Bangalore Diaries

In the previous chapter, we learnt about the omnipresent aspect of the Para Brahman and how Yoga is the way to reach him. Sri Krishna keeps re-emphasising on this aspect of practicing Yoga as the way to reach him. In this chapter, we focus on how to achieve him i.e. Parabrahman at the time of death. There are some concepts that are explained multiple times through out the chapter which is captured in essence below. The chapter opens in a beautiful way with Arjuna posing a barrage questions to Sri Krishna. In our Itihasas and Puranas, questions lead to discussion and discourse through which we get gems that are part of Nitya Anushtana. For example, Vishnu Sahasranama recited by Bheeshma is in essence the response to 6 existential questions posted by Yudhishtira. 
In similar fashion, Arjuna poses few simple, yet profoundly important questions.  अर्जुन उवाच । किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम । अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ॥ 8.1॥ अधियज्ञ: कथं कोऽत्र देहेऽस्मिन...

The name of this chapter is very interesting - Jnana (Knowledge) and Vijnana (In a basic level, it can be considered as what we call as Science). This combination of words is quite special. For those who are familiar with Ganapati Atharvashirsha , we can recollect this phrase: त्वं ज्ञानमयो विज्ञानमयोऽसि ॥ You are of the nature of Gyana (Spiritual Knowledge) (Self-Manifesting within the Core of our Being as Bliss-Consciousness), and You are Vigyana (Giving the Spiritual Vision of the whole World from the standpoint of the Greater Consciousness). I particularly like this translation of Vijnana i.e. vision of the whole world from the standpoint of Greater consciousness. In this chapter, Sri Krishna’s teachings start to take us to a slightly higher dimensions compared to the previous chapters. Thus far, Sri Krishna has been advising Arjuna (and through him us mere mortals) about the importance of developing equanimity, performing Nishkama karma etc. However, in this chapter, Sri Krishna...

Thus far, we have learnt about Sankhya, Buddhi, Karma, Karma Sanyasa, Jnana Karma Sanyasa yogas where Sri Krishna’s core message is centred around the awareness of the immutability of atma (why this is important becomes quite apparent) and focus on Nishkama Karma. While the physical action of performing the action can be achieved, one needs to prepare and train the mind. This is the focus of the chapter which focusses on the aspects of Dhyana or Meditation. Before we get into an analysis of this chapter, I would like to share a couple of personal anecdotes. I feel this is perhaps one of the most powerful chapters of Srimad Bhagwad Gita and has influenced many works worldwide. When I read Rudyard Kipling ’s famous poem IF , I instantly felt that the same was very heavily influenced by this chapter of Gita. Dhyana or meditation is such a simple, yet perhaps the most difficult practice to master. We learn the various stages of dhyana, yoga, sanyasa and samadhi in this chapter and how they...

In the previous chapter, Sri Krishna explains the finer tenets of Jnana and Karma yoga where the path recommended was to perform all our actions as a Yajna to the supreme. The natural question that arises is one of confusion: Should I renounce the actions (karma sanyas) or work (karma). At the onset of the chapter, when Arjuna poses this question, Sri Krishna clearly clarifies this aspect: श्रीभगवानुवाच । संन्यास: कर्मयोगश्च नि:श्रेयसकरावुभौ । तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥ 5.2॥ The Supreme Lord said: Both the path of karm sanyās (renunciation of actions) and karm yog (working in devotion) lead to the supreme goal. But karm yog is superior to karm sanyās. Both the paths lead to the same goal. Through out Srimad Bhagwad Gita, Sri Krishna provides many options to the asaktas to pursue their sadhana, all leading to the ultimate divine reality. This is exactly proclaimed by Paramatma himself. साङ्ख्ययोगौ पृथग्बाला: प्रवदन्ति न पण्डिता: । एकमप्यास्थित: सम्यगुभयोर्विन्दते फलम् ॥...

In the previous chapters, Sri Krishna emphasised on Buddhi (knowledge) and Karma (action). Even though the dialogue has been between a torn warrior (Arjuna) and his closest confidante (Sri Krishna), I find that the same is a metaphor. In other words, Arjuna is representing the wider civilisation who need a lesson or two and the same is being imparted by the Parama Purusha himself. The question does arise: Why is he imparting these lessons now? Why didn’t he do so earlier? Sri Krishna answered that these lessons are immortal like him, but been lost in the waves of time.  स एवायं मया तेऽद्य योग: प्रोक्त: पुरातन: ।
 भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥ 4.3॥ The same ancient knowledge of Yog, which is the supreme secret, I am today revealing unto you, because you are My friend as well as My devotee, who can understand this transcendental wisdom. The key aspect of this shloka is भक्तोऽसि i.e. you are my devotee along with being सखा (friend). Though this is addressed to Partha, I...

In the previous Sankhya Yoga, Sri Krishna described the nature of the soul, the interplay of the trigunas and how knowledge / buddhi can help one elevate themselves from the clutches of the indriyas (senses). The natural question that can spring in our minds was exactly the conundrum faced by Arjuna who asks Sri Krishna a very poignant question to start off with. अर्जुन उवाच ।
 ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन ।
 तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥ 3.1॥
 व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे ।
 तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥ 3.2॥ Arjun said: O Janardan, if You consider knowledge superior to action, then why do You ask me to wage this terrible war? My intellect is bewildered by Your ambiguous advice. Please tell me decisively the one path by which I may attain the highest good. The answer to these questions forms the crux of Karma Yoga , the most intriguing and important part of Srimad Bhagwad Gita. In this chapter, Sri Krishna talks about the Yoga of Action ...