nātyēti kaścana | ētadvai tat ||2.III.1||
This is a Kathōpaniṣad mantra, from which Lord Kṛṣṇa has borrowed this imagery. Also
the same comparison comes in Munḍaka upaniṣad also.
द्वा सुपणाय सर्ुजा सखार्ा समानां वृिां पररषस्वजाते । तर्ोरन्र्ः वपप्पलां स्वाद्वत्त्र्नश्नन्नन्र्ो अक्ष्चाकिीवत ॥ 3.I.१ ॥
dvā suparṇā sayujā sakhāyā samānaṁ vr̥kṣaṁ pariṣasvajātē | tayōranyaḥ pippalaṁ

svādvattyanaśnannanyō abhicākaśīti || 3.I.1 ||
In Kathōpaniṣad, the tree is called Aśvatta vr̥ kṣa, and Munḍakōpaniṣad, it is called
pippalam; Aśvatta and pippalam means the same. In the Munḍakōpaniṣad, all the jīva
rāśis or living beings are compared to the birds which are seated or perched on the
saṁsāra tree. If the whole universe is comparable to a tree, all the living beings are
comparable to the birds which are seated on different branches of the tree; higher, lower
and middle branches. And not only we are the birds seated on the saṁsāra tree, we are
constantly consuming the fruits which comes in the saṁsāra vr̥ kṣa and therefore the jīva
bird is eating the fruit which comes in the saṁsāra tree. And those fruits produced by
the saṁsāra tree, are of two types, one is called sukha phalam and another is called
duḥkha phalam; the fruit of pleasure and the fruit of pain. One is tasty fruit; another is a
bitter fruit.
And therefore through the imagery, Lord Kṛṣṇa points out that the universe is going to
constantly give us pleasures and pain. Just as tasty and bitter fruits are produced by the
tree, the world will constantly produce pleasures and pains and as birds, we the jīvās,
will have to constantly experience pleasure and pain. Which means nobody can

uniformly expect pleasures, nobody need worry about uniform pain also, life will give
you a mixture of pleasure and pain. And therefore pleasures and pains are like the two
sides of one coin; you can never have one alone. Just as a one-sided coin is impossible;
mere pleasures also is impossible; mere pain also does not exist.
And therefore in life, we have only two options, in life we have got only two options. What
are those two options? Welcome the pleasures and be ready to consume the attendant
pains also. Welcome the pleasures, with a readiness to consume the painful experiences
also; this is one option.
And the second option is what? Reject all the pains but along with the pains, you have
reject or forego the worldly pleasures also. Either accept both or reject both. The idea of
welcoming one alone and giving up the other, simply is not impossible. So accept both
or reject both.
But the problem is if we have to accept both, or reject both, both options require
tremendous mental strength. Whether you choose to accept both or whether you
choose to reject both; both options require tremendous mental strength. Because when
you are accepting both, you should have the mental strength to withstand the pain.
When you reject both; you should have the mental strength to give up the worldly
pleasures. Both require mental strength.
And the problem of human being is he is weak in his mind. The problem is not with the
world; the problem of the human being is, he is weak in mind and therefore neither he
is able to accept both nor is he able to reject both. Sometimes he feels like accepting
everything, so that he can enjoy a wonderful life; and when the pains also come, then he
says, Swamiji, I want to run after leaving everything. When he runs away to a quiet place,
he cannot stay there for more than a week. That becomes a miserable life; then he feels
coming to the city and leaving with everything is wonderful. When in Chennai, Riṣikeṣh
seems to be wonderful, in Riṣikeṣh, Chennai seems to be wonderful. Problem is neither
with Riṣikeṣh nor with Chennai, the problem is inside.
And therefore saṁsāra is because of the mental weakness of the human being, because
of which he is neither able to accept both pleasures and pain, nor is he able to renounce
both pleasure and pain. Neither he is able to take gṛhastha-āśrama nor is he able to take
to sanyāsa-āśrama. In Gṛhasthāśrama, sanyāsa-āśrama seems better, and in sanyāsa-
āśrama, gṛhastha-āśrama seems the best.
The problem is not with the āśrama, the problem is inside. And therefore the solution is
not changing the world, because the nature of the world is that it is a mixture of pleasure
and pain. Therefore the solution is removing the weakness from the mind; Gathering,

collecting inner strength. Once I gather inner strength; I can choose any of the option. I
will have the strength to give up both; or I will have the strength both; I will be able to
remain in gr̥ hastha āśrama or I will be able to remain in Sanyāsa Āśrama. I will be able
to remain in an active life or I will be able to remain in a secluded life.
So secluded life is also not better; active life is also not better; problem is neither with
activity, with seclusion; the problem is with the mind. And therefore freedom from
saṁsāra is freedom from mental weakness.
Therefore mōkṣa is transformation of the mind. manaēva manuṣyāṇām kāraṇam

bandha mōkṣayō. Mind alone is the cause of bondage, mind alone is the cause of
liberation. The weak mind is the cause of bondage; strong mind is the cause of liberation.
So this idea is indirectly conveyed through saṁsāra varṇanam, in the first two and half
verses of this chapter.
2. Mōkṣa sādhanāni.
Then comes the second topic from the second half of the third verse up to the 6th verse.
Verse No.3 to verse No.6, is the next topic. How do you make the mind strong? What is
the method of strengthening the mind, so that I can be in gṛhastha-āśrama and enjoy
the pleasures of the family members and also the problems caused by relationship?
Every relationship has two sides. Or I can give up all relationship and take sanyāsa and
enjoy that state also. How to strengthen the mind; Kṛṣṇa prescribes four-fold disciplines?
Four sādhanās are mentioned. No.1 Vairāgyam. No.2, sadguṇāḥ; No.3 śaraṇāgathiḥ and
No.4 ātma vichāraḥ or śāstra vicāraḥ. Vairāgyam, sadguṇāḥ, śaraṇāgathiḥ and śāstra
vicāraḥ.
What do you mean by Vairāgyam? Vairāgyam is freedom from addiction. Freedom from
slavery, with regard to the tamasic and rājasic pursuits of life. Freedom from addiction
to tamasic and rājasic pursuits of life. What do you mean by tamasic pursuits? Any
adharmic activity, unrighteous activity, improper activity, unethical activity or pursuit is
called tamasic pursuit. I have to give up all such addictions and pursuits or improper
nature. That is de-addiction No.1.
And the second de-addiction is from rājasic pursuits. And that is dhārmic materialistic
activities are called rājasic pursuits. I take to dhārmic activities only but they are all
materialistic in nature. They are called rājasic pursuit. The tāmasic addiction will lead to
spiritual downfall; rājasic addiction will lead to spiritual stagnation. Tāmasic pursuits will
lead to spiritual downfall; and rājasic pursuits will not lead to downfall, but it will lead to
spiritual stagnation; And therefore reduction of the adharmic activities and the
reduction of dharmic materialistic activities is called vairāgyam. And how do you remove

those two addictions; or at least reduce those two addictions? The method is forming a
new addiction. You have to remove the thorn with another thorn. மூள்வள முள்ளால்
எடுக்க பைண்டும். அடிக்ஷவன அடிக்ஷனால் எடுக்கபைண்டூம். Remove addiction with
addiction. Tāmasic and rājasic balanced, or reduced by forming sātvic addictions; like
attending Gīta class; I have to make sure that you keep coming. So therefore sātvic
addiction or good addiction which will reduce tāmasic and rājasic addiction.
Then you will ask Swamiji how to handle sātvic addiction. Let sātvic addiction come first;
why are you bothered about handling that now; we will see that when face that problem.
We do have methods of handling sātvic addictions also later and therefore, satsaṅga as
well as śāstric study, etc. are sātvic addiction, which will promote vairāgyam.
Satsaṅgatve, nissaṅgatvam. This is Vairāgyam.
The second sādhana is sadguṇāḥ. Developing vēdānta friendly virtues. Developing

virtues which are conducive to vēdānta, conducive to spiritual growth. We have already
seen a big list in the 13th chapter, from the 8th verse up to the 12th verse. amānitvam,
adaṁbitvam, etc. Kṛṣṇa reminds them in this chapter. Nirmāna mōha, jita saṅgha dōṣa;
Nirmāna means amānitvam. Thus developing healthy virtues. Moral values is the second
spiritual discipline.
Then the third one is śaranāgathiḥ. What do you mean śaraṇāgathiḥ? A very important
spiritual disciplines. It is developing a particular attitude in life. Śaraṇāgathi is cultivating
a particular attitude. What is that attitude?
Whatever choiceless situations, I face in life; whatever helpless choiceless situations I

face in life, they are all specially sent by the Lord for me; made to order, specially
designed and sent to me by the Lord; for the sake of my spiritual refinement and growth.
A very difficult attitude but we have to cultivate that. That is why we have to cultivate. It
will not come easily. You will only get angry with God. Whenever a choiceless situation
comes, especially unfavourable choiceless situation. Any unfavourable choiceless
situation comes; I cannot change the situation. Why? Choiceless I have said; Swamiji how
to change the choiceless situation? I have said that it is choiceless; since choiceless
situations cannot be changed; work on changing your attitude. Intelligence is working
to change what can be changed. Intelligence is working to change on what can be
changed. Therefore in all choiceless unfavourable situations, I work on 'my mind',
because I can work on my mind only.
And what is the direction of the work? Changing the attitude. And what is the attitude? I
require that situation. I require that situation. And it is specially designed by the Lord

and he has sent it to me. This is very very difficult attitude. If you can develop that
attitude, this is called śaraṇāgathiḥ. This is the third sādhana.
And also śaraṇāgathiḥ includes, seeking Lord's help for the spiritual growth, so that I
will convert the choiceless situations into a spiritual ladder. Seeking Lord's help so that I
will convert choiceless situations into a spiritual ladder or stepping stone. This is called
śaraṇāgathiḥ. Vairāgyam, śaraṇāgathiḥ and sadguṇāḥ are all over.
Then the fourth one is śāstra vicāraḥ of Vēdāntic scriptures for a length of time under
the guidance of a competent ācārya or guru is called śāstra vicāraḥ. All these four will
cumulatively contribute to the reinforcement of the strengthening of the mind, which
will lead to mōkṣa. Mōkṣa means freedom from mental weakness. visṛjya saśaraṃ
cāpaṁ śōkasaṃvignamānasaḥ (1.47).
Arjuna, the bravest warrior, was tormented by mental pain when a crisis situation arose.
And how does this work the four fold sādhana? How does it work? That also Kṛṣṇa said,
the four fold sādhana will lead you to Brahma prapthihi. It will take you to Brahman,
which is the only source of strength in the creation. It will lead you to Brahman, which is
the only source of strength in this universe, Brahma prāpthiḥ. And of course you should
make a note. When we say that it will lead you to Brahman, do not imagine, Brahman is
sitting in Mumbai, Calcutta or somewhere, and the sādhana will lead you to Brahman,
which is your inner higher real nature. You will fall back to yourselves. This Brahma
prāpthi is called mōkṣa.
And then Kṛṣṇa defines that Brahman also in an important verse.
न तद्भासर्ते सूर्ो न ििाङ् को न पावकः |

र्द्गत्कवा न वनवतयन्ते तद्धाम परमां मम ||१५- ६||
na tadbhāsayatē sūryō na śaśāṅkō na pāvakaḥ |

yadgatvā na nivartantē taddhāma paramaṁ mama || 15.6 ||
A very important definition of Brahman based on the upaniṣadic mantra, occurring in

Kathōpaniṣad and Munḍakōpaniṣad. Na tatra suryō bhathi na candra tārakam. That
upaniṣadic verse is paraphrased and in that definition Kṛṣṇa points out that the Brahman
is nothing but the pure consciousness which is formless all-pervading entity, which
consciousness objectifies everything and which consciousness cannot be objectified by
anyone. Unobjectifiable-subject. That consciousness; that witness caitanyam is
Brahman, satyam, jñānam, anantham brahma. This is the second topic. Mōkṣa
sādhanāni.
3. Brāhmaṇa sarvātmakatvam.

Now we will go to the third topic, from verse No.7 to 15 and in this Lord Kṛṣṇa points out
that Brahman alone appears or manifests in the form of the world. There is no world
other than Brahman. Brahman is the only substance. Consciousness is the only basic
substance. There is no such thing called matter. And this Brahman, this consciousness
alone with different names and forms, appears as the material universe. Consciousness
plus names and forms is equal to space. Consciousness plus name and form is equal to
air. Consciousness plus name and form is fire. Ākāśa, vāyu, Agni, āpaha, pr̥ thvi and all
the elemental products:
hūtha bauthika prapañcaḥ sarvaḥ api brahmaiva. Brahmaiva vyathiriktam kiñcidapi vasthu
anumathramapi vasthu, naiva asīth, naiva asthi, naiva bhaviṣyati.
Are you understanding? So if you think that there is a substance called ornament, it is a
delusion; there is no substance called ornament, the substance is only gold; we are
wrongly attributing substantiality to ornament. We are wrongly attributing substantiality
to the furniture. Furnitures are not there; then what is there; wood; This the wooden
headed fellow does not understand. Clay headed fellow does not understand that the
clay is the truth. Wooden headed does not understand that the wood is the truth.
Similarly Vēdānta says that there is only one substance called Consciousness; the
formless Consciousness manifests as the formed materials of the creation. The
intangible consciousness manifests as the tangible material universe. So brahmaiva
jagat rūpēṇa varthathe.
And here also the whole world is nāma rūpa, but in this nāma rūpa also, there are two
varieties. There are two varieties of nāma rūpa. What are those two varieties? One
variety of nāma rūpa is that which manifests the existence-nature of Brahman.
Sadrūpam of Brahman alone it manifests. And that is not able to manifest the cit aspect
and therefore that part of the creation exists but it is only inert in nature.
But there is another set of nāma rūpa, which is able to manifest, not only the existence
the sat nature, but also it is able to manifest the cit or consciousness nature also. Like
the physical body it manifests Brahman's existence also, and also consciousness. Here
Sat and Cit is visible outside, but when you look at this mike, the existence you are able
to appreciate; consciousness, it is not able to manifest.
To give an example, suppose you heat a piece of metal, and a glass of water. You heat a
piece of metal and a glass of water. The heat principle, the fire principle will pervade the
metal also, the fire principle will pervade the water also, when it comes in contact with
fire. We know the fire has got two attributes. What are the two attributes of fire? Heat is
one; light is the other. It has got uṣṇatvam and prakāśatvam; the fire pervades the metal
also; the fire pervades the water also. But you find interestingly the metal because of the

contact with fire, borrows the heat from the fire. Therefore the metal becomes hot; if
you have doubt, touch and see. And not only the metal borrows the heat, the metal
becomes bright also, shining also, with a red hot metal. Glowing metal. Therefore metal
manifests uṣṇatvam and prākaśatvam of the fire.
Whereas what about water? Water comes in contact with fire, but water borrows only
the heat part of the fire, water never becomes what, bright. It does not borrow the light.
Both are materials; but one is capable of borrowing only one feature, the other is capable
of borrowing two features.
Similarly, in the universe, some part will borrow sat aṁśa, another part borrows sat and
the cit aṁśa; wherever sat and chit are there; that is called sentient part of the universe,
wherever sat alone is manifest, it is called insentient universe. Thus Brahman is manifest
in the universe in the form of sat in some portions, in the form of sat and cit and when
the cit is manifest in some portion, it is called the jīvaḥ. When sat alone is manifest, it is
called jagat. Thus Brahman alone is in the form of the insentient jagath also; Brahman
is also in the form of sentient jīva also. Jīva rūpēṇa jagat rūpēṇa; sadrūpēṇa cidrūpēṇa;
Brahman is everywhere.
And Kṛṣṇa concludes that portion saying when Brahman is manifest in this whole
creation, just as gold is manifest in all ornaments, Brahman is manifest. If a person
misses this Brahman, which is evident everywhere, that person must be a very very gross
and unrefined person. Like looking at the ornaments and missing the gold. Looking at
the electrical gadgets and missing the electricity. Similarly looking at all human beings,
if I miss the consciousness in everyone.
उत्कक्रामन्तां ज्स्थतां वावप ्ुञ्जजानां वा गुणान्न्वतम् ।

ववमूढा नानुपश्र्न्न्त पश्र्न्न्त ज्ञानचिुषः ॥ १५.१० ॥
Utkrāmantaṁ sthitaṁ vā'pi bhuñjānaṁ vā guṇānvitam|

vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ || 15.10 ||
My capacity to talk is an expression of the consciousness-principle and your capacity to

hear is an expression of consciousness principle; minus consciousness, I cannot talk and
you cannot hear. And if a person misses this consciousness it is his problem. And for a
person who has prepared the mind; Brahman is appreciated everywhere. Paśyanti jñāna
cakṣuṣaḥ. This is the third topic. Brahman being cētana-acētana prapañcaḥ or
sarvātmakatvam.
4. Brahmaṇa puruṣōttamatvam.

Then the 4th topic from the 16th to 18th verse is Brahmaṇa puruṣōttamatvam. Brahman
being puruṣōttamaḥ. And to convey this idea, Lord Kṛṣṇa divides the whole universe into
three parts; three components. What are those three?
No.1, manifest matter; the material universe which is manifest; manifest meaning visible
to the sense organs,
And the second part is unmanifest matter; that matter which is not sensorily perceptible
or tangible. You can call it energy. We will use the word unmanifest matter; MM and UM.
And then beyond these two, matter and energy, there is the third part, which is the all-
pervading consciousness principle, which is a distinct entity; which alone, we called in
Tatva Bōdha, the original consciousness, OC. MM, UM and OC. OC means the original
consciousness. This is not part of matter, this is not product of matter, this is not property
of matter, but it is an independent entity. The first one is called kṣara puruṣaḥ, the
second one is called akṣara puruṣaḥ and the third one is called uttama puruṣaḥ.
And Kṛṣṇa says, of these three factors, the third one consciousness alone is the greatest
principle. Is the highest principle. The word uttama means the greatest utkr̥ ṣta tama,
uttama. What is the reason? Because matter cannot exist independent of consciousness,
whereas consciousness can exist independent of matter. Consciousness alone lends
existence to the matter.
Therefore, Kṣara puruṣaḥ is inferior, akṣara puruṣaḥ manifest and unmanifest matter
and when I say matter, it includes the reflected consciousness also. Even if I do not say,
include it. RC is also included in Kṣara puruṣaḥ. And akṣara puruṣaḥ also RC; if you do
not know, what is RC, I do not want to get into that. Just take it as matter is inferior, OC
the original consciousness is uttamaḥ puruṣaḥ. And this uttama puruṣaḥ alone is
reversed and called puruṣōttamaḥ.
And Lord Kṛṣṇa says that uttama puruṣaḥ or puruṣōttama is My real and higher-nature;
which was called in the 7th chapter, as Parā prakr̥ tiḥ. The uttama puruṣa of the 15th
chapter is the para prakṛti of the 7th chapter. Therefore Arjuna: real God is formless
consciousness. The real God is formless consciousness and He is not (one should not say
HE) and that God is not located anywhere. That formless, intangible consciousness which
is the real God is all pervading. Then all the forms attributed to God in the religious
scriptures are temporarily given as a stepping stone to go to the formless God. From the
form, you go to the formless. Form is the stepping stone to the formless one.
वनर्वििेषम् परम् ब्रह्म, सािात् कतुयमनीश्वराः, र्े मन्ताः ते अन्कमप्र्न्ते, सवविेषः वनरूपणैः

nirviśēṣam paraṁ brahma, sākṣāt kartuman Īśvarāḥ, yē mantāḥ tē ankampyantē, saviśēṣaḥ

nirūpaṇaiḥ.
Every person in the beginning is not capable of appreciating the formless God. The
attributeless God, everybody cannot understand, because mantāḥ. Upaniṣads says
mantāḥ. For them you give a support: Rāma form, Kṛṣṇa form, and that is why we have
no quarrel with any form that you choose. As a Iṣṭa dēvatha, you can choose any form,
but form is only a stepping stone, the destination is not form. Destination is the formless.
And when you reach the destination, formless-Viṣṇu is identical with formless Śiva, who
is identical with formless Kṛṣṇa, who is identical with formless Rāma. Why do you
quarrel? That I am śaiva; I am vaiṣnavite. Religious quarrel is meaningless if religion is
understood properly.
That is why somebody said that we have enough religion for quarrel, we do not have
enough religion to live harmoniously, because it is not understood.
Thus formless puruṣōttama is the real Kṛṣṇa, who says? Kṛṣṇa. So where is He? There
and Here. So this is the puruṣōttama topic. Very important because of which the chapter
is called puruṣōttama yōgaḥ.
5. Brahma jñānam.
Then the last topic end two verses, 19 and 20, Kṛṣṇa talks about Brahma jñānam. Hey
Arjuna, everyone has to attain this Brahma jñānam to derive mental strength, so that
you can live a life of a gr̥ hastha or you can live a life of sanyāsi, without any burden.
Therefore jñānam is the destination of all; and the benefit of this jñānam is kṛtakṛtyaśca
bhārata. You will attain total fulfilment. Kṛtakṛtyatvam means total fulfilment in life. You
will feel that the life has been a meaningful life. To make the life meaningful, you have
to attain this jñānam. This jñānam and phalam, the fifth and final topic of the 15th
chapter is over.
ॐ तत् सत् इवत क्षश्रमद्भगवदद्गतासूपवनषतसु ब्रह्मववद्यार्ाां र्ोगिास्रे श्रीकृषणाजुयनसांवादे पुरुषोत्तमर्ोगो नाम

पञ्जचदिोऽध्र्ार्ः ॥

śrīkṛṣṇārjunasaṃvādē puruṣōttamayōgō nāma pañcadaśō'dhyāyaḥ||
Thus ends the fifteenth chapter named puruṣōttama yōga in Srimad-Bhagavad Gīta
which is the essence of the Upaniṣads, which deals with Brahman-knowledge as well as
and Arjuna.
Hari Oṁ

Swami Paramarthananda’s Gītā Lectures – Sixteenth Chapter -दवासुरसम्पधिभागर्ोगः
ॐ तत् सत् ॥ इवत श्रीमद्भगवद्गीतासूपवनषत्कसु ब्रह्मववद्यार्ाां र्ोगिास्रे श्रीकृषणाजुयनसांवादे दै वासुरसमपवद्व्ागर्ोगो नाम

षोडिोऽध्र्ार्ः ॥

śrīkṛṣṇārjunasaṃvādē daivāsurasampadvibhāgayōgō nāma ṣōḍaśō'dhyāyaḥ||
Thus, in the Upaniṣad sung by the Lord, the science of Brahma, The scriptures Yōga, the
dialogue between Sri Kṛṣṇa And Arjuna, ends the sixteenth chapter entitled “The Yōga
of division between the Divine And the demonical properties”
Hari Oṁ
Today I will give you a summary of the 16th chapter. The two chapters, 16th and 17th
chapter do not deal with Self-knowledge at all; even though Self-knowledge is the central
theme of Bhagavat Gīta, Kṛṣṇa deals with a different topic in chapters 16 and 17. The
reason is that the scriptures point out and Kṛṣṇa also feels that self-knowledge can be
useful only for a prepared person. For an unprepared person, self-knowledge will not be
beneficial at all; or sometimes it can be even counter-productive. And this being very
very important; all the scriptures uniformly talk about the preparatory steps before
talking about self-knowledge. If you take the vēdās themselves, self-knowledge is never
given in the beginning; self-knowledge occurs only in Vēdā Antha; the final very very
small portion; the bulky beginning portion of vēda purva deals with only preparation,
which is technically called saṁskāḥ.
And if you take the human life itself, of the four āśramās that are envisaged,
Brahmācarya, Gṛhastha, Vānaprastha and Sanyāsa; three āśramās are dedicated for
preparation. 75% of life, 75 years of life; assuming that we are going to live for 100 years;
75% is allocated for saṁskāraḥ, refinement; only the last sanyāsa āśramā is designed for
self-knowledge. From all these things, it becomes very very clear that we should not take
the preparation for granted; we should give extreme importance to the refinement of
the person.
Without refinement, knowledge will not be received. Even if the knowledge is received,
it will not retained; even if the knowledge is retained; it will not bring about a
transformation; if the individual has not refined himself or herself. Before sowing the
seeds, the farmer has to prepare the ground a lot and only after that the seed can be
sown. Without the preparation of the ground, even the best seed cannot sprout and
produce the phalam. Therefore Kṛṣṇa feels that he has to dedicate two exclusive

chapters; 16 and 17th; for manuṣya saṁskāra. Saṁskāra anathara ēva jñānam mōkṣam
dadāti.
And Kṛṣṇa has elaborately talked about the saṁskāra by enumerating those things
which are to be very deliberately avoided, and those practices which are to be
deliberately resorted to: vidhi and niṣēda; Daivi and āsūri saṁpat; Kṛṣṇa enumerated. I
do not want to go into each value once again; because we have seen them elaborately.
But as a summary, I would like to present the saṁskāra; the refinement, in a different
format; I am only going to change the format, but the ultimate purpose is what? Human
saṁskāra, saṁskāra means what refinement.
And this refinement of the individual as a preparation for self-knowledge can be dealt
with from four different angles; refinement of myself, as I, am individual human being;
different from animal. I am a human being, and as a human being, what type of
refinement I should bring about. Manuṣya dr̥ ṣtyā.
And then the second dr̥ ṣṭi is, as a human being endowed with a freewill and choice, I
become a kartā, a doer of action. Unlike an animal, which leaves an instinctive and
programmed life; a human being is capable of taking to deliberate actions by which he
becomes a kartā. Therefore, as a kartā, a doer or a performer, how can I refine myself?
This is the second approach; manuṣya dr̥ ṣṭi, kartā dr̥ ṣṭi; in English, performer or doer.
And as a kartā, I influence the surrounding, not as a manuṣya.
And the third angle from which we can look at ourselves; you can guess, once I am a
kartā, helplessly I am going to become a bhōktā; a receiver of experiences; I have to face
the onslaught of situations, which all the time bang me; I have to face the brunt. This is
as a bhoktā, how can I refine, improve myself.
And finally and most importantly, as a mumukṣu, a spiritual-seeker; what type of

refinement improvement, I can bring out in me.
As a manuṣya, as a kartā, as a bhoktā; as a mumukṣu. The first three are common to the
entire humanity. In fact every human being requires the first three. First three means
what manuṣya, kartā, bhoktā refinement. The fourth one is extremely important for the
spiritual-seeker s like us; I hope we all come under this spiritual-seeker variety. So we
have an extra responsibility; extra duty, extra discipline. The local person on the road is
not a mumukṣu. Mumukṣu means seeker of mōkṣa, he is not.
We will briefly discuss each one of them.

Let us take the first one. What are the refinements I should and I can have? The first one
is my health; the scriptures repeatedly warn never take your health for granted; without
health nothing can be accomplished in life. And therefore in all prayers, before every
upaniṣad, even though we are interested in the highest mōkṣa, the scriptures repeatedly
say Oh Lord, let me enjoy health, so that I can come to the class, and sit for an hour,
without back pain for front pain; without top pain or bottom pain, without knee (நீ) pain
or (நான்) nān pain. Nothing can be accomplished without health; As somebody said, one
of the greatest wealth is health; பநாய்ற்ற ைாழ்வு நான் ைாழபைண்டும். nōyṟṟa vāḻvu nāṉ
vāḻavēṇṭum. Have you heard this prayer: மதி பைண்டும்; நின் கருவண நிதி பைண்டும். mati
vēṇṭum; niṉ karuṇai niti vēṇṭum, (earlier there was a karunanidhi viruttam ~ now only
dabba music) and therefore health refinement is No.1.
And when we talk about the refinement of health, we only think of physical health; but
the scriptures strongly warn, health means physical, emotional and intellectual health;
of which physical health is known to us all; all magazines talk about health; how to
practice yōga; how you should be walking, what should be the diet you should be taking;
what all you should be avoiding; all magazines talk about health; physical health,
everybody knows.
Next one is emotional health; which is nothing but enjoying a mind which is calm, which
is peaceful, which is poised. When the physical body enjoys health, the body is my friend,
Kṛṣṇa tells in the 6th chapter, when the physical body suffers from ill-health the very
same body becomes a burden, the very same body becomes an obstacle, the very same
body becomes an enemy to me.
Similarly, Kṛṣṇa warns, a mind which does not enjoy śānti and samatvam is a mind which
is a bhāram. Aśāntasya manōbhāram; my own mind is a burden to me; and the mind
becomes an enemy to me and the mind becomes the biggest obstacle to me and
therefore health means emotional health also.
In fact the entire list of daivi saṁpat and āsuri saṁpath is given only to enjoy emotional
health. All the thoughts which are in alignment with daivi saṁpath, will contribute to
mental health; and all the thoughts which are in not in alignment, they will only cause
mental ill-health. And therefore emotional health is nothing but enjoying śānthi,
freedom from stress (if we tell this everyone understands) because stress management
is the biggest topic nowadays. Emotional health means managed stress; and then comes
the next layer of health which is intellectual health. Intellectual health is nothing but
enjoying an intellect which is capable of learning; which is capable of thinking with
clarity; clear thinking; and which is capable of communicating clearly. Clear
communication is also a virtue of the intellect; because if thoughts are muddled and

messed up, then the words also will be muddled and messed up. You can see many
people, I suffer regularly; who come and talk for hours and I do not know what they want
to tell; beating about bush; whether about the family, whether about the government,
there is no focusing; there is no crystalisation; what exactly they want to communicate,
and after one hour I have to abstract then I know it could have been communicated in
one minute; they would have taken one and half hours. It is all lack of clarity in thinking,
which will create problem throughout life because, in life, all the time we are
communicating, communicating. And that is why in the olden days, they designed a
special śāstram to train the intellect to clearly think.
Tarka śāstram is specially designed to train the intellect to think with clarity and focus.
We find all the traditional Sānskrīt vēdāntic works, certain great people write the
footnotes, that the first part is writing footnote, they will present the thought of the
original author in one sentence. Whatever you want to communicate, very interesting
exercise, even after every class; you can practice and try; what I have spoken in one hour,
you must be able to abstract. In fact, in our school, we had something called precise
writing; I do not know whether it is there or not; and what do we generally do, four
sentences we choose, one from each paragraph; precise writing is 15 sentences into 3.
The teacher does not have time, and therefore he also does not read; and somehow we
also got the marks and somehow finished the degree also. The teacher is also saved; we
are also saved; the capacity to abstract and present a thing in a saṅkṣēpa form. So clarity,
capacity to learn, capacity to think clearly, tarka śāstram is beautifully designed.
And we have a beautiful vyākaraṇa śāstram of Pāṇini in sūtra form, he tells, he

communicates, whatever I think I should be able to communicate, without
communication gap.
If we communicate, gaps are more, than what is communicated and I have talked about
donkey and that person has understood about a monkey. So therefore, not only physical
health, a vēdāntic student. In fact every person, because we have to communicate with
children, with wife, with husband, with husband; otherwise all the time, people around
are hurt. And they say I am hurt and you say I did not mean it. It is a constant factor;
hurting/consoling; hurting/consoling; because I am not careful about the language.
So physical, emotional, and intellectual health is a form of refinement. And not only
health of all the layers of my personality; most importantly, all the organs have to
function in integration. This is another important form of refinement; whenever I am in
a particular task, whether all my organs are converting to that particular task; or body is
doing something, sense organs are elsewhere; mind is elsewhere; if they are distracted,
then the actions are not efficient and therefore integration of this thought,

jñānēndriyam, karmēndriyam, the antakaraṇam; because when all the organs converge
into focused field, the power that I enjoy is infinitely higher; like the sunlight which is
converged on to a point with the help of a magnifying glass; Unconverged sun beam
cannot burn; but when I use a magnifying glass, it is capable of burning things.
So integration, which Kṛṣṇa calls ārjavam. In fact the entire Aṣṭāṅga yōga is designed for
integration; Aṣṭāṅga yōga cannot give self-knowledge; many people are not clear about
the role of aṣtāṅga -yōga; it should be very clear. Aṣṭāṅga yōga is extremely important
for the integration but they cannot give knowledge. After integration, one has to come
to vēdānta sr̥ avaṇa, manana, nidhidhyāsana. But from integration angle, aṣtāṅga -yōga,
do not ask me, what is aṣtāṅga -yōga, in my sixth chapter introduction I have talked
about; in fact the yōga śāstram. Thus, health and integration are very very important for
me, as a human being. This is manuṣya dr̥ ṣtya saṁskāra.
Next we will go the next aspect of my personality, as a kartā; as a doer of action; whether
it is mundane worldly actions or whether they are religious action; sacred or secular, as
a kartā what do you mean by refinement?
The scriptures point out that the first step in refinement is the reduction in the number
of impulsive action; as a kartā, refinement is impulsive actions; thoughtless actions;
mechanical actions; instinctive actions should come down. Because instinctive and
impulsive action belongs to animals; animals can do what they feel like doing. Dog feels
like barking, it barks; donkey feels like kicking; it kicks; that it is in the domain of animals.
As a human being, my progress is reduction in the number of impulsive actions; and
replacement them with the deliberate thoughtful actions. And when I say thoughtful
actions, we should include our speaking also; because speech also comes under a form
of vācikam karma only.
And that means whatever actions come out of me at the word level or at the body level;
all of them are done by me; deliberately, thoughtfully, after taking into account, all the
factors that are to be taken into account. Our past experiences have to be taken into
account; because past experiences will be useful in doing the present action; and the
present condition should be taken into account and of course, the future should be taken
into account; short-term future, long-term future; and I should take into account; my
own conditions as an individual and I should take into account, the surrounding, the
family, the community, the environment; past factors, present factors, future factors,
subjective factors, surrounding factors. In fact, if you plan to take into account all the
factors, you can never impulsively act, it will take lot of time to do every action. In fact,
we cannot even talk. And if I train myself to act deliberately and thoughtfully, initially it
will take long time;

But Bhṛthari tells in his Kirātārjunīyam, very oft quoted verse.
sahasa vidāthi tha na kripam avikēkaḥ ।

paramapadam padam; vṛnathē hi vimṛsya kāriṇam ।
guṇa lubthaḥ svayam ēva saṁpataḥ ॥
Never act impulsively. That is your worst enemy. And initially, it will take lot of time and
if I practice that, even in small things, thereafter I will be able to do them quickly. Even if
I have to decide within one minute, the intellect gets the capacity to quickly scan through
the past, present, future, my benefit, others' benefit, after seeing all the time, like the
computers, you can do; but it requires tremendous training initially. Initially, if you want
to learn a rāga, they will teach you the arōhaṇam, and avarōhaṇa svaraḥ; sā rī ga mā pā
da nī sa, sā ni da pa mā ga rī sa; then they ask you to say sā, rī, etc. what type of sā, what
type of rī, what type of ma, etc. etc. and I have to very carefully and deliberately say, that
this is not śuddha madhyamam, this is not andhara gandhāram, this is not prathi
madhyamam andhara gandharam, I have to be very very careful; first I will make
thoughtless mistakes; then I will make thoughtful mistakes; and before that I have to
learn to say sā pā sa; And then I learn then arōhaṇam, and avarōhaṇa, and learn to say
quickly, they teach me varṇams, learn to sing śiṣta svārās very carefully, not citta
svarams, śiṣta means designed by the gurus, the acāryās. And later I have to go to
kalpanā svaram, and you can see musicians singing the kalpana svarams very fast, but
even when they sing very fast, their sā will fall in sā; rī will be exactly rī; even though they
are singing in TN express, the fastest version; how? because of sheer training; similarly,
if I train my intellect, to go through past, present, future, myself and other, initially it will
take time, later even within a minute, I can go through them and my actions will be very
very deliberate. And therefore refinement of kartā is replacement of impulsive actions
with deliberate action. And the next thing refinement is the wise or noble or sātvic action.
Replace the indiscriminate unintelligent actions or replaced by sātvic and wise actions.
And how do you differentiate unintelligent and intelligent actions? According to the
scriptures, wise actions are those, which are beneficial to more and more number of
people. An action done keeping in mind the larger good; and an unintelligent action is
that in which the beneficiaries or lesser and lesser and the worst action is that in which
there is only one beneficiary. Who, should I tell? I am the only beneficiary, not even the
family members; even they are neglected.
And still worse, not only the other people are not the beneficiaries, they are even affected
adversely. So wise actions are those, in which the other people are not affected and the
other people also benefit; sātvika-karmāṇi. So thus saṁskāra of the kartā is, deliberate

and wise action. The more it increases, the more saṁkritha I become. This is the
refinement of the kartā.
Now we have to go to the refinement of the bhoktā. Very important; because constantly
we are bhōktās; bhōktās does not mean just eating only; bhoktā mean constantly
experiences like the waves in an ocean; experiences are constantly lashing us right from
the first moment of waking, until we go to bed, after experience after experience. How
can I refine myself as a bhoktā; Bhoktā requires a tremendous refinement.
The first refinement is wisdom; I should be wise enough to know as a bhoktā, that the
experiencer of life, what all I have to experience I never know; my future experiences are
unpredictable; and even among many predictable experiences, most of them are
uncontrollable. And therefore choiceless. As a bhoktā, I will have to go through
choiceless experiences. Growing old is choiceless; our children's behavior is choiceless.
What they will do, we do not know?
I should clearly know that I can only contribute to the future; I have got only a
contributory role, I do not have control over the future. This must be very very clear;
Choiceless situations are inevitable in life. This awareness is the first step. Kṛṣṇa tells in
the Gīta; tasmāt aparihāryartē, na tvam sōcitum arhasi. Arjuna, that choiceless situations
are inevitable in life. And once this wisdom has come to the bhoktā.
Now what is the next step? If the situations are choiceless, I can have only one choice,
what is that I have to strengthen myself to go through the choiceless situations, with
minimum damage or no damage. If I cannot stop the rain; I should know how to put on
a rain coat; or how to use an umbrella; that is called strengthen; immunising myself.
And therefore the second refinement of bhōktā is strengthening the mind to go through
choiceless situations with minimum damage; so that I can continue with my life; I would
not get frustrated; I would not get suicidal thoughts; I would not curse God and the
world; I can withstand. So strength is the second refinement; which can be done either
by auto suggestion: that I can face, I can face, I can face, you have to go on telling, and
also with the help of devotion: Lord is there with me; even if others are cooperative or
not; I have the Lord with me; therefore I can go through even guraṇa api dukḥēna; and
the greatest strengthening factor is self-knowledge. Self-knowledge is the one single
factor, which strengthens the bhōktā infinitely. So this is the second refinement. What is
that? Strengthening.
And the third refinement is: Being skillful; I should become a skillful bhoktā; Wise bhoktā;
Strong bhoktā; skillful bhoktā. What do you mean by skillful bhoktā? Suppose I go

through some painful experiences. And naturally it is going to affect me; at least to some
extent; there is some bitterness, there is some frustration, there is some anger.
And what happens is? The disturbance of the bhōktā gets carried to the kartā; the
disturbance of the bhōktā gets carried to the kartā; and the kartā's performance is
affected when the bhōktā transfers this to the kartā. Imagine a boy has to go to the
examination; and the boy has learnt very well, he has to write as a kartā. Some event
happens at home in the morning and it disturbs the mind as a bhoktā, the child is
disturbed. And imagine the disturbance is carried to the kartā, what happens? That day's
examination gone; one day; there are many children, after the examination, they answer
very well.
The intelligence is I should be able to keep the bhoktā separate from the kartā, I do not
allow the bhoktā to adversely affect the kartā. If the bhōktā affects the kartā, what will
happen? I will get into a vicious cycle; bhoktā affects the kartā. Therefore kartā's
performance is poor and if the kartā performs poorly what will happen, it will affect the
bhoktā adversely and the adversely affected bhōktā will affect the kartā again; I will get
into a vicious cycle; therefore a skillful bhōktā is one, who does not adversely affect the
kartā, the doer. This is the third refinement of the bhoktā; wise, strong, skillful.
And fourthly and finally, and very importantly, if the bhōktā is a receptive bhoktā, every
experience has a capacity to teach me. In fact, Bhagavān has kept experiences only to
teach me. And good experiences also can teach me; bad experiences also can teach me.
In fact bad experiences can teach more than good experiences. Every adverse
experience has got a hidden lesson in it. If the bhōktā is a receptive to that; he can learn
and grow. In fact, sādhāna catuṣṭaya saṁpati, is attained only by learning through life's
experiences: parikṣya lōkān karmacitān brahmanō nirvēdā māyat.
An intelligent bhōktā converts a painful experiences into educative experiences. This I

call a receptive bhōktā; learning bhōktā and I am not receptive, I will only curse the
world; all the time murmuring, grumbling, and say that God is giving problems only to
me. I will have time only to grumble, I have only time pass on my gloom to other people.
One dānam what we do clearly is our gloom and worries, we freely distribute to others;
and because of that, bitterness of the mind, I lose the wonderful chance of learning.
Therefore refinement of a bhoktā is making him a learning bhōktā.
And therefore what are the four things? Wise, strong; skillful; receptive bhoktā I have to
become.
What type of kartā I should become; thoughtful and wise kartā;

What type of manuṣya I have to become; healthy and integrated manuṣya; healthy
integrated manuṣya, thoughtful
and wise kartā, wise, strong, skillful, and receptive bhōktā.
And what is the fourth angle I said? As a mumukṣu; spiritual-seeker, what type of
refinement I need? As a spiritual-seeker; I require faith and association with three
factors; faith and association with three factors. What are they? No.1. God; No.2 Guru
and No.3 Śāstram. Faith in God is a must for a spiritual-seeker; without Īśvarakripa,
spiritual journey is impossible. Kṛṣṇa himself will tell in the 18th chapter.
मज्च्चत्तः सवयदुगायक्षण मत्कप्रसादात्तररषर्शस |

अथ चेत्त्वमहांकारान्न श्रोषर्शस ववनङ् क्ष्र्शस ||१८- ५८||
maccittaḥ sarvadurgāṇi matprasādāt tariṣyasi |

atha cēttvamahaṅkārānna śrōṣyasi vinaṅkṣyasi || 18.58 ||
Arjuna with my grace and blessing, for you the spiritual journey will be a walkover, and
therefore faith in God, even though I am not able to give a clear explanation to what God
is; even though I do not clearly understand what God is; it is better that I have a faith in
God in some form or the other.
One great philosopher said that even if God does not exist; it is worth having faith;
because faith is useful even if God is not there. Faith is very very useful to life; even if
God is there. I do not say God is not there; even if God is not there, faith is useful for
physical health; faith is useful for emotional health; faith is useful for intellectual health.
Faith in God and association; Not mere faith; I should spend some time with God; either
in the form of prayer or in the form of pūja, I have to allocate some time for some
devotional exercises. Swamiji can I tell the prayers while I am travelling in the car, in the
train, while I am walking, etc. early morning walk, etc. They are all bonus; but we should
be able to exclusively devote some time, may be 10 minutes, may be 15 minutes; doing
nothing else, exclusively for that. Then during your walking and bus-ride, and other
things; in bed also, if you want, you can do, but exclusively time has to be allocated that
I will call as faith and association. Prayer is a form of association with God, which will do
immense good for all; especially for a spiritual-seeker.
Then the next one is faith and association with a guru; faith in the guru; that the guru
will do only good to me and this faith and association with Guru means learning from
the guru. Association means not just sitting along with the guru; it will be a problem. So
it is impractical and problematic to everyone; association, sat saṅga; guru saṅga is
learning from the guru; guru upadēśa sr̥ avaṇam; with faith that it will only do good to
me; this is the second part;

And finally faith and association; faith in and association with the scriptures that the
scriptures will not mislead me; நம்பிநார் தகடுைதில்வல. nampinār keṭuvatillai. If I feel the
scriptures are misleading; it is only I do not know how to study the scriptures properly;
there is no problem with the scriptures. And association with the scriptures means
regular svādhayaḥ; not that I touch the Bhagavat Gīta only on Sunday evening; between
7 and 8 p.m.
In fact regular association with the scriptures is more useful because guru association
will not be available at all time; whereas scriptural association it is in your hands; you can
take and try to read your notes; I said try to read, because you might have just scribbled;
therefore mananam, and nidhidhyāsanam will come under faith in and association with
the scriptures. So the faith in and association with the Īśvara, guru, and śāstram is the
refinement of myself as a mumukṣu; and if I take cared of these four fold refinement; as
a manuṣya, as a kartā, as a bhoktā; and as a mumukṣu; mōkṣa will come to me; even if I
do not want; mōkṣa will come. And therefore, one has to give importance to saṁskāra.
Refinement.
This is the essence of the 16th chapter. If I have to classify verse wise, I will tell quickly.
Verse No.1 to 3, Kṛṣṇa talks about daivi sampath; which will positively contribute to
spiritual or refinement; refinement of manuṣya, kartā, bhoktā and mumukṣu. So Daivi
saṁpat or saṁskāra friendly, they contribute to saṁskāra.
Then from verse No.4 to 21, Kṛṣṇa talks about all those traits AND activities, behaviour
and conduct which will adversely affect a human being; not only saṁskāra will not take
place, the person will go down spiritually. 4 to 21 āsūri saṁpath.
Then from verse No.22 to 24, Kṛṣṇa talks about importance of śāstram or scriptural
study. And in the olden days, in our tradition, scriptural study was given extreme
importance; And in gurukula, in during education, compulsorily they had to study the
scriptures. Not only priest or brahmins only, everybody has to study the scriptures in the
olden days. If you remember, ṣikṣa valli of Taittariya upaniṣad:
ऋतां च स्वाध्र्ार्प्रवचने च | सत्कर्ां च स्वाध्र्ार्प्रवचने च | तपश्च स्वाध्र्ार्प्रवचने च | दमश्च स्वाध्र्ार्प्रवचने च | िमश्च

स्वाध्र्ार्प्रवचने च | अग्नर्श्च स्वाध्र्ार्प्रवचने च | अन्ग्नहोरां च स्वाध्र्ार्प्रवचने च | अवतथर्श्च स्वाध्र्ार्प्रवचने च |
मानुषां च स्वाध्र्ार्प्रवचने च | प्रजा च स्वाध्र्ार्प्रवचने च | प्रजनश्च स्वाध्र्ार्प्रवचने च | प्रजावतश्च स्वाध्र्ार्प्रवचने च |
सत्कर्ममवत सत्कर्वचा राथीतरः | तप इवत तपोवनत्कर्ः पौरुशिवष्टः | स्वाध्र्ार्प्रवचने एवेवत नाको मौद्गल्र्ः | तन्द्द्ध तपस्तन्द्द्ध
तपः ||१|| इवत नवमोऽनुवाकः ||
r̥taṁ ca svādhyāyapravacanē ca | satyaṁ ca svādhyāyapravacanē ca | tapaśca

svādhyāyapravacanē ca | damaśca svādhyāyapravacanē ca | śamaśca
svādhyāyapravacanē ca | agnayaśca svādhyāyapravacanē ca | agnihōtraṁ ca
svādhyāyapravacanē ca | atithayaśca svādhyāyapravacanē ca | mānuṣaṁ ca

svādhyāyapravacanē ca | prajā ca svādhyāyapravacanē ca | prajanaśca

svādhyāyapravacanē ca | prajātiśca svādhyāyapravacanē ca | satyamiti
satyavacā rāthītaraḥ | tapa iti tapōnityaḥ pauruśiṣṭiḥ | svādhyāyapravacanē
ēvēti nākō maudgalyaḥ | taddhi tapastaddhi tapaḥ ||1|| iti navamō:'nuvākaḥ
svādhyāya is repeated and then that upaniṣad says: svādhyāyapravacanē ēvēti nākō
maudgalyaḥ | taddhi tapastaddhi tapaḥ.. 57.
The greatest spiritual-sādhana is systematic-scriptural-study; and after our educational

system changed from gurukula sampradhāya to Macaulay sampradhāya, it seems
Macaulay wrote to somebody in England after introducing, he said if the Indians follow
my system that I have envisaged; there will not be a single idol worshipper in India. So
the hidden agenda was destruction of vēdic or Hindu culture; which he himself writes.
And that is what is happening. In this modern educational system, there is no scope for
scriptural study and elsewhere also people do not emphasise, people think that this is
only an intellectual exercise, dhyānam yōga etc. are only scriptural study is not
emphasised but Kṛṣṇa gives a warning. Tasmāt Śāstram pramāṇam tē. Arjuna never
under emphasise the role of scriptural study. You study of course with the help of guru,
with the backing of īśvara anugraha; You will certainly succeed in your spiritual pursuit;
thus importance of śāstram in the last three verses and since the main topic is daiva and
āsura saṁpath, the chapter is called daivasura saṁpat vibhāga yōga. With this, the 16th
chapter is over.
Hari Oṁ

Swami Paramarthananda’s Gītā Lectures – Seventeenth Chapter - श्रद्धात्रर्-धवभाग र्ोगः
the profession that we take to, imagine I have a job I do not like; I have to be in the office
for 10-12 hours and not one day or 5 or 6 day a week. That means what; more than 50%
of my waking hours, I am doing that; and imagine I do not like that; that means Friday
comes I am happy and Sunday night, I am so unhappy, because Monday is coming. If
there is no sincerely, there is a split personality that in the long run, it will adversely
affect, the physical and mental health; that is called stress and strain, doing a job without
love. Therefore Kṛṣṇa gives a warning; anything done without any heart in it; aśraddhayā
hutaṁ dattaṁ, tapas, taptaṁ kṛtaṁ and all such karmas are called asat dharma.
Even if it is a noble karma, it becomes asat because there is no heart in it. Therefore
Kṛṣṇa says, asadityucyatē. Oh Partha! Opposite of Sat. and by practicing such asat
karma, you will not get material benefit also, spiritual benefit also; you would not get
any benefit in this life also and you would not get any benefit in the hereafter also.
So prētya nō iha. Will not give any worldly benefit, because with a stressed mind, you
cannot enjoy even material pleasures. And therefore iha lōka sukham abhi nāsthi and
nō prētya, there is no para lōka sukham also. Para lōka phalam also. And therefore the
most important thing is let there be sr̥ addaḥ. If you cannot get a job that you like,
because of employment problem, if you cannot get a job that you do not like: Learn, train
yourselves to like any job that you have got. That is the only remedy and therefore
śraddhā is very very important. So with the significance of śraddhā, Kṛṣṇa concludes the
17th chapter.
ॐ तत्कसत् । इवत श्रीमद्भगवद्गीतासू उपवनषत्कसु ब्रह्मववद्यार्ाां र्ोगिास्रे श्रीकृषणाजुयनसांवादे श्रद्धारर्वव्ागर्ोगो नाम

सप्तदिोऽध्र्ार्ः ॥

śrīkṛṣṇārjunasaṃvādē śraddhātrayavibhāgayōgō nāma saptadaśō'dhyāyaḥ||
Thus is concluded the seventeenth chapter named ‘Sraddhatrayavibhaga-yōga ’ (The

Yōga of the Division of the Threefold faith) in Srimad Bhagavad Gita which is the essence
of the Upaniṣads, which deals with Brahman-knowledge as well as the preparatory
disciplines, and which is in the form of a dialogue between Lord Kṛṣṇa and Arjuna.
Hari Oṁ
Today I will give you a summary of the 17th chapter of the Gīta. We had seen before that
Lord Kṛṣṇa concentrated on the topic of self-knowledge in the three chapters, 13th, 14th

and 15th and this self-knowledge is capable of giving liberation and this self-knowledge
alone is capable of giving freedom from saṁsāra; saṁsāra being dissatisfaction with
oneself. Self-inadequacy; the tendency to become different from what I am now.
Because I am not satisfied with myself as I am, I want to change myself, either financially
or educationally or physically or cosmetically, or emotionally or intellectually, some ‘ly’;
at one level or the other, I go on struggling to change so that I will be comfortable as I
am; I will be at home with myself. The struggle to be different is called saṁsāra and this
struggle will go away only by knowledge and that knowledge Kṛṣṇa dealt with in the
chapters, 13th, 14th and 15th.
But Kṛṣṇa wants to convey an important idea that even though self-knowledge is
powerful enough to destroy saṁsāra, the self-knowledge requires lot of preparation; it
requires a prepared mind. In fact preparation is more difficult than the actual acquisition
of knowledge. And therefore Kṛṣṇa wants to deal with a prepared mind, in the next two
chapters, viz., 16th and 17th.
Therefore in these two chapters, the topic is: What is a prepared mind and what are the
preparations required? In Sānskrīt, we give different names; sādhana catuṣṭaya
sampathi is one name; jñāna yōgyathā is another name; guṇa brāhmaṇatvam is another
name; or a sātvic mental make up; a sātvic state of mind. So I will use the word sātvic
state of mind is alone a prepared mind.
And Kṛṣṇa wants to point out that a sātvic state of mind is that which naturally follows
the values of life. It is naturally dhārmic; it is naturally ethical; it is naturally free from
stress and strain; it is naturally relaxed; it is naturally open; it is naturally receptive; such
a receptive, open, ethical, stress-free, relaxed, wonderful, quite mind will lap up the
knowledge; absorb the knowledge, like sponge absorbing water. If such a sātvic state of
mind is not there; one will not be able to absorb the knowledge, there will be a
tremendous resistance.
And this knowledge will not be even appealing to oneself. It will not attract oneself, and
it will not look relevant for our life. In fact, if you feel Vēdānta is relevant for life, a person
has got a reasonably sātvic mind. And if an unprepared mind exposes to the teaching, it
will not receive the knowledge, and even if by some mistake, or by the grace of the guru,
or by the power of communication or the skill of transference, even if somehow the
knowledge is given, the unprepared mind cannot retain the knowledge and an
unprepared mind cannot assimilate the knowledge, the knowledge will become, non-
functional; it will not deliver the expected results.

And therefore Kṛṣṇa wants to give a very very strong warning, as much importance you
give to vēdāntic study or more than the importance that you give to vēdāntic study, give
for a sātvic state of mind. And therefore Kṛṣṇa dedicates two chapters. In the 16th
chapter, the differentiated, the prepared and unprepared mind in the form of daivi
sampath and āsuri sampath.
And the same differentiation he is doing in the 17th chapter also with a different name,
a prepared mind is called a sātvic mind and an unprepared mind is a called a rājasic and
tāmasic mind.
And therefore, Arjuna if you are interested in liberation and if you interested in
knowledge, better look into your mind; study your mental biography. Instead of being
aware of what your lifestyle is physically, study your mental biography? If required, have
an inventory of your emotional thought pattern.
Therefore these two chapters are very important, and if a person concentrates on a
sātvic mind; developing a sātvic mind; the beauty is even without self-knowledge, a sātvic
mind can enjoy 90% liberation. Even if one does not get self-knowledge by sheerly
enjoying a sātvic state of mind, a person can have 90% peace.
On the other hand, if a person has studied vēdānta 100%, and if the mind is either
tāmasic or rājasic, then the vēdāntic study does not guarantee much benefit other than
the claim that you can make, I have finished Gīta. He has finished Gīta.😥 I have finished
Upaniṣads☺. Swami Chinmayānanda nicely says. You have gone through 10 upaniṣads.
Fine. But how many Upaniṣads have gone through you.
And therefore these two chapters extremely important, even if 13th, 14th, 15th are
forgotten, does not matter. These two chapters are important not for mere study but for
implementation in life; the gap between the 16th and 17th chapters and my life should
become lesser and lesser. And therefore both these chapters are important and we will
just see the essence of this chapter.
The chapter begins with a question from Arjuna, based on Kṛṣṇa’s statement in the 16th
chapter. In the 16th chapter, Kṛṣṇa said that the scriptures are the guidelines in directing
your life. Because scriptures alone ingeniously take care of your spiritual growth and
material need parallelly. Without the scriptural guidance, there will be a lopsided
development; either a person concentrates on spirituality and neglects the family or a
person takes care of the material growth but spiritually becomes a failure; but the
scriptural guidance is so balanced, that it will take care of the material needs as well as
spiritual need. Lakṣmidēvi is important; Sarasvati also is important. You cannot neglect
either of them and also Pārvathi. Pārvathi stands for health and fitness. Lakṣmidēvi

stands for the material well-being and Saraswati is required ultimately for mōkṣa. The
balanced pursuit of Saraswati, Lakṣmi and Pārvathi is the scriptural approach.
Therefore Kṛṣṇa said: Tasmāt śāstrām pramāṇam tē, kārya akārya vyavasthithau, in the
16th chapter. Therefore Arjuna asked a question; Suppose there are people who are
scripturally illiterate and they take to spiritual life of pūja, japa, etc. because of faith in
religion, because of faith in God. In India, even now, millions of people are religious and
faithfully and they are illiterate about the scriptures. So Arjuna's question was what
would be the nature of such people and Kṛṣṇa answers that; that is the trigger for the
17th chapter.
Now the chapter can be divided into three portions:
The first portion is from No.1 to 6, wherein Kṛṣṇa answers Arjuna's question, regarding
faith. Srāddhatraya vibhāgaḥ. And based on this alone, the chapter itself is called
srāddha traya vibhāgaḥ; and this is the first topic. First I will enumerate and summarise.
Then the next topic is from verse No.7 to 22. Here we have four bonus topics. Even
without Arjuna's request, Kṛṣṇa himself voluntarily offers to deal with four topics; āhāra,
yajñaḥ, tapaḥ, dānam; food, worship, discipline and charity. These four fold āhārathi
catuṣṭāyam, is the second portion, 7 to 22.
Then the third topic is 23 to 28 which deals with the significance of the famous mantra;
Oṁ Tat Sat. Oṁ Tat Sat significance. This is the third and final topic.
Now going back to the first topic, Kṛṣṇa says that srāddha, faith of every person can be
divided into sātvic, rājasic and tāmasic, based on the type of worship that he undertakes;
based on the deity, based on the method and based on the motive; deity, method and
motive, will determine the type of faith. If a person has sātvic faith, he will be attracted
to sātvic deities; if he has got rājasic faith, rājasic deities; materialistic; and if he has
tāmasic faith, he will be attracted to tāmasic deities. So depending on the deity of
worship, you can know the faith.
Then depending upon the method of worship. If it is a satvik faith, the method of worship
will be satvik. That means it will be quite, and turned inward. Manapradhānaḥ. It is more
mentally oriented; and it is less physical and extrovert in satvik.
And in the case of rājasic faith, the worship will be more physical and extrovert. Want to
have to lot of things; lot of activities; lot of running about; more physical and extrovert
is rājasic

And tāmasic is all forms of violent type of worship, in which there is violence to one's
own body and violence towards the other's; outside also.
Thus the method of worship determines the type.
And finally the motive. A sātvic type, will have a satvic motive, which means one is
interested more in the inner growth rather than external. So when the motive is internal
growth, it is sātvic state.
When the motive is external growth, in terms of possession and money and other
paraphernalia, it is rājasic.
When the motive is harming other people, like black magic, etc. that will come under
tāmasic phase; thus the deity, method and motive of worship will indicate whether one
has sātvic, rājasic or tāmasic srāddha. This is the discussion from No.1 to 6.
Then Kṛṣṇa introduced 4 topics. He said that āhāra, the food that one consumes, is also
a contributory factor, towards your spiritual growth. He did not say that it is the only
factor. We do not say that it is the prime factor, but is one of the factors, which will
determine your mental state. And Kṛṣṇa divided the food into Sātvic, rājasic and tāmasic.
I do not think one should go into too much details, because then the whole day you
would be thinking of what is satvik, rājasic and tāmasic; and there would be no time for
Gīta. Therefore over obsession with choice of diet or sometime or often times become
an obsession. Therefore for all practical purposes, we can follow certain simple rules,
regards to āhāra. Simple rules I would suggest is:
 Avoid non-vegetarian diet, rule no.1;
 Avoid all forms of intoxicant; rule No.2;
 Avoid of all forms of tobacco products; rule no 3;
 Avoid over-eating, rule No.4.
 Avoid in-between eatings; in-between breakfast and lunch, and between lunch and
evening snack, and between evening tea and dinner; and thereafter! So therefore
breakfast, lunch, snack and dinner, and in-between also.
So therefore five rules; avoid non-vegetarian food; avoid all forms of toxicants; avoid all
forms of tobacco products; avoid over-eating; avoid in-between eating. Then you are
taking sātvic āhāra; because in our culture, what is traditionally prescribed is sātvic only.
Stick to that, that is enough, this is with regard to āhāra.

Then with regard to yajña. Our activities are also divided into sātvic, rājasic and tāmasic.
With regard to religious activities, the division is:
 any religious activity used for internal growth is sātvic;
 any religious activity used for external material growth is rājasic;
 any religious activity used for harming others, is tāmasic.
This is the rule with regard to religious activity. With regard to secular worldly activities,
how to divide?
Any worldly activity, in which the beneficiaries are more in number is sātvic.
Any worldly activity in which the beneficiaries are less; less and less, and ultimately one,
and who is that one? Whether one should ask, it is myself! Lesser the beneficiaries, more
rājasic it is; greater or more the beneficiaries, the sātvic is the activity.
And any activity, which harms others, hurts others; all those activities are tāmasic
activities.
We can take this as the general norms to divide our secular and sacred activities, called
yajñaḥ by Kṛṣṇa.
Then the next one is tapas. Tapas means discipline. Kṛṣṇa talks about the discipline at
the organ level, i.e. kāyika, vācika or at the manasa level, and also discipline at the guṇa
level, sātvika, rājasa and tāmasa tapas. I do not want to go to the details; I want you to
only remember this significance of a disciplined life. So that if you do not understand the
significance, discipline will be misunderstand as curtailment of our freedom. It will be
misunderstood as suppression. But when I voluntarily follow, it becomes a discipline,
when the very same thing is enforced by guru or śāstra, it become suppression. And it is
significant to understand, we have to remember the portion which occurs in
Kathōpaniṣad, wherein the teacher Yamadharma Rāja gives a beautiful analogy or
example, in which life is compared to a journey; and in this journey, we are using a
vehicle called our own body;
आत्कमानँ रशथतां ववन्द्द्ध िरीरँ रथमेव तु ।

बुद्द्धि तु सारसथि ववन्द्द्ध मनः प्रग्रहमेव च ॥ ३॥
इन्द्न्द्रर्ाक्षण हर्ानाहुर्विषर्ाँ स्तेषु गोचरान् ।
आत्कमेन्द्न्द्रर्मनोर्ुक्तां ्ोक्तेत्कर्ाहुमयनीवषणः ॥ ४॥
ātmānam̐ rathitaṁ viddhi śarīram̐ rathamēva tu |

buddhiṁ tu sārathiṁ viddhi manaḥ pragrahamēva ca || 3||

indriyāṇi hayānāhurviṣayām̐ stēṣu gōcarān |

ātmēndriyamanōyuktaṁ bhōktētyāhurmanīṣiṇaḥ || 4|| Kathōpaniṣad Part I Canto III
The body is like a vehicle. And all the sense organs are like the wheels or the horses
which draws and the mind is the reins controlling the horses, or the steering (modern
example) controlling the wheels; and the intellect is like the chariot driver, who controls
the horses, through the reins; or the driver who controls the wheels through the
steering.
So car is like the body; senses are like the wheels; mind is like the steering; driver is like
the intellect; and the yajamāna, the owner who wants to travel and he is seated, not on
the self-driven car, chauffeur driven car, and the yajamāna behind is the jīvātma, we have
started our journey long back and right from the moment from the birth, the journey is
there.
And if the life's journey should be successful; what are the conditions one should
remember. The car must be in good condition; the wheels or the tyres must be in proper
condition. The steering must be in proper condition. Imagine I turn into the right, and
the wheels go to the left; what will happen? And imagine either does not know the
destination or he knows but only drunk. அைளவு தான்! அைளவு தானா? That is it!
So if you have to reach the destination, the vehicle must be travel worthy. So before you
start your spiritual journey, ask the question: Is my personality spiritual-travel-worthy?
And what we find generally is that we have started our journey even without checking
up. Check up so many parameters, whether it is the aircraft or the car. Most of the
accidents happen because the checkup is not done properly. And therefore what are the
conditions required. Body must be healthy. Are you taking care of your health; and then
the sense organs must be healthy; and the mind should be emotionally calm and sound;
though the EQ, the emotional quotient must be healthy.
And then the intellect should be capable of learning. Because our approach to mōkṣa
involves a systematic study of scriptures.
There are many other groups following scriptures, but for them mōkṣa is through some
other methods; they say bhakthi gives mōkṣa; they say kuṇḍalini rising gives mōkṣa;
study is not involved.
And there are some other people who accept jñānam, but they say knowledge comes
through intuition in meditation.
Thus most of the group in spirituality, they do not believe in systematic study; they
believe in meditation, they believe in intuition; they believe in devotion; but our approach

involves, vēdānta sr̥ avaṇa manana. Therefore emotional health is not enough, one
should have a sound thinking capacity also. If you come to Mānḍukya class, you know
how it is; lot of thinking is involved, knowledge means understanding; and
understanding means, doubts are bound to come, therefore you have to lot of
reasoning; lot of logic and therefore intellect also must be sound, which means informed
and capable of rational thinking. Requires an educated intellect; a sharp intellect. Thus
body, sense organs, the mind, the intellect, all the four must be fit and not only they must
be fit; they all also must function in coordination.
Like a music programme, I have told before, there is the best vocal musician is there;
violinist is the top one, mridangist is top one, but each one is doing his own favourite.
He is singing Sankarabharaṇam, and violinist likes Tōdi, and the song is in ādi tālam, and
the mridangist doing in Rūpaka tālam, tani avarathanam. What kind of music concert
you will have? Even though all the three are great; individual greatness is not enough;
there must consonance.
Similarly, physical fitness alone is not enough; devotional fitness is also not enough;
intellectual fitness alone is not enough. they all must have the concerted effort;
otherwise I will be able to sit here for one hour; he would be a great yōgi; practiced the
yōga āsanas very well; therefore he sat in the padma āsana at 6 a.m. and he keeps the
body straight and for one hour physically he is here and but only thing is mind is all over;
what is the use? Therefore āsana takes care of only the body. And therefore fitness plus
integration is equal to tapas. Fitness plus integration of the physical, the emotional and
the intellectual personality. In fact, we include even the prāṇic personality, even the
prana maya kōśa must be healthy. All should be fit; this is discussed in tapas. Āhāra yajña
tapas.
And finally dānam is the fourth bonus topic. And dānam we saw, I do not want to go into
the details, and dānam we saw as sharing whatever I have. Dānam, we generally we
think, only in terms of money, we are not taking only money only, money wise also it is
required, if our religion has to survive; if our religious institutions have to survive. This is
all because of the contribution of the people only. Previously, there was no threat to our
religion because, it was the only religion available; others have come later, but now all
the other religions are striving with concerted effort to propagate and there is push from
all over. One side Christianity is pushing and the other side Islam is pushing, and we
cannot go down; because ocean is there only. We only have to jump.
So therefore we should be aware of our responsibility to our community, our temples,

our religion, our culture, our scriptural books, all of them. And therefore dānam is also

important. With this the second portion is over, from 7 to 22. four bonus topics. OK. Do
not ask whether in Kṛṣṇa’s time bonus was there. It is voluntarily offered.
Then comes the last portion. 23 to 28. Significance of Oṁ Tat Sat. This mantra consists
the three mantras of the Lord and even though all the names of the Lord are equally
sacred; these three are considered significant, because these three are supposed to be
used by Brahmāji in the beginning of the creation; do not ask how do you know. Lord
Kṛṣṇa says Brahmāji started his activities with this mantra. Therefore it has got a
conventional sanctity. Remember the example, like the Hello. At least Hello has no
religious or spiritual significance, this has got spiritual significance also.
And the primary significance of this mantra is very important it is capable of converting
rājasic and even tāmasic actions into sātvic. And that is why vēda said even if there are
people who are used to eating non-vegetarian, liquor consuming, etc. even to bring
them to our fold; what did the vēda do? They said first preference is that you should not
use it; but if you cannot give it up immediately, you consume them, but before
consumption, offer to the Lord. Even liquor, does not matter. Do not use, the first advice.
But if it is going to take time to give up, whether it is meat or liquor, the śāstra said does
not matter, even that you offer and Bhagavān will manage it. Gradually, you aim to
reduce and get out of it; That is why animal sacrifices were permitted, because there is
a group which consumes, how to bring to our fold. Allow them to do what they do and
request them to offer that to the Lord and when their trust. Once we win their trust;
gradually, reduce this, reduce this, etc. and we can take them out slowly. Therefore, Oṁ
Tat Sat can convert even rājasic and tāmasic karmas into sātvic karma.
Śankarācārya calls it satguṇya sampadanam. Sadgunyam means satva-guṇatvam.

Sampādanam. Transformation from tamas and rajas to Satva transformation and
therefore Oṁ Tat Sat is important. You can chant any of them or you can chant all the
three words, you can chant in the beginning or you can chant at the end also and that is
why we have the convention, even at the end of every chapter, we have Oṁ tat Sat, and
whatever ritual we do, we conclude, with Oṁ tat Sat, Kr̥ ṣṇārpaṇam, and Brahmārpaṇam,
etc. This is the last topic, 23 to 28.
And I would like to discuss one more topic, which is outside the 16 and 17th chapters;
but I would like to add that topic in this context. If you study these two chapters, Kṛṣṇa
enumerates healthy virtues. What is daivy sampath, He gives the list. Abhayam, satva
samsuddhini, jñāna-yōga vyavastidhi, etc. He gives a list, and He says: You cultivate,
nurture and nourish the healthy virtues.

And He gives a list of unhealthy non-spiritual-friendly virtues also or vices also He gives,
and He says eschew them. But peculiarly enough Kṛṣṇa does not say how to cultivate the
virtues. He only dumps the responsibility on us and leave us to ourselves on how to
cultivate it and we have to do it.
So naturally the question will come I want to develop virtues. But tell me how? This is
not discussed in both the chapters, and therefore I thought I will briefly include that
topic. How to develop virtues and how to gradually grow out of this unhealthy
tendencies? And this is not my invention; these are all discussed in the scriptures in
various places, these methods are strewn all over the scriptures. And these strewn
methods, I have collected and classified into five methods. Therefore I will briefly discuss
the five methods to develop daivi sampath. Five methods to make the mind sātvic. I will
go from easy method to difficult method.
1. Prarthana
The first method is prarthana, or prayer. Prayer is one of the efficacious method of
acquiring the virtues. Prayer works in two fold ways, one is I ask the Lord: Oh, Lord! give
me healthy virtues. Even when we were children, the parents would tell: நமஸ்காரம்
பண்ணி நல்ல புத்திவய பகளு (Do Namaskara; pray for Nalla buddhi); Nalli buddhi means
satvik mind. So all the upaniṣadic prayers if you take.
Bhadram Karṇēbhi sṛṇu …
Vāk Mē Mansi prathiṣṭita …
Apayanka …
all the prayers in śikṣavalli.
śarīram mē vicarṣnam; gihvāmē madhu mathama.
Vāk tapas is beautifully mentioned here. May my tongue be honey coated. Not that you
take honey daily and coat your tongue. May my words be such that whoever interacts
with me verbally should feel like coming to me again and again. Now if anyone meets
once, they will never come near me; and sharp like and sword tongue I have. Jihva me
madhu mathama. Wonderful prayer. In prayer since I ask for virtue, I can ask and
Bhagavan will give.
And the second method the prayer works is Bhagavān is the embodiment of virtues. And
by the law of association, when the mind is in contact with Bhagavān: Ramō vigrahavān
dharmaḥ, if you read the Rāmāyaṇā, in the beginning you get a huge list of virtues

enjoyed by Rāma. Vālmiki asks, is there a person with these virtues; he gives a list; and
then Nārada tells that not only these, some more I will add, Rāma is embodiment of that:
कः नु अस्स्मन् साांप्रतम् लोके गुणवान् कः च वीर्यवान् |

धमयज्ञः च कृतज्ञः च सत्कर् वा्र्ो धृढ व्रतः || १-१-२ ॥
चारररेण च को र्ुक्तः सवय ्ूतेषु को वहतः |

ववद्वान् कः कः समथयः च कः च एक वप्रर् दियनः || १-१-३ ॥
kaḥ nu asmin sāṁpratam lōkē guṇavān kaḥ ca vīryavān

dharmajñaḥ ca kr̥tajñaḥ ca satya vākyō dhr̥ḍha vrataḥ || 1-1-2 ॥
cāritrēṇa ca kō yuktaḥ sarva bhūtēṣu kō hitaḥ |

vidvān kaḥ kaḥ samarthaḥ ca kaḥ ca ēka priya darśanaḥ || 1-1-3 ॥
When I dwell upon some principles which is embodiment, unknowingly, my mind also
assumes that thought; and therefore, prayer is one method of developing virtues,
wherein I look upon Lord as the embodiment of virtues. In Vaiṣnava Sampradhāya, Sarva
Kalyāṇa guṇa gaṇaika nilaya; Bhagavan's name. Kalyāṇa means positive, maṅgalam.
Maṅgala guṇa eka nilayaḥ; Therefore method no.1. prayer. Then when you do prayers
daily, ask for money, Ok, it is not a mistake, but ask for satbuddhi. Add that also in the
list. Method one.
2. Satsaṅga
The second method is association with the virtuous. Association with the virtuous,
because by the law of association, I develop the virtues of the person that I move with;
a materialistic person I move with, I will also develop that. So therefore sat saṅga is
considered to be very very important; sat sangatvē, nissaṅgatvam. And that is why, they
said, sanyāsi should live on bhikṣa. It is a beautiful method; If Sanyasis have to live on
Bhikṣa, they should live in the Society only. Bhikṣa is not got in the forest. When I move
with such people, at least I know that we can be happy without possession. So every time
I see a simple person having nothing, but all ānanda; at least my delusion goes,
happiness requires money, that delusion goes. Survival may require money, that is a
different thing; Happiness does not require money. Comfort may require money; but
happiness does not require money. Comfort is external; happiness is internal. This
important values I learn by observing the lifestyle of mahatmas. Therefore Satsaṅgha is
another one; in the morning class, Uddhava Gīta, we are seeing the significance of sat
saṅgha. This is the second.
3. Saṅkalpa

Then the third method is saṅgalpaḥ, which is especially a method you develop positive
virtue. I pick up any positive virtue, which I feel I am lacking. Suppose I do have the habit
of talking about the good virtues of other people; or good actions of other people, I do
not talk about. Normally we love to talk about the weakness of others; their mistakes.
we analyse that. Many good actions, we are silent. Suppose I want to develop, I make it
a point, every day if there are people with whom I am regularly associating I tell a nice
point about another person. One nice point about another person. Even if you eat, tell
them this item was excellent; (whether it is good or bad), in Western countries, they are
telling us to tell Thank you. Here we silently eat and go but in the end we say that there
was no salt or less salt in a particular item. So anything, tell if it is a subordinate, his
mistakes we point out, but do I balance by talking about at least one thing well done; so
it is one virtue, if I want, I can take a sankalpa, I will do that for sometime until it becomes
natural; Like that any number of virtues, Sankalpa means auto suggestion. This is with
regard to virtue I want to nurture, cultivate. This is the third method.
4. Prathipakṣa Bhāvana.
The fourth method is a method especially important to give up the unhealthy tendency.
The third one is to nourish healthy one, the fourth one is to gradually eliminate the
negative one; that is called prathi pakṣa bhāvana; prathi pakṣa bhāvana; So any cynical,
negative thinking, I deliberately neutralise by the corresponding thought pattern.
Suppose my tendency is to tell everything is bad in the society. Society is deteriorating.
Values are coming down. There are people with utterly cynical, five minutes you give,
they comment negatively about anything. Just say Television. They will talk about the
negativities of television. Say Newspaper, they will talk about talk the negativities of the
paper. So negative. Science. They talk about negative. Why can't we think of the positive
side of science? Positive side of television. Good things are also there in it. If my tendency
is criticise, if the tendency is to criticise, I deliberately practice, glorification. This is called
prathi pakṣa bhāvana. And similarly, if I do not know the motive of a particular person,
and if a person said that he would come and did not come; I do not the reason; therefore
I have got a free hand to imagine any reason; but what will we imagine; everyone is like
that. No one will keep up their words; we will only attach negative motive to the person,
after all we do not know; why can't we think positively; maybe some important work
came; or somebody came and any positive reason can be there; thus whenever there is
a tendency to negatively think, I deliberately neutralise it; it must be a genuine reason.
Until it is proved otherwise, why can’t we at least develop a positive thinking? Thus, if
there is hatred, neutralise by love; if there is criticism, neutralise by praise. If there is
selfishness, neutralise by selflessness; this is called pratipakṣa bhāvana. This is the
fourth.

5. Vivēkaḥ.
Fifth and final and the toughest is educating the mind; vivēkaḥ; emotional education; I
should have a knowledge about emotions. What are the various emotions in my mind;
what is the nature of anger; what is the nature of jealousy; what is the nature of
generosity. So many wonderful books are coming, on each emotion; a big book an
anger. Similarly hatred; similarly jealousy. I understand the cause of emotion; nature of
emotion and the consequence of every emotion. The cause, the nature and the
consequence, I have to understand because I am interested in emotional health. Just as
I am educating myself for retaining my physical health. Magazine contain it, if there is
blood pressure, what is the cause, what is its nature, what is the consequence, diabetics,
what is the cause, what is the nature, what is the consequence; newspaper, magazines
are coming. Why are we studying, because I am interested in my physical health.
Similarly I should educate myself regarding emotional health, which is called vivēkaḥ.
That is cognitive therapy; and I should have knowledge about my mind and my
emotions. And if I know I will follow healthy emotions and try to avoid the unhealthy
ones. This is called vivēkaḥ.
If I follow prārthana, satsaṅga, sankalpa, prathi-pakṣa bhāvana, and vivēka, then I can
become sātvic and make vēdānta work for me.
Hari Oṁ

Swami Paramarthananda’s Gītā Lectures – Eighteenth Chapter - मोक्षसंन्र्ासर्ोगः
dhruvā; they will be permanently present; Therefore even if you do not want mōkṣa, you
are interested in money, better read Gīta; if you want to examination, better read Gīta;
If you are attending an interview, better read Gīta; just reading Gīta is not enough; you
have study what is required for the interview also; Read Gīta also; prepare also; success
is yours; this is my verdict; who says: Sañjaya tells and therefore Gīta is ever valid.
With this the entire Bhagavad-Gīta teaching is over.
ॐ तत्कसत् । इवत क्षश्रमद्भगवद्गीतासूपवनषत्कसु ब्रह्मववद्यार्ाां र्ोगिास्रे श्रीकृषणाजुन

य सांवादे मोिसांन्र्ासर्ोगो नाम
अष्टादिोऽध्र्ार्ः ॥

śrīkṛṣṇārjunasaṃvādē mōkṣasannyāsayōgō nāma aṣṭādaśō'dhyāyaḥ||
OM TAT SAT
Thus, in the Upaniṣad sung by the Lord, the science of Brahma, the scripture of Yōga,
the dialogue between Sri Kṛṣṇa and Arjuna, ends the eighteenth chapter entitled “The
Yōga of Liberation'', Mōkṣa sanyāsa yōga.
Hari Oṁ
Today I will give you a summary of the 18th chapter of the Gīta. In the Bhagavat Gīta; the
second-chapter and the 18th chapter are considered to be very important chapters,
because Lord Kṛṣṇa summarises the entire Gīta in these two chapters. In the second-
chapter, Lord Kṛṣṇa summarises the whole Gīta, as an introduction. It is an introductory
summary. upakrama saṅkṣēpa. And this summary given in the second-chapter,
Bhagavān magnifies from the third chapter onwards, up to the 17th chapter. 3rd to the
17th is the elaboration of the 2nd chapter; and then at the time of conclusion, the Lord
summaries the entire Gīta once again in the 18th chapter; it is the concluding summary;
upasaṁhāra saṅkṣēpa; Thus introductory summary; expansion and concluding
summary. This is the style of the Gīta.
I have talked about this before also. When you hear the news in the radio or television;
they start the news with the summary and then they elaborate the initial summary and
then at the time of conclusion, they recapitulate again. Thus summary, expansion,
summary is the method of any teaching. And Bhagavān adopts the same method; and
therefore the 18th chapter is considered to be a very important chapter and it is the
biggest chapter also, consisting of 78 verses.

And this chapter is called mōkṣa sanyāsa yōgā; the chapter dealing with sanyāsa or
renunciation. It is called mōkṣa sanyāsa yōgaḥ, to differentiate this chapter from the 5th
chapter, the 5th chapter is also called sanyāsa yōgaḥ. To avoid confusion; the fifth
chapter is called karma sanyāsa yōgaḥ and the 18th chapter is called mōkṣa sanyāsa
yōgaḥ. But only we should be careful in understanding the meaning. Karma sanyāsa
yōgaḥ; we know the meaning; the chapter dealing with the renunciation of karma. And
then what is mōkṣa sanyāsa yōgā? The chapter dealing with the renunciation of mōkṣa?
தமாக்ஷம் ைரபை இல்லபய; எங் ைிடறது; mōkṣa has not come, where to renounce; we have
to be careful in translation; karma sanyāsa is renunciation of karma; mōkṣa sanyāsa is
renunciation 'for' the sake of mōkṣa. There you cannot use 'of' for the sake of mōkṣa.
This is the 18th chapter.
With this background, we will enter into the summary of the chapter. I will divide the
entire chapter into five portions for the convenience of our analysis. First I will
enumerate those five portions; thereafter I will summarise each part.
- The first portion is sanyāsaḥ or renunciation; sanyāsa; this is from verse No.1 to 12.
- Then the second part is from verse No.13 to 17; which Kṛṣṇa deals with ātma
svarūpam; the nature of the real self; or the real nature of the Self; the nature of the
real self; or the real nature of the Self; or the real nature of the real Self; whichever
way you want to call it; ātma svarūpam is the second topic;
- And then from the 18th verse, up to the 40th verse; 18th to 40; Kṛṣṇa analyses six
topics; six topics for analysis; or analysis of six topics; What are those six topics? I will
explain later; this is just seeing the division;
- Then the fourth topic is from verse No.41 to 66; and in this portion Lord Kṛṣṇa
summarises karma-yōgā and jñāna-yōgaḥ; the two yōgās which happen to be the
central theme of the Gīta; the two yōgās; karma-yōgā plus jñāna yōgā; this is the
fourth topic 41 to 66.
- And the fifth and final topic is the conclusion; upasamhāra; winding up of the 18th
chapter; as well as the entire Gīta dialogue; this is from verse 67 to 78.
Thus sanyāsa; ātma svarūpam; analysis of six topics, two yōgās and conclusion; these
are the five portions of the 18th chapter.
Now I will take up each one and give you the gist of the Lord's discussion.
The first portion is Sanyāsa. Lord Kṛṣṇa is forced to discuss the topic of Sanyāsa; because
Arjuna wants a clarification regarding sanyāsa. So the chapter begins with Arjuna's

question in which Arjuna asked the Lord; Hey Kṛṣṇa, is there a difference between the
words Sanyāsa and tyāga? Because dictionary-wise sanyāsa also means renunciation;
tyāga also means renunciation. So Arjuna asks; are they different or the same and what
is the significance of the words? In short, what is sanyāsa or renunciation? Lord Kṛṣṇa
explains those terms by way of answering Arjuna's question.
Here, we have to note that the word Sanyāsa and Tyāga according to Kṛṣṇa are both one
and the same; they are synonymous. Sanyāsa is equal to tyāga is equal to renunciation.
Then the question is what is meant by renunciation?
And this word renunciation has two meaning; one is the primary meaning, the other is
the secondary meaning; one is called mukhya sanyāsa and the other is called gauna
sanyāsa; primary renunciation and secondary renunciation, there are two. Primary
renunciation is prescribed only for those people who have attained all the qualifications
for self-knowledge; evolved students; purified students; refined students; prepared
students; who are called sādhana catuṣṭaya sampanna adhikāri. For those prepared
students; the scriptures talk about primary renunciation; otherwise called mukya
sanyāsaḥ.
And this primary renunciation is in the form of leaving the family; leaving the society;
breaking all the relationship with everyone in the society; and dropping all the
possessions; all these are the meaning of primary renunciation. What does it mean?
Leaving the family, leaving the society; leaving the job; you have to leave the job when
you leave the society; society includes job. Leaving the family, society, job, breaking all
relationships and giving up all the possessions; not even extra dress; no bank balance,
this total physical giving up is called mukya sanyāsa. This is accepted and permitted for
those who are advanced spiritual students.
And according to Lord Kṛṣṇa, Arjuna is not an advanced student, which is proved from
the 1st chapter; he could not even think of imaginary separation from kith and kin.
Where is the question of renunciation for Arjuna, when Arjuna cannot even withstand
imaginary separation from Bhīṣma and Drōṇa. Therefore according to Kṛṣṇa, Arjuna is
not ready for primary renunciation. Kṛṣṇa therefore discusses primary renunciation in
the 18th chapter.
In this Sanyāsa portion, Kṛṣṇa quietly avoids a discussion of Mukya sanyāsa. It is called
āśrama Sanyāsa; it is called kāṣāya vastra sanyāsa. That Kṛṣṇa avoids and Kṛṣṇa deals
with the second sanyāsa; which is the secondary sanyāsa; compromised version,
figurative sanyāsa, in Sānskrīt it is called gauna sanyāsa.

And therefore Lord Kṛṣṇa in this portion strongly advises Arjuna; Arjuna you should not
give up your family. You should not give up your karma. You should not give up anything;
if you give up your karma, it will be a wrong renunciation in your case; because you are
not ready for renunciation. Without being ready if you renounce things, it will come
under tāmasa sanyāsa; and rājasa sanyāsa. Improper renunciation by an immature mind
is called rājasa tāmasa sanyāsa. Improper renunciation by an immature person which is
an escapism, Kṛṣṇa calls rājasa, tāmasa sanyāsa.
Therefore Arjuna never take to that; therefore you be in kurukṣētra and do your duty.
And if you remain in Grihasthāśrama and do your duty, and renounce your rāga dvēṣa,
which are binding expectations from the society. When we are in the family, in the
āśrama, in the society, our greatest problem is expectations from others; these binding
expectations alone are responsible for mental turbulence. If you renounce your
saṅkalpa, which are in the form of binding expectations; building castles, fantasising
future; how my son is going to become, that fantasising you give up; plus 2 itself is
doubtful; we go on building dreams. Avoid the saṅkalpa and that is called sātvika
sanyāsa; which is the sanyāsa required for immature people. Sātvika sanyāsa, which is
remaining in the society; doing the duty and avoiding binding expectations. And thus
Lord Kṛṣṇa says Arjuna give up your rāgaḥ-dvēsaḥ; fight this war; you are a sātvika
karma sanyāsi.
अवनष्टममष्टां ममश्रां च वरववधां कमयणः फलम् ।

्वत्कर्त्कर्ावगनाां प्रेत्कर् न तु सांन्र्ाशसनाां ्वमचत् ॥ १८.१२ ॥
Aniṣṭamiṣṭaṁ miśraṁ ca trividhaṁ karmaṇaḥ phalam |

bhavatyatyāgināṁ prētya na tu sannyāsināṁ kvacit || 18.12 ||
And if you act in this manner, whatever be the outcome of the Mahābhāratha war, you
will be willing to accept the outcome without anxiety; without fear or worry; this
samatvam alone is the sanyāsa, which is required for you.
So thus saṅkalpa tyāga pūrvaka svadharma anuṣṭānam, Lord Kṛṣṇa prescribed from
verse No.1 up to verse No.12. This is first topic. Sanyāsa in the secondary sense of the
term.
Now we will go to the second topic, which is from verse No.13 to 17. We wish Lord Kṛṣṇa
talked about our real nature, our higher-nature, which we do not know by ourselves and
because of ignorance alone, we are suffering from problems and this higher-nature is
called ātma svarūpam. And this ātma svarūpam is none other than caitanya svarūpam,
pure consciousness.

And what is the nature of the pure consciousness? You ought to remember, but still for
my satisfaction I will give enumerate, Consciousness is not a part, property or product
of the body, consciousness is an independent entity which pervades and enlivens the
body, consciousness is not limited by the boundaries of the body; therefore it is all-
pervading like space, then fourthly and finally and importantly, this consciousness does
not perish even when the body disintegrates.
So first note the presence of that consciousness in that body; if you have any doubt,
pinch your body and see, whether you are consciousness of the pain and instantaneous
realisation of the pain means that you are conscious of the pain. And having identified
this consciousness, I have to learn to identify with that consciousness which means
instead of claiming the body as myself, I have to start practising, body is a dress, which
I am temporary wearing; vāsāṁsi jīrṇāni yathā vihāya navāni gṛhṇāti narō'parāṇi (local
dress we wear for a day or a half a day), this dress I have been wearing from the date of
birth and there is a wear and tear, and one day I will cast off, how can the arriving
departing body be myself; I am the formless consciousness, who am operating through
this temporary body; body comes, body goes; I ever am. And then Lord Kṛṣṇa says
Arjuna, that is not enough, you have to note another very important nature of this
consciousness, and that is the consciousness is akartha and abhōktha. I, the
consciousness, neither act in this world; nor does this I, the consciousness, reap the
result of the action; because anything all-pervading cannot perform any action; this
space does not perform any action; the space does not and cannot act; similarly, I am
akartā and abhōktā; in my presence the material factors consisting of five components
that alone performs
पञ्जचैतावन महाबाहो कारणावन वनबोध मे ।

साङ् ख् र्े कृतान्ते प्रोक्तावन शसद्धर्े सवयकमयणाम् ॥ १८.१३ ॥
pañcaitāni mahābāhō kāraṇāni nibōdha mē |

sāṅkhyē kṛtāntē prōktāni siddhayē sarvakarmaṇām || 18.13 ||
अमधिानां तथा कताय करणां च पृथन्ग्वधम् ।

ववववधाश्च पृथक् चेष्टाः दै वां चैवार पञ्जचमम् ॥ १८.१४ ॥
Adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthagvidham |

vividhāśca pṛthakcēṣṭā daivaṁ caivātra pañcamam || 18.14 ||
िरीरवाङ् मनोक्ष्र्यत् कमय प्रार्ते नरः ।

न्र्ाय्र्ां वा ववपरीतां वा पञ्जचैते तस्र् हेतवः ॥१८.१५॥
śarīravāṅmanōbhiryat karma prārabhatē naraḥ|

nyāyyaṃ vā viparītaṃ vā pañcaitē tasya hētavaḥ ||18.15||

तरैवां सवत कतायरम् आत्कमानां केवलां तु र्ः ।

पश्र्त्कर्कृतबुन्द्द्धत्कवाद् न स पश्र्वत दुमयवतः ॥१८.१६॥
Tatraivaṁ sati kartāramātmānaṁ kēvalaṁ tu yaḥ|

paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ||18.16||
र्स्र् नाहङ् कृतो ्ावः बुन्द्द्धर्यस्र् न लीप्र्ते ।

हत्कवावप स इमाँल्लोकान् न हन्न्त न वनबध्र्ते ॥१८.१७॥
yasya nāhaṅkṛtō bhāvō buddhiryasya na lipyatē|

hatvā'pi sa imā̐᳚llōkānna hanti na nibadhyatē ||18.17||
These are very very important slōkās; from 14 to 17. Kṛṣṇa says the various pañca-kōśas
are performing the action; kōśa means the material factors; the material body, the
material prāṇa; the material mind; they perform the actions; in my presence, but I myself
do not do any action; just as the light is pervading the hall; we do actions in the presence
of the light, but the light itself does not perform any action. My hand is moving; light
which illumines the hand does not move at all; Similarly, I am akartr̥ tva, abhōktr̥ tva
caitanyam asmi; and this knowledge extremely significant because once I know I am
akartā, abōktā. I know the sañcita, āgāmi, prārabdhā, none of them belongs to me.
Because sañcita, āgāmi prārabdhā, all of them are what, karma-phalam; when karma
itself is not mine, how come will its results? ைிவன ைிவதத்தைன்; ைிவன தகாய்ைான். viṉai
vitaittavaṉ; viṉai koyvāṉ.
So the one who does alone has to reap, I am neither a doer nor a reaper, receiver of the
karma phala; which means I am nithya muktha svarūpaḥ; puṇya pāpa athithaḥ; sañcita,
āgāmi, prārabdā varjitha; uttama, madhyama, adama janya rahithaḥ. Even janmas do
not belong to me; even janmas do not belong to me; because janmas are determined by
karmas. When karmas are not there; how will janma take place?
OK Janma is not there; would punar janmam will come? How will that be, when janma is
not there? Therefore I am ever free; this knowledge is called ātma svarūpa jñānam. This
Lord Kṛṣṇa has elaborately dealt with in the second-chapter, from verse No.12 to 25;
Kṛṣṇa has highlighted this and therefore he summarises this topic in five verses 13 to 17.
This is the 2nd topic ātma svarūpam.
Then from 18 to 40th verse, I said Lord Kṛṣṇa analyses six topics which will give a
comprehensive picture of the entire Gīta teaching; Kṛṣṇa has ingeniously chosen six
topics. If these six topics are understood properly, the entire Gīta teaching is understood.
What are those six topics? Jñānam, means knowledge; karma means action; kartā, kartā
means the doer; buddhihi means intellect, dr̥ itiḥ means will power, and sukham -
happiness. Jñānam, karma, kartā, buddhi, dr̥ itiḥ, sukam; knowledge, action, doer,
intellect, willpower and happiness. These are the six topics he takes and each one of

them Kṛṣṇa divides into sātvic, rājasic and tāmasic varieties; in each of these it is divided
into three; and if we can understand this division, then we have got clarity regarding the
Bhagavad-Gīta teaching; I am not going to elaborate each of them; then it will not be
summary, it will be re-teaching of the 18th chapter.
But we can have a general understanding of this classification. I have pointed out this
before. Whatever contributes to spiritual growth is sātvic variety. The criterion for
classifying something as sātvic is that which promotes spiritual growth, the inner growth
is called sātvic; whether it is food, whether it is action; whether it is relationship. Anything
in the world, if it contributes to the growth, it is sātvic. Spiritual growth.
Then what is tāmasic? The opposite of it; whatever contributes to the spiritual downfall;
whatever contributes to spiritual downfall, spiritual slip, spiritual retrogression; is called
tāmasic variety. Whether it is food, whether it is dress, whether it is even relationship,
you can classify into sātvic, rājasic and tāmasic. So these are the two opposites.
Then what is rājasic variety? Whatever contributes to material growth; but leads to
spiritual stagnation. A lifestyle in which there is material growth; I am becoming richer
and richer; I have got more and more number of industries and several houses and any
number of cars; thus materially I am growing; but I am so much materially involved that
there is no time:
बालस्तावत्कक्रीडासक्तः
तरुणस्तावत्तरुणीसक्तः |
वृद्धस्तावज्च्चन्तासक्तः
परमे ब्रह्मक्षण कोऽवप न सक्तः ||७||
bālastāvatkrīḍāsaktaḥ
taruṇastāvattaruṇīsaktaḥ |
vr̥ddhastāvaccintāsaktaḥ
paramē brahmaṇi kō:'pi na saktaḥ ||7||
I am the richest person but there is no time for religion, no time for spirituality, no time
for japa, no time for pūja, no time for Gīta class. And the society looks upon him as a
successful person. Thus that which makes a person materially successful but spiritually
the one who is stagnating; that person has got a rājasic lifestyle.
So thus, anything which leads to spiritual growth is sātvic, spiritual stagnation is rājasic,
spiritual downfall is tāmasic; stagnation you are understanding I think, he will neither go
up or comes down, he remains in the same position, spiritually.
If we remember this norm, we can adjust our life in such a way that first we make sure
that we do not go down spiritually. First attend to that; whether you are earning gain or

not, see that you are not losing the capital லாபம் கிவடக்கிறபதா இல்லபயா; முதல் பபாகாத
பாற்கணம். Because you have reached up to this level spiritually; at least we are human
beings. That is a great accomplishment; see that you do not go down; and gradually
trying to go upwards. This is the hint Lord Kṛṣṇa gives through these 6 topics from 18 to
40. And you should remember that even happiness Kṛṣṇa divides into sātvic, rājasic and
tāmasic. There also a pleasure which contributes to spiritual growth, a pleasure which
contributes to spiritual stagnation and certain types of lowly pleasures; they are
pleasures and kicks alright, but they lead to spiritual downfall. All immoral pleasures are
pleasures; but spiritually slipping down. This is the third portion of the 18th chapter.
Now we will go the fourth part, which is from verse No.41 to 66. In this portion alone,
which is important and central part of the 18th chapter, Kṛṣṇa summaries these two main
spiritual disciplines; namely karma-yōgaḥ; and jñāna-yōgaḥ; the entire spiritual journey
can be divided into these two.
And what is the definition of karma yōgā? We have seen this often; proper-action plus
proper-attitude is kama yōgaḥ; proper-action plus proper-attitude is karma yōgā. And
what is proper action? Lord Kṛṣṇa defines svadharma anuṣṭānam; performance of one's
own duty. Duty to oneself; duty to the family, duty to the society; duty to the religion and
duty to the environment. I am born with many duties. No doubt I would like to enjoy life,
our scriptures say you can enjoy life, but you have to fulfil your duties also.
And the next question is how to determine my duty. How to do it? In those days, the
duties were determined based on varṇa and āśrama;
ब्राह्मणिवरर्वविाां िूद्राणाां च परन्तप ।

कमायणी प्रवव्क्तानी स्व्ावप्र्वैगुयणैः ॥ १८.४१ ॥
Brāhmaṇakṣatriyaviśāṁ śūdrāṇāṁ ca parantapa |

karmāṇi pravibhaktāni svabhāvaprabhavairguṇaiḥ || 18.41 ||
Depending upon your varṇam, brāhmaṇa, kṣatriya, vaiśya or śūdra; similarly depending
upon your stage of life, whether you are a student; householder or monk, a sanyāsi, you
have to do your duty.
And if the varṇa āśrama dharma basis you do not accept, because varṇa āśrama dharma
is declining, nobody follows that; then the next option is what; according to your nature;
contribute to others; your life should involve giving, your life should involve contribution.
That I have to take things from outside, scriptures need not teach. Why because we are
experts in grabbing. So therefore Kṛṣṇa does not talk about that; Kṛṣṇa says you can take
but more important than taking is, you have to give also. According to śāstra, your
contribution must be more than your consumption; only then it is spiritual success.

There is a difference in the definition of spiritual success and material success. What is
the definition of material success? When the contribution is less than the consumption.
When I take more and give less, I am considered to be a successful person. This big book,
just Rs.10, I just purchased, what is inside I do not know; ! So we always judge success in
terms of getting a bigger share and giving the lesser. This is the definition of material
success.
The definition of spiritual success is contribution is more than consumption; in terms of

your knowledge, your energy, your time, your capacity, your good wishes, your smile;
Contribution of smile; do we contribute smile; cheapest contribution is contribution of
smile, even there we are very very stingy அதுக்கு கூட கஞதனம். So this is the proper
action. What is proper action? Any action in which I contribute;
Then what is proper attitude? Which is the second part of karma yōgā; the proper-
attitude is whatever you do, see it as an offering to the Lord, and whatever be the
consequence, accept it as the prasādam from the Lord. Any blessed action, you look
upon as offering, it is called Īśvara arpaṇa bhāvana and whatever you receive, you have
prasāda bhāvana.
स्वे स्वे कमयण्र्क्ष्रतः सांशसद्द्धि ल्ते नरः ।

स्वकमयवनरतः शसद्द्धि र्था ववन्दवत तच्छृ णु ॥ १८.४५ ॥
svē karmaṇyabhirataḥ saṃsiddhiṃ labhatē naraḥ |

svakarmanirataḥ siddhiṁ yathā vindati tacchṛṇu || 18.45 ||
र्तः प्रवृशत्त्ूयतानाां र्ेन सवयममदम् ततम् ।

स्वकमयणा तमभ्र्च्र्य शसद्द्धि ववन्दवत मानवः ॥ १८.४६ ॥
yataḥ pravṛttirbhūtānāṁ yēna sarvamidaṁ tatam|

svakarmaṇā tamabhyarcya siddhiṁ vindati mānavaḥ || 18.46 ||
Whatever you do, do it as an arcāna to the Lord; this is the proper attitude; thus proper-
action plus proper-attitude is equal to karma yōgā; And what is the benefit of karma
yōgā? Purification of the mind.
Having condensed karma-yōgā in these portions, Lord Kṛṣṇa condenses jñāna yōgā
sādhana also, which is the next stage, which everyone has to go through. They are not
optional courses; everybody has to go through, both karma-yōgā as well as jñāna yōgā.
And jñāna yōgā consists of three-fold exercises:
- The first exercise or part of jñāna yōgā is consistent and systematic study of the
vēdāntic scriptures for a length of time, under the guidance of a competent teacher,
called śr̥ avaṅam. Study Gīta regularly. This is part one.

- The second part of jñāna yōgā is whatever I have received, I dwell on it; and make
sure that it is acceptable to my intellect; whatever I receive I make sure that it is
acceptable to my intellect, so that there are no doubts; This is called mananam.
śr̥ avaṅam; mananam.
- And then the third part of the jñāna yōgā is called nidhidhyāsanam. Even after
conviction, I have to remain in that knowledge for a long time like the pickled mango
in that water உறறத்துக்கு. Similarly in the Bhagavad-Gīta teaching one of us should
become a pickle and it should through osmosis enter every cell of my personality that
whatever I do this knowledge is there to help me. How? This internalisation is called
nidhidhyāsanam; and Lord Kṛṣṇa in this portion emphasises nidhidhyāsanam.
वववव्त्तसेवी लघवािी र्तवा्कार्मानसः ।

ध्र्ानर्ोगपरो वनत्कर्ां वैराग्र्ां समुपाक्षश्रतः ॥ १८.५२ ॥
viviktasēvī laghvāśī yatavākkāyamānasaḥ |

dhyānayōgaparō nityaṁ vairāgyaṁ samupāśritaḥ || 18.52 ||
अहङ् कारां बलां दपं कामां क्रोधां पररग्रहम् ।

ववमुच्र् वनमयमः िान्तः ब्रह्म्ूर्ार् कल्पते ॥ १८.५३ ॥
ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krōdhaṁ parigraham |

vimucya nirmamaḥ śāntō brahmabhūyāya kalpatē || 18.53 ||
You have to assimilate. It is not for a day or two. A week or two a month or two or a year
or two; it has to be for decades; that in svapna also I should see myself as a free person.
Thus Kṛṣṇa summarises jñāna yōgā; highlighting the nidhidhyāsanam part.
Then he concludes his whole teaching in the most in the 66th verse:
सवयधमायन पररत्कर्चर् मामेकां िरणां व्रज ।
sarvadharmān parityajya māmēkaṃ śaraṇaṁ vraja|
Arjuna give up, sarvadharmān parityajya. We saw giving up dharma is nothing but giving
up of the dēha abhimāna; because all dharma, adharma etc. belong to the body alone,
therefore dharma parityāga, is dēha-abhimāna-parityāga; give up your body
identification.
After that do what? māmēkaṁ śaraṇaṁ vraja; choose to identify with the dēhi; ātma
which is the real Kṛṣṇa; So dis-identify from the body is sarvadharmān parityajya; identify
with the ātma is māmēkaṁ śaraṇaṁ vraja. And if you do this, ahaṁ tvā sarvapāpēbhyō
mōkṣyayiṣyāmi. Then you are instantaneously free. Thus Lord Kṛṣṇa concludes the
teaching; with the 66th verse; this is the 4th topic.

Now comes the fifth topic, from verse No.67 to 78; in which Vyāsācārya winds up the
whole 18th chapter, as well as the Bhagavat Gīta. And in this four qualifications are
mentioned for the study of the Gīta. And what are those four qualifications? Tapas,
bhakthi, śraddhā and anasūya;
- tapas means life of discipline.
- bhakthi means devotion.
- then śraddhā means deep faith in the validity of the Bhagavad Gīta.
- and then finally śuśruṣa also he mentions; śuśruṣa is desire for learning.
Thus discipline, devotion, deep faith, and desire for learning is four or important
qualifications and then Lord Kṛṣṇa glories the Gīta teacher as well as the Gīta student.
He said the teacher will get mōkṣa, and the teacher is dearest to me; and the student
depending upon what type of student he or she is, either he will get the minimum svarga
or maximum mōkṣa. Therefore better continue your Gīta study.
And then Lord asks Arjuna: Arjuna which type of student you are? And Arjuna answers I
am the best student and has grasped your teaching and I have got knowledge and I am
free from all the conflicts.
अजुयन उवाच् --
नष्टो मोहः स्मृवतलयब्धा त्कवत्कप्रसादान्मर्ाच्र्ुत ।
ज्स्थतोऽस्स्म गतसन्दे हः कररषर्े वचनां तव ॥ १८.७३ ॥
Arjuna uvāca
naṣṭō mōhaḥ smṛtirlabdhā tvatprasādānmayā'cyuta |
sthitō'smi gatasandēhaḥ kariṣyē vacanaṁ tava || 18.73 ||
And then Sañjaya comes and gives his final remarks; addressing Dhṛtarāṣtra he says:
Not only Arjuna was fortunate, I was also fortunate to listen because of the grace of
Vyāsācārya; I got this ESP or telepathy; that I overheard the Bhagavat Gīta and I also
enjoyed this teaching and Sañjaya says that the best chapter I liked, is the 11th chapter
of Viśva rūpa Darśanam.
And then Sañjaya concludes with a remark:
र्र र्ोगेश्वरः कृषणा र्र पाथो धनुधयरः ।

तर श्रीर्विजर्ो ्ूवतः ध्रुवा नीवतमयवतमयम ॥ १८.७८ ॥
yatra yōgēśvaraḥ kṛṣṇō yatra pārthō dhanurdharaḥ|

tatra śrīrvijayō bhūtirdhruvā nītirmatirmama || 18.78 ||

The benefit is not only Arjuna and Sañjaya; whoever invokes Lord Kṛṣṇa and whoever
invokes the Arjuna in him, the real seeker in him, and whoever invokes the Gīta teaching,
he will have all success in life; material as well as spiritual success.
With this concluding remarks of Sañjaya, the 18th chapter as well as the entire Bhagavad-
Gīta is over.
Hari Oṁ

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Swami Paramarthananda’s Gītā Classes – First Chapter - Arjuna Viṣāda Yōgaḥ

011 CHAPTER 01, SUMMARY

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उत्तमे क्षण कॊपस्य मध्यमे घदटका ियम्।

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दुःखेष्वनुविननमनाः सुखेर्ु ववगतस्पृहः |

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अथ व्यवस्थस्थतान् दृष्टवा धातणराष्ट्रान् कवपध्वजः ॥

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viṣīdannidamabravīt. v.26 to 28 ~ discovery of the rāgaḥ problem. rāgaḥ; do not mistake.

Therefore, any leaning on an unpredictable perishable factor is going to cause sorrow

गाण्डीवां स्रांसते हस्तात्त्व्चैव पररदह्यते |

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वनममत्तावन च पश्र्ामम ववपरीतावन केिव |

gāṇḍīvaṃ sraṃsatē hastāttvakcaiva paridahyatē |

He faced intense sorrow. This is the 4th topic. rāgaḥ, śōkaḥ,

पापमेवाश्रर्ेदस्मान्हत्कवैतानाततावर्नः ||१ -३६||

pāpamevāśrayedasmānhatvaitānātatāyinaḥ ||1- 36||

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कुलक्षये प्रणश्यन्वत कुलधमाणः सनातनाः |

kulakṣayē praṇaśyanti kuladharmāḥ sanātanāḥ |

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एवमुक्त्वाजुणनः सङ् ्ये रथोपस्थ उपाववशत् |

ēvamuktvārjunaḥ saṅkhyē rathōpastha upāviśat |

Now with this background, we have to go to the second-chapter. The second-chapter is

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न चैतविद्मः कतरिो गरीयो

na caitadvidmaḥ katarannō garīyō

Once Arjuna discovers the helplessness, immediately he has to surrender to someone

यच्छ्रे यः स्याधिक्षश्चतं ब्रूवह तवमे

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सांसार सपय दिानाम् जन्तूनाम् अवववेवकनाम् |

saṁsāra sarpa daṣṭhānām jantūnām avivēkinām |

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||ōṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yōgaśāstrē

034 CHAPTER 02, SUMMARY

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कापयण्र्दोषोपहतस्वभावः पृच्छाधम त्वाम् धमयसंमूढचेताः ।.... ॥ २.७ ॥

In the second-chapter beginning alone, Arjuna discovers the helplessness or kārpaṇyam

And the last line is crucial.

शशष्यस्तेऽहं शाधध मां त्वां प्रपिम् ॥ २.७ ॥

śiṣyastē:'haṁ śādhi māṁ tvāṁ prapannam ||2.7||

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वासाांशस जीणायवन र्था ववहार् नवावन गृह्णावत नरोऽपराक्षण ।

vāsāṃsi jīrṇāni yathā vihāya

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नासतो ववद्यते ्ावो ना्ावो ववद्यते सतः ।

nāsatō vidyatē bhāvō nābhāvō vidyatē sataḥ |

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न पुण्यं न पापं न सौ्यं न दुःखं

na puṇyaṁ na pāpaṁ na saukhyaṁ na duḥkhaṁ

This is an important concept or important feature. Kṛṣṇa himself wants to underline.

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आश्चर्यवत्कपश्र्वत कक्षश्चदे नमाश्चर्यवद्वदवत तथैव चान्र्ः ।

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Then proper-attitude is equally important. What is proper attitude? Whatever action I

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