reflections on gita

8/12/2019 Reflections on Gita

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PPPProloguerologuerologuerologue

I was first introduced to the Bhagwad-Geeta at my

uncles house when I was twelve years old. At the first

reading itself, I was fascinated by the subtle truths in

it. The commentary that followed was at once

endearing and easy to follow. Yet, when I discussedthe Geeta with my paternal grandmother she forbade

me to read the Geeta for fear that I may renounce the

world. I had no further access to the Geeta till

adulthood when someone gifted me a copy of the

Bhagwad-Geeta in 1996 and I began my spiritualjourney. This was followed by Geeta Jnyna Yagnyas

of Chinmay Mission, workshops on self development,

yoga and satsangs on TV. It was only then that I

undertook a serious study of the Geeta and the

Upanishads in the prescribed manner, shravanam,

mananam, nidhidhysanam.

This led me to study Sanskrit so I could read the

divine song in its original rendering. I cannot help

thinking that had I studied the Geeta earlier, I might


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have fumbled less in life and many of my needless

anxieties could have been avoided. All through the

journey so far, there have been trials and tribulations,moments of ecstasy and times of utter despair but

each phase has been marked with a new awareness

of the self. One cannot but marvel at the great

intelligence behind the screens of the magnificient

world drama.

My first interest has always been in the study of

atomic physics but by default I took up medicine. Now,

seeing people suffer raised many questions in my

mind. I continued to learn about recent developmentsin physics along with medicine and scriptures. I was

filled with total awe when I learnt how much our

ancestors knew about the human mind as well as

higher physics. I also learnt that Albert Einstein, my

hero, kept copies of Upanishads in his library. Manypeople in India never venture even to touch the Geeta.

They are intimidated by the language or perhaps more

by their beliefs. I want all to enjoy this celestial song

especially those with a scientific bent of mind.


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These thoughts came to me following my meditations. I

would read a verse, try to understand it and then

meditate. After meditation, a train of thoughts wouldkeep pouring in. I had to literally right in short hand,

not to miss any of them. These thoughts seemed

relevant to my life at that particular point of time and I

could apply them in my day to day life. I shared them

with my close friends, who found them useful too.

Some of them suggested that I share them with all so

that more people could benefit from the divine

guidance of the Geeta. This is not a verse by verse

translation, nor is it is a commentary. I am no authority

on the Divine song. It is a collection of questions I

asked and the answers that came, written in free style.

The verses were added later to put things in context.

Rules of Sanskrit transliteration are not adhered to, so

that people can read comfortably.

May be, this little book will prompt the readers to

undertake their own journey of soul-searching, asking

their questions and getting them answered by Sri

Krishna Himself. Today, there are many self - help

books hitting the stands. Most of them give a limited


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view of the functioning of the mind. Many authors are

not even aware of the source from where the

information has come. Some may have downloadeddirectly from the kshicrecords or from books derived

from the Vedas. There is hardly a new concept coming

up which does not have an origin in the Vedas and all

mind-related matters can be traced back to the Geeta.

The people who apply this knowledge are worthy of

admiration. On the other hand, people who claim to

worship the Vedas and Geeta are the ones who scoff

at the scientific concepts in them.

Complete knowledge of existence and creation wasavailable 5000 years ago. It was also available to the

great civilizations of the West which were wiped out.

Today, people in the West are accessing bits and

parts of this supreme knowledge. Since this knowledge

is universal and eternal, it will be available to anyone,anywhere, provided they seek it. It is also possible that

some Indians reborn in the West can simply tap their

past lives during meditations. I have taken references

from western thinking, so as to build up on those


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foundations that already exist for the modern

generation. I hope no one feels offended.

I offer my gratitude to all my Gurus who have led me

from my darkness to their light

Hari Om Tat Sat

Author


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How tHow tHow tHow to read this eo read this eo read this eo read this e----bookbookbookbookKeep a copy of Geeta in front you.

You may go through the questions in the contents and

move to the page directly or you may read the

summary and then go to the shlokas (verses).

When stuck, find meanings of difficult words in the

glossary.

When you have understood the basics, start reading

the Geeta and meditate.

Learn Sanskrit grammar if you are interested in verse.


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Contents

How to read this e-book

Questions of a Seeker

Introduction

Dharma:

Shadripus:

Yoga:

Guru:

Duty and Karma:

Law of Karma (Karma Siddhnta):

Reincarnation:

The Varna System:

Is the Varna system scientific?

Summary of Creation:

Chapter I: Arjun Vishd Yoga-Arjunas Dejection.

To do or not to do?

Chapter II: Snkhya Yoga, Yoga of Knowledge

What is Reality?

Rebirth:

Who am I?

What is the importance of rituals?

Right Versus Duty

Dualities of the Mind:

Qualities of a realized soul:

The Internal Struggle:


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How does a desire arise?

Why do good people suffer?

How does a soul reincarnate?

Repression and suppression of senses and role of intellect

The Grip of Desire:

Chapter III -Karmayoga, Yoga of Right Action

Why does Arjuna refuse to fight?

Definition ofyajnya:

Capitalism versus Socialism

Do actions belong to the mind?

Who is the enemy?

Chapter IV-- Jnyn Karma SannyYoga, Yoga of Knowledge and Renunciation

of Action

When does God take Avatr?

What is Karma (action)?

Why Subdue Senses?

Chapter V- Karma Sannys Yoga, Yoga of Renunciation of Action

Chapter VI: tma Sayyam Yoga -Yoga of Self-Control

What after Realization?

What happens to a fallen yogi?

Does the Geeta advocate Sannysa?

Is it only for the old?

Dispassion and Constant Practice:

Chapter VII- Jnyn Vijnyn Yoga -Yoga of Knowledge and Absolute Knowledge

What veils us from realization?

Chapter VIII Akshar Brahm Yoga, Yoga of Imperishable Brahm


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What is Brahm- the imperishable Ultimate?

The Journey After Death:

Brahmacharya-

Time: Scientific Concept

Detachment from Desires:

Why do we need God Realization?

Mokshaor Heaven?

Chapter IX: Raj-Guhya Yoga -Yoga of the Royal Secret

Are women spiritually inferior?

How does one keep a healthy relationship with the world outside?

What is the relationship between the infinite and the finite?

Chapter X- Vibhuti Yoga-Yoga of Divine Glories

Chapter XI: Brahmvidhya Yoga, Yoga of the Cosmic Form

Is Grace Needed?

Chapter XII: Bhakti Yoga, Yoga of Devotion

Is Bhakti (idol worship) relevant?

Forgiveness--

Chapter XIII- Kshetra-Kshetragnya Vibhaaga Yoga-Yoga of Field and the Knower

Field:

Knower of field: The one who functions in any field.

Chapter XIV - Gunatraya Vibhga Yoga- Yoga of Three Fold Temperaments

Life after Death:

Qualities of a self realized man

Chapter XV- Purushottam Yoga Yoga of the Supreme Spirit

Chapter XVI- Devsursampatti Vibhga Yoga- Yoga of Divine and Demoniac

domains (estates)


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Is there a Devil?

Why do we fear?

Chapter XVII- Shradhtray Vibhg Yog, Yoga of the three fold faith

CHAPTER XVIII - Moksha-Sannysa Yoga, Yoga of Ultimate Liberation

Why do different people act differently?

Epilogue:

Glossary:


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Questions of a SQuestions of a SQuestions of a SQuestions of a Seekereekereekereeker

16.Dharma

19.Who are our real enemies?

21.Concept of Yoga

21.Is a Guru needed?

22.Theory of Karma

26.Varna System

30.Theory of Creation

48.Individual good or community welfare?

61.Who am I?

72.What is the importance of rituals?

97.How does a soul reincarnate?

97.Why do good people suffer?


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99.Suppression and repression of senses, are there

any dangers?

102.How do desires arise?

118.Socialism or Capitalism?

134.Is there Paap (sin)?

148.Is Grace needed to experience God?

154.Why me?

181.What after God realization?

203.What are the benefits of meditation?

210.One happens to the fallen yogi?

213.Is Geeta for the old?

213.Does Geeta advocate Sannya?

218.Do we have a free will?

237.What happens at the time of death?

256.Moksha or Heaven?

254.Time- Scientific Concept

257.Why is God Realization needed?


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323.What is role of effort (Purushrtha) versus Grace?

326.Which is the best way to worship God?

387.Is there a devil?

416.Who should receive daana?

425.What motivates man into action?

From where have I come?-Chapter XIWhere will I go? Chapter XI

Does God exist? Chapter XIII

What is fate or destiny? Chapter XIII

What is the purpose of my life?

Is there justice in the world?

Is God fair in His dealings with mankind?


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IntroductionIntroductionIntroductionIntroduction

The Bhagwad- Geeta is considered the essence of the

Vedas, a ready reckoner for the common man, to live

his life according to the principles of Dharma. It is abook on psychoanalysis and psychotherapy. It is the

ultimate treatise on the principles of Yoga and a

compendium of duties. To understand the Geeta, we

need to understand a few terms. Some words in

Sanskrit have no corresponding words in English. Theycannot be translated into a single word but may

require a few lines for elucidating the exact meaning.

Dharma:Dharma:Dharma:Dharma:

Dhriyate iti Dharma.

That which upholds is Dharma. One is because of

ones dharma. One cannot exist separate from ones

dharma. It is an intrinsic property of any particular

entity. For example, the dharma of the Sun is to shine.


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Can the Sun ever do otherwise? Can we call it the

Sun if it stops giving light and heat?

The dharma of liquids is to flow from a higher level to

a lower level and attain equilibrium. Can a liquid do

otherwise? When it stops doing so it converts to

another form, say solid. The dharma of a green plant

is to convert carbon dioxide to oxygen through

photosynthesis. It needs no further instruction. The

dharma of the animal is to satisfy its needs of hunger,

sex and procreation.

What then, is the dharma of a human being? If we

look into ourselves or our fellow beings for a littlewhile, we will realize that we are constantly looking for

lasting happiness. So, most naturally the dharma of a

human being is to achieve lasting happiness. How do

we achieve this? What are the hurdles on the way?

What do we do after we achieve it? The Geeta tells

us all.

At this juncture, we need to draw a line between

Dharma and Sampradya. The English equivalent of

Sampradais religion. And

Dharmahas no equivalent


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word in English. The translation of the word Dharma

into religion has misrepresented the Geeta.

The foThe foThe foThe following are true about allowing are true about allowing are true about allowing are true about a sampradsampradsampradsampradyayayaya

1. A sampradyahas a beginning and hence will have

an end.. sometime may be in remote future.

2. A sampradya has a founder or a group of

founders.

3. A sampradyahas a book or a set of tenets to be

followed by its adherents.

A sampradya regulates humans from outside and

therefore is not natural.

Dharma follows none of these rules. It is eternal.

Whenever and wherever, in time and in space, dharma

will always remain the same. Dharma embodies the

highest good of all.

For example, a solar eclipse results as a consequence

of the sun, moon and earth following their dharma of

rotation and revolution. Though the earth may plunge

into darkness for a few seconds, at a higher level


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positive energies are released into the atmosphere

which benefits mankind.

The advantage of following ones dharma is that one

reaches ones real core and one can rid oneself of

conditionings and externalities a sampradyaforebodes.

One understands the presence of self in the other and

tries to connect with it. This helps human beings to

rise above petty differences. It also takes away the

insecurities which are inherent in a sampradya. Since

dharma is eternal there is no fear of its ever ending

.There is no pressing need to seek security in

numbers. There is no threat of annihilation. Thisreleases positive energy within oneself for growth and

achievement as the survival factor is eliminated.

What are the hurdles on our path in attainWhat are the hurdles on our path in attainWhat are the hurdles on our path in attainWhat are the hurdles on our path in attaining ouring ouring ouring our

dharma of constant happiness?dharma of constant happiness?dharma of constant happiness?dharma of constant happiness?

Shadripus:Shadripus:Shadripus:Shadripus:

These are basically the six foes of human mind -

Desire, anger, greed, attachment, pride and envy.


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DesireDesireDesireDesire per se cannot be said to be at fault but when

desire takes us on the path of Preyas (pleasure),

disrespecting our highest good, it can lead to our downfall.

AngerAngerAngerAnger::::

When a desire is not satisfied or an expectation is not

met, we get angry. If it is satisfied, we either getattached to the fruit, bask in conceit or yearn for more

(greed). And should someone get what we desire, we

burn in envy.

The only way to prevent this downfall is to follow the

path of Shreyas. Entertain as many desires as you

wish provided they all align to your dharma. Do all you

can to achieve them but do the action without

attachment to the result of action (fruit). Enjoy the joys

of the road. Dont wait to reach the destination to

celebrate. And should you find it difficult to detach

from the fruit, take it as a gift from the Lord (prasd).

For example, if you desire a promotion and feel you

deserve one, you may put in all the efforts to get the

promotion provided the efforts are dhrmic. Something


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which is illegal, going against the interests of your

competitor cannot be called dhrmic. And should you

get the promotion, remember to share the credit withall concerned, the circumstances, the people that made

it possible including your team members and

competitors. Should you miss the promotion you will

still have gained, having learnt from your mistakes.

YogaYogaYogaYoga::::

Another term which requires consideration is Yoga.

Yoga comes from the root yujmeaning to yoke.

Yujyate anena iti yogaYujyate anena iti yogaYujyate anena iti yogaYujyate anena iti yoga

That which joins more than one is yoga. It may imply

joining or integration of the body, mind and soul for a

harmonious functioning of the human system or joining

the tm with the Paramtm. It may mean a

coincidence of external events conducive to the growth

of the human being (synchronicity).

Guru:Guru:Guru:Guru:

That which takes one from darkness (ignorance) to

light (knowledge) is Guru.We know now that for any

learning to occur, two things are required, the teaching


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principle and the learning principle. If fact, nothing can

be taught to the one who is incapable or disinterested

in learning. All learning depends on the learner, hisneural circuitry, his mind mapping, his NLP etc. This

system was referred to as internal guru.

The external facilitators of learning, human or otherwise

are the external gurus. They understand the students

system of learning and add more dimensions to his

understanding. Secondly, when we are trying to

understand the Self we will need validation as to

whether we have arrived. Of course, at the moment

when we arrive at the final destination, nocorroboration is needed. But the danger is, we can slip

into a by-lane and miss the goal or mistake part as

the whole. A Guru helps by taking us where He is.

Duty and Karma:Duty and Karma:Duty and Karma:Duty and Karma:

The Geeta is a compendium of duties. It beautifully

expounds the importance of duties over rights.If

everyone follows their duties, there will be no reason

or need for anyone to seek their own rights. When one

is seeking or defending his own rights, he is in the


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taking mtaking mtaking mtaking modeodeodeode whereas if he is defending his duties he

is in the giving modegiving modegiving modegiving mode, a higher ideal to follow.

To take a day to day example, we know the right of

way in traffic but many people tend to forget it when

they are on the wrong side. If instead, we had duty

of way we would understand what happens if there

should be a breach in duty. Being rights conscious

makes us self centred, narrow minded and egocentric.

Certainly, not a reflection of the evolved, civilized

society we claim to be. And the Geeta was told to

people 5000 years back. By now, we should have

come a long way.Being duty conscious makes us catholic, selfless and

expanded. We give space for other peoples ideas,

opinions, beliefs and faith. We become good listeners.

As a fall out, we learn a lot and grow. One does not

have to concur with anothers norms or views.Opening

ones mind and heart to understand and empathize

with another leads to growth. Even if from a scientific

or spiritual standpoint, the other is miserably mistaken,

he still gets our heart. There is a difference of opinion

but a unity of hearts. We know that this other person


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is disillusioned and requires our highest compassion.

The Geeta opens up this great virtue in each

individual.

Law of KarmaLaw of KarmaLaw of KarmaLaw of Karma ((((Karma SKarma SKarma SKarma Siddhiddhiddhiddhntantantanta))))::::

It is the scientific law of cause and effect and has no

singular exception. Karma as action is easily

understood but our intention equally counts. A knife

can do an emergency tracheotomy and save a life or

take a life by slitting a throat.Though the action was

same in both cases, the intention was entirely different.

Naturally, the consequences (karmaeffect) on the doer

will differ. Often, the karma effect (karmaphal

) itself isreferred to as karma.When we blame someone or

entertain a negative thought about another, it may not

harm the other person but it almost certainly harms us.

Self-blame or resentment is a psychological disease

which can lead to dreaded diseases like cancer.

The corollaries of the law of karma areThe corollaries of the law of karma areThe corollaries of the law of karma areThe corollaries of the law of karma are

Law of intentionLaw of intentionLaw of intentionLaw of intention-it is not enough to do good acts, the

motive is very important. One is given marks for the

motive.


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Law of ALaw of ALaw of ALaw of Attentionttentionttentionttention-wherever you fix your mind

determines what you will obtain in this birth and next

birth, the path of Sreyasand Preyas.

Law of ALaw of ALaw of ALaw of Attractionttractionttractionttraction-You attract your destiny with your

thoughts.

ReincarnationReincarnationReincarnationReincarnation-your actions and thoughts determine what

birth you will get next life or whether you will be bornat all.

Different Types of KDifferent Types of KDifferent Types of KDifferent Types of Karmaarmaarmaarma::::

Compare karma to a bank account. PrPrPrPrrabddharabddharabddharabddhais fixed

deposits which are matured or loan instalments,

immediately due. SanchitSanchitSanchitSanchit is fixed deposits not yet

matured or the principle amount of the loan. KriyamKriyamKriyamKriyamnnnn

is a current account.

PrPrPrPrrabrabrabrabdddddha karmadha karmadha karmadha karma-Is the karma effect which has

fructified.

SSSSanchitanchitanchitanchit karmakarmakarmakarma---- is the fixed deposit account we hold

which has not yet reached maturity.

KriyamKriyamKriyamKriyamnnnnkarmakarmakarmakarma::::


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The day to day thoughts and behaviour which are

under our voluntaryvoluntaryvoluntaryvoluntary control are eligible for change or

choice. In the previous eras, it took a long time forsanchitto fructify but today the term is greatly reduced

and in the coming years there will be almost

immediate effects e.g In previous times, politicians

were not caught after crimes. Today, they are caught

and released. In future, they will be punished.

ReincaReincaReincaReincarnation:rnation:rnation:rnation:

Since every effect has to have a cause, we move into

the realm of past lives when the cause cannot be

explained in terms of the present life situations. Accessto past life was restricted to a few exalted souls but

now anyone can tap past and future lives in a clinical

or laboratory setting.

TheTheTheThe VarnaVarnaVarnaVarna SSSSystemystemystemystem::::

It is clearly stated in the Geeta that varnasare based

on gunas (temperaments or attributes) and karma

(behaviour or actions).There is no mention of castes in

the Geeta. Castes are a social creation borne out of

selfishness. The four varnas are brhmin, kshatriya,

vaishya and shudra. A single person (soul) may have


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to go through all the varnasat different points of time

in one life or over many lifetimes. Krishna, Himself

followed different varnas in His lifetime. He was ashudra when He took the cows for grazing or tended

to the horses. He was a vaishyawhen He negotiated

and mediated in Wartime.He was a kshatriyawhen He

killed Kansa, His own maternal uncle and a brhmin

when He enlightened Arjuna on dharma.

What are the duties of the differentWhat are the duties of the differentWhat are the duties of the differentWhat are the duties of the different varnasvarnasvarnasvarnas?

A brhmin learns and teaches different dhrmic

principles.

A kshatriyaprotects the dhrmicpeople from adhrmic

people.

A vaishya takes care of production and distribution of

wealth in a dhrmicway. A shudra uses his manual

skills to maintain this wheel of dharma. No wheel canfunction effectively if even a single cog or screw is

missing. Hence, each and every person is important

irrespective of his role or status in society. Varna

system signifies the dignity of labour. It also shows our

ancestors were far advanced in thought. In the modern


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organizations, the brhmin is the visionary,one who

foresees, studies plans, researches and draws the

project.

The kshatriya is the vigilance department on the

administrative side, on the workers side it is the

supervisory people, the foremen and at the National

level, the judiciary and the army of a country. The

vaishyas are the finance people. The shudrasare the

people who actually execute the project either in

production or marketing. Many of todays MBAs from

top business schools have little scope to use their

brains and improvise. Most of their potential is spenton doing spinal level work planned by their CEOs and

the top brass of the company. And for doing this, are

they paid a fortune?

Is the Varna system scientific?Is the Varna system scientific?Is the Varna system scientific?Is the Varna system scientific?

Let us understand from examples. If a person is very

brave and courageous (rajoguni) he is best suited for

the armed forces. If he joins the army he becomes a

kshatriya. Can the weak and timid have any place in

the army? Can a person who has no inclination


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towards mathematics shine as an engineer or one with

no musical acumen turn a vocalist?

In the ancient system there was no hierarchy of

varnas. Sage Vysa who wrote the Mahabharata is

believed to be born of a fisherwoman and is revered

to date. The problems arose when attachment set in.

A goldsmith would not part with his skills to anyone

but his sons. A farmer chose to keep his fields to

himself and forced his brilliant sons to plough them.

The king perched his son on the throne after himself.

The brhmin priest passed the reins of his position to

his son, who could not recite a single verse.And that was why the whole system collapsed. The

system failed because of selfishness in spite of its

innate merits. Do we not see how doctor parents buy

seats in private medical colleges for their musically

talented children, so that their hospitals may be

handed over?

Swadharmam nidhanam sreyah, paradharmamSwadharmam nidhanam sreyah, paradharmamSwadharmam nidhanam sreyah, paradharmamSwadharmam nidhanam sreyah, paradharmam

bhayavahahbhayavahahbhayavahahbhayavahah....


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It is best to die in ones dharma as ordained by birth

or circumstances because to take on anothers dharma

may be frightening e.g if a person is an artist lost inhis dreams and has to take on the role of a financial

advisor in his fathers business. Can you imagine the

chaos that will follow? Can we attribute the rise and

fall of Sensex to varnaconfusion?

A financier has to look back and forward in time. A

kshatriya deals with the situation in hand. He cannot

afford to think of World War I and its aftermath while

he fights World War II. A vaishya cannot afford to

ignore the past and future while he acts in the present.If India had kept the right men in the right place and

not followed the West we probably could avert a lot of

losses.

Summary of CSummary of CSummary of CSummary of Creationreationreationreation::::

At the beginning of creation was Avyakta or Supreme

God head, the infinite continuous substratum of

consciousness, the nature of which is Sat-chit- nanda.

By Sat we understand existence or being, Chit is the

nature of awareness or knowledge that there is

existence, what physics calls consciousness or the life


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principle in every atomic or sub atomic particle. It is

present in sentient as well as insentient beings. What

makes sentient beings different is the vibratory level ofprnaor life force energy

nanda is a state of complete bliss or causeless

happiness. This is impossible to objectively measure or

even speculate in physics. In this unmanifest form, a

desire to manifest appears for reasons not known to

man. This wave of desire gives rise to creation and

from the whole come the parts. From supreme

Godhead we have the individual soul. This is achieved

by the play ofMy

or the great enchantress. It is likehow a mirage appears in the desert. A mirage is a

visual illusion. Mycauses a delusion in all senses.

In the beginning, the individual had freedom to return

to Godhead whenever it wished. There are schools

which believe that this play has always been, there is

no beginning and no end only a recycling of

souls.However, the Bhagwad- Geeta states that there

was a beginning and for every individual soul, an end

to suffering is possible when it merges with the


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Supreme Godhead. Well, no one has returned to tell

us.

As the individual soul gained experience, it created its

own world of pleasure and pain and moved away from

the whole. It got engulfed in the maze of good and

bad karmas until it lost its original identity as a whole

and started identifying itself as a part.It is very

important to understand that since God occupies the

whole of existence there can never really be any

separation. It is just an illusion. To be separated and

moving, there has to be some space where God is not

there. Since this does not satisfy the statement thatGod is everywhere, this movement is not possible. In

reality, we have not moved away from God and hence

not returning to God. The false impression we carry

that we have moved, ends when we attain self

realization.

In essence,we always have the God in us because we

are made up of God and deep within us is nested this

desire to be God again.When a soul comes to the

lower species (bhog yoni), it does not have the

capacity to think about God realization. But as humans,


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we can choose to stay as individual souls or return.

Each soul will ultimately return to the original. The part

always tends to be the whole. Some may do it now,some later. When an individual wants to return, the

path opens. The journey is arduous but so is the great

Himalayan climb.

The armies of the Kauravs and Pndavs stationed at

Kurukshetra are poised to fight a war. Dhrithrshtra,

the blind king of Kauravs is in the palace. The

happenings at the war front are reported to him by

Sanjaya, his minister and a disciple of Sage Vysa

who is blessed with clairvoyance (Television).Dhritarshtra is the blind king, the ego blinded by

attachment to I, me and mine.

San-jaya is one who has gained victory on his

attachment and ego identifications and hence can see

clearly, a visionary.


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Chapter I: Arjun Vish

d Yoga-Arjunas Dejection.

Arjuna is in a dilemma.

To do or not to do?To do or not to do?To do or not to do?To do or not to do?

I/1-

.

My sons and nephews are poised to fight, tell me,

what are they doing now? asks Dhritarshtra.

Dharma kshetra is the field of Dharma (the seat of

intellect).

Arjuna has a battle going on in his mind as to what is

right and what is wrong as per dharma. Finally, it is

our intellect which makes decisions.

Kuru-kshetra is the site of war, also the karma bhoomi.


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The field of action is the behaviour or the mind and

body combined which executes the decisions of the

intellect.

I/2-6

.

.

.

.

.

Sanjaya gives a description of the forces to

Dhritarshtra as said by Duryodhana.


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I/7 ,8-

.

.

Duryodhana flatters Dronacharya. This is typicalbantering of a scared mind.

I/9-

.

Duryodhana says people are fighting for his sake. He

is trying to convince himself of his powers. You will

notice Duryodhanas everywhere do the same thing.

Even amongst the street dogs, the one who is not

powerful stands at a far-off place and barks the

loudest. The one who is the strongest usually keeps

quiet. He pounces when the time comes. Check in

your office, you will see the self-eulogising

people,showing their deep seated insecurity.


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I/10,11-

.

.

Duryodhana asks everyone to protect Bhishma.This is akin to protecting ones limited ego because we

think that ego is self. He also assumes that Bhishma

cannot protect himself.

I/12-19

.

.

.


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.

.

.

.

.

The war strategy and procedure is described.

I/20-

.

Arjuna takes up his bow.


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I/21-22

.

.Arjuna tells Krishna, his charioteer.

Place my chariot between the two armed forces. I will

see the enemies, so I know who all I have to tackle.

Here, Arjuna sees the enemy (problem) as achallenge. There is no fear at this stage.

I/23-

.

Arjuna wishes to see the enemy line.

Doing the SWOT Analysis:


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We first assess all our threats before taking actions.

We also observe our defences. The challenge now

seems like a threat to Arjuna. There is fear buildinguphe feels the futility of war.

I/24, 25, 26-

.

.

.

Krishna gets the chariot to the centre of battle field

and Arjuna sees all his relatives on either side. This

triggers anxiety.

I/28,29,30


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.

.

.All features of a panic attack are described.

I/31-

.

Arjuna suspects adverse outcome, chickens out and

seeks references. He uses rationalization to defend his

attitude.

I/32-

.


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He denies that he wants something and behaves

rather like an advocate than a warrior. He seeks

endorsement of his views from Krishna.

E.g. Imagine a child before exam who does not want

to answer.

I/33-

.

He uses wwwweeee for moral support.

Those whom we are expected to give to are now

ready to lay down their wealth and lives (in order to

take). Same thing happens when two brothers fight.

We will let a third person cheat us but not our brother.

This is a ventilation/purge /catharsis. Krishna allows it.

I/34-

.


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Relates to his political enemies at an emotional level

as mine.

When we have a conflict in our mind we too relate to

issues as I, me and mine.

For example,

How could he say it to me?

My prestige is at stake.

I, cant be taken for granted.

Emotional solicitation starts--

I/35-

.

If they start killing, I still to do not wish to kill them

even if I were to get the three kingdoms.I/36-

.


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Killing the sons of Dhritarstra, what good can happen?

They may be evil but being our cousins it is paap to

kill them.

N.B.If someone is in the wrong, the punishment should

be not determined whether they are related to you or

not. And Arjuna is a kshatriyawho has to administer

justice.

I/37-

.

Therefore, I do not wish to kill my cousins. How canwe be happy?

He is including others. When emotions are involved we

cannot talk for others .We can only talk for ourselves.

Now, the intellectual arguments start--I/38-

.


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He says that they do not understand whatwhatwhatwhat sin is

incurred by destruction of family and friends, that too

referring to the greats like Bhishma and Drona whoare well versed in dharma!

I/39-

.

When we can clearly see the destruction of families,

why not save ourselves from sin?

I/40-44

.

.

.


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.

.

Arjuna resorts to generalization. War destroys family

etc. etc. -------till they will go to hell. Generalizations,

exaggeration and referencing are common when a

persons mind is wavering. It is very common to seepeople who are overwhelmed go down the spiral

staircase of negativity. They use all false arguments.

I/45-

.

How sad indeed we are ready to kill our brothers for a

kingdom.

I/46-

.

I would prefer to die at their hands without self

defence.


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He is now a self- sacrificing goat trying to escape the

immediate pain.

Whenever we are faced with a problem, we try to find

all the defences /resources to meet it. Not being able

to do so, we harm ourselves...avoidance behaviour.

I/47-

.

So saying, Arjuna collapses to the ground throwing his

bow reports Sanjaya.

A very dramatic description indeed!

Reflections on CReflections on CReflections on CReflections on Chapterhapterhapterhapter IIII

Now, let us take a look at the scenario in which the

Geeta was told. Krishna as an emissary of the

Pandavas had approached the Kaurava princes to have

an amicable settlement. But when all efforts failed, a

war was declared with the objective of justice in mind.


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The war was fought between those who had agreed to

fight. The others were left behind to carry on their

respective duties in their chosen fields.There was nokilling of children and innocent civilians. The war was

fought face to face and Krishnas Red Cross took care

of both human and animal lives from dusk to

dawn.When Krishna was thus helping Arjuna to get

justice, Arjuna was overwhelmed, gripped with panic--

learned helplessness. He set aside his Gndhirva (bow)

and said quits. Such is the case with most of

us.Krishna had now to counsel him as to what was his

duty or dharma. What is right and wrong and the

consequences of not following ones dharma.

Krishna was not a war monger. He had tried

everything that was humanlypossible to avert the war.

He might have used His supernatural powers to stop

the war but He chose not to interfere with mansfreewill. God in our times is doing the same. Yet,

when all negotiations had failed and the call for war

was given there could not be any looking back. The

dharma of a warrior is to fight for the right justice and

in doing so he does not sin even if he kills.


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This does not justify the killing of innocents who are

not equally equipped as the warrior. It should be a

fight between equals. The war is always in the interestof the community at large and individual rights may

have to be sacrificed in favour of the community. For

example, when the recent market meltdown set in,

some companies cut salaries of all employees to avoid

retrenching. The individuals sacrificed but the

organizations survived the war against meltdown.

In another example, when Cadburys India suffered a

slump some years ago, the management and

employees voluntarily decided to make sacrifices tosteer the Company to the top again.When we are in a

crisis we need guidance from our higher self. This

depends on our dharma.*The ultimate dharma of a

human being is to attain eternal happiness but

immediate goal or soul agenda may vary from personto person considered as ones ordained duty.

This comes to us by birth, circumstances and choice.

At every point we have the freedom of freewill to

exercise a choice. To accept what comes to us, to

make the most of our circumstances or take a totally


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different path. We should be aware that whichever path

or plan of action we may choose comes with a built-in

result and therefore choose wisely.

What is the nature of Duryodhan?What is the nature of Duryodhan?What is the nature of Duryodhan?What is the nature of Duryodhan?

Duryodhana reminds one of todays corporate and

capitalistic society - self centred and competitive.

Summary of Chapter I:Summary of Chapter I:Summary of Chapter I:Summary of Chapter I:

Describes learned helplessness/panic of Arjuna

Suicidal attitude

AAAArjunas arjunas arjunas arjunas argumentrgumentrgumentrgumentssss to run away from warto run away from warto run away from warto run away from war

Logic -evil over good, adharma over dharma

Talk of sin to cover up weakness- floats lofty ideas

Arjuna seeks references saying that women become

corrupt

Throws his bow, becomes unarmed avoidance

behaviour, hopes to be killed


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Chapter II: Snkhya Yoga, Yoga of Knowledge

What is Reality?

Separation(bheda) is pseudo(mitthya). Reality or tm

is unchangeable.

II/1 -

.

Arjuna is described, standing in front of Krishna tearswelling up in his eyes pleading for a reassurance.

II/2-

.

Seeing Arjuna in tears, Krishna asks,


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At this eleventh hourAt this eleventh hourAt this eleventh hourAt this eleventh hour,,,, in the worst of situationin the worst of situationin the worst of situationin the worst of situationssss youyouyouyou

could be, from where dicould be, from where dicould be, from where dicould be, from where did you acquire this conditiond you acquire this conditiond you acquire this conditiond you acquire this condition

whichwhichwhichwhich will gain youwill gain youwill gain youwill gain you neither victoryneither victoryneither victoryneither victory nnnnor heaven?or heaven?or heaven?or heaven?

Krishna is opening up Arjunas mind.

II/3 -

.

StStStStand upand upand upand up. Yield not to. Yield not to. Yield not to. Yield not to cowardicecowardicecowardicecowardice. T. T. T. This attitude dohis attitude dohis attitude dohis attitude doeseseses

not suitnot suitnot suitnot suit youyouyouyou....

Meaning buck up, pull your socks! Enough of your

self-defeating arguments! Do something.

Only when one surrenders, does God appear.

Although, right in the beginning Krishna had seen the

attitude of Arjuna and read his mind .The counsellor in

Krishna first allowed a full catharsis to take place. Hewanted Arjuna to bring out every weakness of his into

the open so that he could see it for himself.

Two types of catharsis generally happen in front of a

counsellor. For the emotional kind of people, there is

generally a release of emotions as tears. For the


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intellectual types as Arjuna was, it is in the form of

expressing thoughts .This leads to better cognitive

restructuring at a later date. The Counsellor allows thisbefore speaking.

II/4-

: .

Arjuna is still pleading. He puts forth arguments to

justify his stance, none of which stand to reason

because he had himself agreed to the war earlier.

Arjuna is again putting forth reasons to quit the war.

II/5 -

.


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Better to live on alBetter to live on alBetter to live on alBetter to live on alms then kill my Guru.ms then kill my Guru.ms then kill my Guru.ms then kill my Guru. The fruits IThe fruits IThe fruits IThe fruits I

will enjoy willwill enjoy willwill enjoy willwill enjoy will bebebebe bloodbloodbloodblood stained.stained.stained.stained.

II/6-

: -

:

:.

How do I killHow do I killHow do I killHow do I kill my cousinsmy cousinsmy cousinsmy cousins,,,, the sons of Dhritarthe sons of Dhritarthe sons of Dhritarthe sons of Dhritarshtrashtrashtrashtra,,,,

whom wewhom wewhom wewhom we standstandstandstand facing.facing.facing.facing.

II/7-

:

:

.

Krishna maintains a calculated silence. So, Arjuna puts

his final argument, saying you decide what is best,

absolving himself of all responsibility.


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II/8-

.

II/9-

:

.

The solicitations still persist with Sanjay throwing in his

report.

II/10-

:

.

Thus spoke HrishikeshaThus spoke HrishikeshaThus spoke HrishikeshaThus spoke Hrishikesha with a smile on his lipswith a smile on his lipswith a smile on his lipswith a smile on his lips

Right in the middle of the two armies aligned to fightRight in the middle of the two armies aligned to fightRight in the middle of the two armies aligned to fightRight in the middle of the two armies aligned to fight

II/11-


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.

The wise do not grieve for those who are living orThe wise do not grieve for those who are living orThe wise do not grieve for those who are living orThe wise do not grieve for those who are living or

dead.dead.dead.dead.

That takes us to the fundamental question, Why does

anyone ever grieve? This is answered succinctly in

Gerard Manley Hopkins poem, Why Margaret, are you

grieving for golden groves unleaving? ......it is

Margaret you mourn for.

We are all afraid of death, our own death. That causes

us to grieve for others.

And why do the wise not grieve?And why do the wise not grieve?And why do the wise not grieve?And why do the wise not grieve?

II/12-

.

Because everyone including Krishna and Arjuna have

always been and will continue to be always.Here is the


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first hint at reincarnation. The body undergoes

modification as it ages but he (the soul) remains

changeless through it all, even when the body is castoff and a new one taken.

II/13-

.

TheTheTheThe tmtmtmtm in the body gets another body at the time ofin the body gets another body at the time ofin the body gets another body at the time ofin the body gets another body at the time of

death just like it faces the modifications of childhood,death just like it faces the modifications of childhood,death just like it faces the modifications of childhood,death just like it faces the modifications of childhood,

youth and old age. The courageous man is notyouth and old age. The courageous man is notyouth and old age. The courageous man is notyouth and old age. The courageous man is not

deluded by this.deluded by this.deluded by this.deluded by this.

Rebirth:Rebirth:Rebirth:Rebirth:

In this lifetime, we remember at least bits and parts of

our earlier years and it gives us a sense of continuity.

When we see an Alzheimers patient who often retains

childhood memory but forgets most part of adulthood,

we can understand how memory serves the function of

continuity and maintains the sense of identity through

the different developmental phases. Man does not

grieve the loss of his childhood when he enters

adulthood.


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But Alas! We lose our memories related to the body

and mind after death and this is why we cannot

remember our previous lives. For those who have aspontaneous recall of past lives or have undergone

past life regression, past and future life is logical and

experiential.

II/14-

.

Arjuna is asked to maintain a balanced mind regarding

pain/and pleasure or failure/success, because these

dualities are related to the mind and are anyway in a

state of flux. They follow the universal sine wave

pattern. See below for dualities.

II/15-

.

If one canIf one canIf one canIf one can rise above the dualitiesrise above the dualitiesrise above the dualitiesrise above the dualities, he can actually, he can actually, he can actually, he can actually

see thesee thesee thesee the tattwa(tattwa(tattwa(tattwa(essence)essence)essence)essence) meaning the soul.meaning the soul.meaning the soul.meaning the soul.


59/485

II/16-

.

That which isThat which isThat which isThat which is asaasaasaasatttt (nonexistent)(nonexistent)(nonexistent)(nonexistent) cannot have acannot have acannot have acannot have a

descriptiondescriptiondescriptiondescription ((((bhbhbhbhvavavava)and that which is)and that which is)and that which is)and that which is satsatsatsat((((existentexistentexistentexistent

))))cannot becannot becannot becannot be attributeattributeattributeattribute----less.less.less.less.

II/17-

.

ThaThaThaThat, which allt, which allt, which allt, which all----pervadingpervadingpervadingpervading,,,, isisisis also indestructible andalso indestructible andalso indestructible andalso indestructible and

unchangeableunchangeableunchangeableunchangeable. Nobody. Nobody. Nobody. Nobody can change it.can change it.can change it.can change it.

The body undergoes a series of modifications during

this life itself and at the end of life it will be destroyed

but there is something which cannot be destroyed.

Know that, which is indestructible.

When a person is moving about or even on his death

bed we refer to him as Mr.So and So. Till the last

minute when giving CPR, he still remains Mr. So and

So. But when the last breath is gone, the last beat


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has ceased, the doctor has seen his watch and

declared he is no more, he ceases to be Mr So and

So. It is now the body of Mr. So and So. Whathappened during that last millisecond, what went out to

keep only the body behind?

These bodies have in any case an end and the

essence in them is indestructible. So why grieve?

Fight !

II/18-

.

TheTheTheThesesesese bodies havebodies havebodies havebodies have totototo end.end.end.end. ThereforeThereforeThereforeTherefore,,,, fight!fight!fight!fight!

II/19-

.

TTTThere is neither slayer nor slain.here is neither slayer nor slain.here is neither slayer nor slain.here is neither slayer nor slain.

One cannot slay a thing which wOne cannot slay a thing which wOne cannot slay a thing which wOne cannot slay a thing which willillillill continue incontinue incontinue incontinue in

existence. If something cannot be slainexistence. If something cannot be slainexistence. If something cannot be slainexistence. If something cannot be slain,,,, how can therehow can therehow can therehow can there

be a slayer?be a slayer?be a slayer?be a slayer?


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What is killed is only the perishable body which in any

case would end. It may appear that the body had to

go before time. But as we understand the law ofkarma at a deeper level we understand synchronicity

and perfect timings. There is no delay and no

hastening.

Who am I?Who am I?Who am I?Who am I?

II/20-

.

That which is not born cannot die.

That which has a beginning, has an end and therefore,

all of us are insecure. As long as we remain in body -consciousness, this insecurity will persist because the

in-built software says that birth is followed by death.

But when we start identifying with our soul, we are

free from fear .We know that the soul lives forever.

II/21-


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.

II/22-

.

IIIIt is lit is lit is lit is like a man changing his worn outke a man changing his worn outke a man changing his worn outke a man changing his worn out old clothes andold clothes andold clothes andold clothes and

wearwearwearwearinginginging new ones.new ones.new ones.new ones.

Should one grieve that the old clothes have gone orrejoice that the new ones have come?

II/23,24-

.

.


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The self is fire-proof, water-proof, weapons-proof etc. in

others words the usual means of destroying material

things cannot harm the soul.

II/25-

.

TTTThis self (his self (his self (his self (soul )soul )soul )soul ) is described to beis described to beis described to beis described to be

unmanifest(unmanifest(unmanifest(unmanifest(avyaktaavyaktaavyaktaavyakta), inconceivable (), inconceivable (), inconceivable (), inconceivable (achintyaachintyaachintyaachintya)and)and)and)and

unchangeable (unchangeable (unchangeable (unchangeable (avikavikavikavika)a)a)a)....Do not grieve for it.Do not grieve for it.Do not grieve for it.Do not grieve for it.

II/26-

.

Even if you believe that tm takes birth and dies

repeatedly, then it is not wise to grieve for something

which is inevitable.

II/27

.


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Whatever is born will certainly die and whatever diesWhatever is born will certainly die and whatever diesWhatever is born will certainly die and whatever diesWhatever is born will certainly die and whatever dies

is certain to be born again. So why grieve foris certain to be born again. So why grieve foris certain to be born again. So why grieve foris certain to be born again. So why grieve for

indisputable unchangeable reality.indisputable unchangeable reality.indisputable unchangeable reality.indisputable unchangeable reality.

This gives the theory of conservation and

transformation of energy and matter?

II/28-

.

The beginning of beings is unmanifest(read GOD) and

so also the end. Only the middle is manifest. So why

worry?

II/29-

.

Someone sees Him as a wonder, another hears of

Him as wonderful. But people do not know Him though

they have heard of Him.


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II/30-

.

Even if you think that just as the body dies and a new

one is formed, the soul dies too and a new one

comes repeatedly, still, there is no cause to grieve

because the wheel of birth and death is a continuum.

II/31-

.

Now, having convinced Arjuna that he is not ending

anything that matters in the enemies in front of

him,except their perishable bodies, Krishna goads him

to fight reminding him of his kshatriya dharma.

II/32-

.

Battle itself opens the door to heaven for a kshatriya.


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.

Krishna is thereafter reflecting what actually must be

going on in Arjunas mind.

The enemies will think you have abandoned the battle

in fear or they will criticise your powers.

But if you fight there are two things that can happen

and both are worthy. If you win, you get the kingdom

(for your family-O son of Kunti). Krishna hints that

Arjuna has to think of others in his family. If killed, you

get heaven which is better than a dogs death (which

would come if he ran away).

A panic stricken person is always advised to do some

activity because being without activity increases the

panic. It may be breathing deep or walking up and

down. The physical action washes off some of the

harmful hormones and stabilizes the mind.

Cast off dejection and be ready to fight.

If a person is wallowing in self pity the usual advice is

get up, brace yourself, you can do it.


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II/37-

.

II/38-

.Just think that it is immaterial whether you win or lose

so that you will not incur sin (demerit). Participation

counts, leave the fruits/results.

Krishna further explains yoga.

II/39-

.

I have explained to you Snkhyan philosophy, now Iwill tell you about Yoga.

Knowing this you can free yourself from the bondage

of action and reaction.


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It is like saying, I have told you the concepts, now Ill

teach you the skills. Learning and practicing them you

can work without stress.

II/40 -

.

There is no harm in knowing about yoga, even

knowing a little bit of this dharma may redeem you

and make you fearless.

II/41-

.

When a person has resolved, the mind is single

pointed .When the person has not resolved the mind

flows in different direction. There is lot of turbulence,

many conflicting thoughts.Mind is rendered

ineffective.Intellect cannot make decisions. It is

dysfunctional.


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II/41-

The people on the spiritual path are determined, with a

fixed goal.

VyavasVyavasVyavasVyavasyyyytmika buddhitmika buddhitmika buddhitmika buddhi ----a determined minda determined minda determined minda determined mind

The right type of intellect is single pointed. A scattered

mind cannot take decisions.Think of a situation, e.g.

What to choose as a career. To begin with, there willbe many choices, so many conflicts. If a person knows

his varna

(gunas/likes/dislikes/abilities/capabilities/weaknesses-the

SWOTanalysis of today) he can narrow down to may

be two choices. The intellect then decides to choose

one and the ego agrees. Both emotions and cognition

go into the selection process .More often than not we

make emotional choices.The emotions may be more in

touch with our higher self(Intuitive choice).

How do we feel about ourselves when we make that

choice? Often, people are asked to choose the first

thing that comes to their mind. From a spiritual stand

point, buddhiis higher than manas. So a choice at the

buddhi may be more right. But how do we choose


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through the buddhi? .Through the information we have

and with the help of our vivekabuilt through the years.

Certain things can often be decided at the cognitivelevel. But in some fields as in the spiritual, it may be

very difficult to have enough information. What seems

right now may be questioned after some years.

Once a choice is made, it has to stand the test of

buddhi which may reject the choice. The mind sets

itself the task of choosing again.

Power ofPower ofPower ofPower of RRRResolveesolveesolveesolve- When we can hold on to a single

thought, with faith it will manifest, whether positive or

negative.

Negative Self TNegative Self TNegative Self TNegative Self Talkalkalkalk.Most of the problems we have in

life are created by our own negative mental record and

mental videos.

MokshaMokshaMokshaMokshaor Hor Hor Hor Heaven?eaven?eaven?eaven?

II/42, 43-

.


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.

A number of rituals are glorified with reference to

Vedas by those people indulging in empty talk.

Desirous of enjoyments, titillated by the senses, with

heaven as goal, they prescribe rituals.

What is the importance of rituals?What is the importance of rituals?What is the importance of rituals?What is the importance of rituals?

II/44 -

.

Though following these teachings, their mind cannot be

steadied in Samdhi.

There is clear-cut assertion that no great fruits of earth

or heaven are worth the sacrifice one needs to make

for the sake of the rituals.

Most of these are performed either by giving money orthrough use of physical strength. A little amount of

emotion may also be applied but there is no cognitive

change. Man starts as body and mind and remains to

recognise its soul nature. Such people are not ready

for Samdhi.


73/485

II/45 -

.

Even the Vedas are a manifestation of Prakriti and

directed by three gunas. You remain always in sattwa

guna, free from duality, free from greed and

possessiveness.

II/46-

.

That which is possible for a well is possible for a

reservoir flooded with water, so too books serve a

knower of Brahma.

Right Versus DutyRight Versus DutyRight Versus DutyRight Versus Duty

II/47-

.


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75/485

One cannot get only pleasure always. Pleasure at the

level of mind is an attribute of the third dimension and

is apt to decay. And when pleasure ceases to be, painfills in. We cannot take one and deny the other.To get

above pleasure and pain, we need to rise above the

mind. We need to move into the fourth dimension, that

is to ,the level of the soul. Here there is neither

pleasure nor pain, only bliss. There are no hopes, no

expectations, no anxieties, no regrets or resentments.

Just the state of being in present or equanimity of

mind (Samatvam ) -----

Let us consider this topic from the point of view of asportsman though it is applicable in all spheres of life.

The most efficient sportsman would be the one who is

in equipoise, his vision focussed on his goal or finish

line, or parallel bars, as the case may be.

He is not distracted by the cheeringcheeringcheeringcheering or jeeringjeeringjeeringjeering ofofofof the

crowds or the aggressiveness of his opponent. He is

both focussed and aware and this awareness is

wholesome. He is aware of himself from within and of

his environment. He is aware how to use the external

environment to his internal advantage. Such a person


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is a winner and in his victory, he is still balanced and

does not go overboard. Touching the finish line or

shooting the last basket adds no ecstasy for one whohas enjoyed every minute of the game. In loss, he is

nonplussed. No one can take away the joy he

experienced while he played. For him, winningwinningwinningwinning and

losinglosinglosinglosing are, all part of the game-plan at maturity, with

an assured bonus of happiness throughout.

Let us now look at the factory worker and how he

could work in samatvam. A worker could make a

hobby out of his dreary job if could learn the secrets

ofkarmayoga

. For a person established in self andaware, no job can be boring because each day brings

in fresh opportunities. It is often that we miss these

when we have lost our inborn childlike curiosity. When

we succumb to the gloomy nature of the mechanical

environment, we get sucked into depression and fail toreach our highest potential.

A karmayogi, eking out a living, in the most mundane

workplace is constantly growing.He has not chosen to

resign to circumstances but chosen to excel. Just this

enthusiasm makes him a superior worker, an innovator


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and sometimes the future entrepreneur. He is

intrinsically motivated. How many of us take our

reluctant bodies and minds to work and return backonly to be physically and mentally exhausted? How

many times have we yearned for a break to take our

dream holiday to relax? And then spent anxious hours

on booking, payments etc. only to find our energy level

at larger ebb than before the holiday?

If we take a clue from the Geeta, all this will be

history for us. We will be jumping out of bed every

day to meet that golden opportunity at work. We will

return from work in the evening as rejuvenated as froma gym workout at no extra cost. And when we do take

a break from work, we will take our happy selves

away to enjoy even more.

II/49-

.

What happens if a personWhat happens if a personWhat happens if a personWhat happens if a person acts depending on hisacts depending on hisacts depending on hisacts depending on his

emotionsemotionsemotionsemotions????


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Karma (with desire for fruit) is far inferior to

knowledge, so you surrender to knowledge. The people

who seek fruits are miserable (misers).

The word kripana here is very interesting. We are

indeed misers when we have the greatest of the great

in us and yet hanker after lowly fruits.

II/50-

.

The wise cast off both good and evil actions.Therefore,

get ready to fight. Yoga is dexterity in action.

Wise men are not afraid of good or evil action. Arjuna

is prodded on.

While doing an action we need to keep a moment to

moment awareness of the goal and use our skills. Thisawareness itself stills the mind.

e.g. a painter at work. He has the big picture in his

mind .With every skilled stroke, he brushes the paint

onto the canvas lost to the world of senses when

ultimately the whole picture emerges as Aha! But all


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For anything to actually happen, yoga or the

synchronicity of the universe is a must, even for

something as trivial as drinking a cup of tea. It needsmany things to fall in step ..from the boiling of water,

adding sugar etc to ---ploughing the field, drilling for

LPG gas. Only when all these fall in the proper place,

does the tea happen. And we all know that there is

many a slip between the cup and the lip. Same for

spiritual yoga, if the intellect finds the environment

conducive, it just slips into yoga.

As children we played with a small toy shaped like a

disc with broken concentric circles. It had mustardseed sized granules, 5-6 in number which had to be

negotiated into the innermost circle. It was quite a trick

to get them there, hand.- skills, concentration,

perseverance. But the joy of yoga, once they were in,

was terrific.

II/54-

.


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Qualities of a realized soul:Qualities of a realized soul:Qualities of a realized soul:Qualities of a realized soul:

Who is a stithaprajya, what are his attributes? Who is

samdhishtha?

II/55 -

.

Sthita prajnyaSthita prajnyaSthita prajnyaSthita prajnya

A person who has cast off all desires from his mind

and is focussed on the tm and content in himself.

His qualities are listed in the following verses.

Happy I am in my own Company....? Walt Whitman

II/56,57

.

.

He moves everywhere without attachment


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Meets good and bad times with same attitude

Neither rejoices nor hates. Free from attachment, fear,

anger

Neither grumbles, nor critical...

This verse reminds me of the Hindi poem Daakiyaor

Postman.

Irrespective of the weather, irrespective of his health,

irrespective of the news the letter contains, good or

bad, the postman delivers!

II/58-

.

Like a tortoise who in times of danger withdraws its

organs, a man facing temptation is able to withdraw

senses from objects, has steadied his Prajnya(intellect).

e.g. When a man is driving his car, he has to focus

on his driving. If he sees an old friend on the road

and gets distracted, he will meet with an accident.


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Someone who wants to achieve a goal has to make

sacrifices and this is true in all walks of life.

II/59-

.

If a person abstains from fulfilment of a desire, there

will not be further generation of desire in that field but

the longing may be left behind ..which will be

eliminated once he sees the Supreme.

We generally assume that if we attend to a desire, it

will be satisfied and we will feel fulfilled but this is notso. The desire gets fanned even more. When we

derive pleasure from a desire, we will record it in the

chitta and at some other time the chitta will send a

request for the same number. It is also true that when

we want to avoid pain (avoidance behaviour), we turn

away from that which repulses us and the behaviour

gets reinforced.Resist and it will persist.


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Even the wise man, trying to control his senses is

forcefully carried away by the powerful senses.

How many times have we able to keep our New

Years resolution in spite of our best intention?

The whole problem is in the chittaand the number of

layer of samskrswe have gathered there. As we will

see later, as we keep dissolving these layers, ourresolves become stronger and our mind becomes

steadfast.

For a vegetarian or herbivore, green leafy vegetables

are a delicacy. Try feeding the same to a carnivore.

The impression in their mind says, I cant.

We are all victims/beneficiaries of our belief systems

depending whether they are empowering or not. We

learnt them as part of survival. Most of them are not

needed now. We have a choice to keep them or letthem go. There are many beliefs we carry without our

awareness of them. When the time comes to grow, we

start becoming aware.

II/61-


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.

Control the senses and steady your mind on me

.Controlling senses, we control our intellect.

We can try simple things like not watching TV on

Sunday or getting up at 5 a.m. every day. This will

increase ones will power. There should be anincentive for the behaviour. For the spiritually inclined it

could be meditation. But if one has a lot of unfulfilled

desires, try satisfying some of them.

e.g. one may listen to classical music or old songs. As

one stills ones mind, the lower desires will drop off

and a need to satisfy higher desires will arise, like say

a cleanliness drive on Sunday. The growth should be

slow and steady. We cannot manhandle desires. See

below for repression.

How does a desire ariseHow does a desire ariseHow does a desire ariseHow does a desire arise????

II/62,63-

.


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.

DhDhDhDhyyyyyyyyaaaatotototo vishayvishayvishayvishayn kn kn kn kmahmahmahmah--------

Constantly thinking about an object brings about a

desire.If this desire is not fulfilled or our expectations

are not met, we get angry. In anger, we get deluded.

We lose touch with what is right and what is wrong,thus losing our discrimination and intellect. See below.

II/64-

.

Self controlled, having no attachment/attraction/affinity

or aversion to objects. For such a man, the fruit of

actions (Prasd ) is peace or end of pleasure and

pain.Important We want to end only pain, which is not

possible.

II/65-


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.

Having attained serenity, having got rid of pain, his

intellect becomes still.

The mind is disturbed by either the senses from

outside or the psychic impressions from the

subconscious mind trickling into awareness. Once the

chittais cleansed, the mind is free of turmoil.II/66-

.

There is no buddhi(used figuratively) for the one who

has not attained the state of yoga (harmony of body

mind soul/integration).

If there is no integration, there is no meditation and for

one who cannot meditate, from where will he getpeace?

We need to be integrated within to function well

outside.Also for any organization, institution or country

integration or harmony internally is important.


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II/67-

,

When any sense organ is attracted to its object, his

discrimination is swayed like the canoe on a windy

day.

e.g. If a student has to prepare for the XIIthstandard

entrance examination and the Indian cricket team is

playing world cup finals.

The mind will be agitated, choosing between the two.

The intellect has to decide. If the discrimination ofintellect is polished, Vivek is awakened then the

decision happens in seconds. The decision might be to

watch the match but no time is wasted in decision.

There are no regrets later.

II/68-

.


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A person who has brought the sense organs under the

control of intellect and away from sense objects, his

Prajnya is steady.

II/69-

.

That which is night to others is day to him who is

awakened and vice versa.

1. He sees in the LIGHT (day) of his knowledge the

effects of sensual gratifications(darkness of ignorance).

2. He sees the sense objects (light to others) yet feels

nothing about them (darkness).

II/70-

.


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Desires enter such a man as water enters the ocean

but he is not agitated by them and attains peace.

There is no peace for the one steeped in desire.

e.g.Today, the world is under the grip of consumptive

consumerism. People may get transitory pleasures but

there can be no peace inside.

II/71-

.

He moves about untouched by sense objects,

unattached, egoless and attains his goal.

e.g. Police or detective or the bar tender in a

discotheque who is uninvolved in the jubilation around

and fixed on the job given to them .

We are brain-washed into believing that we are victimsof our senses. Then media is used to flood our

senses. The greatest untruth circulated is that this is

the only birth. So, people want to fill themselves with

excitements till they choke both physically and

figuratively.


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II/72-

.

WWWWhat happenshat happenshat happenshat happens when all desires are destroyedwhen all desires are destroyedwhen all desires are destroyedwhen all desires are destroyed????

One attains the state of Brahman even at the time of

death. This is further elaborated in later chapters.

Reflections onReflections onReflections onReflections on CCCChapter Ihapter Ihapter Ihapter IIIII::::

II/47 -

Right vsRight vsRight vsRight vs DutyDutyDutyDuty

You have only the right to do action not to the fruit ofaction. If such be the injunction or law, no one will

work. It is like saying you can get a right to work for

a full month but not the right to ask for pay. The right

to action becomes very important when we think of

some situations in life. Like women not allowed theright to work, or a slum child not allowed the right to

study because he has no birth certificate. The healthy

energetic man of sixty is not allowed to continue his

job merely because he is 60.We then realize the

importance of the right to do an action as per our


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choice , as the greatest fundamental right the country

can give. Imagine the joy of a jobless unemployed

youth, when he gets his appointment letter. Seen fromanother angle, the right to action is indirectly a duty

towards right action. If we have a right to an action,

we have a duty to do that action properly and not

refrain from that action under normal circumstances (

la Government servants or Ministers).

Right to food security should be a right to generate

food.

But then what happens to the fruits of action which will

naturally follow.

If a person acts to get fruits (extrinsic motivation-gain

rewards or avoid punishment or pain), the quality of

his work is of an inferior nature. No incentive can

motivate a person at the same level forever. If a

person works from intrinsic motivation, he produces

superior results or fruits. We can work without stress

when we leave the fruits to serendipity. The higher

powers viz. the boss in the office and the Devatas in


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the world are entrusted with the noble duty of

distributing the fruits.

Once you have decided that the action has to be

done, act. Do not let the anxieties of the fruit dissipate

you mental energies. Be even minded-(samatvam)

II/53/54-

Sthitaprajnya and samdhistha

He has no desires. He is fulfilled by the self alone. He

has happiness, unconditioned by anything else beside

himself.

WhenWhenWhenWhen doesdoesdoesdoes tttthe intellect comehe intellect comehe intellect comehe intellect come totototo ststststeady equipoiseeady equipoiseeady equipoiseeady equipoise????

Not having desires does not mean that the intellect is

inert. Not having desires is not possible when a man

is alive. In fact,the desires live in man even after

death in the form of samskrs. In the present context,

it should be read as bound by desires or his

happiness being conditioned by the fulfilment of desire.

A Sthitaprajnyawill feel thirsty if he is dehydrated, he

will have a desire to drink water. He will look high and

low for water because he knows he has to drink water


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but all through the endeavour he will not lose his

poise.

An archer at the Olympics cannot lose his balance.

Other QOther QOther QOther Qualitiesualitiesualitiesualities::::

He is balanced in good times and bad times, free from

attachment to pleasure and pain, no fear, no anger.

He is beyond love/hate. He can withdraw his senses atwill like a tortoise.

Why does Krishna do action?Why does Krishna do action?Why does Krishna do action?Why does Krishna do action?

It is very important for our national leaders and elected

representatives to set an example for the generalpublic.

They have to live a life of action filled with chastity

and restrain because the general public will follow

them.Same is the case of our celebrities. Sri Krishna

had no need for action but continued to work to set a

good example to society. Our politicians do not work

even 1/3rdof the year and draw full salary, perks and

pension. Our bureaucrats and Government servants are


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quick to follow. What then will be the culture of the

next generation?

Why do good people suffer?Why do good people suffer?Why do good people suffer?Why do good people suffer?

Majority of people are essentially good .They want to

live a life of righteousness but are not united. On the

other hand, the asuras are united and can make life

miserable for the good people. Often, the good people

start wondering whether they should toe the line of the

defaulters. In the Geeta, there is an assurance that

whenever there is a degradation of values, God will

descend and uphold the righteous and punish the

wicked. Until then, good people should continue to dogood not to incur bad karma.A soul choosing its

mother was common knowledge at the time of the

Mahabharata and therefore known to Arjuna.

How does a soul reincarnate?How does a soul reincarnate?How does a soul reincarnate?How does a soul reincarnate?

The soul with the help of higher beings chooses its

birth. Of the many wombs available, it chooses its

mother and by -default, his father, family, religion,

community and nation. The scientific basis of choice is

to exhaust maximum of its sanchitkarma i.e. pay for


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the negative karma and enjoy the fruits of the positive

karma and in doing so go beyond life and death.

When he changes his circumstances, for e.g. when he

changes his religion or adopts another country, he

creates fresh karma instead of exhausting his old, if

while doing so he is not connected to his higher self.

Connected to higher self, he can choose wisely. The

greatest danger in choosing a new country or religion

is denial or negation of the previous one. It is a

natural human tendency to denigrate ones old country

or religion to justify the adoption of new one. This

causes negative psychic impressions (samskrs

) whichcan cause his spiritual downfall. Few can rise above

this negativity and for those who can do so, religion

ceases to have any meaning .They are above religion.

Sri Krishna reminds Arjuna that he has gone through

many births and deaths though he remembers none.

We see today that in Past Life Regression Therapy

(PLRT) that if a person has suffered a betrayal or

loneliness or depression ,the same pattern is repeated

over lifetimes till the person has learnt a lesson of

letting go off the negative emotion.


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Repression and suppressionRepression and suppressionRepression and suppressionRepression and suppression ofofofof senses and role ofsenses and role ofsenses and role ofsenses and role of

intellectintellectintellectintellect

It is often feared that a yogi suppresses his desiresconsciously or represses them unconsciously. These

fears are unfounded because a yogi has developed a

sharp discriminating intellect (vivek).The intellect which

is quick to detect any suppression or repression is fully

aware of its repercussions. He has trained his intellect

in a superior manner where ephemeral pleasures of

the senses cannot sway him from his exalted position

on the throne of sublime bliss.

Does it mean that he has to forego all worldlypleasures? Far from it! In fact he enjoys them more

than any other connoisseur with the best aesthetic

sense because he lives in the present, he does not

have the anxiety or fear of loss or deprivation which

hound others.Like the Zen master at the tea drinkingceremony, he enjoys every sip from his cup of nectar

that serendipity has laid on his way. He is equally

adept at digesting the occasional bitter pill, which

though unpalatable will ultimately lead to his highest

good.


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Is his not an enviable position?

II/62-63-

The Grip of DThe Grip of DThe Grip of DThe Grip of Desireesireesireesire::::

In the age of consumptive consumerism which

swallows the consumer, the common man is at the

mercy of Draconian forces that go by the name of

advertising and marketing. Everyone seems to besucking your blood.

How can man keep his sanityHow can man keep his sanityHow can man keep his sanityHow can man keep his sanity andandandand keep himself safekeep himself safekeep himself safekeep himself safe

from the clutches of this sticky cobweb?from the clutches of this sticky cobweb?from the clutches of this sticky cobweb?from the clutches of this sticky cobweb?

To know how, we shall first have to understand desire.

The advertisers have studied it in detail to capture and

enslave us. A human being has a few natural and

genuine desires, wholesome food, safe and clean

shelter, and protective and comfortable clothing, sex. If

we watch any TV channel, we will realize that we areconned into spending on exactly the opposite of what

our real needs are. e.g food, that is totally unhealthy

and disease causing. The next ad of course will be on

therapy.


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Clothes, which are too skimpy to protect our skin,

shoes so tight that our skin cant breathe and shelters

that harm us and our ecology.

But how does desire arise?

All desires first start from a single thought. If this

thought is allowed to stay,it becomes a desire. When

we dwell on the thought constantly we give it power orenergy.It is okay if the thought is positive or is in

accordance with our highest needs. But should the

thought be of a lower nature and energized, it has to

be channelled properly lest it harms.

Let us see what different channels it can take.

1.This desire wishes to be satisfied .To satisfy it we

may adopt right or not so right means. If we satisfy

the desire using dhrmic means,

reflections on gita

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