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Transcendental Knowledge - ज्ञानकर्मसंन्यासयोग BG 4.9: Those who understand the divine nature of my birth and activities, O Arjun, upon leaving the body, do not have to take birth again, but come to my eternal abode. BG 4.11: In whatever way people surrender unto me, I reciprocate with them accordingly. Everyone follows my path, knowingly or unknowingly, O son of Pritha. 

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Transcendental Knowledge-- ज्ञानकर्मसंन्यासयोग-Verse 14 & 18 कर्मण्यकर्म य: पश्येदकर्मणि च कर्म य: | स बुद्धिमान्मनुष्येषु स युक्त: कृत्स्नकर्मकृत् || 18|| karmaṇyakarma yaḥ paśhyed akarmaṇi cha karma yaḥ sa buddhimān manuṣhyeṣhu sa yuktaḥ kṛitsna-karma-kṛit Those who see action in inaction and inaction in action are truly wise among humans. Although performing all kinds of actions, they are yogis and masters of all their actions. 

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For Complete Health and Happiness in your life we need to take care of following components  1) Spiritual health  2)Family Health  3)Physical Health  4) Mental health 5) Financial health  1) आध्यात्मिक स्वास्थ्य  2) पारिवारिक स्वास्थ्य  3) शारीरिक स्वास्थ्य  4) मानसिक स्वास्थ्य  5) वित्तीय स्वास्थ्य.

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आध्यात्मिक जीवन में गुरु का महत्व तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया | उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिन Learn the Truth by approaching a spiritual master. Inquire from him with reverence and render service unto him. Such an enlightened Saint can impart knowledge unto you because he has seen the Truth.

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Discussion on chapter 04 verses 37,39 &40 of Srimad Bhagvatam BG 4.37: As a kindled fire reduces wood to ashes, O Arjun, so does the fire of knowledge burn to ashes all reactions from material activities. BG 4.39: Those whose faith is deep and who have practiced controlling their mind and senses attain divine knowledge. Through such transcendental knowledge, they quickly attain everlasting supreme peace. BG 4.40: But persons who possess neither faith nor knowledge, and who are of a doubting nature, suffer a downfall. For the skeptical souls, there is no happiness either in this world or the next.

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Verse 041- One who has renounced actions through yoga, one who has severed all doubts through knowledge, such a self-poised person is not bound by actions, O conqueror of wealth. Verse 042- Therefore, with the sword of knowledge, tear your doubts that are born of ignorance and reside in your heart; establish yourself in this path of yoga, and arise, O Arjuna. 

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Summary of chapter 04 This chapter introduces the important term sacrifice. The concept of sacrifice in the Hindu— specifically the Vedic—tradition has a nuanced meaning. Originally, the sacrifice consisted of rituals and offerings, such as water or food, around a sacred fire. Increasingly, the idea referred more generally to holy ritual. The statement "men sacrifice to the gods" really refers to the practice of ritual. The Sanskrit word for sacrifice is "yajna," which this text sometimes translates as "sacrifice" and other times as "worship." Both refer to the same idea of "right action" as a ritual through which the doer experiences wisdom and truth. Although there are many paths to God and many paths of worship or sacrifice, it is critical to remember that Krishna is specifically urging Arjuna on the path of karma yoga, or right action. In fact, Krishna argues, all other paths are born of this primary path of action. This path is right for Arjuna the warrior but might not be right for a Brahmin scholar. However, because Krishna believes each path includes action, the path of right action is the underlying path regardless. When Krishna insists that wisdom is achieved through right action—or action—or worship, his meaning becomes somewhat convoluted. At times, he argues that the pursuit of knowledge can simply perpetuate the delusion of the ego and a preoccupation with the senses. The knowledge that relates to the wisdom achieved through right action is a separate concept. The first type of knowledge comes from focusing solely on gaining knowledge with a purpose such as self-advancement. The type of wisdom Krishna insists comes from practicing karma yoga can be framed as an understanding of the nature of existence and the ability to see the truth beyond the illusory world of the senses. 

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BG 5.7: The karm yogis, who are of purified intellect, and who control the mind and senses, see the Soul of all souls in every living being. Though performing all kinds of actions, they are never entangled.

BG 5.10: Those who dedicate their actions to God, abandoning all attachment, remain untouched by sin, just as a lotus leaf is untouched by water.

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Food plays a very important role in spirituality. In India there is a saying " Jesa Ann wesa Mann , Jesa paani wesi Vaani " meaning what you eat is what you feel and what you drink is what you speak . In this episode Nikhil ji is explaining the role of food in spirituality and why its important to take care of your food habbits once you are on this path .  In the second episode iam sharing my spiritiual journy . Lets #Listen #Learn & #Enjoy . 

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Discussion on BG Ch 05 verses 12,15,16 &17 BG 5.12: Offering the results of all activities to God, the karm yogis attain everlasting peace. Whereas those who, being impelled by their desires, work with a selfish motive become entangled because they are attached to the fruits of their actions. BG 5.15: The omnipresent God does not involve Himself in the sinful or virtuous deeds of anyone. The living entities are deluded because their inner knowledge is covered by ignorance. BG 5.16: But for those, in whom this ignorance of the self is destroyed by divine knowledge, that knowledge reveals the Supreme Entity, just as the sun illumines everything in daytime. BG 5.17: Those whose intellect is fixed in God, who are wholly absorbed in God, with firm faith in Him as the supreme goal, such persons quickly reach the state from which there is no return, their sins having been dispelled by the light of knowledge.

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In this episode we are discussing the importance of Appreciation . We all have been blessed with so many things , a healthy body , a family , nature  so many things and we always forget to appreciate these joys of life , instead due to our complaining nature  we always keep this insufficient mindset. So in this episode Iam gona talk about the importance and power of appreciation, #Darkness is absence of light , Similarly Absence of Appreciation is also a sort of criticism.

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Discussion on Srimad Bhagvad Geeta chapter 05 verses 21,22 & 26 BG 5.21: Those who are not attached to external sense pleasures realize divine bliss in the self. Being united with God through Yog, they experience unending happiness. BG 5.22: The pleasures that arise from contact with the sense objects, though appearing as enjoyable to worldly-minded people, are verily a source of misery. O son of Kunti, such pleasures have a beginning and an end, and so the wise do not delight in them. BG 5.26: For those sanyāsīs, who have broken out of anger and lust through constant effort, who have subdued their mind, and are self-realized, liberation from material existence is both here and hereafter.

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 सारांश - अध्याय पाँच -  कर्मसंन्यासयोग  Chapter 5: Karm Sanyās Yog The Yog of Renunciation In this chapter, Shree Krishna compares karm sanyās yog (the path of renunciation of actions) with karm yog (the path of work in devotion). He says: we can choose either of the two paths, as both lead to the same destination. However, he explains that the renunciation of actions is rather challenging and can only be performed flawlessly by those whose minds are adequately pure. Purification of the mind can be achieved only by working in devotion. Therefore, karm yog is a more appropriate path for the majority of humankind. The karm yogis with a purified intellect perform their worldly duties without any attachment to its fruit. They dedicate all their works and its results to God. Just as a lotus leaf that floats on water does not get wet, the karm yogis also remain unaffected by sin. They are aware that the soul resides within the body that is like a city with nine gates. Therefore, they do not consider themselves to be the doer nor the enjoyer of their actions. Endowed with the vision of equality, they look equally upon a Brahmin, a cow, an elephant, a dog, and a dog-eater. Seated in the Absolute Truth, such truly learned people develop flawless qualities similar to God. The ignorant worldly people do not realize that the pleasures they strive to relish from their sense objects are the very source of their misery. However, the karm yogis do not get any joy from such worldly pleasures. Instead, they enjoy the bliss of God, who resides inside them. Lord Shree Krishna then describes karm sanyās yog or the path of renunciation. He says that the karm sanyāsīs control their mind, intellect, and senses by performing several austerities. By shutting out all their thoughts of external pleasures, they become free from fear, desire, and anger. And by including devotion to God in all their austerities, they attain long-lasting peace.

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Hello friends , This is the Hindi version of our PMI Presentation - Project Management Insights from Srimad Bhagvad Gita.

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Hello friends,

this is an audio of our PMI - All India Presentation on  Project Management Insights through Srimad Bhagvad Gita- English Version .

Thanks,

Varun

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Hello Friends,  In this episode of Spiritual Gupshup we have our guest Vipul and Saurav to discuss " How to live positively in this Covid times" . We will be discussing one can live  positively during this Covid times.  Also they will be sharing some simple techniques that can be used not only during Covid times but in daily life to improve over all experience of living our life .  So Lets Listen , Learn and Enjoy this very engaging interaction with both of them. Thank You.

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BG 6.3: To the soul who is aspiring for perfection in Yog, work without attachment is said to be the means; to the sage who is already elevated in Yog, tranquility in meditation is said to be the means. BG 6.4: When one is neither attached to sense objects nor to actions, that person is said to be elevated in the science of Yog, for having renounced all desires for the fruits of actions. BG 6.5: Elevate yourself through the power of your mind, and not degrade yourself, for the mind can be the friend and also the enemy of the self.

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BG 6.6: For those who have conquered the mind, it is their friend. For those who have failed to do so, the mind works like an enemy. BG 6.7: The yogis who have conquered the mind rise above the dualities of cold and heat, joy and sorrow, honor and dishonor. Such yogis remain peaceful and steadfast in their devotion to God.

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BG 6.16: O Arjun, those who eat too much or eat too little, sleep too much or too little, cannot attain success in Yog.

BG 6.17: But those who are temperate in eating and recreation, balanced in work, and regulated in sleep, can mitigate all sorrows by practicing Yog.

BG 6.19: Just as a lamp in a windless place does not flicker, so the disciplined mind of a yogi remains steady in meditation on the self.

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BG 6.26: Whenever and wherever the restless and unsteady mind wanders, one should bring it back and continually focus it on God.

BG 6.27: Great transcendental happiness comes to the yogi whose mind is calm, whose passions are subdued, who is without sin, and who sees everything in connection with God.

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BG 6.29: The true yogis, uniting their consciousness with God, see with equal eye, all living beings in God and God in all living beings.

BG 6.30: For those who see me everywhere and see all things in me, I am never lost, nor are they ever lost to me.

BG 6.32: I regard them to be perfect yogis who see the true equality of all living beings and respond to the joys and sorrows of others as if they were their own.

BG 6.33: Arjun said: The system of Yog that you have described, O Madhusudan, appears impractical and unattainable to me, due to the restless mind.

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BG 6.34: The mind is very restless, turbulent, strong and obstinate, O Krishna. It appears to me that it is more difficult to control than the wind.

BG 6.35: Lord Krishna said: O mighty-armed son of Kunti, what you say is correct; the mind is indeed very difficult to restrain. But by practice and detachment, it can be controlled.

BG 6.36: Yog is difficult to attain for one whose mind is unbridled. However, those who have learnt to control the mind, and who strive earnestly by the proper means, can attain perfection in Yog. This is my opinion.

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BG 6.37: Arjun said: What is the fate of the unsuccessful yogi who begins the path with faith, but who does not endeavor sufficiently, due to unsteady mind, and is unable to reach the goal of Yog in this life?

BG 6.41-42: The unsuccessful yogis, upon death, go to the abodes of the virtuous. After dwelling there for many ages, they are again reborn in the earth plane, into a family of pious and prosperous people. Else, if they had developed dispassion due to long practice of Yog, they are born into a family endowed with divine wisdom. Such a birth is very difficult to attain in this world.

BG 6.43: On taking such a birth, O descendant of Kurus, they reawaken the wisdom of their previous lives, and strive even harder toward perfection in Yog.

BG 6.47: Of all yogis, those whose minds are always absorbed in me, and who engage in devotion to me with great faith, them I consider to be the highest of all.

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Chapter 6: Dhyān Yog The Yog of Meditation In this chapter, Shree Krishna continues the comparative evaluation of karm yog (practicing spirituality while continuing the worldly duties) and karm sanyās (practicing spirituality in the renounced order) from chapter five and recommends the former. When we perform work in devotion, it purifies the mind and deepens our spiritual realization. Then when the mind becomes tranquil, meditation becomes the primary means of elevation. Through meditation, yogis strive to conquer their mind, for while the untrained mind is the worst enemy, the trained mind is the best friend. Shree Krishna cautions Arjun that one cannot attain success on the spiritual path by engaging in severe austerities, and hence one must be temperate in eating, work, recreation, and sleep. He then explains the sādhanā for uniting the mind with God. Just as a lamp in a windless place does not flicker, likewise the sādhak must hold the mind steady in meditation. The mind is indeed difficult to restrain, but by practice and detachment, it can be controlled. So, wherever it wanders, one should bring it back and continually focus it upon God. When the mind gets purified, it becomes established in transcendence. In that joyous state called samādhi, one experiences boundless divine bliss. Arjun then questions Shree Krishna about the fate of the aspirant who begins on the path, but is unable to reach the goal due to an unsteady mind. Shree Krishna reassures him that one who strives for God-realization is never overcome by evil. God always keeps account of our spiritual merits accumulated in previous lives and reawakens that wisdom in future births, so that we may continue the journey from where we had left off. With the accrued merits of many past lives, yogis are able to reach God in their present life itself. The chapter concludes with a declaration that the yogi (one who strives to unite with God) is superior to the tapasvī (ascetic), the jñānī (person of learning), and the karmī (ritualistic performer). And amongst all yogis, one who engages in bhakti (loving devotion to God) is the highest of all.

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In this episode we will discuss first tow pillars of Spiritual life Satsang and Sadhana ...

सत्संग

भली संगत, अच्छी सोहबत।
साधु, महात्माओं का संग।

Satsang -- satsaṅga / satsangam is a word which comes from Sanskrit, meaning to associate with true people, or to be in the company of true people.  It is also related to sitting with a sat guru, or in a group meeting  seeking that association.

Sadhana-- is a generic term coming from the yogic tradition and it refers to any spiritual exercise that is aimed at progressing the sādhaka towards the very ultimate expression of his or her life in this reality.

One must follow these 4S's  path to make progress in their spiritual life .Satsang and Sadhna helps us in following ways --

•  Helps us in Living a super positive Life.
• Helps us live our life to fullest.
• Improves our , Listening and effective listening skills.
• We learn Time management , Leadership skills and other positive life transforming skills.
• And we experience Peace happiness and joy.

A contemporary spiritual teacher and yogi, Jaggi Vasudev, defines sādhanā as follows:[6]

Everything can be sādhanā. The way  you eat, the way you sit, the way you stand, the way you breathe, the  way you conduct your body, mind and your energies and emotions – this is  sādhanā. Sādhanā does not mean any specific kind of activity, sādhanā  means you are using everything as a tool for your wellbeing.

The historian N. Bhattacharyya provides a working definition of the benefits of sādhanā as follows:

[R]eligious sādhanā, which both prevents an excess of worldliness and molds the mind and disposition (bhāva) into a form which develops the knowledge of dispassion and non-attachment. Sādhanā is a means whereby bondage becomes liberation.[7]

B. K. S. Iyengar (1993: p. 22), in his English translation of and commentary to the Yoga Sutras of Patanjali, defines sādhanā in relation to abhyāsa and kriyā:

Sādhanā is a discipline undertaken in the pursuit of a goal. Abhyāsa is repeated practice performed with observation and reflection. Kriyā, or action, also implies perfect execution with study and investigation. Therefore, sādhanā, abhyāsa, and kriyā all mean one and the same thing. A sādhaka, or practitioner, is one who skillfully applies...mind and intelligence in practice towards a spiritual goal.[8]

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आध्यात्मिक जीवन के 4  स्तंभ -  सत्संग, साधना, सेवा, सदाचार

IN this Episode we will discuss Sewa & Sadachaar

Sewa-- Selfless service or Seva  is a service which is performed without any expectation of result or award for performing it. Such services can be performed to benefit other human beings or society. Seva means Service and Selfless Efforts for Welfare of All. A more recent interpretation of the word is "dedication to others".

Sewa is perhaps considered the most important part of any spiritual practice. It lies at the heart of the path of karma yoga—selfless action—and asks us to serve others with no expectation of outcome.

Sadachaar -- Virtue is a trait or quality that is deemed to be morally good and thus is valued as a foundation of principle and good moral being. Personal virtues are characteristics valued as promoting collective and individual greatness. In other words, it is a behavior that shows high moral standards. Doing what is right and avoiding what is wrong.

सदाचार, गुण, भलाई, धर्म, नैतिक सदगुण, शील

morality

नैतिकता, सदाचार, शील, पुण्यशीलता, नीति-नाटक

good behavior

अच्छा व्यवहार, सदाचार

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Navaratri is a Hindu festival that spans nine nights (and ten days) and is celebrated every year in the autumn. It is observed for different reasons and celebrated differently in various parts of the Indian cultural sphere. Theoretically, there are four seasonal Navaratri. However, in practice, it is the post-monsoon autumn festival called Sharada Navaratri that is the most observed in the honor of the divine feminine Devi (Durga). The festival is celebrated in the bright half of the Hindu calendar month Ashvin, which typically falls in the Gregorian months of September and October.

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This chapter begins with Shree Krishna describing the material and spiritual dimensions of God’s energies. He explains that similar to beads strung on a single thread, all these energies have originated from Him and rest in Him. The entire creation begins and dissolves into Him. Although it is very difficult to overcome His material energy Maya, those who surrender to Him can easily cross over it by His grace.

He then describes the four kinds of people who engage in His devotion and the other four who do not surrender to Him. He says that those devotees who worship Him in knowledge with their mind and intellect merged in Him, are dearest to Him. Yet, some are deluded by material desires and surrender to the celestial gods, who bestow upon them temporary material prosperity. However, these celestial gods also get their powers from the Supreme Lord. Therefore, the worthiest object of devotion is the Almighty God Himself.

Shree Krishna further confirms that He is the ultimate truth and the highest authority. He possesses several divine attributes such as omnipotence, omnipresence, and omniscience. However, His divine Yogmaya power hides His imperishable nature and eternal divine form. Those devotees who surrender to Him and take His shelter receive the divine knowledge of the Supreme God, the self, and the entire field of the karmic actions.

Verses -

BG 7.3: Amongst thousands of persons, hardly one strives for perfection; and amongst those who have achieved perfection, hardly one knows me in truth.

BG 7.4: Earth, water, fire, air, space, mind, intellect, and ego—these are eight components of my material energy.

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BG 7.5: Such is my inferior energy. But beyond it, O mighty-armed Arjun, I have a superior energy. This is the jīva śhakti (the soul energy), which comprises the embodied souls who are the basis of life in this world.

BG 7.6: Know that all living beings are manifested by these two energies of mine. I am the source of the entire creation, and into me it again dissolves.

BG 7.7: There is nothing higher than myself, O Arjun. Everything rests in me, as beads strung on a thread.

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Dussehra /Vijay Dashami - The day is celebrates as Lord Ram killing Meghnath ,Kumbhkaran and Raavana . What we can learn from killing of this demons is that they are not outside somewhere but inside us and lets do a pledge to understand the demons with in and try to kill them.

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BG 7.8: I am the taste in water, O son of Kunti, and the radiance of the sun and the moon. I am the sacred syllable Om in the Vedic mantras; I am the sound in ether, and the ability in humans.\

BG 7.12: The three states of material existence—goodness, passion, and ignorance—are manifested by my energy. They are in me, but I am beyond them.

BG 7.14: My divine energy Maya, consisting of the three modes of nature, is very difficult to overcome. But those who surrender unto me cross over it easily.

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BG 7.16: O best amongst the Bharatas, four kinds of pious people engage in my devotion—the distressed, the seekers after knowledge, the seekers of worldly possessions, and those who are situated in knowledge.

BG 7.17: Amongst these, I consider them to be the highest, who worship me with knowledge, and are steadfastly and exclusively devoted to me. I am very dear to them and they are dear to me.

BG 7.19: After many births of spiritual practice, one who is endowed with knowledge surrenders unto me, knowing me to be all that is. Such a great soul is indeed very rare.

BG 7.21: Whatever celestial form a devotee seeks to worship with faith, I steady the faith of such a devotee in that form.

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Yog through the Realization of Divine Knowledge

This chapter begins with Shree Krishna  describing the material and spiritual dimensions of God’s energies. He  explains that similar to beads strung on a single thread, all these  energies have originated from Him and rest in Him. The entire creation  begins and dissolves into Him. Although it is very difficult to overcome His material energy Maya, those who surrender to Him can easily cross over it by His grace.

He  then describes the four kinds of people who engage in His devotion and  the other four who do not surrender to Him. He says that those devotees  who worship Him in knowledge with their mind and intellect merged in  Him, are dearest to Him. Yet, some are deluded by material desires and  surrender to the celestial gods, who bestow upon them temporary material  prosperity. However, these celestial gods also get their powers from  the Supreme Lord. Therefore, the worthiest object of devotion is the  Almighty God Himself.

Shree Krishna further confirms that He is  the ultimate truth and the highest authority. He possesses several  divine attributes such as omnipotence, omnipresence, and omniscience.  However, His divine Yogmaya power hides His imperishable nature  and eternal divine form. Those devotees who surrender to Him and take  His shelter receive the divine knowledge of the Supreme God, the self,  and the entire field of the karmic actions.

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Procrastination is the action of delaying or postponing something. The word has origin from the Latin procrastinatus, which itself evolved from the prefix pro-, meaning "forward," and crastinus, meaning "of tomorrow."  It could be further stated as a habitual or intentional delay of starting or finishing a task despite knowing it might have negative consequences.It is a common human experience involving delay in everyday chores or even putting off salient tasks such as attending an appointment, submitting a job report or academic assignment, or broaching a stressful issue with a partner. Although typically perceived as a negative trait due to its hindering effect on one's productivity often associated with depression, low self-esteem, guilt and inadequacy,it can also be considered a wise response to certain demands that could present risky or negative outcomes or require waiting for new information to arrive.

From a cultural and a social perspective, students from both Western and non-Western cultures are found to exhibit academic procrastination, but for different reasons. Students from Western cultures tend to procrastinate in order to avoid doing worse than they have done before or from failing to learn as much as they should have, whereas students from non-Western cultures tend to procrastinate in order to avoid looking incompetent, or to avoid demonstrating a lack of ability in front of their peers. It is also important to consider how different cultural perspectives of time management can impact procrastination. For example, in cultures that have a multi-active view of time, people tend to place a higher value on making sure a job is done accurately before finishing. In cultures with a linear view of time, people tend to designate a certain amount of time on a task and stop once the allotted time has expired.

Various types of procrastination (such as academic/non-academic or behavioural/indecisive) have their own underlying causes and effects. The most prominent explanation in present literature draws upon "Intemporal discounting, task averseness and certain personality traits such as indecisiveness and distractibility" as the common causes of procrastination.

A study of behavioral patterns of pigeons through delayed gratification suggests that procrastination is not unique to humans, but can also be observed in some other animals. There are experiments finding clear evidence for "procrastination" among pigeons, which show that pigeons tend to choose a complex but delayed task rather than an easy but hurry-up oneing immediate attention

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Chapter 8, Verse 3

The Supreme Lord said, The indestructible, transcendental living entity is called Brahman, and his eternal nature is called the self. Action pertaining to the development of these material bodies is called karma, or fruitive activities.

Chapter 8, Verse 4

Physical nature is known to be endlessly mutable. The universe is the cosmic form of the Supreme Lord, and I am that Lord represented as the Supersoul, dwelling in the heart of every embodied being.

Chapter 8, Verse 5

And whoever, at the time of death, quits his body, remembering Me alone, at once attains My nature. Of this there is no doubt.

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Chapter 8, Verse 7

Therefore, Arjuna, you should always think of Me in the form of Krsna and at the same time carry out your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on Me, you will attain Me without doubt.

Chapter 8, Verse 8

He who meditates on the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Partha [Arjuna], is sure to reach Me.

Chapter 8, Verse 14

For one who remembers Me without deviation, I am easy to obtain, O son of Prtha, because of his constant engagement in devotional service.

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Chapter 8, Verse 15

After attaining Me, the great souls, who are yogis in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.

Chapter 8, Verse 22

The Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed devotion. Although He is present in His abode, He is all-pervading, and everything is situated within Him.

Chapter 8, Verse 28

A person who accepts the path of devotional service is not bereft of the results derived from studying the Vedas, performing austere sacrifices, giving charity or pursuing philosophical and fruitive activities. At the end he reaches the supreme abode.

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In this chapter, Shree Krishna briefly describes several significant concepts and terms that the Upanishads expound in detail. He also explains what decides the destination of the soul after death. He says that if we remember God at the time of death, we can definitely attain Him. Therefore, alongside doing our daily works, we must practice to always think of God. We can do this by thinking of His Qualities, Attributes, Virtues, etc. A persistent yogic meditation upon God by chanting His Names is also a good practice. Through exclusive devotion, when our mind is perfectly absorbed in Him, we will elevate from the material dimension to the spiritual realm.

Shree Krishna then talks about the various abodes in the material realm and the cycle of creation. He further explains how the multitudes of beings’ manifest on these abodes, and at the time of dissolution, everything absorbs back into Him. However, the divine Abode of God is untouched by this cycle of creation and dissolution. Those who progress on the path of light finally reach the divine abode and never return to the material world. Whereas those fallen souls who tread the path of darkness endlessly keep transmigrating in the cycle of birth, old age, sickness, and death.

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BG 9.3: People who have no faith in this dharma are unable to attain Me, O conqueror of enemies. They repeatedly come back to this world in the cycle of birth and death.

BG 9.4: This entire cosmic manifestation is pervaded by Me in My unmanifest form. All living beings dwell in Me, but I do not dwell in them.

The Vedic philosophy does not accept the concept of God creating the world and then peeping into it from the seventh heaven to check whether His world is running all right.  They repeatedly propound the theme of God being all-pervading in the world:

eko devaḥ sarvabhūteṣhu gūḍhaḥ sarvavyāpī   (Śhwetāśhvatar Upaniṣhad 6.11)

“There is one God; He is seated in everyone’s heart; He is also everywhere in the world.”

īśhāvāsyam idam sarvaṁ yat kiñcha jagatyāṁ jagat   (Īśhopaniṣhad 1)

“God is everywhere in the world.”

puruṣha evedaṁ sarvaṁ, yad bhūtaṁ yachcha bhavyam   (Puruṣh Sūktam)

“God pervades everything that has existed and all that will exist.”

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BG 9.9: O conqueror of wealth, none of these actions bind Me. I remain like a neutral observer, ever detached from these actions.

BG 9.13: But the great souls, who take shelter of My divine energy, O Parth, know Me, Lord Krishna, as the origin of all creation. They engage in My devotion with their minds fixed exclusively on Me.

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छात्रों और अभिभावकों के लिए मंत्र ध्यान के लाभ 

Benefits of Mantra Meditation for Students and Parents. /Naam Jaap ke Labh Students or Parents ke liye. 

In this quick session we have covered how Mantra meditation or Naam japp increases the power of Focus among students. How it will be beneficial in increasing - Mind power. Focus, Decision making power and time management skills.

We have also discussed how parents can immensely benefit  by doing  Naam Jaap with their children . This in turn will help them to share  and nurture  a bond with their  kids which every  parents always wants to have. 

Lets Listen, Learn and Enjoy 

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BG 9.14: Always singing My divine glories, striving with great determination, and humbly bowing down before Me, they constantly worship Me in loving devotion.

BG 9.16-17: It is I who am the Vedic ritual, I am the sacrifice, and I am the oblation offered to the ancestors. I am the medicinal herb, and I am the Vedic mantra. I am the clarified butter, I am the fire and the act of offering. Of this universe, I am the Father; I am also the Mother, the Sustainer, and the Grandsire. I am the purifier, the goal of knowledge, the sacred syllable Om. I am the Ṛig Veda, Sāma Veda, and the Yajur Veda.

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0050 - BG Ch 09- Raj Gud Yoga - Most Confidential Knowledge verses 22 & 24

BG 9.22: There are those who always think of Me and engage in exclusive devotion to Me. To them, whose minds are always absorbed in Me, I provide what they lack and preserve what they already possess.

BG 9.24: I am the enjoyer and the only Lord of all sacrifices. But those who fail to realize My divine nature must be reborn

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0051 - BG Ch 09- Raj Guha Yoga - Most Confidential Knowledge verses 22 & 24. Also we will have quick discussion on Gita Jayanthi- 25th December.

BG 9.26: If one offers to Me with devotion a leaf, a flower, a fruit, or even water, I delightfully partake of that article offered with love by My devotee in pure consciousness.

BG 9.27: Whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you bestow as a gift, and whatever austerities you perform, O son of Kunti, do them as an offering to Me.

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0052- BG Ch 09- Raj Guha Yoga - Most Confidential Knowledge verses 29,30,31 &34!!

BG 9.29: I am equally disposed to all living beings; I am neither inimical nor partial to anyone. But the devotees who worship Me with love reside in Me and I reside in them.

BG 9.30: Even if the vilest sinners worship Me with exclusive devotion, they are to be considered righteous, for they have made the proper resolve.

BG 9.31: Quickly they become virtuous, and attain lasting peace. O son of Kunti, declare it boldly that no devotee of Mine is ever lost.

BG 9.34: Always think of Me, be devoted to Me, worship Me, and offer obeisance to Me. Having dedicated your mind and body to Me, you will certainly come to Me.

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Chapter 9: Rāja Vidyā Yog

Yog through the King of Sciences

In the two previous chapters, the Supreme Lord Shree Krishna declared that among all, bhakti is the highest, yet the simplest path of attaining Yog, or union with the Supreme. In this chapter, He reveals His supreme glories that inspire reverence, devotion, and awe. Although Shree Krishna stands in front of Arjun in His personal form, it should not be mistaken to possess human personality.

At the beginning of creation, the Supreme Lord creates innumerable life-forms with His material energy. And at dissolution, He absorbs them back into Himself, and in the next cycle of creation, He manifests them again. Similar to the mighty winds that blow everywhere yet always stay within the sky, all living beings’ dwell within God. However, He remains ever aloof and detached from all these activities as a neutral observer by His divine Yogmaya power.

To resolve the apparent confusion of the Hindu pantheon, Shree Krishna explains that there is only one God, who is the sole object of worship. For all living beings, He is the true friend, the support, refuge, and the final goal. Therefore, those souls who engage in exclusive devotion towards the Supreme Lord go to His abode and remain there. Those influenced by the ritualistic ceremonies described in the Vedas also attain the celestial abodes. However, when their merits are exhausted, they must return to earth.

Saying this, Shree Krishna exalts the superiority of pure bhakti solely directed toward Him. Such a devotee lives in complete union with God’s will, doing everything for Him and offering everything to Him. Their pure devotion helps devotees attain the mystic union with God and releases them from the bondage of Karmas.

Shree Krishna asserts that He is impartial towards all creatures; He neither favors nor rejects anyone. Even if despicable sinners come to His shelter, He accepts them willingly and very quickly makes them pure and virtuous. Shree Krishna then says that He is seated within His devotees and will not let them perish. He preserves what they possess and provides them what they lack. Hence, we should dedicate our mind and body to Him, worship Him, always think of Him, and make Him our supreme goal.

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चतुर-श्लोकी भगवद-गीता

Chapter 10: Vibhūti Yog

Yog through Appreciating the Infinite Opulences of God

The previous chapter revealed the science of bhakti or loving devotion of God. In this chapter, Shree Krishna desires to increase Arjun’s bhakti by describing His infinite glories and opulence. The verses are not only pleasing to read but also enchanting to hear. He helps Arjun to meditate on God by reflecting upon His magnificence.

Lord Krishna reveals that He is the source of all that exists. It is from His mind, the seven great sages, the four great saints, and the fourteen Manus were born. All the people of this world then descended from them. The various exceptional qualities in humans also arise from Him. Those devotees who know this engage in His devotion with great faith. They derive immense satisfaction by conversing about His glories and also help enlightening others about them. God dwells in the hearts of such devotees whose mind is always united in Him. He then bestows upon them His divine knowledge, through which they can attain God-realization.

Arjun is now fully convinced that Shree Krishna is the Supreme Divine Personality and requests Him to describe further His divine glories, which are like divine nectar. Shree Krishna then discloses that everything that exists is a manifestation of His energies. He is the beginning, middle, and end of all. All beings and things get their splendor from Him. He is the powerhouse of magnificence and the infinite reservoir of knowledge, power, beauty, and glory. Whatever catches our imagination and infuses us with bliss is nothing but a tiny spark of His opulence.

The rest of the chapter describes the personalities, objects, and activities that best display His magnificence. Shree Krishna finally says that the magnitude of His glory cannot be described in words, as within a fraction of His being, He upholds infinite universes. Since God is the source of all the splendor and glory, we must make Him the object of our devotion.

Bhagavad Gita 10.3

Those who know me as unborn and beginningless, and as the Supreme Lord of the universe, they among mortals are free from illusion and released from all evils.

Bhagavad Gita 10.8

I am the origin of all creation. Everything proceeds from me. The wise who know this perfectly worship me with great faith and devotion.

Bhagavad Gita 10.9

With their minds fixed on me and their lives surrendered to me, my devotees remain ever contented in me. They derive great satisfaction and bliss in enlightening one another about me, and conversing about my glories.

Bhagavad Gita 10.10

To those whose minds are always united with me in loving devotion, I give the divine knowledge by which they can attain me.

Bhagavad Gita 10.11

Out of compassion for them, I, who dwell within their hearts, destroy the darkness born of ignorance, with the luminous lamp of knowledge.

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कर्म या भाग्य - Karma or Destiny

🌹We must understand that Karmas and destiny are two different concepts  but related to each other :- 🌹Karma is a concept which describes that the actions performed in the past births effects our stages of life in the present and similarly, the actions performed in the present will absolutely affect our future whereas destiny posits that everything is predetermined and one has no choice. 🌹We must understand that each person is born with a book or a balance sheet in which, the account of our deeds done in the past is recorded by Lord Shri Hari  “THE SUPREME POWER“and he decides the outcome of these deeds in the form of our FATE OR DESTINY whether the person wants or not.  🌹Also, we should try to understand that the destiny is related to future events which are inevitable and unalterable based on our past karmic account. 🌹So karma is related to one’s actions and destiny is related to God’s will. 🌹In karmas, it is the human being who have the control whereas human beings have no control over destiny. 🌹Basically we reap but we sow and for every action, there is an equal and opposite reaction. 🌻🌻That being said, we must remember that God has blessed us with a FREE WILL . At all times, we have the power to decide how we can choose to be grateful and cultivate the attitude of our thoughts and actions. 🌹Even though, we cannot control our sufferings but we can definitely choose how we decide to respond to them . 🌹Since Karma is a cycle that never ends coz it follows the person in all the birth, we must try to improve the quality of our Karmas through SSSS  and spiritual practices. 👉Let’s try to understand this topic via watching above video 👆👆 Hari Hari bol 🙏  To get in touch with Golokians, please email us at: info@golokexpress.org

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0063 -BG - अध्याय दस का सार || Summary of Ch 10 

Chapter 10: Vibhūti Yog

Yog through Appreciating the Infinite Opulences of God

The previous chapter revealed the science of bhakti or loving devotion of God. In this chapter, Shree Krishna desires to increase Arjun’s bhakti by describing His infinite glories and opulence. The verses are not only pleasing to read but also enchanting to hear. He helps Arjun to meditate on God by reflecting upon His magnificence.

Lord Krishna reveals that He is the source of all that exists. It is from His mind, the seven great sages, the four great saints, and the fourteen Manus were born. All the people of this world then descended from them. The various exceptional qualities in humans also arise from Him. Those devotees who know this engage in His devotion with great faith. They derive immense satisfaction by conversing about His glories and also help enlightening others about them. God dwells in the hearts of such devotees whose mind is always united in Him. He then bestows upon them His divine knowledge, through which they can attain God-realization.

Arjun is now fully convinced that Shree Krishna is the Supreme Divine Personality and requests Him to describe further His divine glories, which are like divine nectar. Shree Krishna then discloses that everything that exists is a manifestation of His energies. He is the beginning, middle, and end of all. All beings and things get their splendor from Him. He is the powerhouse of magnificence and the infinite reservoir of knowledge, power, beauty, and glory. Whatever catches our imagination and infuses us with bliss is nothing but a tiny spark of His opulence.

The rest of the chapter describes the personalities, objects, and activities that best display His magnificence. Shree Krishna finally says that the magnitude of His glory cannot be described in words, as within a fraction of His being, He upholds infinite universes. Since God is the source of all the splendor and glory, we must make Him the object of our devotion.

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BG 11.1: Arjun said: Having heard the supremely confidential spiritual knowledge, which you have revealed out of compassion to me, my illusion is now dispelled.

अर्जुन बोले- मुझ पर अनुग्रह करने के लिए आपने जो परम गोपनीय अध्यात्म विषयक वचन अर्थात उपदेश कहा, उससे मेरा यह अज्ञान नष्ट हो गया है॥1॥

BG 11.3: O Supreme Lord, you are precisely what you declare yourself to be. Now I desire to see your divine cosmic form, O greatest of persons.

BG 11.5: The Supreme Lord said: Behold, O Parth, my hundreds and thousands of wonderful forms of various shapes, sizes, and colors.

BG 11.7: Behold now, Arjun, the entire universe, with everything moving and non-moving, assembled together in my universal form. Whatever else you wish to see, observe it all within this universal form.

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BG 11.12: If a thousand suns were to blaze forth together in the sky, they would not match the splendor of that great form.

BG 11.33: Therefore, arise and attain honor! Conquer your foes and enjoy prosperous rulership. These warriors stand already slain by me, and you will only be an instrument of my work, O expert archer.

BG 11.34: Dronacharya, Bheeshma, Jayadratha, Karn, and other brave warriors have already been killed by me. So slay them without being disturbed. Just fight and you will be victorious over your enemies in battle.

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0066- अध्याय ग्यारह -विश्वरूपदर्शनयोग -34, 36 & 53 || BG CH 11 - Viraat Roop- Universal Form - Vs. 34,36 & 53

TEXT 34: Droṇa, Bhīṣma, Jayadratha, Karṇa and the other great warriors have already been destroyed by Me. Therefore, kill them and do not be disturbed. Simply fight, and you will vanquish your enemies in battle.

TEXT 36: Arjuna said: O master of the senses, the world becomes joyful upon hearing Your name, and thus everyone becomes attached to You. Although the perfected beings offer You their respectful homage, the demons are afraid, and they flee here and there. All this is rightly done.

TEXT 53: The form you are seeing with your transcendental eyes cannot be understood simply by studying the Vedas, nor by undergoing serious penances, nor by charity, nor by worship. It is not by these means that one can see Me as I am.

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Chapter 11: Viśhwarūp Darśhan Yog

Yog through Beholding the Cosmic Form of God

To nurture and intensify Arjun’s devotion, Shree Krishna had described His divine vibhūtis (opulence) in the previous chapter. Towards the end, He had mentioned that all the beauty, glory, and power is just a spark of His immeasurable splendor. Hearing this, Arjun became curious.

In this chapter, he requests the Lord to show him His viśhwarūp, or the infinite cosmic form. Shree Krishna grants Arjun divine vision to see His infinite-form that comprises all the universes. Arjun sees the entire creation in the body of the God of gods with unlimited arms, faces, and stomachs. It has no beginning or end and extends immeasurably in all directions. His radiance is similar to a thousand suns blazing together in the sky. The sight dazzles Arjun, and his hair stands on end. He witnesses the three worlds trembling with fear of God’s laws and the celestial gods taking His shelter. He can see several sages offering prayers and singing hymns exalting God. Then Arjun sees the Kauravas, along with their allies, rushing into the mouth of this formidable form, who look like moths rushing with great speed toward the fire to perish.

Beholding this universal form, Arjun confesses that his heart and mind are unstable with fear. Although petrified by the appearance, Arjun wants to know the identity of this breath-taking form of God, who has no resemblance to his teacher and friend Shree Krishna. The Lord declares that in the form of Time, He is the destroyer of the three worlds. He has already destroyed the Kaurava warriors, and the Pandavas’ victory is certain. Therefore, Arjun should not be fearful anymore. He should just get up and fight.

Overwhelmed, Arjun starts praising the Lord who, in His infinite forms, pervades the entire universe and offers several salutations to His majestic form. He also begs for forgiveness to Shree Krishna for any offenses or acts of disrespect he may have committed in ignorance, considering Him to be a mere human. Arjun then pleads the Lord for His grace and requests Him to take a pleasing form.

Shree Krishna then manifests into His four-armed form, carrying a mace, disc, conch shell, and lotus flower in each arm. Soon after, He resumes His gentle and loving two-armed form of the charming Shree Krishna. He then tells Arjun that before Him, no one has ever seen God in this primeval cosmic form. Even those who study the Vedas, do severe penance, charity or fire sacrifices, etc., do not get this opportunity. Only with unalloyed devotion similar to Arjun can one see God, get to know Him, and attain Yog or union with Him.

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अध्याय 12 भक्ति योग/ Bhakti Yog

BG 12.1: Arjun inquired: Between those who are steadfastly devoted to Your personal form and those who worship the formless Brahman, who do You consider to be more perfect in Yog?

BG 12.2: The Blessed Lord said: Those who fix their minds on Me and always engage in My devotion with steadfast faith, I consider them to be the best yogis.

BG 12.5: For those whose minds are attached to the unmanifest, the path of realization is full of tribulations. Worship of the unmanifest is exceedingly difficult for embodied beings.

This chapter begins with Arjun asking Shree Krishna about the two types of yogis and among them whom does He consider perfect. Those who worship the formless Brahman or those who are devoted to the personal-form of God. Shree Krishna declares that devotees can attain Him by both paths. However, He considers those who worship His personal-form as the best yogis. In this small chapter of 20 verses, Shree Krishna emphasizes that the path of devotion is the highest among all types of spiritual practices.

He then explains to Arjun that it is rather difficult to meditate upon the unmanifest aspect of God. Hence, the path of worshiping the formless is full of tribulations for the embodied souls. On the other hand, the devotees who worship His personal-form dedicate all their actions to Him. And with their mind and intellect consciously surrendered, they attain Him. Such souls swiftly get liberated from the cycle of life and death. Therefore, Shree Krishna asks Arjun to give up all doubts and surrender his intellect with his mind fixed in loving devotion to God alone.

Shree Krishna says that such love for God does not come naturally to the struggling souls. Devotion is not some mysterious gift that one can get; it requires consistent efforts to cultivate it. Shree Krishna tells Arjun that if he is unable to absorb his mind in God completely, then he should strive to do all his work with devotion to God. And with constant practice, he will reach perfection. If Arjun cannot even do this, then he should work for the pleasure of Shree Krishna. And if he feels even this is difficult, then he should simply renounce the fruits of all his works and be situated in the self.

Shree Krishna further explains that the cultivation of knowledge is higher than mechanical practice, and meditation is higher than knowledge. However, better than meditation is the renunciation of the fruits of actions because it immediately leads to great peace. The rest of this chapter describes all the wonderful qualities of God’s loving devotees, who are very dear to Him.

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0074- अध्याय 12 भक्ति योग Vs. 9 & 10 / Ch. 12 Bhakti Yog verses 9 & 10 

BG 12.9: If you are unable to fix your mind steadily on Me, O Arjun, then practice remembering Me with devotion while constantly restraining the mind from worldly affairs.

BG 12.10: If you cannot practice remembering Me with devotion, then just try to work for Me. Thus performing devotional service to Me, you shall achieve the stage of perfection.

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0075- अध्याय 12 भक्ति योग vs. 11 & 12 / Bhakti Yog verses 11 & 12

BG 12.11: If you are unable to even work for Me in devotion, then try to renounce the fruits of your actions and be situated in the self.

BG 12.12: Better than mechanical practice is knowledge; better than knowledge is meditation. Better than meditation is renunciation of the fruits of actions, for peace immediately follows such renunciation.

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BG 12.15: Those who are not a source of annoyance to anyone and who in turn are not agitated by anyone, who are equal in pleasure and pain, and free from fear and anxiety, such devotees of Mine are very dear to Me.

BG 12.16: Those who are indifferent to worldly gain, externally and internally pure, skillful, without cares, untroubled, and free from selfishness in all undertakings, such devotees of Mine are very dear to Me.

BG 12.20: Those who honor this nectar of wisdom declared here, have faith in Me, and are devoted and intent on Me as the supreme goal, they are exceedingly dear to Me.

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Chapter 12: Bhakti Yog

The Yog of Devotion

This chapter begins with Arjun asking Shree Krishna about the two types of yogis and among them whom does He consider perfect. Those who worship the formless Brahman or those who are devoted to the personal-form of God. Shree Krishna declares that devotees can attain Him by both paths. However, He considers those who worship His personal-form as the best yogis. In this small chapter of 20 verses, Shree Krishna emphasizes that the path of devotion is the highest among all types of spiritual practices.

He then explains to Arjun that it is rather difficult to meditate upon the unmanifest aspect of God. Hence, the path of worshiping the formless is full of tribulations for the embodied souls. On the other hand, the devotees who worship His personal-form dedicate all their actions to Him. And with their mind and intellect consciously surrendered, they attain Him. Such souls swiftly get liberated from the cycle of life and death. Therefore, Shree Krishna asks Arjun to give up all doubts and surrender his intellect with his mind fixed in loving devotion to God alone.

Shree Krishna says that such love for God does not come naturally to the struggling souls. Devotion is not some mysterious gift that one can get; it requires consistent efforts to cultivate it. Shree Krishna tells Arjun that if he is unable to absorb his mind in God completely, then he should strive to do all his work with devotion to God. And with constant practice, he will reach perfection. If Arjun cannot even do this, then he should work for the pleasure of Shree Krishna. And if he feels even this is difficult, then he should simply renounce the fruits of all his works and be situated in the self.

Shree Krishna further explains that the cultivation of knowledge is higher than mechanical practice, and meditation is higher than knowledge. However, better than meditation is the renunciation of the fruits of actions because it immediately leads to great peace. The rest of this chapter describes all the wonderful qualities of God’s loving devotees, who are very dear to Him.

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BG 13.20: Know that prakṛiti (material nature) and puruṣh (the individual souls) are both beginningless. Also know that all transformations of the body and the three modes of nature are produced by material energy.

BG 13.21: In the matter of creation, the material energy is responsible for cause and effect; in the matter of experiencing happiness and distress, the individual soul is declared responsible.

BG 13.22: When the puruṣh (individual soul) seated in prakṛiti (the material energy) desires to enjoy the three guṇas, attachment to them becomes the cause of its birth in superior and inferior wombs.

BG 13.23: Within the body also resides the Supreme Lord. He is said to be the Witness, the Permitter, the Supporter, Transcendental Enjoyer, the ultimate Controller, and the Paramātmā (Supreme Soul).

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BG 13.24: Those who understand the truth about Supreme Soul, the individual soul, material nature, and the interaction of the three modes of nature will not take birth here again. They will be liberated regardless of their present condition.

BG 13.25: Some try to perceive the Supreme Soul within their hearts through meditation, and others try to do so through the cultivation of knowledge, while still others strive to attain that realization by the path of action.

BG 13.26: There are still others who are unaware of these spiritual paths, but they hear from others and begin worshipping the Supreme Lord. By such devotion to hearing from saints, they too can gradually cross over the ocean of birth and death.

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BG 13.27: O best of the Bharatas, whatever moving or unmoving being you see in existence, know it to be a combination of the field of activities and the knower of the field.

BG 13.28: They alone truly see, who perceive the Paramātmā (Supreme Soul) accompanying the soul in all beings, and who understand both to be imperishable in this perishable body.

BG 13.29: Those, who see God as the Supreme Soul equally present everywhere and in all living beings, do not degrade themselves by their mind. Thereby, they reach the supreme destination.

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BG 13.30: They alone truly see who understand that all actions (of the body) are performed by material nature, while the embodied soul actually does nothing.

BG 13.33: Space holds everything within it, but being subtle, does not get contaminated by what it holds. Similarly, though its consciousness pervades the body, the soul is not affected by the attributes of the body.

BG 13.35: Those who perceive with the eyes of knowledge the difference between the body and the knower of the body, and the process of release from material nature, attain the supreme destination.

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Yog through Distinguishing the Field and the Knower of the Field

Based on its content, the eighteen chapters of the Bhagavad Gita can be divided into three sections. The first six chapters describe Karm Yog or the path of duty.  The second set, from chapters seven to twelve, glorify the path of bhakti or loving devotion of God. They also describe the opulence of God as the divine nectar that nourishes devotion. The third set, starting from this chapter, expounds upon tattva jñāna or the of knowledge scriptural terms and principles.

In this chapter, Shree Krishna introduces two terms—kṣhetra (the field) and kṣhetrajña (knower of the field). In simple terms, the ‘field’ may be considered the body and the soul as the ‘knower of the field.’ However, the field is actually much more than just the physical body—it includes the mind, intellect, ego, and all other components of material energy that are part of our personality. In broader terms, except for the soul, who is the ‘knower of the field,’ all material aspects of our entire personality are considered—the ‘field’ of the body.

When a farmer sows’ paddy in his field, he can only harvest paddy and not wheat or maize from that field. Similarly, the good or bad thoughts and actions that we sow in our field, that is our body, we harvest the resultant destiny. The Buddha taught: “All that we are is the result of what we have thought; it is founded on our thoughts, and it is made of our thoughts.”  Thus, as we think, that is what we become.  The great American philosopher Ralph Waldo Emerson said: “The ancestor of every action is a thought.” Therefore, it is necessary to cultivate appropriate thoughts and actions in the field of our body. For this, we should be able to differentiate between kṣhetra, the field, and kṣhetrajña, the knower of the field.

Shree Krishna gives a detailed analysis of these two aspects of human existence. He starts by enumerating the material elements that encompass kṣhetra, the field of the human body. He calls the feelings, sentiments, emotions, etc., that arise in this field (body) as modifications, and the virtues and pious good qualities purify the field and illuminate it with knowledge. This knowledge helps us realize and understand the existence of our soul, which is the kṣhetrajña or the knower of the field. Shree Krishna then starts describing God, the supreme knower of the fields of all living creatures. He says that the Supreme Lord possesses opposite attributes at the same time, which seem contradictory. Understand that God is all-pervading in His creation, yet, He sits in the heart of every living being. Thus, He is the Supreme Soul.

After describing the Supreme Soul, the soul, and the material nature of the living beings, Shree Krishna explains which of these is responsible for their actions. Also, who is responsible for the cause and effect in the universe at large. Those who understand these differences and identify the correct causes of actions; are the ones who see the ultimate truth; and are situated in knowledge. They do not degrade themselves by the illusions of their minds and perceive the presence of the Supreme Soul in every living being. In the same material nature, they are able to identify a variety of living beings and look at all existence pervaded by a common spiritual substratum. With this knowledge, they attain consciousness of the Brahman or God-realization.

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