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Dhyanashloka
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dhyanashloka Page 1
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dhyanashloka Page 2
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(by Madhusudana Sarasvati- 16th Century Vedic Scholar)
dhyanashloka Page 3
भगवद्गीता प्रस्तावना – Bhagavad Gita Introduction
१०-२४-२०१५ विजयादशमीददनम ्
Introduction
Every Seeker has 3-Goals – Security , Peace, Happiness (SPH)

क्षेमः, शान्ततः, आनतदः - सुखम्
In Animalsinstinctive
In Humanswell defined
They are in yourself only, nowhere else
Scriptures define the obstacles between the seeker and the goals,
spiritual disciplines to remove them to unite the seeker to the goals.
3-Layers of Coverings 3-Spiritual Disciplines साधनाः – योगाः

मलम् कमययोगः
षन्ववकाराः (कामः, क्रोधः, लोभः, मोहः, मदः, मात्सययम्) Life of proper action, and proper attitude to action
(desire, anger, greed, delusion, arrogance, jealousy) and fruit of action
6-Mental Impurities मलन्नवृन्तः

(Gross Layer) Removal of Impurities
न्वक्षेपः उपासनायोगः
Extrovertedness Different forms of meditations, prayers, स्तुन्तs
मनसः चाञ्चल्यम्
Mental Restlessness न्चतन्नश्चलत्वम्

(Subtle Layer) Steadyness of Mind
अज्ञानम् – आवरणम् ज्ञानयोगः
Ignorance that I am source of all 3-goals आत्मन्वचारः

(Subtlest Layer) Looking inside for 3-goals
आत्मा - Yourself
क्षेमः, शान्ततः, आनतदः
जयन्तत पटेल Page 1

Notes on Bhagavad Gita
Chapters 1-2
By
Jayantilal G. Patel
(jgpatel@gmail.com)
Based on Classes
By
Swami Paramarthananda
भ.गी-१,२ जयन्तिः Page 1

अध्याय – १-२ – प्रथम-षटकम्
Topic 1: जीवस्वरूपम् । त्वम् पदाथथिः । व्यनटिः microcosm

The definition of individual and responsibilities individual
Topic 2: कमथयोगिः as साधना ।
Topic 3: Importance of individual effort प्रयत्नम्, पुरुषाथथिः,

Individual free will. Everything is not pre-determined – will of God
alone, but additional factor is your free will, self effort. Only when
you work for your upliftment, then alone Lord will come to your
rescue.
- १ नवषादयोगिः
Arjun’s despondency
- २ साांख्ययोगिः
Verses 1-10 Arjun’s surrender
Verses 11-38 Jnana Yogaha. Foundation of Gita.
Verses 11-25 essential nature of everyone जीवस्वरूपिः ।
Verses 39-53 Karma Yogaha – preparation for Jnana Yogaha
Verses 54-72 Man of steady wisdom, has gone through Karma and Jnana Yogaha, and
assimilated knowledge into emotional strength.

Basic human problems is रागिः, शोकिः, मोहिः ।
रागिः Attachment स्नेहिः Love

Based on selfishness Based on selflessness
In the form of taking In the form of giving and sacrifice
Conditional Unconditional
From weak mind Comes out of strength
Clouded intellect  violation of Clear intellect does not lead to
Dharma. violation of Dharma
Dharma is seen as Adharma.
Adharma is seen as Dharma.
Psychological crutch, dependence
रागिः । I want person, place or thing to be eternally with me.

रागिः  शोकिः । actual or imaginary loss I will not be able to
withstand. Result of loss of discrimination.
रागिः/शोकिः  मोहिः । confusion regarding right and wrong.
मोहिः  धमथनवध्वांसिः । unrighteous way of life.
नशष्यिः
समस्याां जानानत । साहाय्यां पृच्छनत । गुरुशरणागनतिः ।
Knows the problem, asks for help, surrenders to the Guru.
गुरुिः
समस्यामुकतिः अनस्त । समस्यायािः उपायां जानानत ।
Guru is free from the problem of the disciple, knows the solution of the problem
Goal of the human evolution is to know Brahman, to reach Brahminhood, or

Brahmantva.
यो वा एतदक्षरां गार्गयथनवददत्वानस्मिँल्लोके जुहोनत यजते तपस्तप्यते
बहूनन वषथसहस्त्रानण, अ्तवदेवास्य तद्भवनत; यो वा एतदक्षरां
गार्गयथनवददत्वास्माल्लोकात्प्रैनत स कृ पणिः; अथ य एतदक्षरां गार्गथ
नवददत्वास्माल्लोकात्प्रैनत स ब्राह्मणिः । ब्रुहद्-उप ३-८-१०

Whoever, O Gargi, without knowing this Absolute, makes fire-offerings, performs
sacrifices and practices penances (even) for many thousand years in this world, finds
all that work only transitory (because those works are exhausted after enjoyment of
their results). Whoever, O Gargi, leaves this world without knowing this Absolute
is pitiable (because he is bound to undergo boundless transmigration). But he,
O Gargi, leaves this world after knowing this Absolute is a knower of Brahman.
This Brahminhood, the man of GOD, the ideal man, the perfect man, the man of
steady wisdom, a man who is he embodiment of moral and spiritual values is the
goal of human evolution.
ज्ञानेन्ियानण

कमेन्ियानण

सङ्गेन ककां भवनत । What happens because of attachment to the objects of the senses?
शब्दाददनभिः पञ्चनभरे व पञ्च पञ्चत्वमापुिः स्वगुणेन ब्ािः ।

कु रङ्गमातङ्गपतङ्गमीनभृङ्गा नरिः पांचनभरनञ्चतिः दकम् ॥ नव.चु-७६
The deer, the elephant, the moth, the fish, and the black-bee-these five have died, being tied to
one or the other of the five senses, viz. sound etc., through their own attachment. What then is in
store for man who is attached to all these five ?
कोऽहम् ? Who am I ?
अहम् आत्मा । न अहां सचेतशरीरमनसांग्रहिः ।
I am Atma, not live-body-mind-complex.
के सवे ? What is everything else?
सवे अनप आत्मनिः । Everything else is also Atma
I am not body-mind complex but pure Soul, so is everything else. This conviction should lead to
broad-mindedness. If you combine this deep conviction about your true nature with broad-
mindedness, then you have the best character.
We shall be ‘deep as ocean, and broad as the sky’; these are the words of Swami Vivekananda.
Bhagavad Gita wants to instill that kind of character in all people all over the world. Here we
have profound philosophy of human growth, development, and fulfillment.

पण्डा = आत्मनवषयाबुन्िः । The intellect which is turned towards the Atman.
पनण्डतिः = यस्य आत्मनवषयाबुन्िः अनस्त सिः
साधनचतुटयम्
Four Qualifications = 4 Ds
Discrimination Dispassion Discipline Desire
नववेकिः नवरागिः षट्कसांपनतिः मुमक्ष
ु ुत्वां
Inner Wealth Intense
Clear Freedom
Thinking From शमिः दमिः उपरमिः नतनतक्षा श्र्ा समाधानम् Yearnig
Mastery Doing For Self-
about Slavery, Single
Mastery Over ones Knowledge
Nitya vs Emotional Forbearance Faith Pointedness, (Healthy
Anitya Relaxation over Mind Sense Duty
Focus Desire)
Organs Dharma
अनात्मा – एकादश आत्मा

शरीरत्रयम् कोशपञ्चकम् अवस्थात्रयम् व्यनतररक्तिः
अतीतिः
स्थूल सूक्ष्म कारण अन्नमय प्राणमय मनोमय नवज्ञानमय आन्दमय जाग्रत स्वप्न सुसुप्त साक्षी
सनिदान्दिः
स्थूलशरीरम्
कारणम्
अवस्थािः कायथम्
सामा्यकारणम् नवशेषकारणम्
पञ्चीकृ तम् सत्कमथज्यम् सुखदु:खाददभो
आकाश वायु अनि जलम् पृनथवी पापम् पुण्यम् अनस्त जायते वधथते नवपररणमते अपक्षीयते नवनश्यनत गायतनां
सूक्ष्मशरीरम् - Instruments
पञ्च
पञ्चज्ञानेन्ियानण पञ्चकमेन्ियानण मनिः बुन्िः
प्राणािः
क्षोत्रम् त्वक् चक्षुिः रसना घ्राणम् वाक् पानणिः पादिः पायुिः उपस्थानम्
अनििः, प्राणिः
यम प्रजापनतिः
देवता ददक् वायुिः सूयथिः वरूणिः अनिनौ बृहस्पनतिः इ्ििः नवष्णुिः
धमथराजिः ब्रह्मा अपानिः
सरस्वती
व्यानिः
समानिः
स्पशथ
नवष शब्द रूप रस ग्ध वस्तु उदानिः
ग्रहण भाषणम् गमनम् मलत्यागिः आन्दिः
यिः ग्रहणम् ग्रहणम् ग्रहणम् ग्रहणम ग्रहणम्
म्

आत्मास्वरूपिः । Nature of the Self (myself जीवस्वरूपिः)
१. ननत्यिः । Eternal, immortal
२. अप्रमेयिः । Ever experiencer, never experienced. Subject, not object
३. ननर्वथकारिः । Changeless
४. सवथगतिः । All pervading, going beyond boundary.
५. एकिः सत्यिः । One and only truth.
६. अकताथ । Not a doer
७. अभोक्ता । Not a doer, so not a reaper, free from पुण्यां/पापम् । free from rebirth
अनात्मास्वरूपिः । Nature of non-Self

अननत्यिः । ephemeral, transient. Understand and accept the nature of things because you don’t
have a choice. Nature of a thing cannot be changed. So, intelligent person never tries to change
it, instead he learns to change his attitude toward that thing. Change in attitude is acceptance.
This is the उपासना ।
मात्रा । Sense organs.

मा । experience, to know. त्रा । Instruments.
स्पशाथिः । Sense objects.
मात्रास्पशाथिः = अनात्मा । Body-mind-complex. Ephemeral. Have arrival and departure, causes
happiness and sorrow.
नतनतक्षस्व । endure, get mental strength. Ask the Lord for strength.
सहनशनक्तिः । धीरिः । Discriminative person. Has wisdom to accept what can not be changed. Has
wisdom to know what cannot be changed, and what can be changed. Changing nature of
the world cannot be changed.
न व्यथयन्त । does not get disturbed, this is the result of acceptance.
समदु:खसुखिः । he is same in happiness and sorrow, his mind is serene, and so is fit for
philosophical enquiry अमृतत्वाय कल्पते ।
स्वाभानवकधमथिः । Intrinsic nature, is permanent. It is सत्यम् । भाविः ।

आग्तुकधमथिः । Incidental nature, is borrowed, is temporary, is subject to loss नाशिः । It is subject to
arrival and departure. It is मीथ्या । अभाविः
Fire (hot) स्वाभानवकधमथिः  vessel (hot) आग्तुकधमथिः  water (hot) आग्तुकधमथिः ।

असत्/सत् । अभाविः/भाविः
Clay (permanent) स्वाभानवकधमथिः  pot (temporary) आग्तुकधमथिः
सतिः For clay अभाविः destruction, transiency न नवद्यते does not happen.
असतिः For pot भाविः permanency न नवद्यते does not happen.
अपररहायेऽथे न शोनचतुम् अहथनस । Accept choice less situations

Choice  Act to change the situation
Choice less  Accept
Accept life and death as intrinsic nature of the body. Accept choice less situations without
getting angry, murmur, and irritation. If you want to but cannot accept then ask the Lord to give
strength.
भूतानन अव्यक्तादीनन । All bodies existed before in potential form प्रकृ नतिः
भूतानन व्यक्तमध्यानन । take physical form for sometimes.
भूतानन अव्यक्तननधानन । goes from manifest to unmanifested form प्रकृ नतिः at death.
तत्र का पररदेवना ? What is the use of grieving or worrying over choice less situations?
बुन्योगिः । Quantity and quality

व्यवसानयनत्मका बुन्िः । Clear thinking
कमथयोगिः । Active involved, whole hearted, ethical life
कमथयोगिः  ज्ञानयोर्गयता  आत्मज्ञानम्  मोक्षिः

(This clarity is व्यवसानयनत्मका बुन्िः)
अनवपनितिः । un-intelligent, non-discriminative people, for them material accomplishment alone

is everything. They don’t have clear thinking in their intellect समाधौ ।
Stages कमथयोगी goes through

१. बुन्युक्तिः । proper attitude भावना born out of proper discrimination. There is a balance of
external happiness अथथकामिः and internal happiness धमथमोक्षिः ।
२. कमथजां फलां त्यक्तत्वा । not overly concerned with material benefits. He is focused on inner
growth.
३. मनीनषणिः भूत्वा । मनीषी = ज्ञानी । comes to ज्ञानयोगिः ।
४. ज्मब्धनवननमुथक्तत्वा । free from shackles of rebirth. He enjoys as long as he lives
जीवनमुक्तिः नस्थतप्रज्ञिः भवनत ।
५. अनामयां पदां गनच्छनत । नवदेहमुनक्तिः, ब्रह्मऐक्तयम् । is not reborn after death.
कमथयोगी takes a jump, becomes a person of steady wisdom नस्थतप्रज्ञिः ज्ञानी

१. यदा बुन्िः मोहकनललां व्यनततनतष्यनत । when intellect knows priorities of life
तदा ननवेदां श्रोतव्यस्य श्रुतस्य च ग्तानस । then it develop dispassion towards external factors
अनात्मा
२. यदा श्रुनतनवप्रनतपन्ना बुन्िः समाधौ (पूणथआत्मनन) अचला ननिला स्थास्यनत । when the intellect
depends on the source within instead of external factors
तदा योगम् (मोक्षिः) अवाप्स्यनस । then freedom from emotional bankruptcy will be obtained.
अचला । नवपयथयरनहता । without notion that I require external factors for happiness.
ननिला । सांसयरनहता । without doubt regarding पूणथत्वां of आत्मा ।
इच्छा । Desire – movement of the mind outwards

नस्थतप्रज्ञिः । Person with steady wisdom
इन्ियननग्रहिः । Sense discipline to prevent world from disturbing mind

मनोननग्रहिः । Thought discipline, deliberately nip the thought in bud.
ननददध्यासनम् । Dwelling upon the Gita teaching, assimilation.
बलवान् इन्ियग्रामिः । Powerful sensory system
Make sure objects do not control you, but you control them

प्रसादिः । Tranquility
Self-controlled person finds peace. He moves among objects with senses under restraint, and free
from attraction and aversion.
अशा्तिः । One without peace

हररता प्रज्ञा । Aim –less life
प्रनतनिता प्रज्ञा । Aimed life
Chapter 1:
Arjun’s uncontrolled feelings and emotions. He became stagnant physically and
mentally. No human development is possible in stagnant life and mind. Flowing water is
clean and pure.
Chapter 2:
Human development is possible only when feelings and emotions are controlled. No
animal can control feelings, whatever feelings come they express automatically their
feelings in action. But man can control feelings, then they try to understand the
environment, then adapt oneself to that situation. So, controlling feelings is the first step
in thinking, followed by effective action.

Chapter 3
By
Jayantilal G. Patel
(jgpatel@gmail.com)
Based on Classes
By
भ.गी-३ जयन्तिः Page 1

अध्याय ३ कर्मयोगः । KarmaYogaha
Verses 1-2 - Arjun's question - If knowledge स्थितप्रज्ञः (ज्ञानयोगः) is better

than work योगथिः कु रु कर्ामस्ि – why to work ?
Verser 3-7 - Importance of कर्मयोगः for acquiring qualifications for ज्ञानयोगः
Verses 8-20 - Topic of कर्मयोगः as ईश्वराज्ञा commandment, यज्ञः gratitude,
शोधकर्् purifier, धर्म
Verse 21-29 - Duties of a ज्ञानी – setting an example, also advice to all
important people राजा र्ाता स्िता गुरु
Verse 30-35 - Summary of कर्मयोगः
Verse 30 – MIP verse – how to perform it.
Verse 36 - Fate of those who do not follow कर्मयोगः
Verses 37-43 - Obstacles to कर्मयोगः – कार्क्रोधः (रागद्वेषः)
दर्ः शर्ः स्ििेकः are the disciplines to handle कार्ः source of all the distractions.
Karma Yogaha = proper action + proper attitude = सर्त्िं योगः उच्यते ।

योगः = focused life style with respect to the ultimate goal
हररता प्रज्ञा
Aim –less life
प्रस्तस्िता प्रज्ञा
Aimed life

साधना – कर्मयोगसाधना, ज्ञानयोगसाधना । you have no choice but to do it based on your choice of
the life style
स्निा – गृहथिाश्रर्ः, संन्यासाश्रर्ः । you have a choice based on your mental makeup
स्निा – life style
गृहथिाश्रर्ः संन्यासाश्रर्ः
better for most of the people
कर्मयोगसाधना ज्ञानयोगसाधना
सगुिईश्वरनार्ास्न as bhakti, उिस्नषदर्हािाक्यास्न as bhakti
yoga, meditation
Actions as Actions as
गृहथिज्ञानी संन्यासीज्ञानी
No choice for House holder No choice for Samnyasi
कर्मयोगः  स्ित्तशुस्धः  ज्ञानयोगः  र्ोक्षः

(Preparation for jnana yogaha)
बुस्धयोगः । Quantity and quality

स्िर्ूढात्र्ा स्र्थ्यािारः । Deluded Hypocrite
असक्तः स्िस्शष्टः । Free excellent, works with free mind.
He work freely, gives freely. Activity we do with and in this body can be made an instrument of
our own spiritual liberation
स्ित्तशुस्धः = dropping selfishness, dropping ego व्यस्ष्टध्यानर्् । Meditation on सर्स्ष्ट

helps drop व्यस्ष्टध्यानर्् ।

प्रकृ स्तगुिाः िुरुषं कर्म कारयस्न्त । Nature impels person to action
आत्र्ा
बद्ु धिः
र्नः
प्रकृ तेः गुिाः

सत्ि रजस् तर्स्
कर्म
सास्त्िक राजस्सक तार्स्सक
Increase Decrease Avoid X

Fast spiritual progress No spiritual progress,
Slow spiritual progress
िञ्चर्हायज्ञा: spiritually falling down
कर्मयोगः
कर्मकतुमः ईश्वरािमिबुस्धः कर्मफलभोक्तृ ः प्रसादबुस्धः
सर्त्िर्् थिीकृ स्तः  सर्त्िर््
सर्त्िर्् योगः उच्यते
कर्मस्ि ईश्वरािमिबुस्धः ईश्वराज्ञाबुस्धः कर्मफले प्रसादबुस्धः योगः इस्त उच्यते

िञ्चर्हायज्ञा: । Maintain harmony
No freewill, but Have freewill

maintain harmony do not maintain harmony
Vedas are help
कर्ामस्ि
सास्विक राजसीक तार्सीक
स्नष्कार्कर्म काम्यकर्म स्नस्षधकर्म

Selfless action Selfish action Harmful action
I give more, take less I benefit the most, other I benefit, but other people
people do not get benefit are positively harmed.
न कर्मिा न धनेन त्यागेनैके अर्ृतत्िर्् आनशुः
but are not harmed
िञ्चर्हायज्ञाः
स्नयतर्् कर्म
Discharge of one’s obligation to society,
to nature and to the world without
worrying about the consequences कर्मबन्धकर््
र्ुक्तसङ्गः
कर्म न बन्धकर््,
कर्म स्ित्तशोधकर्् mind-purifier.
One begins to grasp self-knowledge
Oil refinery refines crude oil and produces beautiful and useful petroleum products. Yagna helps
develop character. We develop compassion, dedication, a spirit of service, and largeness of mind
and heart.

Proper action: appreciation  gratitude  worship.
Maintain harmony िरथिरं भाियन्तः helping each other
िरोिकारः
िरोिकारः कतमव्यः प्रािैरस्ि धनैरस्ि । िरोिकारजं िुण्यं न थयात्क्रतुशतैरस्ि ॥

धनास्न जीस्ितं िैि िरािे प्राज्ञ उत्सृजेत् । तस्िस्र्त्तो िरं त्यागो स्िनाशे स्नयते सस्त ॥
रस्ििन्रो घना िृक्षा नदी गािश्च सज्जनाः । एते िरोिकाराय युगे दैिेन स्नर्र्मताः ॥
तृिं िाहं िरं र्न्ये नरादनुिकाररिः । घासो भूत्िा िशून्िास्त भीरून्िास्त रिाङगिे ॥
िरोिकाराय फलस्न्त िृक्षाः िरोिकाराय िहस्न्त नद्यः । िरोिकाराय दुहस्न्त गािः िरोिकारािमस्र्दं शरीरर्् ॥
िरोिकृ स्तकै िल्ये तोलस्यत्िा जनादमनः । गुिीर्ुिकृ ततं र्त्िा ह्यितारान्दशाग्रहीत् ॥

आत्र्ािं जीिलोके ऽस्थर्न्को न जीिस्त र्ानिः । िरं िरोिकारािं यो जीिस्त स जीिस्त ॥
िरोिकारशून्यथय स्धङर्नुष्यथय जीस्ितर्् । यािन्तः िशिथतेषां िर्ामप्युिकररष्यस्त ॥
भिस्न्त नम्राथतरिः फलोद्गर्ैः निाम्बुस्भभूमररस्िलस्म्बनो घनाः ।
अनुधताः सत्िुरूषाः सर्ृस्धस्भः थिभाि एषैि िरोिकारीिार्् ॥
क्षोत्रं श्रुतेनैि न कु ण्डलेन दानेन िास्िनम तु कङ्किेन । स्िभास्त कायः खलु सज्जनानां िरोिकारै नम तु िन्दनेन ॥
िद्माकरं देनकरो स्िकिीकरोस्त िन्रो स्िकासयस्त कै रििक्रिालर्् ।
नाभ्यर्िमतो जलधरऽस्ि जलं ददास्त सन्तः थियं िरस्हतेषु कृ तास्भयोगाः ॥

कर्मयोगफलर््
Kamadhenu is human intellect applied properly. It gives dharma, artha, kama and ultimately
moksha. Contributions, sacrifice, co-operation, sharing is karmayoga, and by karma yoga you
may attain all four purusharthaha.
.
From karma alone through various layers living beings are born. I am born out of karma, karma
is born out of me. I and karma are interdependent. I have to live the life of contribution to society
and nature. Live the life of serving and loving instead of life of grabbing and greed.
कर्ामस्ि
सास्विक राजसीक तार्सीक
Follow the cycle and maintain harmony. Receiving and
Grabbing and not giving. Grabbing is
giving. Give money, knowledge, love whatever you
natural does not need scriptures.
receive. Giving is not natural, so need scriptures.
अघायुः इस्न्रयारार्ोः
आत्र्रस्तः र्ानिः (intelligent person) आत्र्तृप्तः
.
He does action out of fulfillment not for fulfillment

िक्रर्् - ब्रह्मन्कर्मयोगःस्ित्तशुस्धःज्ञानर््ब्रह्मन्
अक्षरः (अस्िनाशी ब्रह्मन् सिमगतं ब्रह्म)
ब्रह्म(िेदाः)
कर्म
यज्ञ (िुण्यर््,कर्मयोगः giving back)
िजमन्यः
(cosmic balance, harmony)
अिर््
भूतास्न (all living beings)
अघायुः/आत्र्तृप्तः । selfish vs selfless person
शब्दः थिशमः रूिः रसः गन्धः

कर्म of अज्ञानी/ज्ञानी
शब्दः थिशमः रूिः रसः गन्धः
प्रकृ स्तगुिैः सिं भिस्त । Nature impels person to action
Cosmos, living beings, actions

ज्ञानर््/स्िज्ञानर्् for freedom from external nature प्रकृ स्तः
Nature impels you to do this, impels you to do that. But when you become spiritually awakened,
you are able to regulate these nature’s functions and make them moral and ethical and value-
oriented. All values, says Vedanta, have their source in Atman
अहङ्कारः/आत्र्ा । lower “i” higher “I

स्ित्तशुस्धः = dropping selfishness, dropping ego व्यस्ष्टध्यानर्् । Meditation on सर्स्ष्ट
helps drop व्यस्ष्टध्यानर्् ।

कर्मयोगः किं कतमव्यर््
How to perform duty
Krishna’s advise, Gita - Song Celestial

स्ितजडग्रस्न्िः Human System - Knot between higher “I lower “i”
Temptations come from all ten directions. Need to work for Self-knowledge.
ज्ञास्ननार्स्ि िेतांस्स देिी भिती स्ह सा । बलादाकृ ष्य र्ोहाय र्हार्ाया प्रयच्छस्त ॥ दे.र्१-५५,५६
She is Devi Bhagavati, who takes the consciousness of the wise. The delusive
power forcibly draws the minds of the most knowledgeable people into delusion.
सैषा प्रसिा िरदा नृिां भिस्त र्ुक्तये । सा स्िद्या िरर्ा र्ुक्तेहेतुभूता सनातनी ॥ दे.र् १-५७
If she pleases, she can grant the boon of ultimate liberation to people. She is
Supreme knowledge, the cause of ultimate liberation, and eternal

रागद्वेषौ िररिस्न्िनौ । Attachment Aversion two highway robbers of discrimination
कार्ः क्रोधः - र्हाशनः र्हािाप्र्ा स्नत्यिैरी । Desire and anger, sources of blunders and
crime in life
न जातु कार्ः कार्ानार्् उिभोगेन शाम्यस्त । हस्िषा कृ ष्िितमर्ेि भूय एिास्भिधमते ॥ भागितर्् ९-१९.१४
Desire is not quenched by the satisfying of desire; it only gets inflamed like fire into which butter
is poured to put it out. [In fact, one must voluntarily cease from material desires via training of
the mind. You are the ‘devil’ within. You must be able to control him, direct him]

रागद्वेषयोः थिानर्् । abode of attachment and aversion
Sheaths, gradation, way to overcome crime

इस्न्रयेभ्यः िरा ह्यिाम अिेभ्यश्च िरं र्नः । र्नथतु िरा बुस्धभुमधरे ात्र्ा र्हान् िरः ॥ क.ठो.उ १-३-१०
Superior to the sense organs are the perceived sense objects, superior to these
sense objects (thoughts) is the mind, superior to the mind is the intellect, superior
to the intellect is the great soul.
र्हतः िरर्व्यक्तर्व्यक्तात् िुरुषः िरः । िुरुषाि िरं ककं स्ित् सा कािा सा िरा गस्तः ॥ क.ठ.उ १-३-११
Superior to the great (mahat – cosmic intelligence) is the unmanifested (Avyakta).
Superior to the Avyakta is the Supreme Purusha, superior to the Purusha is
nothing, that is the end, that is the highest goal.
िरः – सूक्ष्र्ः र्हान्तश्च प्रत्यगात्र्श्च ।

Subtle, immense in range and power, and is more near your own true Self. It is
human energy resources organized on an ascending scale of subtelty,
immensity, and inwardness
त र्ध्यास्त्र्कर्् दृष्त्िा त त्िर्् दृष््िा तु बाह्यतः ।

त दारार्ः त दप्रच्युतो भिेत् ॥ र्ाण्डु क्य.उ – २-३८
Having known the Truth, internally within the body as well as the same Truth
externally in the outer world, he becomes one with the Reality; and thereafter
derives his pleasures from It and never does he deviate from Truth
Jesus Said, ‘Thos shalt know the truth, and the ‘Truth shalt make you free’

Chapter 4
By
Jayantilal G. Patel
(jgpatel@gmail.com)
Based on Classes
By
भ.गी-४ जयन्तिः Page 1

अध्याय ४ ज्ञानकर्मसंन्यासः
ज्ञानेन कर्मणां संन्यासः
This chapter teaches internal renunciation while doing actions just like lotus leaf
staying in the water.
Topics:
१, अवतारस्तुततः – Incarnation -verses 1-15

२. ज्ञानकर्मसंन्यासः – Internal renunciation during action -verses 16-24
३. ज्ञानसाधनफलातन – practices and benefits of knowledge -verses 25-42
Chapters 4-5 – Expansion of Jnana yoga, chapter 2 – verses 12-25

राजऋत ः । Power-Spiritual Growth - outwardly king, inwardly sage
जन्र्/अवतारः । Individual – Birth, Paramatma - Incarnation

Birth of an individual Soul Incarnation of Paramatma दिव्यर््
Cause Ignorance अतवद्या Compassion ज्ञानर््
कारणर््
Nature Nature five elements  body – Directly by nature – असंसारी,
स्वरूपः संसारी, तनत्यबद्धः, जीवशरीरर््, तनत्यर्ुक्तः,अवतारशरीरर््
Slave of the nature, trapped by nature Free, master of nature
Purpose To exhaust good and bad deeds To please the virtuous, destroy the
कायमर्् पुण्यपापक्षयर्् wicked, protect dharma, maintain
Life is a drag, burden harmony लोकसङ्ग्रहः, लीला – दिव्यर््
Body design depends upon the purpose,
life is a play
जन्र् कर्म च र्े दिव्यर्ेवं यो वेति तत्त्वतः । त्यक्तत्वा िेहं पुनजमन्र् नैतत र्ार्ेतत सोऽजुमन ॥
Water ब्रह्मन्
Wave जीवात्र्ा Self Ocean परर्ात्र्ा GOD
Small name-form जीवशरीरर्् Big name-form परर्ात्र्ाशरीरर््
Individual’s body GOD’s body
GOD-realization: True nature of ocean is water; true nature of GOD is Brahman

Self-realization: True nature of wave is water; true nature of the Self is Brahman
GOD-realization = Self-realization (attain your full potential)
Analyze your nature or GODs nature; it is the same - Brahman.
Stages of GOD realization
१. एकरूपईश्वरज्ञानर्् – सगुणभतक्तः – One-form GOD worship
२. अनेकरूपईश्वरज्ञानर्् – सगुणभतक्तः – God in many forms worship
३. अरूपज्ञानर्् - तनगुमणभतक्तः – formless worship

अतचन्त्यर्व्यक्तर्नन्तरूपं तशवं प्रशान्तर्र्ृतं ब्रह्मयोतनर्् ।
तथाऽऽदिर्ध्यान्ततवहीनर्ेकं तवभुं तचिानन्िर्रूपर्द्भुतर्् ॥

Be and Become
Manifest divinity already in you by becoming moral, kind and compassionate. When my ego
manifests, I repel people, but when Atman manifests even a little, I attract people.
Reaching a goal
र्र् वत्र्ामनुवतमन्ते र्नुषयाः सवमशः । All paths lead to Brahman

Vedic life style - Choice is yours
Four types of work in accordance with your Inclination and capacity – Nature; not based on
heritage. जन्र्ना जायते क्षुद्रः संस्कारात् भवेत् तिजः ।
ब्राह्मण क्षतिय वैश्य क्षुद्र

सत्त्व-रज-तर्(SRT) रज-सत्त्व-तर्(RST) रज-तर्-सत्त्व (RTS) तर्-रज- त्त्व(TRS)
सत्त्वप्रधानः रजोप्रधानः रजोप्रधानः तर्ोप्रधानः
intellectual and defense, business, Labor
political guidance, administration, agriculture,
research, teaching political affairs industry
Manifest divinity through whatever work you do, do without ego, without tension for
results. Heavy work, yet enjoying it as holiday. Holiday in work.
Krishna an example of active life

कृ षणः सृतिकताम तस्थततकताम लयकताम वेिकताम । सः सिा कायं करोतत । दकन्तु तस्य फले न स्पृहा ।
Krishna was always active, but not concerned with the results. Follow the way of action of
Krishna. Many have followed his way, we should too. Doing thus we do not get bounded.
कर्मण्यकर्म यः पश्येिकर्मतण च कर्म यः । One who sees inaction in action, action in inaction is
सः बुतद्धर्ान् wise स युक्तः real Yogi कृ त्नकर्मकृत् fulfilled.
बुतद्धर्ान् युक्तः कृ त्नकर्मकृत् दकर्् पश्यतत ? What does most intelligent, yogi, doer of all actions see?
कर्मतण अकर्म no-work in work. Done with love in heart and अकर्मतण कर्म
joy, work is ‘no work’ at all. It becomes a play, Work in no- work
spontaneous, natural, not a drag. Work=Joy.
प्रवृति: = तनवृति Attitude is in your power

Application of Self-knowledge while doing actions (jnana-karma-samnyaas)
ज्ञानकर्मसंन्यासः (ज्ञानेन कर्ामणां संन्यासः) - glorification of two life styles.
यस्य सवे सर्ारमभाः कार्सङ्ग्कल्पवर्जमताः ।

ज्ञानातििग्धकर्ामणं तर्ाहः पतण्ितं बुधाः ॥ ४-१९ गृहस्थज्ञानी ।
त्यक्तत्वा कर्मफासङ्ग्गं तनत्यतृप्तो तनराश्रयः ।
कर्मण्यतभप्रवृिोऽतप नैव दकतित्करोतत सः ।। ४-२० गृहस्थज्ञानी । like a lotus leaf (in society)
तनराशीयमततचिात्र्ा त्यक्तसवमपरररहः ।
शारीरं के वलं कर्म कु वमन्नाप्नोतत दकतल्ब र्् ॥ ४-२१ संन्यासीज्ञानी ।
यिृच्छालाभसंन्तुिो िन्िातीतो तवर्त्सरः ।
सर्ः तसद्धावतसद्धौ च कृ त्वातप न तनबध्यते ॥ ४-२२ गृहस्थज्ञानी/संन्यासीज्ञानी ।
गतसङस्य र्ुक्तस्य ज्ञानावतस्थतचेतसः ।
यज्ञायाअचरतः कर्म सर्रं प्रतवलीयते । ४-२३ गृहस्थज्ञानी ।
अह्मापमणं ब्रह्म हतवब्रमह्मािौ ब्रह्मणा हतर्् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसर्ातधना ॥ ४-२४ गृहस्थज्ञानी ।
Upanishadic teaching levels

१. िेहतवलक्षणात्र्ा । I am consciousness without body
“i” is different than “I” I am that “I. अहर्् तत् ब्रह्मन्
२. सवामन्तयामतर्आत्र्ा । conscious is in everybody

I” is the same behind many BMCs -“i”s. सवमस्य चाहं हृदि संतनतविः
३. सवामधारात्र्ा । everybody is in consciousness. ब्रह्मसर्ातधन् one who does not lose sight of ब्रह्म
while doing work कर्म in the world. He is ब्रह्मतनष्ठः, आत्र्तनष्ठः, ज्ञानतनष्ठः ।
Instrument is Brahman, offering is Brahman, fire is Brahman, the person offering is absorbed in
Brahman while doing transaction –work कर्म । “I” alone is the ultimate truth, BMCs do not exist
independently, they are also “I” only.
सवमभूतस्थर्ात्र्ानं सवमभूतातन चात्र्तन । समपश्यन् ब्रह्म परर्ं यातत नान्येन हेतुना ॥ कै .उ-१-१० ॥

Verses 25 to 34 glorify the Self-knowledge by specifying spiritual practices साधनाः that help
purify the mind which becomes fit for the Self-knowledge.
All practices (ways to connect to GOD) are called यज्ञाः because worship of the Lord is done
mentally. यज्ञ is will-based discipline, not suppression.
१ ब्रह्मज्ञानयज्ञः - यज्ञेन (जीवात्र्ना)
यज्ञः will-based discipline
२. िैवर्् यज्ञ । vedic ritual
३. इतन्द्रयसंयर्यज्ञ (िर्ः)
४. तव यभोगयज्ञः

Internal discipline
ज्ञानिीतपतः Light by the fire of Self-knowledge
५. शर्यज्ञ Mastery of mind
६. द्रव्ययज्ञ – िानर्् varieties of charities, sharing money, material, knowledge without charging,
saying kind words to sick people. I should not only receive, but give too, in proportion to what I
receive
७. तपोयज्ञ – व्रतर्् । willful self denial to establish mastery over my own organs is tapas
यज्ञिानतपःकर्म न त्याज्यर्् । १८-३
८. योगयज्ञ – practice of अिाङ्ग्गयोगः of Patanjali for integration of various layers of personality.

अन्नर्यकोशः - योगासनर्् yoga posture exercises
प्राणर्यकोशः – प्राणायार्ः breathing exercise
र्नोर्यकोशः – ध्यानर्् meditation
तवज्ञानर्यकोशः – शास्त्राभ्यासः study

९. स्वाध्याययज्ञ – scriptural chanting पारायणर्् and memorization for grasping the words
शब्िरहणर्् । Eventually chanting will lead to desire to know the meaning.
१०. ज्ञानयज्ञ – study of scriptural meaning अथमरहणर्् । Here the study is of अपरातवद्या not परातवद्या
– ब्रह्मतवद्या । Knowledge of language, logic, investigation, thinking, grammar etc. is needed to
study the scriptures, it is this subsidiary knowledge that is meant here.
यज्ञः – साधकः one who practices one or more of the above spiritual practices
यततः – संन्यासी any committed spiritual seeker.
संतशतव्रतः – one with form resolved, decided, has taken vow for spiritual path.
११. प्राणायार्साधना
गभमप्राणायार्ः – Pranayaam done with mantra becomes spiritual practice यज्ञ
अपान व्यान उिान सर्ान are also mastered by pranaayaama practice
१२. आहारतनयर्यज्ञ moderation in eating.

Quantity control (chapter 6). Quality control (chapter 17), eating
more saatvik food than tamasik and rajasik. आहारशुद्धौ सत्वसुतद्धः
प्राणान् प्राणे ु जुह्वतत । Sacrifice unhealthy pranas into healthy prana. When food control is not
there all five pranas become sick pranas. The ones who control food, convert sick pranas into
healthy pranas
यज्ञक्षतपतकल्र् ाः All the impurities are destroyed, burned by these practices यज्ञाः
And ultimately practicing ज्ञानयोगः he achieves liberation
अयज्ञस्य न अयं लोकः वा परलोकः अतस्त ।

Un-integrated person does not enjoy worldly pleasure, what to talk about liberation.

Self-knowledge is the direct means of liberation, but is impossible without going
through one or more of spiritual practices.
Oil refinery refines crude oil and produces beautiful and useful petroleum products. Through
self-knowledge we develop character. This is how we develop compassion, dedication, a spirit
of service, and largeness of mind and heart.
Means for gaining knowledge, help is needed

Fruits of knowledge ?
1) र्ोहनाशः end of conflict because of attachment,

2) ऐक्तयर्् onenesss,
र्नसैवेिर्ाप्तव्यं नेह नानातस्त ककं चन । र्ृत्यॊ स र्ृत्युं गच्छतत य इह नानेव पश्यतत ॥ कठ.उ २-१-११
Mind must be educated to grasp this truth that ‘there is no many or separateness in this world.
One who sees separateness and lives according to that understanding, he or she goes from death
to death’
3) सवमपापनाशः end of all sins
4) सवमकर्मफलनाशः end of all fruits of action

कर्मयोग-ज्ञानयोग-संतसद्धः । Person with high character
Striving ones achieve in course of time
प्रतततष्ठता प्रज्ञा Aimed life
Doubting one goes to destruction
योगर्् आततष्ठ उतिष्ठ । Rise up to the level of yoga, and stand up, purify the mind,
follow jnana-yoga and be free
उतिष्ठत जारत प्राप्य वरान् तनबोधत । कठ.उ -१-३-१४

Arise, awake, having reached the great teachers learn (realize that Atman)
There is so much to achieve. If you have achieved something, march on, something still greater
is there. Go to school, develop knowledge and understanding. That is higher joy. Mental joy is
something higher, then the highest experiencing the joy of realizing your own infinite Self.

Chapter 5
By
Jayantilal G. Patel
(jgpatel@gmail.com)
Based on Classes
By
भ.गी-५ जयन्तिः Page 1

अध्याय ५ कर्मसंन्यासः
कर्मणां संन्यासः
External renunciation is not important, inner renunciation is real renunciation.
Verses 1-6 Clarification of Arjun's doubt - two life styles

– which one is better ?
Verses 7-12 KarmaYogaha Sadhana - summary of chapter 3
Verses 13-21 Jnana Yogaha Sadhana – inner renunciation
– compulsory for all
Verses 22-23 Mental preparation for Jnana Yogaha
Verses 24-26 Benefits of Jnana Yogaha
Verses 27-29 Introduction to meditation.
Chapters 4-5 – Expansion of Jnana yoga, chapter 2 – verses 12-25

साधना – कर्मयोगसाधना, ज्ञानयोगसाधना । you have no choice but to do it based on your choice of
the life style.
ननष्ठा – गृहस्थाश्रर्ः, संन्यासाश्रर्ः । you have a choice based on your mental makeup.
ननष्ठा – life style
गृहस्थाश्रर्ः संन्यासाश्रर्ः
better for most of the people only for the prepared ones
कर्मयोगसाधना ज्ञानयोगसाधना
सगुणईश्वरनार्ानन as bhakti, उपननषदर्हावाक्यानन as bhakti
Actions as Actions as
गृहस्थज्ञानी संन्यासीज्ञानी
No choice for House holder No choice for Samnyasi
कर्मयोगः  नित्तशुनधः  ज्ञानयोगः  र्ोक्षः

(preparation for jnana yogaha)
Importance of house holders - GruhasthAshram

For majority of people this ashram is preferable as samnyas ashram is riskier.
यस्र्ात् त्रयो अप्याश्रनर्णो ज्ञानेन अन्नेन ि अन्वहर्् । गृहस्थेन एव धायमन्ते तस्र्ात् ज्येष्ठाश्रर्ो गृही ॥ र्नुस्र्ृनत-३-७८
Since the gruhstha discharges the responsibilities of educating and feeding the other three
ashrams everyday, the Gruhstha ashrama is the pre-eminent ashrama.
कर्मयोगफलर्् । Result of karma-yoga - freedom

युक्तः (कर्मयोगी) कु वमन् अनप ककर्नप न करोनत । Integrated, alert person’s Self does not
interact.
ब्रह्मनण आधाय कर्म - Work as the worship of God, proper attitude of action,
identification with higher “I”
सङ्गं त्यक्त्वा giving up anxiety about the result of action
यथा पद्मपत्रर्् अम्भसा न नलप्यते तथा स पापेन न नलप्यते यः ब्रह्मनण आधाय सङ्गं त्यक्त्वा कर्ामनण करोनत
Work done as worship without the anxiety about the results will not taint just as water does not
make the lotus leaf wet. This is proper attitude towards action.

कर्ामनण । Actions
पूजनर्् (कानयक कर्म) (worship)

जगतः
र्ूततः (of the world)
(of Idol) ईशधीयुक्तः
Attitude of service to GOD
जपः (वानिक कर्म)

वानिक र्ानस (नित्तजर््)
उच्च र्न्द ध्यानर्् (उपासना)
Whisper chanting can be
Loud chanting heard by me only, not by Purely mental chanting
heard by me and others where even I cannot
others hear
उपांशु जपः
Powerful More powerful Most powerful
युक्तः (कर्मयोगी) कर्मफलं त्यक्त्वा शानन्तर्ाप्नोनत

Karmayogi gets relative peace having given up the anxiety about the results. He accepts the
results as GOD’s wish and Prasad. Absolute peace comes as a result of Jnanam.
अयुक्तः (अकर्मयोगी) कार्कारे ण फले सक्तः ननबध्यते

One doing actions with the force of desire for the results get bounded, and is constantly worried.
Verses 13-21 ज्ञानयोगः - वेदान्तनविारः (श्रवणं र्ननं ननकदध्यासनर््)

It is systematic and consistent study of spiritual scriptures for a length of time under the guidance
of a competent guru. It is a process of discovering my real nature, higher “I”, Atma.
Stage 1: I am not the BMC, I am the consciousness which pervades

the BMC, which is different from the BMC.
अनात्र्ाव्यनतररक्तात्र्ा अहर्् अनस्र् । क्षेत्रव्यनतररक्त क्षेत्रज्ञ अहर्् अनस्र् ।
Stage 2: I the consciousness who pervades the physical body is the same consciousness which
pervades other physical bodies. Bodies are many, but the pervading consciousness is one. The
way I look at my body, I look upon the world as bodies. If I look at myself as atman, I will look
the others as Atman also.

ज्ञानयोगः
Jnana Yoga is inner renunciation, detachment, being psychologically or mentally independent of
the world, even though physically with everyone.
सवमकर्ामनण र्नसा संन्यस्य । Wise does action with the understanding that the BMC acts and not the
Soul.
Self-ignorance is the cause of the problem of rebirth

अहर्् आत्र्ा ब्रह्मन् = ऐक्यर्् । Self-knowledge is the solution of the problem
नवद्यानवनयसंपन्नः rich with knowledge and humility

सर्दशी (ज्ञानी) Sees consciousness everywhere - vision of oneness

ब्रह्मनवत् । from श्रवणर्् । Gets knowledge
नस्थरबुनधः from र्ननर्् । Firm conviction towards laws of karma, doubtless knowledge, no blame
to others for problems. असंर्ूढः from ननकदध्यासनर्् । Elimination of habitual negative tendencies.
Benefit:
न प्रहॄस्येत् नप्रयं प्राप्य न उनिजेत् अनप्रयं प्राप्य ।  सर्त्वर्् ।
Balanced responses to life’s ups and downs
Such a person is called: ब्रह्मनणनस्थतः, ब्रह्मननष्ठः, नस्थतप्रज्ञः ।
ब्रह्मयोगयुक्तात्र्ा (ब्रह्म ज्ञानेन युक्तः र्नः) यत् आत्र्नन अक्षयं सुखं अनस्त
तत् अश्नुते । सः बाह्यस्पशतषु असक्तात्र्ा अनस्त ।
His mind is not obsessed in transient sense pleasures; he enjoys absolute bliss of Self-nature
साधना – Mental preparation for knowledge ज्ञानयोगः

1) Inner strength through Self-knowledge.
साधना – Mental preparation for knowledge ज्ञानयोगः

2) Handling of attachment and aversion

ज्ञानफलर्् – Benefits of knowledge – freedom from dependence
ज्ञानफलर्् – Benefits of knowledge

Stages to reach Jnana Yogaha.
१. सवमभूतनहते रताः follow ethical life
२. क्षीणकल्र्षाः free from paapam
३. यतात्र्नः taken initiative and are working for knowledge
४. ऋषयः became knowledgeable
५. निन्निैधाः have doubtless knowledge, have firm conviction
६. ते ब्रह्मननवामणर्् लभन्ते ।
देहर्ुनक्तः, नवदेहर्ुनक्तः
He enjoys as long as he lives and after death gets un-embodied consciousness
१. कार्क्रोधनवयुक्तानार्् - free from desire and anger.

२. यतिेतसार्् - with fit body, mind, and intellect – सर्ाकदषट्संपनत्तयुक्तानार््
३. यतीनार्् – संन्यासीनार्् fully committed to scriptural study.
४. नवकदतात्र्ानार्् - possessed with clear knowledge
५. ते ब्रह्मननवामणर्् लभन्ते ।
देहर्ुनक्तः, नवदेहर्ुनक्तः
He enjoys as long as he lives and after death gets un-embodied consciousness

ध्यानर्् । Meditation - to deal with the problems of inner life
Drive the Gita teaching deep into the mind.
Gita
Mind Layers
Teaching
Awareness of outside and inside
Conscious
chair your are sitting on, breathing
Accessible information – memory recall
Subconscious
Talking on phone and arriving at home
Forces that drive your behaviors – no easy access
Unconscious Primitive wishes, beliefs, patterns, etc
Source of mis-behaviour
ध्यानर््
Method of meditation and result

Chapter 6
By
Jayantilal G. Patel
(jgpatel@gmail.com)
Based on Classes
By
भ.गी-६ जयन्तिः Page 1

- ६ ध्यानयोगः । ननदिध्यासनम् । ननगगुणईश्वरध्यानम् ।
Assimilation of the Gita teaching – Vedantic meditation
Verses 1-9, 16,17 General disciplines during day-to-day

transaction – बनिरङ्गसाधानानन । यमननयम of Patanjali yogaha
Verses 10-15 Specific discipline before staring meditation – अन्तरङ्गसाधनानन
। eight items to be take care of, आसनम् प्राणायामः प्रत्यािारः of
Patanjali yogaha
Verses 18-32 The nature of meditation ध्यानस्वरूपम् and benefits of
meditation ध्यानफलम् । धारणा ध्यानम् समानधः of Patanjali
yogaha.
-Verses 20-23 Seven definitions of ननवुकल्पकसमानधः । division-
less, absorption
Verses 24-35Again nature of meditation ध्यानस्वरूपम् ।
Verse 26 Handling distractions
Verses 27-28 Fruit of meditation -greatest peace while living
जीवनमगनतः ।
Verse 29 A small not on the highest form of Bhakti – details in
chapter 7
Verse 30-31 Universal expansion, compassion of ज्ञानी –
the result of the highest form of bhakti.
Verses 33-36 Obstacles to meditation and remedy
Verse 37-45 Side topic of योगभ्रष्टः । Arjun’s question - will I have
downfall? And Lord’s answer
Verse 46-47 Glorification of vedantic meditator, so advise is that may you
dwell on vedantic teaching and assimilate the teaching.

ध्यानम् । Mind dwelling upon one thing. Method of meditation and result
प्राणापानौ समौ कृ त्वा inhalation-exhalation made even
चक्गः अन्तरे भ्रगवोः not looking outward
बाह्यान् स्पर्ाुन् बनिः कृ त्वा remove external world from the mind, be with GOD
यतेनन्ियमनोबगनधः fully withdrawn from यज्ञतपसाां भोता receiver

external world so mind is available of all puja
नवगतेच्छाभयक्रोधः desire, fear, anger removed सवुलोकमिेश्वरः lord of all
मगननः मोक्परायणः भवेत् सवुभूतानाां सगहृिः located
तिा सः मगतः एव भवनत । in the heart of all
When his goal is freedom
Gita teaching will be available
Purpose of meditation – remove impurities of mind

1. Alert living. All my transactions with the world should be Vedantic friendly.
I change any thought that is against Vedantic teaching.
2. to remove िेिानभमानवासना, नवपयुयभावना, नवपरीतभावना - ingrained notions,
obstacles about myself lodged in the subconscious mind. Most of the time we act from
subconscious mind, by the force of the ingrained notions. We need to attentively neutralize every
negative self opinion with opposite positive opinion. This process is called ननदिध्यासनम् ध्यानम् ।
The result is transformation of my personality through assimilation of the knowledge, so that
even in dream I see myself as a wonderful, free, beautiful, and healthy being - a pure Atma.
Gita Teaching Mind Layers

Drive down Awareness of outside and inside
Conscious
chair your are sitting on, breathing
Accessible information – memory recall
Subconscious
Talking on phone and arriving at home
Forces that drive your behaviors – no easy access
Unconscious Primitive wishes, beliefs, patterns, etc
Source of misbehavior

General disciplines सामान्यसाधानानन – बनिरङ्गसाधानानन ।
१ कमुयोगः - समत्वम् । Active life with equanimity.
कमुफलां अनानितः । अर्ुकाम advantage is not primary goal. धमुमोक्ः primary goal.
कायं कमु करोनत । does activities prescribed for spiritual goal, social benefits as
specified in the 3rd chapter. He is a गृिस्र्कमुयोगी ।
सः सांन्यासी । he is considered as renunciate.
सः योगी च । he is mediator also as he is focused on one goal.
न ननरननः । Not an external renunciate.
न अदक्रयः । Not an external meditator.
सांन्यासः । giving up = योगः । कमुयोगः । a real कमुयोगी has given up सांकल्पः । planning, worrying
about future. Planning is good, worrying is not.
सांन्यस्तसांकल्पः = योगी । कमुयोगीगृिस्र्ः । A house holder karma yogi is a सांन्यासी
because he has renounced his concern for the future, so he is a real meditator and
real renunciate.
Householder glorification = कमुयोगः glorification = समत्वम् glorification.
कमुयोगीगृिस्र्ः is true meditator because of focused and calm mind, not a
conventional meditator whose mind is scattered all over.
कमुयोगः  ज्ञानयोगः । KarmaYoga prepares for self-knowledge

योगम् आरुरुक्ोमगनु ेः कमु कारणम् । कमुयोगः is the means to ध्यानम् ।
कमुयोगः  ज्ञानयोग्यताप्रानतः
योगारुढस्य र्मः कारणम् । Withdrawal from action is the means to knowledge
ज्ञानयोग्यताप्रानतः  ज्ञानयोगः ।
When is ripe time ?

यिा इनन्ियार्ेषग च कमुसग च न अनगसज्जते । When there is no obsession with sense pleasures (e.g. taste)
and related actions (e.g. eating) then he is called सवुसांकल्पसांन्यासी ।
तिा योगारूढः उच्यते । then he is grown out of action, and is attached to मोक्पगरुषार्ुः ।

कमुयोगः । सामान्यसाधानम् – बनिरङ्गम् ।
२. पगरुषार्ुः प्रयत्नः । Self-management using our free will, BMC-instrument tuning.
Any instrument is your friend if you operate it properly, and is also your enemy if do not perate
it properly. Same is true between your BMC-instrument and yourself.
आत्मना । by managing your instrument - body, mind, sense, intellect complex BMC
आत्मानां उधरे त् । integrate your personality.
न आत्मानां अवसाियेत् । do not degrade your personality.
आत्मा एव आत्मनः बन्धगः । managed BMC is your friend.
आत्मा एव आत्मनः ररपगः । un-managed BMC is your enemy
बन्धगः आत्मा आत्मनः तस्य । your are your own friend
यने आत्मा नजतः । if mastery over BMC
अनात्मनः । अनजतात्मा । for un-managed BMC
आत्मा एव र्त्रगवत् वतेत् । BMC becomes his enemy.
The result of Self-management– blissful journey
नजतात्मा । one who has leant art of self management, with managed-BMC
प्रर्ान्तः । mark of a controlled person, such a person is
योगारुढः । ज्ञानयोग्यः । साधनचतगष्ट्यसांपनः । ready for Vedantic enquiry, concert. For such a person
self-managed and stable समः person
परमात्मा समानितः । paramatma is ever evident, even under following favorable and unfavorable
conditions.
र्ीतोष्ट्णसगखिगःखेषग । in cold and heat, pleasure and pain,
तर्ा मानापानयोः । in honor and dishonor.
Knowledge gives immunity against all pairs of opposites. then
जीवनमगनतः । bliss while alive.

यगतः योगी समः अनस्त । He has same attitude
ज्ञानम् । परोक्ज्ञानम् । I am body and I have consciousness
नवज्ञानम् । अपरोक्ज्ञानम् । I am consciousness with the body as an instrument for the transaction
यगतः योगी समः अनस्त । Equanimity towards range of living beings.

समत्वम् = 1. everything is सत्यां नर्वां सगन्िरम् आत्मा ।
= 2. freedom from रागद्वेषः ।
सगहृि् । naturally helps everyone – unconditional helper.

नमत्रम् । helps known person – conditional helper.
अररः । enemy
उिासीनः । indifferent to me, does not do good or bad to me.
मध्यस्र्ः । mediator, well wisher of both parties.
द्वेष्ट्यः । द्वेषयोग्यः । provokes hatred by his/her behavior.
बन्धगः । relative through family.
साधगः । lives a life of value. पापी । sinner.
Preparation for before meditation - अन्तरङ्गसाधनानन ।
Preparatory steps for meditation - ध्यानम् । Place of

meditation
िेर्ः कालः आसनम् हृत्पगण्डरीके मध्ये
Place Time Seat In the lotus of
heart. In the
middle of the
body
र्रीरनस्र्नतः Body condition
नवनवतः any सगखासनस्र्ः र्रीरम् इनन्ियानण प्राणः मनः बगनधः Lotus of the
secluded, time not on the Body (कमेनन्ियानण, Breathing Mind Intellect heart is the place
when of the mind not
clean, floor ज्ञानेनन्ियानण)
spiritually the directly, the brain. Invoke
Senses
inspiring, mind is not too एकरूप/अनेकरूप/
undisturbed सानत्चक high, too अरूपईश्वरः
straight, Withdrawn slow/ अत्यािमस्र्ः convinced
place. neither low, too there, based on
comfortable नवरुध्य Smooth. -सन्यासािम with the
एकाकी try राजनसक hard, or
र्गनचः Calms utility of the stage of the
to be alone. – highly too soft -भक्तत्या स्वगगरुां meditation you
सगखासनस्र्ः, down the
प्रणम्य
the
र्गचौ clean active thoughts meditation are at. That ईश्वर
समग्रीवनर्र-
spiritually तामनसक mental - is with smiling
inspiring - र्रीरः renunciation face (untainted,
dull, or अचलां नस्र्रः at least pure, clear,
sleepy Firm and during griefless)
meditation;
erect नवरजां नवर्गधां
-mentally
bowing to नवर्िां नवर्ोकम्
Guru who
represents
the teaching
गगरुः/र्ास्त्रम्/
ईश्वरः

Meditation purpose - योगः आत्मनवर्गधये ।
For the mind purification, not for the Self-knowledge
आत्म (मनः) नवर्गधये । to remove Impurities of the mind – attachment, aversion, desire, anger,
greed, delusion, arrogance, jelousy
मलम् = रागः द्वेषः कामः क्रोधः लोभः मोिः मिः मत्सरः ।
Meditation on what type of LORD ? It depends on your development.
Meditator Stages of ध्यानम्

Flow of Object of meditation
similar thoughts
मन्ि एकरूपईश्वरध्यानम् Your deity as GOD इष्टिेवताध्यानम्
उमासिायः नर्वः
मध्यम अनेकरूपईश्वरध्यानम् उपासना Entire cosmos as GOD – Bhagavad Gita 9th Chapter
अनन्तरूपम् (अनेकरूपम्), नवभगां (नवनवधरूपम्)
वेिान्त िवणम्, मननम् Intermediate साधना
Under a competent गगरुः
उत्तम अरूपईश्वरध्यानम् “Form-less” GOD ब्रह्मन्, the meditator himself,
(ननदिध्यासनम्) the subject (No object)
अनचन्त्यम्,अव्यतम् ब्रह्मन् एव आत्मा, आत्मा एव ब्रह्मन् ।

१. एकरूपईश्वरिर्ुनम् – सगगणभनतः – One-form GOD worship
२. अनेकरूपईश्वरिर्ुनम् – सगगणभनतः – God in many forms worship
३. अरूपिर्ुनम् - ननगगुणभनतः ननदिध्यासनम् । अभेिध्यानम् । अद्वैतम् । formless worship

अनचन्त्यमव्यतमनन्तरूपां नर्वां प्रर्ान्तममृतां ब्रह्मयोननम् ।
तर्ाऽऽदिमध्यान्तनविीनमेकां नवभगां नचिानन्िमरूपमद्भगतम् ॥
Meditate on the unmanifested Brahman who is behind many manifestations. That Brahman at the
total - समनस्ि level is Brahma, Vishnu, Shiva, Indra and many other GODs. सः एव ब्रह्मा, सः नर्वः,
सः नवष्ट्णगः, सः इन्िः । That same changeless Brahman is transformed into the ultimate self-
luminous entity । सः अक्रः परमःस्वराि्
Meditate regularly and for long time, then Result ? Peace here, and thereafter.

यगतम् । सामान्यसाधानम् – बनिरङ्गम् । Moderation
Moderation is prescribed in: eating, activity, entertainment, and sleep
धारणा । Focus - turning the mind away from the world and fixing it on the object of meditation
ध्यानम् । retaining the mind on the focused object

समानधः । natural absorption in the object of meditation, there is uninterrupted flow of similar
thoughts, like flow of oil from one vessel to another तैलधारावत् । For vedantic students,
the thought is ननगगुणम् ब्रह्मन् । I am pure, free, witness Brahman – अिां ब्रह्मानस्म । अिां र्गधोऽस्मो । अिां
चैतन्यम् अनस्म । अिां मगतोऽनस्म । नर्वोऽिां र्ोवोऽिां अनस्म ।
सनवकल्पसमानधः । There is subject-object difference, there is effort like peddling a cycle.

ननर्वुकल्पसमानधः । I have become one with the object of meditation, like when watching a movie
you gradually get into it and eventually get identified with it. The subject-object division is
temporarily resolved. The division is there but because of the absorption it is not felt. This is the
fruit of the yoga अष्टाङ्गयोगफलम् । There is no effort, like cycle moving on its own by moment of
inertia.
नवननयतां नचत्तम् । Distracted mind = flickering flame, Wind = thoughts because

of attachment to unAtma अनात्माकारवृनत्तः ।
ननर्वुकल्पसमानधः = ननवातस्र्ः िीपः = Secured I am via meditation = steady flame. Wind

(distracting thoughts) is blocked with enclosure of detachment and devotion वैराग्यां भनतः च ।
Series of thoughts are related to Atma only आत्माकारवृनत्तः । यतनचत्तम् आत्मनन अवनतष्ठते ।

7-deninitions of ननवुकल्पसमानधः ।
समा = equanimous like wave-less lake. नध = mind.
समानधः = that state in which mind is tranquilized.
१.नचत्तउपरमणम् । total tranquility of mind. Mind enjoys inner silence.
नचत्तां ननरुधां । mind is withdrawn from
अनात्माप्रपञ्चम् । worldly roles by
योगसेवया । practicing first five limbs of 8-fold yoga अष्टाङ्गयोगः ।
Then bring vedantic teaching in the silent mind, and
२. आत्मिर्ुनम् । owning up of my nature
आत्मना । with the help of mind
पश्यन् । seeing
आत्मानम् । self
आत्मानन । in the mind
तगष्ट्यनत । enjoys पूणुत्वम् । fullness.
३. आत्यनन्तकां सगखम् । the highest happiness आनन्िः । which
बगनधग्राह्यम् born of knowledge, wisdom that I was full,
I am full पूणुः । Also, it is अतीनन्ियम् beyond sense pleasures.
I don’t lack anything in life, knowledge born happiness.
४. तत्वननष्ठः । नस्र्तप्रज्ञः । Abides in its true nature, does not deviate into अनात्मा even while paying
the roles in the world.
यत्र नस्र्तः न तत्वतः (आत्मातः) चलनत ।
5. आत्यनन्तकलाभः । greatest accomplishment in life, coming back to myself. यां लब्धध्वा अपरां लाभां न
अनधकां मन्यते । any other gain becomes insignificant.
6. आत्यनन्तकिग:खननवृनत्तः । total freedom from sorrow
यनस्मन् नस्र्तः गगरुणा िगःखेन न नवचाल्यते । not shaken by even the worst tragedy. Conversion
from “what?” to “so what?”.
७ िग:खसांयोगनवयोगम् । disassociation from association with sorrow which is acquired by wrong
conception आत्मज्ञानम् removes that misconception.
ध्यानस्वरूपम् पगनः - Nature of meditation again

सवाुन् सांकल्पप्रभावान् कामान् अर्ेषतः त्यक्तत्वा । nip the thoughts about future plans in the bud.
इनन्ियग्रामां मनसा नवननम्य समन्ततः । completely close all the gates of external world.
र्नैः र्नैः उपरमेत् बगध्या धृनतगृनितया । gradually withdraw the mind from gross anatma, with
intellect which has will power. Go from body, to prana, to mind, to intellect, to atma.
आनमयप्राणमयमनोमयनवज्ञानमयआनन्िमयकोर्ः ।
आत्मसांर्ां मनः कृ त्वा । Then establish the mind in the atma which is the subtlest. Think about
features of Atma आत्मस्वरूपानण । अखण्डाकारवृनत्तः all thoughts centered on Self, there is no
subject-object division.
न ककां नञ्चत नचन्तयेत् । don’t think about anything other than the Self thoughts -
सजातीयप्रत्ययप्रवािः ।

Handling the distractions: they are natural, no need to be discouraged
चञ्चलां मनः ननश्चरनत । restless, wild mind goes out

यतः यतः । because of various sense objects, a chain of thoughts related to an object will happen.
ततः ततः ननयम्य । Therefore withdraw the mind from those sense objects. During meditation, drop
the ownership of the objects, since ownership is the cause of obsession about the object.
आत्मनन एव वर्ां नयेत् । bring the mind to the field of Self, go back to सजातीयप्रत्ययप्रवािः ।
Vedantic meditation. It is not a thoughtless state, it is a series of similar thoughts. Repeated
िवणम् itself is meditation since during िवणम् the mind is dwelling upon the teaching
continuously.
ध्यानफलम् । The fruit of meditation - happiness while alive जीवनमगनतः

योगी । Vedantic meditator, vedantic personality is invoked with ननदिध्यासनम् । assimilation of
vedantic teaching. As a result
प्रसान्तमनसः । mind freed from unhealthy thought and filled with healthy thoughts
सानत्वकवृनत्तः । so mind is filled with light thoughts, he enjoys.
र्ान्तरजसः । राजनसकवृनत्तः is removed, disturbing thoughts because of desire, anger, delusion are
replaced with peaceful thoughts.
अकल्मषः । तामसवृनत्तः – लोभवृनत्तः greed is subdued.
ब्रह्मभूतः । आत्मस्वरूपः has become one with brahman, Self,
As a result
उत्त्मां सगखां उपैनत । enjoys his own nature which is bliss while living in the world.
यगञ्जन् एवम् आत्मानम् (mind) । reorienting the mind, transforming thought process
सिा । always alert regarding thoughts
नवगतकल्मषः । freed from unhealthy habitual negative thinking
सगखेन । easily, spontaneously
ब्रह्मसांस्पर्ं । because of association with the Self
अत्यन्तां सगखम् अश्नगते । जीवनमगनतः enjoys with living

Upanishadic teaching levels – meditator does not forget it in crisis.
२. सवाुन्तयाुनमआत्मा । conscious is in everybody
३. सवाुधारात्मा । everybody is in consciousness. ब्रह्मसमानधन् one who has assimilated this

knowledge, and does not lose sight of it while transacting in the world. He is ब्रह्मननष्ठः, आत्मननष्ठः,
ज्ञानननष्ठः ।

परमा भनतः । अभेिभनतः । = सवुत्रात्मािर्ुनम् सवुत्रईश्वरिर्ुनम्
Greatest form of devotion: Seeing Atma everywhere = seeing Lord everywhere
ननदिध्यासनम्आत्मिर्ुनम् = ईश्वरिर्ुनम् । you become the greatest devotee of Lord.
Universal expansion of devotee’s mind, identifies everyone as himself ऐक्तयिृनष्टः
मनसैवेिमातव्यां नेि नानानस्त ककां चन ।

मृत्यॊ स मृत्यगां गच्छनत य इि नानेव पश्यनत ॥ कठ.उ २-१-११
Mind must be educated to grasp this truth that ‘there is no many or separateness in this world.
One who sees separateness and lives according to that understanding, he or she goes from death
to death’
परमः योगी । The most accomplished person

आत्मौप्यमेन । स्वयम् सिृर्म् । like his own.
समां सवुत्र सगखां वा िग:खां पश्यनत । Others happiness and sorrow are like his own
Benefit of knowledge is universal love, compassion. Samyaasaha is withdrawal

from limited identification for identification with the entire living beings.

ध्याननवघ्ाः । Obstacles to the practice of meditation
लयः नवक्ेपः कषायः रसास्वािः
Obstacles wandering nature, stunned state,

fickleness, Inactivity because of
dullness, sleepiness pleasant feeling
over-activeness, suppressed attachment and
outgoing tendencies aversion
Let the suppressed proper
Quantity and quality practice of discrimination
Remedy emotions out e.g. cry out
of food, enough sleep detachment
during meditation नववेकः
Arjun talks about not being able to retain the teaching योगस्य नस्र्राां नस्र्नतम् because of नवक्ेपः –
मनसः चञ्चलत्वम् mind’s fickleness which is difficult to overcome ननग्रिां वायगः इव सगिष्ट्ग करम् ।
चञ्चलम् । रजोगगणप्रधानम् । wandering प्रमानर् । turbulent itself and makes

all the organs also turbulent. बलवत् । नवचारे ण अनप जेतगां न र्क्तयम् । mind will not listen to intellect
if it is used to certain form of thinking. िृढम् । firm over thinking about a topic
नवघ्-उपायौ । अभ्यासः (नववेकः) वैरागः च ।

Obstacle remedies – practice and detachment

योगभ्रष्टः । unsuccessful in reaching मोक्ः । What happens to him ?
उभयनवभ्रष्टः, नवमूढः ब्रह्मनण पनर् । failed in karma and jnaja way of life कमुमागुः ज्ञानमागुः ।
अप्रनतष्ठः । पूण्यमोक्रनितः । without punyam of karma way and moksha of jnana way of life
नियते अवर्ः सः । In next life he helplessly he gets attracted to anything connected to spirituality
because of inclination of previous birth पूवुजन्मवासना ।
नजज्ञासग अनप । he may start out of curiosity, but
र्ब्धिब्रह्म (कमुकाण्ड) अनतवतुते । goes beyond karma kanda and attains
moksha
सांर्गधदकल्बषः । ननमुलअन्तःकरणम् । natural inclination for spirituality
अनेकजन्मसांर्गधः । has attained maturity, clarity with respect to goal of life
प्रयत्नात् यतमानः । little effort need, no struggle for spiritual journey, it is enjoyment for him.
ततः पराां गततां यानत । reaches the supreme goal as a result of limited use of free will. His likes and
dislikes are as prescribed नवनधननषेधः
What about some stored paapam सनञ्चत्पापम् ?
सनञ्चतपापम् will be overpowered because of powerful spiritual impressions of this life and will
get burned with knowledge.
Enjoy the spiritual journey

Glorification of the vedantic meditator among all the others
१. कमी – कमुयोगी
२. तपस्वी – सगगण उपासकः
३. ज्ञानी – िवणमननम् कताु
४. योगी – ननदिध्यासनम् कताु । Vedantic meditator is the best as he is the closest to the destination.
If you want liberation be a yogi
तस्मात् योगी भव । Be a meditator
Meditation on what ?
मद्गतेनातरात्मना absorbed on अन्तरात्मा - on Lord as Atman, with
िधावान् । faith in the efficacy of meditation. He is
यगततमः । greatest yogi among others.
इनत मे मतः । This is my teaching
॥ ननवाुणषिकम् ॥
मनोबगद्ध्यिङ्कारनचत्तानन नािां न च िोत्रनजह्वे न च घ्राणनेत्रे ।

न च व्योमभूनमनु तेजो न वायगः नचिानन्िरूपः नर्वोऽिम् नर्वोऽिम् ॥१॥
न च प्राणसांज्ञो न वै पञ्चवायगनु वा सतधातगनु वा पञ्चकोर्ः ।
न वाक्तपानणपािां न चोपस्र्पायग नचिानन्िरूपः नर्वोऽिम् नर्वोऽिम् ॥२॥
न मे द्वेषरागौ न मे लोभमोिौ मिो नैव मे नैव मात्सयुभावः ।
न धमो न चार्ो न कामो न मोक्ः नचिानन्िरूपः नर्वोऽिम् नर्वोऽिम् ॥३॥
न पगण्यां न पापां न सौख्यां न िगःखां न मन्त्रो न तीर्ो न वेिा न यज्ञाः ।
अिां भोजनां नैव भोज्यां न भोता नचिानन्िरूपः नर्वोऽिम् नर्वोऽिम् ॥४॥
न मृत्यगनु र्ङ्का न मे जानतभेिः नपता नैव मे नैव माता न जन्म ।
न बन्धगनु नमत्रां गगरुनैव नर्ष्ट्यः नचिानन्िरूपः नर्वोऽिम् नर्वोऽिम् ॥५॥
अिां ननर्वुकल्पो ननराकाररूपो नवभगव्याुप्य सवुत्र सवेनन्ियाणाम् ।
सिा मे समत्वां न मगनतनु बन्धः नचिानन्िरूपः नर्वोऽिम् नर्वोऽिम् ॥६॥

Chapter 7
By
Jayantilal G. Patel
(jgpatel@gmail.com)
Based on Classes
By
भ.गी-७ जयन्तिः Page 1

अध्याय – ७-१२ – मध्यम्-षटकम्
Topic 1: ईश्वरस्वरूपम् । तत् पदार्थः । समष्टः macrocosm

The definition of GOD, the nature of GOD, the function of GOD, the glory
of GOD, the power of GOD, the energy of GOD, the lordliness of GOD,
etc. GOD consisting of mixture of the body and Atman is described as
जडचेतनस्वरूपम् ।
Topic 2: सगुण-ईश्वरोपासना, ईश्वरध्यानम् । उपासना is mind focused.
Topic 3: ईश्वरानुग्रहः, ईश्वरकृ पा, शरणागष्तः, प्रपष्तः । Importance of Grace of Lord

ईश्वरानुग्रहः which is always there, we need to tap it with prayer, etc.
Bhagavad Gita – Chapter 7

अध्याय - ७ ज्ञानष्वज्ञानयोगः । Wisdom and realization
Verses 1 Who can know GOD

Verse 2 Two-fold knowledge of GOD
Verse 3 Glory of the knowledge of GOD, only few know it in truth.
Verses 4-12 ईश्वरस्वरूपम् Primary teaching.
१. Whole creation consists of परा + अपरा mixture
२. Lord is सृष्टष्स्र्ष्तलयकारणम्
३. Lord is कारणम् so world is divine
४. कारणम् (सत्यम्) कायथम् (मीथ्या)
Verse 13 Reason for sorrow is our focus on visible inert अपराप्रकृ ष्तः ।
and loss of site of the sentient consciousness पराप्रकृ ष्तः ।
Verses 14-19 Cure for the sorrow, an injection of devotion भष्तः ।
Verses 20-26 सकामभष्तः । devotion to full fill desires of धमथ अर्थ काम ।
punyam, wealth, and entertainment.
Verses 27-30 ष्नष्कामभष्तः । desire less devotion, there is desire for मोक्षः
liberation.
Reaching a goal - समग्रं मां ज्ञास्यष्स will know me completely

कष्ित् वेष्त ईश्वरं तत्वतः । Only few know Lord in truth.
Most people put effort for धमथ, अर्थ and काम । They go on postponing मोक्षेच्छा । Very few people
try for liberation मोक्षः । Very few know that the method for moksha is the knowledge of Lord -
ईश्वरज्ञानादेव मोक्षः । Very few know that the method to know the Lord is hearing from a Guru
गुरुशास्त्रोपदेशः – श्रवणम् । Very few understand the teaching from Guru. Very few of the striving
ones in the right direction succeed.
यततां अष्प ष्सद्धानां कष्िनमां वेष्त तत्वतः ।
ईश्वरस्वरूपम् - समग्रं ईश्वरज्ञानम्

Two-fold knowledge of Lord – Complete knowledge of God
ज्ञानम् ष्वज्ञानम्
अपराप्रकृ ष्तः पराप्रकृ ष्तः
सगुणईश्वरज्ञानम् ष्नगुथणईश्वरज्ञानम्
भेदज्ञानम् अभेदज्ञानम्
द्वैतज्ञानम् अद्वैतज्ञानम्
देहम् देही
Lord in body form
Lord as Atma
(Krishna, Rama)
अपराप्रकृ ष्तः + पराप्रकृ ष्तः = जडचेतनस्वरूपईश्वरः
ईश्वरः जगतः उपादानकारणः च ष्नष्मतकारणः च । अष्भन्नष्नष्मत्तोपादानकारणम् ।

Lord is the material cause and the intelligent cause for the universe just as a spider is the material
and intelligence for the web.
यर्ोणथनाष्भः सृजते गृह्णते च यर्ा पृष्र्व्यामोषधयः संभवष्नत ।

यर्ा सतः पुरुषात्के शलोमाष्न तर्ाक्षरात्संभवतीह ष्वश्वम् ॥ मु.उ-१-१-७
As spider sends forth and draws in its web, as herbs grow from the earth, as hairs grow from the
living man, so this universe proceeds from the immortal (Brahman).

ईश्वरस्वरूपम् । Nature of Lord
ईश्वरस्वरूपम
पराप्रकृ ष्तः intelligent अपराप्रकृ ष्तः material

अनाददः, ष्नत्यः
Both are eternal, never created never destroyed
चेतन consciousness अचेतन inert matter
ष्नगुथणचैतनयम् without attribute सगुणचैतनयम् with attributes
ष्नर्वथकारतत्वम् free from सष्वकारतत्वम् subject to continuous

modifications under any condition modifications
सत्यम् independently Exists स्वनरः मीथ्या परतनरः dependent on
सत् intelligent principle परा
पराप्रकृ ष्तः + अपराप्रकृ ष्तः = जडचेतनस्वरूपईश्वरः

3 Stages of Evolution
1. Dormant stage like seed before evolution, Intelligence (परा) and material (अपरा) are one
2. Intermediate stage like plant – multiplication into five great subtle elements (Tanmatras)
from Maya ततः आकाशः सम्भूतः । आकाशाद्वायुः । वायोस्तेजः । तेजस आपः । अद्भ्यः पृष्र्वी ।
पञ्चसूक्ष्मभूतश्रुष्टः
माया Maya
आकाशः Space
वायुः Air
तेजस् Fire
आपः Water
पृष्र्वी Earth
3. Final stage like tree - explosion into manifold universe from the eight-fold material. Also
bodies, mind are created from these material अपरा ।
अपरा + परा = ईश्वरः । ईश्वरः जगत् कारणम् । There is no effect, there is only the cause,
the Lord.
ईश्वरः भूतानां योष्नः । The combination of two-natures is the source of all beings
ईश्वरः कृ त्नस्य जगतः प्रभवः प्रलयः । This mixture of two-natures is the source of birth, and the
dissolution ground of the entire world.
ईश्वरः सृष्टकताथ ष्स्र्ष्तकताथ लयकताथ ।

मतः परतरं नानयत् ककं ष्चत् । There is nothing other than Lord, the Cause. Everything
is brahman अनेकरूपईश्वरः ष्वश्वरूपईश्वरः ब्रह्मन्
Stages of GOD realization
१. एकरूपईश्वरदशथनम् – सगुणभष्तः – One-form GOD worship
२. अनेकरूपईश्वरदशथनम् – सगुणभष्तः – God in many forms worship
३. अरूपदशथनम् - ष्नगुथणभष्तः – formless worship

अष्चनत्यमव्यतमननतरूपं ष्शवं प्रशानतममृतं ब्रह्मयोष्नम् ।
तर्ाऽऽददमध्यानतष्वहीनमेकं ष्वभुं ष्चदाननदमरूपमद्भुतम् ॥

सवथर सारः ब्रह्मन् । Everything is woven in pure essence Brahman
ब्रह्मन्
बुष्द्धः (ष्ववेकशष्तः) बुष्द्धमताम् , बलः बलवताम्, तेजः तेजष्स्वनाम् ।

साष्ववकाः राजसाः तमासाः भावाः ब्रह्मणः सष्नत ।
ईश्वरः सवथभूतानां सनातनं बीजम् । GOD is the causeless cause of all beings.

बलं बलवतां कामरागष्ववर्जथतम् । Pure strength अप्राप्तष्वषये कामः प्राप्तष्वषये रागः ।
धमाथष्वरुद्धः कामः भूतेषु । Pure desire, noble desire in noble people. मुमुक्षुत्वम् desire of liberation is
pure desire. धनाजथनम् for sharing with others पञ्चमहायज्ञाः । धनं धमाथर्थम् । धमथः ष्चताशुद्ध्यार्थम् ।
ष्चतशुष्द्धः ज्ञानार्थम् । ज्ञानं मोक्षार्थम् ।
ष्वचाराः = भावाः = अनतःकरणपररणामाः = वृष्तः । internal world
ष्वचाराः = पराप्रकृ ष्तः (conscious of changing thoughts or blankness of mind)

+ अपराप्रकृ ष्तः (changing, inert) consisting of
सत्व knowledge noble thoughts, रजस् activity, तमस् dullness गुणाः ।
मतः एव एष्त तान् ष्वष्द्धः । They are the products of mine (Lord), so
न तु अहं तेषु, ते मष्य । I am independent सत्यम्, they are dependent मीथ्या ।
Human beings seek three things in life:

1. Security क्षेमम् ।
2. Permanence ष्नत्यत्वम् ।
3. Fulfillment, happiness पूणथत्वम् ।
He pursues them in the objects of the world अपराप्रकृ ष्तः । instead of in the subject himself
पराप्रकृ ष्तः । भष्तः devotion, pursue enthusiastically, fondness.

Cause of suffering and its solution.
Cause of suffering is pursuit of अपरा material

Solution to suffering is pursuit of परा
world, seeking security, permanence, full filament,
intelligence principle
happiness from objects of the world.
सगुणचैतनयम् with attributes ष्नगुथणचैतनयम् without attribute
सष्वकारतत्वम् subject to continuous modifications, ष्नर्वथकारतत्वम् free from modifications under
impermanent any condition, permanent
मीथ्या परतनरः dependent on intelligent principle
सत्यम् independently exists स्वनरः
परा
Incompleteness, always lacking something Complete पूणथत्वं, lacking nothing
अशाश्वतम् subject to loss over time
शाश्वतम् not subject to time
हरष्त ष्नमेषात् कालः सवथम्
प्रमेयः perceptible, beautiful, attractive मोष्हनी (माया)
अप्रमेयः imperceptible
so
we get carried away by it. ये ईश्वरं प्रपध्यनते ते मायां तरष्नत ।
ष्रष्भः गुणमयैः भावैः (emotions) मोष्हतम् (expect भष्तः शरणागष्तः प्रपष्तः इष्त मागथः
शाश्वतम्) इदं जगत् Take refuge in Lord to cross over the delusion.
Devotion, surrendering to Lord.
दैवी माया दुरत्यया belongs to Lord, difficult to cross
What is devotion? Stages of devotion?
भष्तः Purpose
मनदभष्तः Lord is the means for the worldly ends. World dependence सकामभष्तः
Lord is the end, not the means. GOD dependence ष्नष्कामभष्तः (ष्जज्ञासुभष्तः
मध्यमभष्तः
मुमुक्षुभष्तः अननयभष्तः)
Lord is neither means nor end. GOD is myself. One gets liberation at this stage.
उतमभष्तः ष्सद्धः । अद्वैतभष्तः । ईश्वरः सवथभूतानां हृद्देशे ष्तष्ठष्त इष्त सः अनुभवष्त ।
Who does not take to devotion?

दुष्कृ ष्तनः पाष्पनः । They don’t have punyam
मूढाः । अष्नत्यं ष्नत्यत्वेन भावयष्त । deluded, so see impermanent as permanent, hey are arrogant.
माययापहृतज्ञानाः । Deluded by maya so pursue only अर्थ कामः ।
आसुरं भावमाष्श्रताः। Never be satisfied so will take improper means to accomplish desires.
नराधमाः । They are the lowest ones

Who takes to devotion?
चतुर्वथधाः
१. आतथः । दु:खष्नवृत्यार्थम् । crisis devotee, devotion comes when a crisis hits. Lord is means. This
is the first stage of devotion. This is मनदभष्तः । Materialistic religious person - कमी ।
२. अर्ाथर्र्थः । सुखप्राप्त्यार्थम् । to get profit, benefit when he starts some project. Lord is means. This
is मनदभष्तः । Materialistic religious person - कमी ।
३. ष्जज्ञासुः । ष्नष्कामभतः । Desirer of knowledge of GOD, for him GOD is the goal not a means,
he knows ईश्वरप्राष्प्तः = ईश्वरज्ञानप्राष्प्तः । This is मध्यमभष्तः । Spiritually religious person for
purification of mind - कमथयोगी ।
४. ज्ञानी । ष्जज्ञासुः is converted into ज्ञानी । The hero. Has discovered that Lord is near me, not
away, Lord is myself. This is उतमभष्तः ।
Gradually move to the next level of devotion, don’t get stuck at the same level.
All devotees are dear to the Lord उदाराः सवथ एवैते ।
ज्ञानी excels, is extremely deer to the Lord

ष्नत्ययुतः । always established in Lord. एकभष्तः अभेदभष्तः । exclusively devoted to the Lord, no
one else. ष्वष्शष्यते । he excels.
ष्प्रयः ष्ह ज्ञाष्ननः अत्यर्थम् । Lord is extreme dear to him.
सः च मम अत्यर्ं ष्प्रयः । he is extremely dear to the Lord.
ज्ञानी तु आत्मा एव । ऐक्यम् । Jnani devotee and Lord are the same.
सः युतात्मा । he has committed mind to the goal.
आष्स्र्तः मामेव अनुतमां गष्तम् । he has come to the highest goal, Lord.
It takes time to reach the goal, no need to be discouraged.

बहूनां जनमनाम् अनते । There in no sin in the other three levels of devotee, gradually we move to the
next level
वासुदव े ः । Impersonal Lord.
वासुः । सतरूपब्रह्मन् । वसष्नत सवाथष्ण भूताष्न अष्स्मन् इष्त वासुः ।
Lord in the form of existence principle.
देवः । ष्चद्रूपः ।
वासुः च असौ देवः च सदष्चद्रूपं ब्रह्मन् इष्त वासुदव
े ः।
वासुदव े ः सवथम् इष्त । formless परमात्मा, ब्रह्मन् in the form of the world.
ज्ञानवान् । knowing the Lord thus
मां प्रपद्यनते । Jnani reached the Lord, gap between ज्ञानी and Lord is gone.
सः महात्मा । he is the noblest one. सुदल ु थभः । he is extremely rare.
You may strive to become a ज्ञानीभतः ।

Two types of devotion:
१. सकामभष्तः । भुभुक्षुभष्तः । अनयदेवताभष्तः । as a means for finite means of life धमथ अर्थ and
कामः punyam, wealth, and entertainment. These are all अनात्मा । Lord Krishna represents
infinite ब्रह्मन् in Bhagavad Gita, in Shiva Purana lord Shiva represents infinite ब्रह्मन्, in
devi bhagavatam, देवी represents ब्रह्मन् । Any deity can be used to invoke the infinite ब्रह्मन्
। All these devatas are finite symbolically, but they represents infinite behind them
२. ष्नष्कामभष्तः । मुमुक्षुभष्तः । कृ ष्णाभष्तः in Gita as a means for infinite GOD आत्मा, मोक्षः
liberation.
Both भष्तः are ok, ष्नष्कामभष्तः is superior to the सकामभष्तः । Ultimately you need to come to
the ष्नष्कामभष्तः ।
सकामभष्तः ।
कामैः - धमथ अर्थ काम ईच्छया । with finite desires they worship respective deity प्रपद्यनते अनयदेवताः
like लक्ष्मीः गणेशः । according to the disciplines prescribed to worship those deities तं तं ष्नयमम्
आस्र्ाय । These devotees are constrained by their impressions acquired in other lives प्रकृ त्या
ष्नयताः स्वया – आत्मीयया ।
यां यां तनुम् अर्चथतुम् इच्छष्त । Wished to worship a particular deity. श्रद्धया । with faith
तस्य तस्य तां अचलां श्रद्धां ष्वदधाष्म अहम् । I fulfill his desire and reinforce his faith. Krishna
represents totality behind other deities. All other deities become part of infinite Krishna.
आकाशात् पष्ततं तोयं यर्ा गच्छष्त सागरं सवथदव े नमस्कारः के शवं प्रष्तगच्छष्त ।
श्रद्धया तस्याः राधनम् ईहते । possessed of that faith, he desires to worship that form.
ततः मया एव ष्वष्हतान् कामान ् लभते । Krishna is the ultimate fulfiller of all desires through
those deities.
सकामभष्तफलम् ।
अनतवत् । finite result, even the Indra has to vacate the post.
तेषाम् अल्पमेधसाम् । ष्नत्याष्नत्यष्ववेकसष्हताम् । of inferior intellect.
देवयजः (सकामभताः) देवान् (अनतवत् फलम्) याष्नत । get finite results.
ष्नष्कामभष्तफलम् ।
मद् भताः याष्नत माम् । infinite result of reaching Brahman, getting moksha.
सकामभतः कर्ं ईश्वरं जानाष्त ?
अव्यतं व्यष्तम् आपन्नम् । infinite appears and disappears, takes birth. He knows Lower form of
GOD (bodily form).
ष्नष्काभतः कर्ं ईश्वरं जानाष्त ?
परं भावं (चैतनयस्वरूपम्) अव्ययम् अनुतमम् । He knows higher nature of GOD as infinite, not subject
to change, and unsurpassable.

योगमायासमावृतः । People in general run after attractive lower nature of GOD.
योगमाया । combination of three gunas.
समावृतः । carried away by. Therefore this world is:
अयं लोकः मूढः । न अष्भजानाष्त अजम् अव्ययम् कृ ष्णम् (चैतनयम्) । does not know the permanent
source, have forgotten the purpose of arrival in this world.
कृ ष्णः वेद । GOD know
समतीताष्न वतथमानाष्न भष्वष्याष्ण । the past, present and future beings.
तु किन वेद कृ ष्णं । but only few know Krishna.
Because of
इच्छाद्वेषद्वनद्वमोहेन । attachment and aversion pair.
संमोहं सवे याष्नत । they get deluded from birth.
Who are ष्नष्कामभताः?

पूण्यकमाथः । doers of good deeds
अनतगतं पापम् । their sins are destroyed
द्वंद्वमोहष्नमुथताः । freed from delusion because of pairs of opposites
भजनते कृ ष्णं दृढवृताः । they worship the Lord with firm conviction
यतष्नत कृ ष्णं आष्श्रत्य । they take refuge in the Lord and strive for
जरामरणमोक्षाय । liberation from birth and death, they
युतचेतसः ष्वदुः । having disciplined mind know the Lord as
परा + अपरा as
१. ब्रह्म २. कमथ ३. अध्यात्मम् ४. अष्धभूतम् ५. अष्धदैवम् ६. अष्धयज्ञम् । at प्रयाण काले ।
death they will remember कृ ष्ण consisting of these six factors
प्रयाण काले ईश्वर स्मरणम् ।

Chapter 8
By
Jayantilal G. Patel
(jgpatel@gmail.com)
Based on Classes
By
भ.गी-८ जयन्तिः Page 1

- ८ अक्षरब्रह्मयोगः । क्रममुक्तः ।
Yoga of imperishable Brahman.
Comparison between karma and upasanam phalam.
Verses 1,2 Arjun’s 7 questions

Verse 3,4 Answer to first 6 questions briefly.
Verse 5-14 Significance and method of remembering GOD at the time of
death प्रयाणकालईश्वरस्मरणम् । सगुणईश्वरउपासनम् as साधना ।
Leads to क्रममुक्तः । ईश्वरप्राक्तः ।
Verse 15-22 Two types of goals a person can choose; 1) GOD for
immortality, security, peace, and happiness, spiritual goal, and
2) World – risky goal, finite, material goal.
Verse 23-27 Two types of paths leading to two types of goals;
1) शुक्लगक् ः leading to ब्रह्मलोकः to ज्ञानम् to मोक्षः - क्रममुक्तः ।
२) कृ ष्णगक् ः leading to स्वगगलोकाः to पुनर्गन्मः ।
Also, two types of seekers; १) क्नष्काम-उपासकः, २) कमी । Both
have not come to ज्ञानयोगः ।
Verse 28 उपासना - उपासकः is better than कमी । योगयुतः भव अर्ुगन ।

१ ् ब्रह्म ककम् ?
परमम् अक्षरं ब्रह्म । सवगग ः चै न्यः त्वम् । प्ररा प्रकृ क् ः । परमात्मा ।
अनन् त्वम् । Eternal consciousness. It is from macro angle.
२ अध्यात्मं ककम् ?
स्वभावः अध्यात्मम् उच्य े ।
स्वभावः (inner essence, the consciousness) अक्ध (obtaining, residing)
आत्मम् (within शरीरम्) । र्ीवात्मा ।
Consciousness within body. It is from micro angle.
३ कमग ककम् ?
भू भावः उद्भवकरः क्वसगगः कमगसंक्ज्ञ ः । सृक्िकारणम् कमग । भू भावः (existence of living
beings) उद्भवकरः (that which brings out) क्वसगगः (my contribution) कमगसंक्ज्ञ ः ।
That brings out existing of living beings is karma. Everything that happens is
because of my karma. Present is the result of past karma, future will be the result
of my present karma.
४ अक्धभू म् ककम् ?
अक्धभू ं क्षरः भावः । Every perishable entity we experience in creation is अक्धभू म् ।
All 5-elements, sun, moon, stars, rivers, mountains, physical bodies, etc. are अक्धभू म् ।
Perishable material universe.
५ अक्धदैवं ककम् ?
अक्धदैवं पुरुषः । क्िरण्यगभगः । All presiding deities of every organ put to gather. Total
consciousness associated with total mind (subtle body).
६ अक्धयज्ञः कथं कः अक्स्मन् देिे ?
अक्धयज्ञः अिं (कृ ष्णः) एव । ईश्वरः । The conscious associated with total cause
कारणम् । The whole universe in the potential form is called शक्तः माया ।
शक्तः + consciousness = ईश्वरः who is the seed, the cause of the universe.
The conscious + basic energy माया = ईश्वरः । कमगफलदा ा ईश्वरः ।
७ प्रयाकाले कथं ज्ञेयः त्वं क्नय ाअत्मक्भः ।
ईश्वर उपासनम् । सगुण-ईश्वर-उपासनम् । two types based on motive.
- सकाम-सगुण ईश्वर-उपासनम् for material benefit in this world or higher world.
- क्नष्काम-सगुण ईश्वर-उपासनम् for spiritual benefit मोक्षः । This उपासना requires
वैराग्यम् ।
Two types of क्नष्काम सगुण उपासना ।

1. साधक does it for a long time and becomes qualified for the क्नगुगण-ईश्वरज्ञानम् ।
पराप्रकृ क् ज्ञानम् । in this life itself. This leads to मोक्षः । This is called सद्योमुक्तः
र्ीवनमुक्तः ।
2. साधक continues सगुण-उपासनम्, but the does not come to क्नगुगण, at the time of
death remembers सगुणईशवरः and prayes the lord for मोक्षः । He goes to the
ब्रह्मलोकः and gets ज्ञानम् there. This is called क्रममुक्तः । This chapter deals with
this क्रममुक्तः ।

यः (क्नष्कामसगुणउपासकः) प्रयाक् । travels
कलेवरं मुक्त्वा । leaving physical body
अन् काले । at the time of death
माम् एव स्मरन् । remembering सगुण Lord
मद् भावां याक् । gets क्रममुक्तः ।
न अत्र संशयः । there is no doubt, it is my promise.
Why one does not remember the Lord at the time of death?
यं यं भावं स्मरन् यर्क् । Whatever he remembers at the time of death
ं ं एव एक् । he will get that
Thought process is governed by: Will of person, and 2) वासना ।
As we grow older the वासना becomes stronger and stronger because of years of habitual thinking
and will power becomes weaker. The subconscious mind is saturated with the thoughts over the
years. The alternative method is that the वासना should be GODly वासना दैवीसंप ् । We should
prepare our subconscious mind from this very moment.
सदा द् (ईश्वर) भावभाक्व ः । Make the subconscious GODly oriented, be committed to you goal.
Krishna’s Advise
सवेषु कालेषु माम् अनुस्मर । Remember GOD all the time to saturate the subconsciousmind with the
GOD thought, and also युध्य च । discharge your duty, स्वधमागनुष्ठानम् ।
How can I do two jobs simultaneously ?
Keep ईश्वरक्चन् नम् in the subconscious mind all the time while doing worldly duties . When you
are away from worldly duties, the conscious mind should think about the GOD Don’t forget the
primary goal, just as you don’t forget the destination when you are travelling and take breaks in
the middle of the road.
How ?
मक्य अर्पग मनोबुक्धः । depend on GOD for emotional needs and intellectually convinced.
Result ?
माम् एव एष्यक्स असंशयः । will reach GOD without doubt.
Need for regular practice

अनुक्चन् यन् । remembering the Lord
अभ्यासयोगयुतेन चे सा । with the mind endowed with the support of regular practice
न अन्यगाक्मना । with undisturbed mind.
परमं पुरुषं कदव्यं याक् । reaches the supreme Lord.
पुरुषः । पुरर शे े यः सः । indweller in all bodies.
पुरयक् सवगम् इक् पुरुषः । fills the whole world.

How to remember constantly and at the time of death ?
भ्रुवोः मध्ये प्राणम् आवेश्य सम्यक् । bring प्राण to the heart and from heart to the सुषुम्णानाडी to
ब्रह्मरन्रम् at the top of the सुषुम्णानाडी represented by the place between the eyebrows
Object of thinking
योगबलेन । with controlled involuntary organs १. कक्वः २. पुराणः ३. अनुशाक्स ा

by the practice of Yoga ४. अणोः अणीयांसम्
मनसाचलेन । With steady mind. ५. सवगस्य धा ा
भक्त्या युतः । endowed with total devotion to the Lord ६. अक्चन्त्यरूपम् ७. आकदत्यवणगः
in the form an ईिदेव ा । ८. पसः परस् ा ्
Glory of Lord
य ् अक्षरं वेदक्वदः वदक्न् । The infinite one whom the knowers talk about
य ् य यः (संन्याक्सनः) । who people of priority for spiritual knowledge and
क्व रागाः क्वशक्न् । people who have turned away from finite goal of life अपराप्रकृ क् ः
य ् इच्छन् ः ब्रह्मचयं चरक्न् । wishing whom people commit to study of scriptures.
् अिं संग्रिेण प्रवक्ष्ये । I will define that Lord in verses 20, 21 and 22.
Two symbolic representation of Lord
1. प्रक् मालम्बनम् । symbol with organs and limbs, like Shiva, Krishna, etc.
2. प्रक् कालम्बनम् । you can invoke the Lord in a symbol without
limbs and organs like Shiva lingam and ॐ कार ।
ॐ कार उपासना at the time of death
सवगद्वाराक्ण संयम्य (मरणकाले) । Shutting all the sense organs
मनः हृकद क्नरुध्य । bringing mind in the heart
मूर्नग आधाय । fixing the life breath in the head
योगधारणाम् आक्स्थ ः । focusing (on Ohm)
ओम् इक् एकाक्षरं ब्रह्म व्यािरन् । uttering ohm the Brahman

माम् अनुस्मरन् । remembering me
यः प्रयाक् त्यर्न् देिं । travels leaving the body
सः याक् परमां गक् म् । attains to the Supreme goal क्रममुक्तः ।

Who can remember Lord at the time of death?
यः मां स ं क्नत्यशः स्मरक् । One who remembers the Lord at all the time
अनन्यचे ाः । Lord in the background while doing other duties.
स्य अिं सुलभः । mind remembers what you value the most in life time.
क्नत्ययुतसः । has proper priority, balanced.
योक्गनः । उपासकः योगी ।
Two types of goals, intelligent person picks the spiritual goal.

Spiritual (infinite GOD) Material (finite World) – Karma result
- Upasanaa result
Three defects –
Free from defects 1. Mixed with sorrow
2. Never satisfactory
3. Creates dependence
दुःखालयम्
आ ब्रह्मभूवनालोकाः पूनरावर् गनः (पूनर्गन्म भवक् )
Even the world of Brahma ends after thousands of years
६-लोकाः  भूवलोकः सुवलोकः मिलोकः ज्ञानलोकः
मां उपेत्य पूनर्गन्म न क्वद्य े ।
पोलोकः सत्यलोकः (ब्रह्मलोकः) । all are finite
रात्र्यागमे सवागः प्रलीयन् े अव्यतः । at the night of
BrahmaJi they dissolve into unmanifest
अिरागमे अव्यता ् सवागः व्यतयः प्रभवक्न् । unmanifested to
manifested at the day
Eternal process – no creation, no destruction.

Affected by time and space (Material world)
भू ग्रामः अिरागमे प्रभवक् ।
For the universe and for the living beings

भू ग्रामः भूत्वा भूत्वा रात्र्यागमे अवशः प्रलीय े ।

GOD
Other unmanifested witness changeless consciousness principle,
beyond time and space, formless. (Non-Material)
परः स्मा ् अव्यता ् यः अन्यः अव्यतः सना ः (immortal, not affected by time, timeless, witness of
arrival and dissolution of time in sleep) ।
Where is that consciousness located ? Where is GOD ? – Can not be answered
सः नश्यत्सु सवेषु भू ष
े ु न क्वनश्यक् ।
The real goal of Life which is worth attempting

अव्यतः अक्षरः (timeless) इक् उतः ।
ं परमां गत ं आहः । ‘going’ to Brahman - that is real goal.
यं प्राप्य न क्नव गन् े । ‘reaching’ which one does not return.
How do you reach ?
It should not involve travel, through wisdom that Brahman is never away from me, Brahman is
that consciousness principle which is Myself only. It is owning up my real nature.
् मम परमं धामं । That is my real form – पराप्रकृ क् ः ।
सः परः पुरुषः । that absolute Brahman
यस्य अन् ःस्थाक्न भू ाक्न । all the beings rest in him alone क्वश्वाधारं गगनसदृशं ।
येन सवं इदं म् । by this consciousness the whole creation is pervaded.
भक्त्या अनन्यया लभ्यः । By nishkaama desire you can come to the nirguna Brahman
अक्षरब्रह्मन्
नारायणः – अनन् कोरि ब्रह्माण्डनायकः
अव्यतः परः अक्षरः सना ः पुरुषः । unmanifest witness consciousness
which is beyond time and space, which pervades everything and
all beings rest in him. Infinite, Non-matter

Path Traveller Path Final
Guides – Devataas Destination
प्रया ा कालः destination
1 क्रममुक्तः ।
क्नष्काम-सगुणईश्वर- शुक्लमागगः अक्नः, ज्योक् ः, अिः, ब्रह्मलोकः अनावृक्त्तः
उपासकः (योगयुतः) (देवयानम्) शुक्लः, उत्तरायणम् ज्ञानम् अक्षरब्रह्म
परं स्थानम्
आद्यम्
2 के वलम् कमी कृ ष्णमागगः धूमः,राक्त्र, कृ ष्णः, स्वगगलोकः आवृक् ः
(क्प ृयानम्) दक्क्षणायणम् exhaust भूलोकः
punyam
सवेषु कालेषु योगयुतः (क्नष्काम-उपासकः) भव ।

Choose the life style of the path# 1.

Chapter 9
By
Jayantilal G. Patel
(jgpatel@gmail.com)
Based on Classes
By
भ.गी-९ जयन्तिः Page 1

- ९ राजविद्याराजगुह्ययोगः । विगुुण-ईश्वरज्ञािम् । िेदन्तज्ञािम् ।
Verses 1-3 Introduction of the subject matter of this chapter – ईश्वरज्ञािम् ।

and qualification to get the ज्ञािम् – अिसूया ।
Verse 4-10 Subject matter of ईश्वरस्िरूपम् higher nature of GOD in the
form of पराप्रकृ वतः - ईश्वरज्ञािम् । ब्रह्मस्िरूपम् ।
Verses 7,8 Explanation of how Lord creates the universe.
Verse 11 Cause of problems संसारः संसारकारणम् is विगुुणईश्वर-अज्ञािम् ।
Verse 12-19 Remedy of संसार problem is भवतः, stages of भवतः । 3-levels
of भवतः – १) कमुरूपा २) उपासिारूपा ३) िेदान्तविचाररूपा ।
Verse 17-19 Elaboration of विश्वरूपम् ।
Verse 20-21 सकामभवतः । धिप्रधाि motive is money and pleasure अर्ुकाम ।
Verse 22-29 विष्कामभवतः । वचत्तशुविप्रधाि motive is gain qualification for
knowledge ज्ञािम् । no interest in अर्ुकाम ।
Verse 30-34 Glory of भवतः

ईश्वरः = अपराप्रकृ वतः + पराप्रकृ वतः । higher nature + lower nature
सगुणस्िरूपम् + विगुुणस्िरूपम् ।
द्वैतम् + अद्वैतम् ।
ज्ञािम् + विज्ञािम् ।
माया + ब्रह्मि् ।
Benefit of knowledge
ईश्वरज्ञािम्  अशुभात् (संसारात्) मोक्षः । जीििमुवतः ।
Qualification for the knowledge

अिसूयुः । श्रिायुतः । listening with no intention to find fault of the teacher, humble, open mind.
असूया । fault finding, intellectual arrogance
Glory of the knowledge

राजविद्या । विद्यािां राजा । royal knowledge, the greatest knowledge.
राजगुह्यम् । गुह्यािां राजा । royal secret, greatest secret.
पवित्रम् । greatest purifier of पूण्यपापकमाुवण, psychological impurities in the form of रागद्वेषः,
अज्ञािम् ।
प्रत्यक्ष अिगमम् । directly experiencable here and now मिशावन्तः ।
धर्मयुम् । िैददकम् । consistent with Vedantic teaching, in keeping with Vedas. धमुः िेददक teaching.
सुसुखं कतुुम् । very comfortable leading to मुवतः । ज्ञािम् and जीििमुवतः is easier than क्रममुवतः
अव्ययम् । permanent benefit of मोक्षः ।
Fate of one’s without faith in Vedantic teaching.

अश्रिािाः अप्राप्य माम् । loose opportunity to reach the Lord – infinite security, bliss
विितुन्ते । will definitely continue existence
मृत्युसंसारित्मुवि । in the course of संसारः ।
ब्रह्मस्िरूपम् । Nature of Brahman, higher nature – real goal of life.

१. अव्यतमूती । इवन्ियैः यत ि अवभव्यज्यते इवत अव्यतम् । not perceptible by sense organs. Formless –
शब्दस्पशुरूपरसगन्धरवितम् ।
२. ततम् । सिुगतम् । no spacial limitation. ति् spread. Lord is never away.
३. मत्स्र्ावि सिुभूतावि । विश्वाधारः । जगदाधारः । जगदावधस्र्ािम् । supporter of all
ि च अिं तेषु अिवस्र्तः । not supported by the world. Lord is the support less supporter of
the whole universe like dream (मीथ्या) is supported by the dreamer in dream state.
४. ि च मत्स्र्ावि भूतावि । Lord is not the supporter of the universe like dream(मीथ्या) is dissolved
in waking state. The dream has seeming existence. From body standpoint of view the world
exists, from ब्रह्मि् stand point of view the world does not exist (मीथ्या), it has seeming

existence. This is Lord’s योगैश्वरम् । पारमार्ीकसत्यम् higher nature is in the form of ब्रह्म सत्यं
जगत् मीथ्या । मीथ्याजगत् अवधष्ठािस्िरूपः ब्रह्मि् ।
५. मम आत्मा (higher nature) भूतभाििः (सृविकताु) भूतभृत् (वस्र्वतकताु) and लयकताु ।
जगत्-सृविवस्र्वतलयकारणम् । but ि भूतस्र्ः (don’t depend on the world)
७. असङ्गत्िम् untainted by the good and bad of the word (मत्स्र्ावि सिाुवण भूतावि) like आकाशः
(space) is not tainted by the air going everywhere शुिस्फटिकसंकाशः साक्षीमात्रेण ।
८. अकताु/अभोता । Actions of creation, sustenance and destruction do not bind the Lord
Lord as cause of the cycle of manifestation/un-manifestation of the world

अक्षरब्रह्मि् । अव्यतः परः अक्षरः सिातः पुरुषः
। unmanifest witness consciousness which is
beyond time and space, which pervades everything and all beings rest in him. Infinite, Non-
matter.
Secret of अकतृुत्िम्/अभोतृ त्िम् is साक्षीभािः ।

तावि कमाुवण मां ि विबध्नवन्त । Action do not bind
तेषु कमुषु असतम् । कतृुत्िावभमािरवितम् । अिङ्कार/ममकाररवितम् ।
How ?
उदासीिित् आसीिम् । अवभमाित्यागः । साक्षीभािः । by being indifferent, detached, renouncing ego,
just by being a witness.
मयाध्यक्षेण प्रकृ वतः सूयते सचराचरम् । Nature produces things and being because of sheer presence
of consciousness (Lord)
िेतुिािेि जगत् विपटरितुते । consciousness does not play any role in transaction, but is required for
all transactions in the world.
Cause of suffering संसारकारणम् is not knowing Lord’s higher nature विगुुणस्िरूपम् ।

मूढाः । वित्यावित्यवििेकरविताः । confused people
मां मािुषीं तिुम् आवश्रतम् । assuming Lord in formed lower nature सगुणस्िरूपम् ।

मम परं भूतमिेश्वरं भािं अजाितः मां अिजािवन्त । disregard Lord not knowing his higher nature
विगुुणस्िरूपम् as the Lord of all beings.
Role of scriptural study for proper direction in our life

जािावत इच्छवत यतते । Three stages of action are knowledge, desire, and action. Whatever you
know, you don’t always desire, but whatever you desire you always know.
ज्ञािशवतः  इच्छाशवतः  दक्रयाशवतः (direction for life)  फलस्िरूपम् ।
Scriptures give knowledge, so scriptural study is essential for proper action, proper direction in
our life, and for the proper result of our actions.
Various approaches by various people:

1) Ignorant ones, majority of people
१. विचेतसः । मूढाः । अवििेदकिः । Misguided people, intellectually arrogant people. They don’t
know and they do not allow the scriptures to guide them. They are like blind leading
blind.
अविद्यायामन्तरे ितुमािाः स्ियं धीराः पवण्ितं मन्यमािाः ।
जङ्घन्यमािाः पटरयवन्त मूढा अन्धेिैि िीयमािा यर्ान्धाः ॥ मु.उ १-२-८
The ignorant beings in the midst of ignorance but fancying themselves wise and learned,
go round and round oppressed and miserable, as blind people led by the blind.
They have:
मोघज्ञािाः । wrong understanding
मोघाशा: । futile expectation, desire
मोघकामाुणः । futile actions काम एष क्रोध एष । कामक्रोधप्रधाि actions.
राक्षसी । रागप्रधाि, कामप्रधाि actions, selfish activities leading to greed लोभः leading to
unlawful means to accomplish desire.
आसुरी । द्वेषप्रधाि, क्रोधप्रधाि । from selfish to harmful activities.
रगद्वेषप्रधािकमु will dominate, पञ्चमिायज्ञािाः, वित्य िैवमत्तकमाुवण will drop.
They are: राक्षसीआसुरीं प्रकृ ततं (स्िभािः character) वश्रताः । मोवििीम् । they are deluded people.
2. Lucky ones
२. मिात्मिः । पूण्यिन्तः सत्िप्रधािाः वित्यावित्यिस्तूवििेदकिः । Great souls, fortunate people, born in
cultured family.
Their actions:
दैिीं प्रकृ ततं आवश्रताः । विष्कामकामाुवण are more in their life, पञ्चमिायज्ञाः are more in their
life.
Knowing:
ज्ञात्िा मां भूताददम् अव्ययम् । The Lord as beginning less and endless cause of the world
जगत् कारणम्
भजवन्त । They start seeking, their journey begins
How ?
अिन्य मिसः । अव्यवभचारीवणभवतः व्यिसायावत्मकाबुविः । without any distraction.

दृढव्रताः । firm resolve about goal मोक्षः
सततं मां दकतुयन्तः । सत्सङ्गः associate with मुमुक्षुः । constantly talk about मोक्षः ।
यतन्तः । start preparation for साधिचिुष्यसंपवत्तः ।
भक्तत्या मां िमस्यन्तः च । constantly surrendering to Lord for his grace ईश्वरािुग्रिः ईश्वरकृ पा ।
वित्ययुतः । ever disciplined, committed.
उपासते । they seek
Three levels of devotion based on साधिा by the fortunate ones मिात्मिः ।

१. एकरूपईश्वरदशुिम् । Personal God as creator of the world विवमत्तकारणम् । पृर्क्तत्िेि मां
उपासते । एकरूपईश्वरं उपासते । beginning stage, finite form of Lord
२. अिेकरूपईश्वरदशुिम् ।
विश्वतोमुखत्िेि विश्वरूपं उपासते । अिेकरूपईश्वरं उपासते । seek and worship Lord manifest as
the Sun, the Moon etc. One form includes all the forms.
३. अरूपईश्वरदशुिम् । ज्ञाियज्ञेि िेदान्तविचारे ि ।
एकत्िेि मां उपासते । अरूपईश्वरं उपासते । seek and worship non-dual ब्रह्मि् ।
Culmination of understanding that I am GOD अिम् ब्रह्म अवस्म ।
एकरूपईश्वरभवतः  अिेकरूपईश्वरभवतः  अरूपईश्वरभवतः  मोक्षः
कमुलक्षणा उपासिालक्षिा विचारलक्षणा अिं ब्रह्मावस्म
Purification Meditation श्रिणमििविददध्यासिम्
Elaboration of universal form विश्वरूपम् – God is everything.

अिं क्रतुः । श्रौतककमु vedic rituals is Lord
यज्ञः । स्मातुकमु non-vedic rituals is Lord
स्िधा । offerings given to forefathers or ancestors is Lord
स्िािा is offerings give to the Devatas देिता
औषधम् । food eaten by human beings is Lord. Food is derived from the plant kingdom औषधी ।
Food is the real medicine, properly consumed food is prevention and cure also.
मन्त्रः । all offerings should go along a मन्त्रः that मन्त्रः is Lord.
आज्यम् । clarified butter is the Lord.
अवनः । fire is the courier दूतः of the offerings to the Devatas, that fire is Lord.
Fire is also called हुतििः । हुतम् is action of offering िििकमु ।
अस्य जगतः वपता माता । father mother of the world is Lord, intelligent and material cause is Lord –
अधुिारीईश्वरः ।
वपतामिः । father less father, never born, cause less cause is the Lord.
धाता । कमुफलदाता । giver of the fruit of action. No injustice.
िेद्यं । ultimate thing to be know is the Lord
पवित्रम् । greatest purifier. ऒमकारः essence of all Vedas, ऋक् साम यजुः च also
The Vedas are the Lord
गवतः । कमुफलम् goal kept in mind while doing action. Lord is the result of action, so accept
success and failure without resistance. Once there is no resistance psychological sorrow

is avoided.
भताु । कमुफलदाता according to all the laws of creation that only an omniscient principle can give.
Never reject the result of your action, don’t ask why me?
अिं प्रभुः । competent master for the job of कमुफलदाता ।
साक्षी । पराप्रकृ वतदृष्या Lord is the witness, from Maya stand point Lord does everything.
वििासः । abode of everything विश्वाधारः ।
शरणम् । protector of a person who surrenders.
सुहृद् । प्रत्युपकारािपेक्ष सि् उपकारी । helps unknown person without expecting anything in return.
प्रभिः । सृविकारणम्
स्र्ािम् । वस्र्वतकारणम्
प्रलयः । लयकारणम्
विधािम् । store house of everything including knowledge which is discovered.
अव्ययं बीजम् । inexhaustible seed out of which infinite things appear.
अिं तपावम । सूयुः अिम् । I alone hear energize the universe in the form of Sun.
िषं वतगृह्णावम । I evaporate tons and tons of ocean water and transport the water as िायुः
िषुम् उत्सृजावम च । I release the water with the help of sun and wind.
अमृतं । अन्नदािेि I am the cause of survival via food as a result of rain.
Also I am the cause of immortality सत्त्िगुणद्वारा
मृत्युः । I am the cause of the draught and hence cause of death by holding the rain.
Also I am the cause of mortality तमोगुणद्वारा
सत् असत् च । सत् visible creation असत् invisible creation
Three levels of devotion भवतः based on motive संकल्प - भाििा ।

१. मन्दभवतः । सकामभवतः - भगिाि् साधिम् worldly things साध्यम् । GOD is the means for
worldly end.
२. मध्यमभवतः । विष्कामभवतः GOD is the end and world is the means. GOD is the goal for
one’s happiness. Love for oneself is superior than love for GOD
३. उत्तमभवतः । अद्वैतभवतः GOD is myself. GOD neither the means nor the end. One wants to
discover the GOD is oneself. 7th Chapter ज्ञािी तु आत्मा एि मम ।
सकामभत asks for finite heaven

त्रैविद्याः । learned in all three vedas.
सोमपाः । have done सोमयागः, offered सोमरस to अवनः and drank सोमरस as प्रसादः ।
And so:
पूतपापाः । freed from all the पापम् and have acquired enormous पुण्यम् so Lord is ready to give
whatever devotee asks.
Devotees ask:
स्िगुगततं प्रार्ुयन्ते । स्िगुफलम् instead of मोक्षम् । GOD will give heaven.
पुण्यं सुरेन्िलोकं आसाद्य । reaching holy heaven
ददवि ददव्याि् देिभोगाि् अश्नवन्त । enjoy divine felicities in the heaven

विष्कामभतः । अिन्यभतः ।
अिन्याः । अपृर्ग्भूताः परं देिं िारायणं आत्मत्िेि गताः सन्तः वचन्तयन्तः ।
They dwell on the Lord as the end while performing worldly duties. They don’t ignore
their duties but there are at the subdued level.
ते जिाः मां पयुुपासते । they worship the Lord
तेषां वित्यावभयुतािां । they are committed to the Lord, and their
योगक्षेमं ििार्मयिम् । Lord takes care of their acquisition and protection needs
अप्राप्तस्य प्रावप्तः प्राप्तस्य रक्षणम् च ।
अविवधपूिुकम् । अज्ञािपूिुकम् ।
Ignorantly worship of all the GODs is the worship of Brahman
ब्रह्मि् – पराप्रकृ वतः
If you invoke सत्यम् अिन्तं ब्रह्मि् in finite GODs with faith श्रिा, you are worshiping infinite
Brahman. Worship of all the GODs is worship of the Brahman unknowingly अविवधपूिुकम्
(अज्ञािम्) ।
कस्मात् अविवधपूिुकं यजन्ते । Why do they worship Brahman ignorantly ?

ब्रह्मि् – सिुयज्ञािां भोता प्रभुः च ।
Receiver of worship and have power to fulfill devotee’s desires

GOD in real unmanifest form is the receiver of the devotee’s worship and has power to fulfill
their desires. Worshipers of the GODs in their physical forms do not know them in their true
unmanifest nature ि तु माम् वभजािवन्त तत्त्िेि and therefore they fall in संसारः । अतः च्यिवन्त ते ।
You get what you want.

If GOD gives and you don’t want it, you will refuse to receive it, so:
यावन्त देिव्रताः देिाि् वपतृव्रताः वपतॄि् यावन्त ।
यद् भािं तद् भिवत यर्ा यर्ा उपास्ते तद् एि भिवत ।
भूतेज्याः भूतावि यावन्त ।
मत् यावजिः । who worship me representing मोक्षः
माम् यावन्त । get me अिािृवत्तलक्षणं अिन्तफलम् सुखाराधिः च अिम् । मोक्षः ।
Worship for liberation ब्रह्मि् is easy
विष्कामभवतः वजज्ञासुभवतः मुमुक्षुभवतः सरलम् । worship for liberation is easy.
पत्रं पुष्पं फलं तोयं यः मे प्रयच्छवत । विष्कामभत can offer anything.
भक्तत्या । विष्कामभक्तत्या by devotion for liberation.
प्रयतात्मिः । by person of purified mind शुिं वचत्तं यस्य ।
अिम् अश्नावम । that I receive because it is.
तद् भक्तत्युपहृतम् । offered with love for GOD. Whatever is offered is in fact love.
What if I don’t have anything to offer? offer whatever you are doing, eating etc.
यत् करोवष यत् अश्नावस यत् जुिोवष ददावत यत् ।
यत् तपस्यवस कौन्तेय तत् कु रुष्ि मदपुणम् ।
कमु  कताु ईश्वरापुणभाििा

भोता ईश्वरप्रसादभाििा  कमुफलम्
कमुयोगः (साधिदृष्या) = विष्कामभवतः (भाििादृष्या)
ऐक्तयम् । Glory of विष्कामभवतः कमुयोगः ।
Every action कमु/पूजा gives you two forms of पुण्यम् ।
1) Materialistic पुण्यम् - all material well beings, lots of money, good house, good people, going
to heaven, etc.
2) Spiritual पुण्यम् – get spiritually oriented parents where we get opportunity to study scriptures.
विष्काभवत does not require any observance of rules, so विष्कामभत will not get प्रत्यिायपापम्
which results from the violation of rules. All the पुण्यम् of विष्काभवत are converted into spiritual
पुण्यम् ।
Thus, He transcends पुण्य/पापफलम् । एिं शुभाशुभफलैः कमुबन्धैः मोक्ष्यसे । He is संन्यासयोगयुतात्मा
both संन्यासी (because he is not anxious about material security कामत्याग) and योगी (because he is
associated with action without materialistic desire). So he will be liberated soon विमुतः via
ज्ञाियोगः and he merges with GOD मामुपैष्यवस । His notional distance with GOD goes away
and realizes तत् त्िम् अवस्त । अिं ब्रह्मावस्म । ऐक्तयम् ।

GOD is not partial
सिुभूतेषु अिं समः । दूरस्र्ािां यर्ा अवनः शीतं ि अपियवत, समीपं उपसतां अपियवत, तर्ा अिं भताि्
अिुगृह्णावम, ि इतराि् । ये भजवन्त तु मां ईश्वरं भक्तत्या मवय ते - स्िभाितः एि, ि मम रागविवमत्तं - ितुन्ते ।
तेषु च अवप अिं स्िभाितः िते, ि इतरेषु । ि एतािता तेषु द्वेषः मम । GOD’s grace is equal for all, like
heat removes the cold from those who go near it and not from ones who are stay away from it.
ि म द्वेष्यः अवस्त ि वप्रयः ।
ये मां भक्तत्या भजवन्त । Those वििेकी साधिसंर्मपिावधकारी मुमुक्षुभतः विष्कामभतः who seek me as goal,
they
मवय ते । always exist in me
तेषु चावप अिम् । also I am in them. GOD and devotee are never separate. So
मोक्षः is पुरुषार्ुः attained by your choice. Choice is yours; GOD has given us freewill, use it as
you wish and get what you wished.
No need for guilt which is the biggest obstacle to spiritual साधिा ।

Everybody can start भवतः at any time and at any level
We can correct and grow; guilt free mind is needed आत्मकृ पा । Krishna wants to pump confidence
in everyone. So if
सुदरु ाचारः । extremely corrupt person who has done all the पापम्
भजते माम् अिन्यभाक् । comes to me without wavering is a committed person.
He is as good as saint, a turning point has come to his life. So,
साधुः एि स मन्तव्यः because has decided to take Lord’s help.
सर्मयक् व्यिवसतः वि सः । He has reoriented his life like िावल्मकी ।
Be competent and start भवतः at any level depending upon your position
आतुः अर्ाुर्ी वजज्ञासु । Lord is available for your support.
Devotee never falls spiritually ि मे भतः प्रणश्यवत ।

सः वक्षप्रं धमाुत्मा भिवत । आत्मा - mind. धमाुत्मा – a person who values धमु more than अर्ुकाम
money and entertainment. His main pursuit in life is धमु value and liberation मोक्षः ।
वक्षप्रं । before long he becomes वजज्ञासुभतः uses devotion for inner growth. Then he becomes
ज्ञािीभतः । ईश्वरज्ञािेच्छािाि् भतः । Once I have this desire then शास्त्रम् (गुरुः) will come, like bees
come when flower blooms. You need to bloom
Then
शाश्वच्छातन्तं विगच्छवत । Gets everlasting peace of mind, he does not get disturbed by upheaval of
life.
Krishna’s promise.
कौन्तेय प्रवतजािीवि ि मे भतः प्रणश्यवत । My devotee will never fall spiritually, material fall my
come. Therefore become my devotee.
Even disadvantaged can be devotees

पापयोियः । people without conducive atmosphere for spiritually advancement, e.g Prahalad,
nothing to do with physical aspect of lineage. Vedanta is primarily Pursuit of wisdom which is

connected with mind and intellect only शूक्ष्मशरीरम्, not physical body स्र्ूलशरीरम् । Physical body
does not gain knowledge.
वस्त्रयः । वस्त्रस्िभािः - A person (man or woman) who is overwhelmingly emotional. Emotion
मिोमयकोशः dominates wisdom विज्ञािमयकोशः (reason).
िैश्याः । िैश्यस्िभािः - A person with राजवसक mind, commercial mind, wants to earn.
शूिाः । शूिस्िभािः – laziness, animal instinct of eat, drink and be married.
These peoples’ inner personality is not fit for Vedanta.
मां वि पार्ु व्यपावश्रत्य । Even these people if they Surrender to the Lord
ते अवप यावन्त परां गवतम् । they will be able to change their character, they will transcend
attachment, greed, etc; and attain supreme goal.
Advantaged devotees definitely

पुण्याः । naturally धार्मुक people.
गुणब्रह्मणाः । सत्िगुणप्रधाि । spiritually oriented by birth, they have no craving for अर््ु काम ।
गुणराजषुयः । गुणक्षवत्रयाः । राजवसक । selfless activity, will spiritually progress.
So:
अवित्यं असुखं लोकं इमं प्राप्य । having coming to this impermanent, painful world
भजस्ि माम् । best thing to do is spend time for spirituality, rest will be take care of.
भजस्ि माम् । take to spirituality, advantaged or not
Life style of a devotee

१. मद्भतः भि । devotion to GOD भगिाि् साधिम् for worldly ends.
२. मत्परायणः । Lord is the goal भगिाि् साध्यम् ।
३. मन्मिा । does not loose sight of the ब्रह्मि् goal – वतव्रमुमुक्षुः भि ।
४. मद्याजी भि । convert life into worship, into purification exercise for spiritual goal.
यत् करोवष अत् अश्नावस ....
५. मां िमस्कु रु । Be humble. Growth is because of ईश्वरािुग्रिः । don’t be arrogant when you grow
spiritually, growth is because of the grace of the Lord, so surrender to the Lord..
एिम् आत्मािं युक्तत्िा । thus engaging yourself in devotional life, religious life, vedic life
माम् एि एष्यवस । will certainly reach liberation मोक्षः ।
माम् एि एष्यवस । will certainly reach me

Chapter 10
By
Jayantilal G. Patel
(jgpatel@gmail.com)
Based on Classes
By
भ.गी -१० जयन्तिः Page 1

अध्याय - १० निभूनतयोगिः
Verse 1-3 Introduction to Subject matter ईश्वररूपज्ञानम् ईश्वरनिभूनतज्ञानम् ।

Verse 4-11 Subject matter briefly. Details will be in the 11th Chapter.
Verse 4-7 ईश्वरस्िरूपम् । परा + अपरा । Inclusive consciousness,
Lord has evolved as universe. जगद्दर्शनम् = ईश्वरदर्शनम् ।
निश्वरूपभनतिः । निराटभनतिः ।
Verse 8 description of अनेकरूप-ईश्वरभतािः निश्वरूपभतािः ।
Verse 12-18 Arjun’s glorification of the Lord and request for Lord’s glories.
Verse 19 Introduction to the list of glories.
Verse 20-38 List of GOD’s glories, the first glory is Lord is the
consciousness नित्
Verse 39 Lord is the material cause सत्
Verse 40 No end to Lord’s glory, only sample is presented.
Verse 41 Any powerful, wonderful living and non-living being is the
Lord’s glory.
Verse 42 The universe is in me सिशत्र ईश्वरदर्शनम् ।

GOD is the creator; no one else knows his glories.
र्ृणु मे परं िििः । Listen my words declaring supreme Lord.
प्रीयमाणाय ते । you are dear disciple with श्रद्धा ।
िक्ष्यानम नितकाम्यया । you will benefit.
सुरगणािः मिर्शयिः मे प्रभिं न निदुिः । GODs and Rishis do not know my glory because
अिम् एि आदद देिानां मिर्ीणां ि । I am the creator of them, they have limited mind.
सिशर्िः । in total sense - intelligent and material cause नननमत्त/उपादानकारणम् । I myself manifest as
those people. Whatever glory is there in the universe it is GODs glory.
How an intelligent person gets liberated from all the sins ?

असम्मूढिः । mature intellect which wants to know the cause of the universe.
यिः मां अजम् अनाददं ि िेनत्त । GOD is birth less and cause less, so
लोकमिेश्वरम् । the Lord is the creator, controller of the universe सृनिनस्िनतलयकारणिः ईश्वरिः ।
One who knows the Lord thus:
सिः मर्त्येर्ु । he among the mortals
सिशपापिः प्रमुच्यते । becomes freed from all the sins संसारिः and is liberated.
The subject matter

ईश्वरिः = परा + अपरा ।
जगत् = बाह्यप्रपञ्चिः + आ्तरप्रपञ्चिः ।
Lord is the cause of the inner world of thought

आ्तरप्रपञ्चिः । The internal world of thoughts
बुनद्धिः intelligence, ज्ञानम् knowledge, असंमोििः clarity of thinking,
क्षमा forgiveness, सर्त्यम् truthfulness, दमिः sense control by mind,
र्मिः mind control, सुखं happiness, दुिःखम् unhappiness,
भििः origin of thought, अभाििः departure of thought, भयं fear,
अभयं fearlessness, सहिंसा non-violent attitude, समता equanimity,
तुनििः contentment, तपिः austerity, दानम् generous disposition,
यर्िः fame, अयर्िः ill-fame
भािािः भूतानाम् । all these are various inner disposition of living beings.
मत्त एि । from me alone happens
पृिनविधािः । in distinct nature.
जगत् कारणम् ईश्वरिः

Level 1 – GOD as creator the world नननमत्तकारणिः ईश्वरिः ।
As a person – omniscient, omnipotent एकरूपेश्वरिः ।
Level 2 – GOD becomes the universe उपादानकारणिः ईश्वरिः (परीणानमकारणिः)
Lord is the creator and raw material himself; he becomes sky, wind, fire etc, just like a
spider creates the raw material for the web from itself

एकमेिानितीयिः । निश्वरूपेश्वरिः । अनेकरुपेश्वरिः ।
Level 3 – GOD appears a the world. The changeless Lord appears as the universe just as dream
appears as real of the sleeping person. The mind gets transformed into dream world
(appearance of the word). In the same way in this state, the Lord appears as the
universe, projected as the universe
अजायमानिः बहुधा निजायते । अरूपेश्वरिः । निितशकारणम् ।
Topic of this chapter is the Level 2 for of GOD
Creation of external word बाह्यप्रपञ्चिः ।

सप्तऋर्यिः । creation of the sever Rishis representing गृिस्िाश्रमिः प्रिृनत्तमागशिः ।
िर्त्िारिः । creation of the सनकाददमुनयिः who became Brahmcharis representing
स्यासाश्रमिः ननिृनत्तमागशिः ।
मनििः । fourteen Manus each presiding over a म्ि्तरिः consisting of seventy one ितुयुशगािः ।
All of these are
मानसा जातािः । born out of will of GOD ब्रह्मानज ।
मद्भािािः । they have the same nature as mine मर्त्स्िरूपािः सनर्त्ित्तान्दस्िरूपािः । So अिम् ब्रह्मानस्म ।
भाििः also means devotion, so they are devoted to me.
येर्ां । मनुनाम् of these Manus
इमािः प्रजािः । all human beings are born
लोके । in this world.
Unmanifest and manifest forms of the GOD:

योगिः and निभूनतिः ।
योगिः । मायार्नतिः अव्यतर्नतिः कारणर्नतिः potential form like seed of a tree
निभूनतिः । व्यतजगत् । कायशर्नतिः manifested form like tree
यिः िेनत्त । one who knows, a devotee who knows the above two forms
तत्त्ितिः । comprehensively, completely. For him the whole word is the Lord,
he does not have to travel any where for ईश्वरदर्शनम् । for him सिं ईश्वरमयं जगत्
he has निश्वरूपदर्शनम् अनेकरूपदर्शनम् ।
सिः । such a person युज्यते । will be taken to the next level of अरूपदर्शनम् by
योगेन such understanding of union with the Lord.
अनिकल्पेन । It will be strong conviction for him that the formless Lord appears as
one or more forms .He has all three visions of the Lord.
नात्र संर्यिः । there is no doubt about this, this is Lord’s guarantee certificate.

Description of अनेकरूपेश्वरभतािः ।
बुधािः भािसमन्ितािः
By vision of the Lord everywhere, a devotee’s रागिेर्िः are weakened. He will not resist any
experience in life as they are from the Lord, will accept them all as will of the Lord ईश्वरप्रसादिः as
a result he will always relaxed, he will be true कमशयोगी ।
अिम् सिशस्य प्रभििः । everything originates from the Lord,
सिं मत्तिः प्रितशते । Lord is the only source
इनत मर्त्िा । प्रसादबुनद्धिः thinking thus
मां भज्ते । worship me who is present everywhere.
बुधािः । informed, learned devotees about निराट-ईश्वरज्ञानननिः ।
भािसमन्ितािः । their mind always soaked in devotion, they are always relaxed.
He hopes for the best but is prepared to accept the worst आगते स्िागतं कु याशत् गच्छ्तं न ननिारयेत् ।
तुष्यन्त ि रमन्त ि ।
मत् नित्तािः । their mind is fixed on me.
मद् गर्त्प्राणािः । their sense organs also fix on me. They cannot be away from me.
बोधय्तिः परस्परम् । they share their divine experiences with each other and the next generation.
किय्तिः ि मां । They don’t have any interest in wasting time behind mundane topics, but spend
time talking about me.
Advantage:
तुष्यन्त । this will make life successful, so they feel fulfilled
रमन्त ि । they revel in the appreciation of the universe.
ददानम बुनद्धयोगं तम् ।
सततयुतािः । never forget their relationship with Lord while performing the worldly duties also.
This relationship is not externally forced, but is discovered by knowledge.
So:
भजतां प्रीनतपूिशकम् । worship the Lord out of love born out of understanding. The more you study
scriptures, the more you know nature of GOD, so devotion is automatic.
ददानम बुनद्धयोगं तम् । lord helps him with the ज्ञानयोगिः discovery of the form less GOD. Lord will
send a Guru, provide र्ास्त्रम्, provide opportunity to study र्ास्त्रम् and provide necessary
qualifications for the knowledge of the form less Brahman एकरूपईश्वरिः ।
येन माम् उपयान्त ते । through that knowledge they reach the form less GOD.
नार्यानम तमिः ज्ञानदीपेन भास्िता ।
ज्ञानदीपेन । I will light the lamp of knowledge. It is not physical job. It is teaching job. I will send

a Guru who will do systematic teaching of scriptures
आर्त्मभािस्ििः । remaining in the student’s mind and guiding. At श्रिणम् the light is light which is
feeble, follow it by मननम् and ननददध्यासनम् to make it the lamp glow
भास्िता । Then what ever happens in your life, it will not hurt you.
तेर्ाम् अनुकम्पािशम् । I do it because of my compassion.
तमिः नार्यानम । I will remove the darkness. निराटभतिः becomes a ज्ञानी with assistance and
support of the Lord. He will move to अरूपईश्वरभतिः ।
Arjun’s glorification of the Lord

िे कृ ष्ण र्त्िं परं ब्रह्म । you are ननगुशणब्रह्म ।
परं धाम । supreme light of consciousness ित्यस्िरूपम्, supreme abode of the universe
परमं पररत्रम् । the holiest of the holy, whatever gives ananda is holy, you are आन्दस्िरूपम्
पुरुर्ं । indweller, resident in every human being as साक्षीित्यम् । पुरु body, र्िः resident
र्ाश्वतम् । eternal one, does not die when the body dies.
ददव्यम् । ज्योतनस्िरूपिः self evident consciousness
आदददेिं । primal GOD before ब्रह्मानज was born, you are the cause GOD.
अजं । does not have a parent, unborn, causeless cause.
निभुम् । all pervading one.
इनत आहुिः सिे ऋर्यिः । all the Rishis declared this, that is how i know this
देिर्र्शनारदिः तिा । also the sages of the heaven, most famous of then is Narada
नारम् । नारं ज्ञानं ददानत इनत नारदिः । Narada travels and gives knowledge.
अनसतिः देिलिः (अररतपुत्रिः) व्यासिः । all the great sages also.
स्ियं ि एि । also you yourself declare so, and I have full faith in you.
एतत् सिें ऋतं (सर्त्यम्) । this (what is said) is all true
िे भिन् देिािः ते व्यहतं न निदुिः । even GODs don’t know your glory. Out intellect can only know
finite things within time and space, how can we know the truth which is beyond time and space.
न दानिािः । how can demons know you when GODs do not know you, only you know your glory,
so please tell me.
िे पुरुर्ोत्तम । Whole universe consists of 1) क्षरपुरुर्िः tangible manifest matter.
2) अक्षरपुरुर्िः intangible unmanifest matter or energy, and
3) उत्तमपुरुर्िः consciousness which is beyond matter ित्यस्िरूपिः निद्रुपिः ।
िे भूतभािन । भूत = सृनििः, भािन = कताश । भूतानन भाियनत इनत भूतभािनिः । all things
and beings, fundamental principle from which creation comes and in
whom it dissolves िे भूतेर् ।
िे भूतेर् । controller of the world, the great manager.
िे देिदेि । देिानां देििः lord of the GODs, the controller of even GODs.
िे जगपते । protector of the world from who wants to destroy the world.
स्ियम् एि आर्त्मानं िेर्त्ि । you alone know your glory by yourself, your are सिशज्ञिः so tell me your
glory.
ितु म् अिशनस अर्ेर्ेण । you are able to tell me entirely.

आर्त्मनिभूतयिः । your own glories
ददव्यािः । अलौदककािः । which are extraordinary.
यानभिः निभूनतनभिः । with these glories
एमान् लोकान् व्याप्य नतष्ठनस । you pervade the whole universe.
Why to know the glories?

Each one of the glories can be used as आलम्बनम् the symbol for the meditation. Thing symbolizes
the Lord behind it. Each one becomes प्रनतकम् आलम्बनम् so I want the list your glorious objects
which I can meditate upon उपासनािं and know you ज्ञानािशम् ।
िे भगिन् के र्ु के र्ु भािेर्ु (glorious objects) नि्र्त्यिः अनस र्त्िं मया ।
िे योनगन् सदा पररनि्तयन् । meditating upon them निश्वरूपदर्शनेन ।
अिं र्त्िां निद्याम् । I would come to know your higher nature i.e. ननगुशणब्रह्मन्
िे जनादशन । जनिः अच्यशते याच्यते इनत जनादशन । one who is begged for goods or one who sends the
demons and adversaries to the hell.
आर्त्मनिः योगं किय । tell me your own potentiality योगर्नतिः मायार्नतिः to become the universe.
This is to be inferred अनुमेयम् ।
निभूनतिः । potential expressed as perceptible प्रर्त्यक्षम् ।
निस्तरे ण । Elaborately.
भूयिः । again, this was told in 7th and 9th chapter already, but I am asking because
र्ृण्ि्तिः मे तृनप्तिः नानस्त । I don’t get saturated by listening to your glories. Why ?
अमृतम् । what I am listening is nectar.
Lord Speaks
ि्त । ok, very well, fine
आर्त्मनिभूतयिः ते किनयष्यानम । I will tell my glories which are
ददव्यािः । extraordinary each one can serve as a symbol for meditation.
प्राध्या्यतिः । I choose few samples because
मम निस्तरस्य (निभूनतनाम्) अ्तिः नानस्त । there is no end of my glories since they include 14 लोकािः ।
कु रुश्रेष्ठिः । greatest among कु रु ।
The greatest glory – the formless consciousness नित्

१. ननगुशणित्यम् makes every being sentient, this is the greatest glory.
अिम् आर्त्मा । निद्रूपनिभूनतिः ित्यं ननगुशणग्रह्मन् the highest order of reality which makes living
being alive श्रोतस्य श्रोत्रम् । That consciousness is सिशभूतार्यनस्ितिः सिेर्ां भूतानां आर्ये
अ्तर्हशदद नस्ितिः अिमार्त्मा प्रर्त्यगार्त्मा ननर्त्यं ध्येयिः residing in the mind of every living being
including animals and plants as the witness consciousness ित्यम्, witness of presence
and absence of thoughts is myself the Lord, which should be meditated upon.
िे गुडाके र् । गुडाका = तमोगुण dull intellect ईर् one who has conquered गुडाका that person is
सानर्त्िक person.

अक्षरब्रह्मन्
नारायणिः – अन्तकोरट ब्रह्माण्डनायकिः
अव्यतिः परिः अक्षरिः सनातिः पुरुर्िः । unmanifest witness consciousness which is beyond time
and space, which pervades everything and all beings rest in him. Infinite, Non-matter
List of glories: objects in the universe that can be meditated upon by those who
can not appreciate formless reality.
अिम् आददिः ि मध्यं ि भूतानां अ्तिः एि ि । Ones who cannot meditate upon my formless form
described above can meditate on Me as dwelling in the objects (glories) to be described
below; for, I am the cause, the state of existence, and the end of those objects सृनििः time
wise.
२. आददर्त्यानां निष्णुिः । िामनरुपी निष्णुिः । Vishnu in the form of Vaaman devata.
१२ आददर्त्यािः + ११ रुद्रािः + ८ िसििः + १ इ्द्रिः + १ प्रजापनतिः = ३३ देितािः gets oblation
during rituals so they are called िनिभूशक् । ३३ देितािः multiply into 33 crores devatas.
आददर्त्यिः अददतेिः अपर्त्यम् पुमान् । sons of Aditi are Adityas
१२ आददर्त्यािः represents 12 faces of Sun God, one for each month.
३. ज्योनतर्ां रनििः अंर्ुमान् । प्रकार्नयतृणां रनमममान् । Among luminaries, Sun God with brilliant
rays.
४. मरीनििः मरुताम् । cool breeze among 49 types of air realities तर्त्िम् ।
५. नक्षत्राणां र्र्ी । moon among luminaries of night; i.e. stars, planets, moon.
६. िेदानां सामिेदिः । Sama Veda is musical is the most attractive, it has got all the svaras.
७. देिानां िासििः । Indra god among the gods. Indra is the controller of the gods.
God – मायासनितित्यम् । जीििः became god because of punya karma.
८. इन्द्रयाणां मनिः । mind among the senses. Each organ functions only in onefield while mind
functions in the fields of sound, touch, form, taste, and smell; so mind is superior to sense
organs.

९. भूतानां िेतना । life, very sentiency, the most mysterious thing in the universe.
Life is secret so अहिंसा परमो धमशिः । Lord is the life in every living being निदाभासिः ।
१०. रुद्राणां र्ङ्करिः । most auspicious among removers of sorrows.
र्ं मङ्गलम् करोनत इनत र्ङ्करिः आन्दकताश ।
रुत् दुिःखं द्राियनत इनत रुद्रिः remover of grief, so it brings happiness.
११. नित्तेर्िः (कु बेरिः) यक्षरक्षसाम् । lord of wealth among a group of Devatas.
१२. िसूनां पािकिः । purifier fire among Vasus
१३. मेरुिः नर्खररणाम् । नर्खरितां मेरुिः Meru among the peaked mountains.
१४. बृिस्पनतिः पुरोधसाम् । Bruhaspati, the priest of Indra among the priests of rulers.
१५. स्क्दिः सेनानीनाम् । Skanda among the war-lords.
१६. सागरिः सरसाम् । Sea among the natural water reservoirs.
१७. मिर्ीणां भृगुिः । Bhrugu is pre-eminent among the seven Rishis.
१८. नगरां एकमक्षरम् (ॐकारिः) । mono syllable word among the words.
नगिः = पदम् । नगराम् among words
In कमशकाण्डम् ॐकारिः is the most officious mantra. In उपासनाकाण्डम् ॐकारिः is used as आलम्बनम्
during meditation. In िेदा्त ॐकारिः is used for enquiry into reality. माण्डु क्योपननर्द् is the
ॐकारनििार to arrive at the reality.
ॐकार is the essence of the entire creation.
१९. यज्ञानां जपयज्ञिः । Japa can be practiced by all the people without िणाशश्रम restriction, so it is
universal. You can practice it anywhere, at any time, in any condition. There is no हिंसा
or physical pain. There is no expenditure involved.
जपिसंनसनद्धिः ।
जकारिः ज्मनिच्छेदिः ज्मनार्निः । पकारिः पापनार्निः ।
ज्मपाप िरो यस्मात् जप इनत उच्यते बुधिः ।
What is Japa ?
Repetition of any sacred word म्त्रािृनत्तिः जपिः । In पारायणम् there is no repetition but only
linear reading once.
२०. स्िािराणां निमालयिः ।
२१. अश्वर्त्ििः सिशिृक्षाणाम् । Ashvattha tree is abode of नत्रनणनत where Brahmaji is in the root,
Vishnu in the middle and Shiva at the top.
२२. देिर्ीणां नारदिः । नार = ज्ञानम्, द = ददानत । ज्ञानं ददानत इनत नारदिः ।
२३. ग्धिाशणां नित्ररििः । Gandharvaas are know for all forms of arts.
२४. नसद्धानां कनपलो मुननिः । Kapil muni among people with miraculous powers.
२५. उच्िःश्रिसं अश्वानाम् । उििः श्रििः यस्य सिः । श्रििः दकती उििःश्रििः he most famous horse came
during churning of ocean. समुद्रमिनम् represents churning our mind.
नक्षरसागर is white which represents सानर्त्िक mind which should be churned by
scriptural study.
२६. ऐराितं गजे्द्राणाम् । white elephant, vehicle of Indra

२७. नराणां नरानधपम् । king among human beings, king has to support धमशिः ।
२८. आयुधानां िज्रम् । special weapon of Indra which is strong because of spiritual
strength of rushi Dadhitchi from whose bones the weapon was created.
२९. धेनन ू ां कामधुक् । milk yielding cow which yields anything you want.
कामं काम दोनवध इनत कामधुक् ।
३०. प्रजनिः क्दपशिः । क्दपशिः desire, the greatest creator of things.
३१. सपाशणां िासुदकिः । among the poisonous snakes the king of snakes, the ornament of Shiva
३२. अन्तिः नागानाम् । among the non-poisonous snakes the snake associated with Vishnu.
अन्तिः ननगुशणब्रह्मन् आदीर्ेर्िः that which remains after everything is destroyed.
३३. िरुणिः यादसाम् । यादिः जलदेिता there are many Devatas for water, like river devata, lake
devata, cloud devata पजश्यिः etc. िरुणिः is the devata of ocean, the biggest water reservoir.
३४. अयशमा पुतॄणाम् । there are many devatas in the नपतृलोकिः अयशमा is the head of them.
३५. यमिः संयमताम् । यमिः कालतर्त्िम् time controls everything, even the mind which is arrogant
when one is young gets mellowed down in time.
३६. प्रह्लादिः दर्त्यानाम् । Prahlad सर्त्िगुणिः is the great devotee born among Asuras, the sons of
ददनतिः ।
३७. कालिः कलयताम् । कलयतिः keeps account of punyam and paapam. कालिः is नित्रगुप्तिः
यमधमशराजिः ।
३८. मृगे्द्रिः मृगाणाम् । lion among animals.
३९. िनेतयिः पनक्षणाम् । among the winged ones, I am गरुडिः निननतायािः पुत्रिः
४०. पिनिः पिताम् । among the purifiers (fire, water, wind etc), I am air पुनानत इनत पिनिः िायुिः
४१. रामिः र्स्त्रभृताम । among the weapon wielders I am Rama. Lord keeps the weapon to
protect the धमशिः and to destroy the inner enemy of the devotee by सम्यक् ज्ञानम् सुदर्शनम् ।
४२. मकरिः झर्ाणाम् । मकरिः, shark/whale among aquatic creatures.
४३. जाह्निी स्रोतसाम् । river गङ्गा among rivers. जाह्निी flowed out of the ears of जह्नुमिर्ी ।
४४. आददिः मध्यं ि अ्तिः सगाशणाम् । among created things ब्रह्मलोकिः भूलोकिः पाताललोकिः space
wise, I am the beginning, middle, and the end.
४५. अद्यार्त्मनिद्या निद्यानां । among all the knowledge, I am the spiritual knowledge
सर्त्यम् परानिद्या राजनिद्या of chapter 9. Other knowledge is अपरानिद्या असर्त्यम् ।
४६. िादिः प्रिदताम् । िादिः संिादिः discussion between student and teacher I am where the goal is
to arrive at the truth, not winning the argument. Here the ego is set aside नमस्कार to the
teacher is the indication. In other discussions, the goal is to win the argument, they are
useless discussions.
४७. अकारिः अक्षरणाम् । I am the अकारिः among the alphabets. अकारिः is the most fundamental
sound or letter, all other sounds are derived from it. अकारिः is the कारणाक्षरम् उपादानाक्षरम्,
these letter are कायाशक्षरानण । अकारिः is the effortless sound you can produce, all the other
sound requires effort. अकारिः is in every speech अकारो ि सिाशिाक् । Every alphabet has a
presiding deity, ब्रह्मानज is the presiding deity for अकारिः ।
४७. ि्ििः सामानसकस्यिः । I am the ि्ििः समासिः among the compound words.
४९. अक्षयिः कालिः । I am the कालिः puts end to everything which does not end, the inexhaustible
time by which the next creation is possible. Or I am the Shiva, the Lord Supreme, being
the destroyer of Yama himself.
५०. निश्वतोमुखिः धाता । I am the giver of appropriate result for appropriate action to appropriate
person at appropriate time. I have cosmic computer which will never be struck with any
virus so I am निश्वतोमुखिः my face turned in every directions, I observe all the actions of all
the people.
५१. सिशिरिः मृर्त्युिः । I am the मृर्त्युिः यमधमशराजा who will take away everything except punyam and
paapam. We can never carry any thing at the time of death except punyam and paapam.
५२. उद्भििः भनिष्यताम् । I am the source of womb of the future prosperity.
५३. कीर्तशिः श्रीिः िाक् स्मृनतिः मेधा धृनतिः क्षमा ि नारीणाम् । Every object has a presiding deity
अनधष्ठानदेिता । Among the female devatas I am name and fame, glory, speech, memory,
intelligence, endurance (will power), patience at their best.
५४. बृित् साम साम्नाम् । Among the mantras of the Sama veda, I am the auspicious mantra
glorifying the Lord who is the infinite one, so the mantra is called बृित् ईश्वरसाम ।
५५. गायत्री छ्दसाम् । among the Vedic mantras, I am the Gayatri mantra, the essence of
Vedas. It is originally सानित्रीम्त्रिः but being in गायत्री meter it is called गायत्रीम्त्रिः ।
ॐ भूभुशििः स्ििः भूिः (प्राणदाता) भुििः (दुिःखनार्किः) स्ििः (सुखदाता)
तर्त्सनििशरेण्यं - ऋविेदसारिः
भगो देिस्य धीमनि । - यजुिेदसारिः
नधयो यो निः प्रिोदयात् ॥ - सामिेदसारिः
ियं धीमनि we meditate upon
तत् िरे ण्यम् भगशिः that sacred excellent effulgence
सनितुिः देिस्य of Sun God
यिः (भगशिः) नधयिः निः प्रिोदयात् which effulgence activate our intelligence.
५६. मागशर्ीर्शिः मासानाम् । I am the month between Dec15-Jan15 when the earth is rich with
greens and fruits. It is time of early morning for the devatas, devatas one day = one year
of human beings. It is ब्राह्ममुहुतश for the devatas, it is सानर्त्िक period so this month is good
for spiritual practices.
५७. ऋतूनां कु सुमाकरिः । I am the spring period of two months being the most pleasant
period because of blossoming of flowers. कु सुम flower आकरिः abundance.
५८. द्यूतं छलयताम् । I am gambling among those activities that rob our discriminative power,
which takes human being for a ride. These activities are quarrel, fighting, shouting,
drinking, etc. कनलदेित्रा resides in places and activities which take person down.
५९. तेजिः तेजनस्िनाम् । I am intelligence, brilliance among intelligent people who resists
temptation for gambling. It is easy to say “no” the first time, but if you get sucked it is
very difficult to get out.
६०. सत्त्िं सत्त्ििताम् । I am धमशमोक्षप्रधान spiritual inclination सत्त्िगुण in सानत्त्िक people. रजोगुण
causes material inclination अिशकामप्रधान । तमोगुण obstructs both spiritual and material
inclination. Need to move from तमस्  रजस्  सत्त्िम् ।
६१. व्यिसायिः अनस्म । once there is spiritual inclination, it expresses itself in प्रयत्नम् व्यिसायिः
effort required for spiritual fulfillment in the form of पञ्चमिायज्ञािः industry etc.
६२. जयिः अनस्म । once there is spiritual effort, it leads to success, victory. Once we get success,

we should not get arrogant, it is because of the push of Lord’s grace अनुग्रििः, our work is
the pull, effort प्रयत्नम् ।
६३. िासुदि े िः िृष्णीनाम् । among the descendents of िृष्णीिंर्िः यदुिंर्िः I am िासुदि े िः son of
Vasudeva and Devaki. कृ ष्णाितारिः is the most glorious because in this Avatara the Lord
functions as ब्रह्मनिद्यािायशिः जगद्गुरुिः ।
६४. पाण्डिानां धनञ्ज्यिः । among the Pandavas, I am Arjun. Why Arjun ? he is the 1st receiver of
the Bhagavad-Gita knowledge. He is the 1st one who asked for it.
६५. व्यासिः मुनीनाम् । among professional thinkers I am Vyas. Why Vyas ? Vyas is
ह्मनिद्यािायशिः । Vysa contributed to ब्रह्मसूत्रानण and wrote मिाभारतम् which includes
भगिद्गीता । Also Vysa rearranged Vedas – िेदान् ददव्यासिः इनत व्यासिः । His original name is
कृ ष्णिपायनिः ।
६६. उर्ना कनििः किीनाम् । among farsighted man of vision, I am Sukraa र्ुक्रािायशिः
क्रा्तदर्ी – क्रा्तम् that is which is beyond the range of our sense organs.
६७. दण्डिः दमयताम् । among the disciplinarians I am the rod of punishment.
६८. नीनतिः नजगीर्ताम् । among those who seek victory, I am the diplomacy.
६९. मौनं गुह्यानाम् । among the secrets, I am the silence. Silence represents ब्रह्मन् because in
silence there is nothing except consciousness, nothingness is witnessed by consciousness.
७०. ज्ञानं ज्ञानिताम् । In the wise people, I am the wisdom.
७१. यत् बीजं सिशभूतानाम् अनस्त तत् अिम् । I am the material cause उपादानकारणम् for all beings. I
am the सत् in the creation, the existence in every living beings.
यत् भूतं िरािरं मया िीना स्यात् तत् न अनस्त । that which is without me, mobile or stationary,
exists not. There is nothing that can exist without me. I am नित्त् I am सत् ।
I am ननगुशण-ईश्वरनिभूनतिः ।
िे अजुनश मम ददव्यानां निभूतीनां अ्तिः नानस्त । there is no end to my glories.
एर्िः निभूतेिः निस्तरिः उद्धेर्तिः प्रोतिः । what I have given is only an illustration of that. You
can extend the list. Whatever makes you awestruck is myself, be it a small insect or a big
mountain.
यत् यत् निभूनतमत् सत्त्िम् । whatever being or thing in the word that is rich or abundant श्रीमत्,
powerful (energy of Sun, water fall) उर्जशतम्, तत् तत् अिगच्छ र्त्िं you know that as derived from
a fragment of my lordly splendor मम तेजोंर्संभिम् । अििा Or looking at differently,
In stead of saying:
Water is present in every wave
Water is present in every bubble
Water is present in every drop
We can say:
All waves, all bubbles, all drops are in water.
Instead of saying I am the creator, I would say the whole creation is in me.
अिम् इदं कृ र्त्नम् जगत् एकांर्ेन नििभ्य नस्ितिः ।
I abide eternally, encompassing this entire world by a fragment of my power.
The whole creation is like bubble in me, the ocean
Universe = (सत् नित् आन्दिः) ब्रह्मन् + (नाम रूप) जगत्
१ + ०००० ....
World is divine
Happiness belongs to one who sees this and not for others.

Chapter 11
By
Jayantilal G. Patel
(jgpatel@gmail.com)
Based on Classes
By
भ.गी -११ जयन्तिः Page 1

- ११ निश्वरूपदर्शनयोगिः ।
Verse 1 Arjun’s summary of what he learned from chapters 1-6

Verse 2 Arjun's summary of what he learned from chapters 7-10.
Verse 3-8 Arjun’s request for Lords answer for निश्वरूपदर्शनम्
Verse 8-14 Sanjay’s description of निश्वरूपसर्शनम्
Verse 15-22 Arjun’s 1st response - wonderment, seeing wonderful aspect
of निश्वरूपम् – creative aspect of time
Verse 23-30 Arjun’s 2nd response - fear, seeing frightening aspect of
निश्वरूपम् । destructive aspect of time कालोननिः mentioned in
verse 19th.
Verse 31 Arjun’s doubt as to if God is compassionate or cruel, so he asks
question to the Lord, do you do any other good work or only
you keep swallowing? Who are you and what is your function?
Verse 32-34 Lords answer – I am neither compassionate nor cruel, I am the
order of the creation कमशफलदाता so be my instrument
नननमत्तमात्र भि
Verse 35-45 Arjun‘s 3rd appreciation of निश्वरूपम्-surrender, devotion
भनतिः ।
Verse 46-55 उपसंहारिः conclusion of teaching
Verse 55 Definition of devotion in a capsule form. Seed verse for
Chapter 12

ददव्यचक्षिः = Study of chapters 7,9,10 + Purification of mind
Change of perspective + Purification of mind
Lord alone manifests as universe + Purification of mind
Purification of mind =
रागद्वेषरनहतं मनिः
ममकाराहङ्काररनहतं मनिः
कामक्रोधरनहतं मनिः
लोभमोहरनहतं मनिः
मदमात्सयशरनहतं मनिः
ददव्यचक्षिः = I look at the world as God ईश्वरिः
ददव्यचक्षिः divine vision, a change of perspective.

We should clearly understand and assimilate the teaching of 7th, 9
th
, 10th chapter that the Lord alone is the material cause; therefore every appearance is different
version of the Lord. This change of perspective that we receive through the teaching is called
ददव्यचक्षिः ज्ञानचक्षिः । not a physical eye, no mysticism is involved.
र्बरी gets thrilled seeing Rama because of her religious mind, mature mind, purified mind
ददव्यचक्षिः + लौदककचक्षिः । रािण has no impact on seeing Rama because lack of inner eye. He sees
Ram with लौदककचक्षिः only.
Arjun understood the teaching of the chapters 2-6.

मदनषग्रहाय त्िया उतम् । for blessing me you taught chapters 2-5 to remove my sorrow
िचिः परम् । the most sacred, supremely valuable words revealing आत्मा ।
गषह्यम् । greatest secret not easily available in world, it is available for ज्ञानी which are few in the
word, also the ज्ञान seekers are rare.
अध्यात्मसंनज्ञतम् । spiritual topic dealing with spirit आत्मा which is different from matter.
मम अयं मोहिः निगतिः । my delusion, sorrow stated in chapter 1 is gone.
Arjun understood the teaching of the chapters 7-10.

कमलपत्राक् । one with eyes like lotus petals – represents inner beauty of ईश्वरस्िरूपम् as the
material cause dealt in chapters 7-10.
भूतानां भििः अप्ययिः च । उत्पनत्त-लय-(नस्िनत) कारणम् Lord alone is the material cause for the creation,

maintenance, and dissolution of the world.
निस्तरर्िः मया र्ृतौ । I heard it clearly.
महात््यम् अनप । your glories in the universe mentioned in chapter 10.
अव्ययम् । inexhaustible, glories are always there as soon as you open your eyes.
परमेश्वर । supreme lord

पषरुषोत्तम । supreme Lord – the greatest Lord.
एतत् यिा त्िम् आत्ि । whatever you are teaching is understandable, I have no resistance in
accepting
आत्मानं । your teaching about yourself, the Lord is acceptable.
I am able to intellectually understand that the world is divine, but I have heavy रागद्वेषिः during
transaction. My intellectual and emotional personality is not harmonized, so what do I do
to close the gap ? So.
ते ऐश्वरं रूपं द्रष्टष म् इच्छानम । how can I see your all-pervading form when I transact in the world, so
please help me Lord.
निश्वरूपदर्शनम् is already there, even before we are born. We do not get the thrill of the vision
because of our lack of preparedness - the purity of the mind, ददव्यचक्षिः reduction of
षड् ररपििः – काम क्रोध लोभ मोह मद मात्सयशिः
तत् मया द्रष्टष ं र्क्यं इनत त्िं म्यसे । If you think it is possible for me see your universal form then
हे योगेश्वर the Lord of miraculous power, remove my impurities
ततिः मे आत्मानं दर्शय । and show me your निश्वरूपम् ।
अव्ययम् । with many forms.
Lord Krishna accepts Arjun’s request, gives Arjun special goggle called purification, the divine
eye ददव्यचक्षिः
पश्य मे पािश रूपानण । may you see varieties of my forms and colors.
र्तर्िः सहस्त्रर्िः । in hundreds and in thousands.
नानानिधानन । varied in nature.
ददव्यानन । belonging to Lord
नानािणाशकृतीनन च । various colors and forms
पश्य आददत्यान् । twelve powers of Sun, one for each month of year.
िसून् । eight natural principles fire, earth, intermediate space, air, Sun, upper heaven, Moon, and
stars.
रूद्रान् । eleven Rudras – 10 sense organs with mind.
अनश्वनौ । Ashvinikumars presiding over Prana

मरुतिः । seven groups of Maruts.
बहूनन अदृष्टपूिाशनण । many things you did not seen in the world of humans
आश्चयाशनण । many marvels.
इह एकस्िम् । in my body in the form of entire universe.
कृ त्सनं जगत् पश्य । see the entire world निश्वरूपम् . You will appreciate the vastness of my body.
सचराचरम् । in the form of moving and non-moving things नत्रभूिनरूपम्
मम देहे । निश्वरूपदेहे
गषडाके र् । सत्िगषणप्रधान
यत् च अ्यत् दृष्टषम् ईच्छनस । जयपराजयादद यत् र्ङ्कसे ’यद जयेम िा नो जयेयषिः’ इनत यत्
अिोचिः तदनप द्रष्टष ं इच्छनस । anything else you like to see, e.g if you will
win or they will that you mentioned in Chapter 2.
न तष मां र्क्यसे द्रष्टष म् । you are not able to see me with physical eye, so
ददव्यं ददानम ते चक्षिः । I give you inner eye of wisdom.
पश्य मे ऐश्वरं योगम् । see my divine form, पञ्चभूतानन become Lord with ददव्यचक्षिः ।
and all the products of पञ्चभूतानन - पञ्चभौनतकम् becomes reverential for me, no question of
going away from Lord everything is भगिन् मयम् without ददव्यचक्षिः it is only माया ।
Sanjaya’s description of what Arjun sees with the divine eye

हे राजन् । O king Dhrushtra
हररिः एिम् उक्त्िा । the Lord saying thus as in the previous verses.
महायोगेश्वरिः । with great powers of purification. Lord Krishna removes impurity temporarily,
immediately by giving ददव्यचक्षिः ।
परमम् ऐश्वरं रूपं दर्शयामास पािाशय । showed the infinite form to Arjun. Brought an attitudinal
change, perspective change in Arjun.
अनेकिक्त्र । many mouths, all the mouths you see are Lords mouths.
अनेकनयनम् । all the eyes of all the people are Lords eyes.
अनेक अद्भषतदर्शनम् । enumerable wonders.
अनेक ददव्याभरणम् । all the ornaments you are wearing are the Lords ornaments, Not लौदकक
ornaments. I will never develop ममकार to ornaments as all the ornaments belong to the
Lord.
अनेक उद्यषत् आयषधम् । countless weapons that are held in the raised hands. They all belong to the
Lord.
ददव्य माल्याम् । divine garlands
ददव्य अ्बरम् । divine cloths. All the garlands and cloths worn by all the people are Lord, so they
are divine.
ददव्य ग्धानषलेपनम् । all the perfumes are the Lord, so are divine.
निश्वतिः मषखम् । Omni-directional Lord.
अन्तम् । whose limits cannot be seen at all. The universe is ever expanding. Lord is space and
time-wise limitless, so
सिश आश्चयशमयं देिम् । निश्वरूपम् is a wonder, marvel.

Brilliance of the Lord - Sanjaya’s description of what Arjun sees …..
ददनि । अ्तररक्े in the sky.
सूयशसहस्रस्य भािः यषगपद् उनत्िता भिेत् । the splendor of thousand Suns were to explode
simultaneously.
सदृर्ी सा भासिः स्यात् तस्य महात्मनिः । the splendor of that infinite-bodied Lord
निश्वरूपईश्वरिः would be similar to that 1000 splendid Suns.
तत्र देिदेिस्य र्रीरे । आकार्ात्मक् अन्तर्रीरे there in that infinite body-space of the Lord
कृ त्नं जगत् एकस्िं अपश्यत् ।, saw entire universe, the burdensome world he saw as divine world
because of inner eye of refinement.
पाण्डििः तदा । Arjun, when Lord gave the divine eye ददव्यचक्षिः ।
Arjun’s wonder struck response to universal form …..

निस्मयिः आश्चयशम् । Arjun is wonder struck which he expresses in verses 15-22
World is amazement is you look at it objectively with special attitude.
Otherwise it is जीिसृनष्टिः a colored vision expressed in रागद्वेषिः कामक्रोधिः
ममकारिः/अहङ्कारिः
ति देहे अहं देिान् पश्यानम । in the निश्वरूपर्रीरे I am seeing all the Gods.
तिा भूतनिर्ेषसङ्घान् । multitude of different living beings.
ईर्ं ब्रह्मानम् कमलासनस्िम् । Lord Brahma the creator seated on the lotus flower.
सिाशन् ऋषीं च ददव्यान् । all the celestial Rishis.
सिाशन् उरगांश्च ददव्यान् । all the celestial Serpents like Vasuki
अनेक बाहु-उदर-िक्त्र-नेत्रं त्िा पश्यानम । countless hands, stomachs, mouths, eyes I
see (all the hands, mouths of the people I see as you – change of perspective).
अन्तरूपम् । your infinite forms, each of the forms in the world is unique.
न अ्तं च मध्यं च आददं च ति पश्यानम । do not see the end, middle and beginning of cosmos
– O Lord you are infinite.
निश्वेश्वर निश्वरूप । O Lord on universe and whose body is the universe.
दकरीरिनं । all the crowns on all the heads of kings is yourself.
गददनम् । all the Gadas are you.
चदक्रणं च । all the discus.
तेजोराशर्ं । mass of effulgence
सिशतिः दीनिम्तम् । shinning in all directions
दषर्नशरीक्ष्यं सम्तात् । difficult to see because of effulgence.
दीत्िानलाकश द्यषनतम् अप्रमेयम् । you have immeasurable light like that of a blazing fire.
Arjun’s reverence increases

त्िं परमं अक्रं । you are imperishable eternal सगषण and ननगषशण ब्रह्मन्. The creation is always there in
manifest or unmanifest form so अक्रम् । You are परमम् the ननगषशणब्रह्मन्
िेददतव्यम् । you are the ultimate truth to be known by all.
त्िं अस्य निश्वस्य परमं ननधानम् । you are that which supports everything, but itself is not supported
by any one, you are ultimate support नस्िनतकारणम् चैत्यम् ।

त्िं अव्ययम् । you are unchangeable कालानततिः – ननगषशणब्रह्मन्
त्िं र्ाश्वतधमशगोिा । you maintain the harmony of the physical and moral laws.
पररत्राणाय साधूनाम् --- you destroy wicked people to maintain harmony.
सनातनिः त्िम् । you are always there
पषरुषिः । you are all pervading one, you are every where सिशगतिः पषरुषिः ।
मतिः मे । this is my understanding.
अनाददमध्या्तम् । you are without beginning, middle or end.
अन्तिीयशम् । you are Lord of infinite power.
अन्तबाहुम् । all the hands in the world are your hands.
र्नर्सूयशनेत्रम् । moon and suns are your eyes which make everything visible. The presiding deity of
the organ becomes the organ of the Lord. Presiding deity of eye is the sun, so sun
becomes eye of the Lord.
दीिहुतार्िक्त्रम् । हुता fire अर् consumer हुतार् consumer fire िक्त्रम् mouth
दीि blazing. Your face is huge blazing fire ready to swallow everything.
स्ितेजसा निश्वम् इदं तप्तम् । burning the universe with its radiance.
इदं द्यािापृनिव्योिः अ्तरं त्िया व्यािम् । the gap between the earth and heaven is pervaded by you –
the whole universe is your body.
एके न । wholly pervaded by you only
ददर्िः च सिाशिः । all ten directions are pervaded by you.
इदम् अद्भषतम् रूपं दृष्ट्िा । I was able appreciate the wonderful form of yours.
उग्रम् । the fiery form Arjun saw, Arjun sees the Lord as लयकारणम्, so now Arjun is fearful.
लोकत्रयं प्रव्यनितं महात्मन् । O Mahatma, the three worlds are frightened by your death principle.
Other’s wonder struck response to universal form …..

सषरसंघािः त्िां निर्न्त । groups of devatas approach you, matured people see destruction as धार्मशक
construction.
के नचत् भीतािः प्राञ्जलयिः गृणन्त । ignorant people out of fear chant fear removing prayers with folded
hands.
महर्षशनसद्धसंघािः स्िनस्त इनत उक्त्िा । eminent seers and perfected ones saying ‘let there be prosperity
मङ्गलम्’
स्तषिन्त त्िां स्तषनतनभिः पषष्टकलानभिः। praise you with prayers which talk about all your glories.
रुद्रािः आददत्यािः िसििः साध्यािः (less perfected ones) निश्वे अनश्वनौ मरुतिः
उष्टमपािः (नपतृदि े तािः) ग्धिश-यक्-असषरािः नसद्धसंघािः सिे िीक््ते निनस्मतािः । They all are wonder struck.
Arjun’s fearful response to universal form

रूपं महत् ते । your universal form is immense with
बहुिक्त्रनेत्रम् । many mouth and eyes
बहु बाहु उरु पादम् । many hands, thighs and legs
बहु उदरम् । many stomachs
बहु दंष्ट्राकरालम् । frightening mouth with many protruding teeth.
दृष्ट्िा लोकािः प्रव्यनितािः । seeing this form all the worlds are frightened

तिा अहम् । so am I.
नभिःस्पृर्ं । your form is touching the sky.

दीिमनेकिणशम् । you are effulgent, all the colors in the world are your colors.
व्यात आननम् । you have wide open mouth, I see fire inside and sharp teeth
दीिनिर्ालनेत्रम् । your eyes are very large and flaming
दृष्ट्िा त्िां seeing you especially the frightening mouth
प्रव्यनिता्तरात्मा । I am disturbed, tormented
धृशतं न नि्दानम । I lost the courage
र्मं च निष्टणो – न नि्दानम । I lost steadiness of mind, my tranquility is disturbed.
दंष्ट्राकरालानन मषखानन । your mouth is frightening with sharp teeth comparable to

काल अनल सनिभानन । glowing fire at the time of प्रलयिः which absorbs every thing including
fourteen लोकािः, your mouth is that प्रलयकाल-अननिः ।
दृष्ट्िा ददर्िः न जाने । when I look at your mouth I have lost sense of direction
न लभे च र्मश । I can’t find peace of mind, I am greatly disturbed
प्रसीद । be gracious, at least don’t open your mouth
देिेर् जगनििास । O God of Gods, abode of worlds.
अमी । in front of me
धृतराष्ट्रस्य पषत्रािः । I see son’s of Dhrutarashtra
सिे सहैि अिननपालसंघैिः । with all the kings simultaneously
त्िां निर्न्त । entering into your mouth
भीष्टमिः द्रोणिः सूतपषत्रिः । my dear Bhishma, my guru Drona, Karna
अस्मदीयैिः योधमषखयैिः सह । also leading worriers on our side enter into your mouth. This includes
Arjun’s son Abhimanu also. Arjun cannot accept this fact of death. Life is going to be
miserable as long as we don’t accept the fact of death – choice less situation. Arjun is
not ready to accept the fact of death so निश्वरूपदर्शनम् is frightening, it is not if you accept.
ते त्िरमाणािः िक्त्रानण निर्न्त । they are all rushing into your mouth
दंष्ट्राकरालानन भयानकानन । with frightening teeth protruding out.
काल अनल सनिभानन । glowing fire at the time of प्रलयिः which absorbs every thing
के नचत् निलनािः दर्ना्तरे षष । some of them are sticking between the teeth
संदश्ृ य्ते चूर्णशतैिः उत्तमाङ्गैिः । I see their heads crushed to powder.
We all have to go through कालम् – old age, disease, organ failures, etc.
Two examples of people entering the destructive mouth of the Lord .

नदीनां अ्बषिेगािः बहििः । various streams of rivers
समषद्रम् एि अनभमषखािः द्रिन्त । they are all going to ocean only
तिा अमी नरलोकिीरािः । that way these heroes among men enter your blazing mouth.
ति अनभज्िलन्त िक्त्रानण निर्न्त । enter your mouth blazing with fire
यिा पतङ्गािः ज्िलनं निर्न्त । insects attracted by light enter into

प्रदीिम् । flame which blazing
नार्ाय । for own destruction
समृद्धिेगािः । with increased speed
तिा एि । in the same manner
लोकािः ति िक्त्रानण निर्न्त । all living beings are entering into your mouth
समृद्धिेगािः । with increased speed
नार्ाय । for their death.
Accept कालिः without resistance. Only way out is आत्मज्ञानम् ।
Three aspects of time कालिः - all are मङ्गलम् ।
creation maintenance destruction

Once you accept creation (birth, union) as auspicious, you have to accept destruction (death) as
auspicious also. You cannot pick one and reject the other. Both the birth and death (old age,
sickness, disease, separation from loved ones) are auspicious मङ््लम ।
Destruction is a feast for the Lord

Lord has given us scriptures and intelligence to understand the death. If we don’t understand the
death and cry when someone near and dear dies, Lord does not care and does not have any
sympathy. For the Lord, the destruction is a feast.
समग्रान् लोकान् सम्तात् ग्रसमानिः । just as a good eater enjoys feast, the whole scene is food item
for the Lord, because Lord swallows, devours everything from all over सम्तात् ।
लेनलह्यते । you are relishing, licking
ज्िनभिः िदनैिः । with mouths which are blazing with कालाननिः ।
समग्रं जगत् तेजोनभिः आपूयश । radiation of fire in your mouth spreads all over the world.
ति उग्रािः भासिः । your dreadful radiation or flames
प्रतपन्त । scorch
हे निष्टणषिः । O Vishnu, all-pervading Spirit.
Arjun’s question – Who are you ? and what is your function ?.

Seeing destructive feature of the Lord, Arjun had a doubt whether the Lord is compassionate at
all, so he asks:
उग्ररूपिः भिान् किः इनत आखयानह मे । you the frightening, terror causing one, tell me who You are,
why you cause misery along with pleasure

नमिः तष ते देििर । I bow to You, chief among the gods.
प्रसीद । may you be gracious.
भि्तं आद्यं निज्ञातषम् इच्छानम । I wish to know You, the creator of the universe
ति प्रिृशत्तं न नह प्रजानानम । I don’t know your activity other that what I saw you as frightening
swallower.
Lord’s answer – time is integral part of creation

कालिः अनस्म । I am time, the integral part of the relative world.
- व्यािहाररकसत्यम् time is integral function feature of the world, everything has
corresponding opposite – arrival/departure, growth/decay, birth/death,
union/disassociation, etc.
Vedantic advise – the whole thing is one peace, divine. Either you accept
or reject totally, yes or no.
- पारमार्िशकसत्यम् no pairs of opposite
You need mental, inner strength for total rejection – renunciation of both enemies and friends.
Total acceptance also requires inner strength which you get from
ज्ञानम् self-knowledge. If you accept गृहस्िाश्रम you need to accept people coming/going, children
going away. If you accept सं्यासाश्रम you reject everything. Partial acceptance or
rejection is not acceptable.
व्यािहाररकदृष्टया I am कालतत्िम्
पारमार्िशकदृष्टया I am कालानतत तत्िम्
As कालतत्िम् my function is creation, maintenance, and destruction
लोकक्यकृ त् । I am destructive principle
प्रिृद्धिः । with activated destructive principle. Why ?
इह प्रिृत्तिः लोकान् समाहतषशम् । to destroy thousands and millions of people in this world.
Warning to Arjun – all will die anyway.

ऋते अनप त्िा । even without your involvement.
सिे न भनिष्टयन्त । all these people have to disappear, time has come for the world to vacate huge
mass of people.
ये अिनस्ितािः । all these ocean of
प्रनत अनीके षष योधािः । soldiers who are present in both the armies, they have to perish, there is no
way out.
If you get involved you will get name and fame. If you run away, these people will come to end
any way and you will get bad name and even incur sin for omission of your duty.
So O Arjun, carefully note

तस्मात् । therefore, since time has come for the people to disappear
त्िम् उनत्तष्ठ । you get up
यर्िः लभस्ि । you can take name and fame
र्त्रून् नजत्िा । by defeating your enemy
समृद्धं राज्यं भषङ्क्ष्ि । you enjoy the kingdom

मया एि एते ननहतािः पूिशम् एि । all these people have been destroyed by me, you have to go through
motion only
हे सव्यसानचन् । who can shoot arrows with left hand, skilful bow man.
Be an instrument
नननमत्तमात्रं भि । you become an instrument in my hand for this destruction.
द्रोणिः भीष्टमिः जयद्रििः कणशिः तिा अ्ये योधिीरािः ।
मया हतािः त्िं जनह । they are already dead according to their कमश, kill them
मा व्यनिष्ठा यषध्यस्ि । don’t worry, fight
रणे जेतानस सपत्नान् । you will conquer enemies in war, धमश is on your side.
Surrender - action according to धमश - the will of God

Individual-will – freewill
following according to your own रागद्वेष, your मनोमयकोर्िः
God’s will
God has taught धमश, so धमश is will of God. Follow ज्ञानमयकोर्िः ।
When individual acts according धमश, he has surrendered individual-will to धमश the Lord. If you
go by your रागद्वेष you are abusing your freewill which will lead to your down fall. धार्मशक duty
is surrendering your freewill to the will of God. Choose the painful duty using your intellect.
This is real surrender
र्रणागनतिः, merging of कमशयोगिः and भनतिः । Every कमशयोगी is real भतिः ।
धमाशत् नह यषद्धात् श्रेयिः अ्यत् क्नत्रयस्य न निद्यते । there is not better way than following धमश, the will of
God.
Arjun’s response as surrender - devotion, stated by Sanjay

Arjun recognizes Lord as maintainer of the law of karma – कमशफलदाता । He understands that the
Lord is not responsible for the suffering and enjoyment of the people. His response changes
from wonders, to fear, to surrender र्रणागनतिः/भनतिः । So Sanjay tells what Arjun understood.
एतत् र्ृत्िा िचनं के र्िस्य । hearing Lord Krishna’s answer

कृ ताञ्जनलिः िेपमानिः दकरीरि । trembling with folded hand
नमिः कृ त्िा । saluting Krishan
प्रण्य भीतभीतिः । prostrating and nervous
सगद्गदं भूयिः एि कृ ष्टणं आह । spoke to Krishna again with choking voice.
Arjun still has fear in the back of his mind since Krishna has artificially blessed him with divine
vision. He still has to expand his mind. If you want to conquer fear, you have to expand the
mind, appreciate totality, see laws of the creation which extend to past births and enumerable
future births. You cannot escape the laws, you need to transcend ego अहङ्कार by going through
निश्वरूपदर्शनम् to अरूपदर्शनम्. Ego should grow, ripened by निश्वरूपदर्शनम् then vedanta study will
pluck the ego.
हृषीके र् स्िाने । Krishan ! It is proper that

ति प्रकीत्याश (निश्वरूपदर्शनेन) जगत् प्रहृष्टयनत । the mature people enjoy by glorifying you निश्वरूपम् ।
The beauty of totality is greater than attachment to few people around.
अनषरज्यते च । they are attached to निश्वरूपम् ।
But it is proper that
रक्ांनस । all the अधार्मशक people who are afraid of you
ददर्िः द्रिन्त । run all over to escape from the law of कमश ।
This too is proper:
नसद्धसङ्घािः सिे नमस्यन्त । groups of all perfected souls are doing reverence.
Reason for rejoice:
हे महात्मन् । O great being
कस्मात् च ते न नमेरन् । why would they not be your devotee ?
गरीयसे । O Lord the greatest one
ब्रह्मणिः अनप आददकत्रे । you the creator of even Brahmaji
अन्त । you are infinite one, time and space exist in you, but not you in them.
देिेर् । lord of lord
जगनििास । you are abode of universe
त्िं अक्रं सत् असत् परं यत् । you are cause, effect and beyond both कायशकारणनिलक्णिः
Arjun’s devotion becomes deeper and deeper ...

त्िं आदददेििः । you are the first and foremost God
पषरुषिः । all pervading one पूरयनत सिं इनत पषरुषिः । indweller in body पषरु body षिः indweller.
पषराणिः । most ancient one, without beginning.
त्िं अस्य निश्वस्य परं ननधानम् । you are the ultimate ground in which every thing resolves
प्रलयस्िानम् । Earth is the लयस्िानम् for plants, insects, animals.
Earth resolves in water, water in fire, fire in air, air in space, space in
Brahman, the ultimate resolve ground.
िेत्ता अनस । you are the knower, experiencer of the world प्रमाता, चेतनतत्िम् ।
निश्व तैजस् प्राज्ञा relative world
िेद्यम् अनस । instrument, object to be known प्रमेयम् भो्यम् । अचेतनतत्िम् ।
स्िूल सूक्ष्म कारण प्रपञ्चम् । relative world
परं च धाम । ultimate reality, neither the experiencer nor the experienced प्रमातप्रयमानततिः absolute
consciousness in which all the knower and object of knowledge rest तूरीयतत्िम्
तूरीयचैत्यम् । absolute world.
त्िया ततं निश्वं । the universe is pervaded by you, the absolute.
अन्तरूपम् । हे निश्वरूपईश्वर there is no end to your forms.
Lord is everything
िायषिः air यमिः (कालदेिता) अननिः fire िरुणिः water र्र्ाङ्किः moon प्रजापनतिः 14 of them whose
department is expansion of population
प्रनपतामहिः father of ब्रह्मानज who is the creator of the world.
So what can I do, but salute ?

नमिः नमिः ते सहस्रकृ त्ििः । salutations to you thousand times
पषनिः च भूयिः अनप नमिः नमिः ते । again and again, repeatedly, salutations to you.
Arjun is still not satisfied, so he says:
नमिः पषरस्तात् salutations in front पृष्ठतिः behind सिशतिः on all sides
सिश । the all
अन्तिीयशिः । infinite power, omnipotent you are – all the lightening in the world
अनमतनिक्रमिः त्िम् । you are infinite courage
सिं समाप्नोनष । you pervade everything, you achieve all, so
ततिः अनस सिशिः । you are all, nothing is divorced from you
Arjun’s admission of error and begging for forgiveness

प्रसभम् उतम् । inappropriately I addressed you
हे कृ ष्टण हे यादि हे सखा इनत । “O Krishan, O Yadav, O friend” thus I have addressed you because
of my ignorance
ति इदम् मनहमानम् अजानता । I did not know your glory
मया प्रमादात् । casually, carelessly I have used such expressions
प्रणमेन िा अनप । or because of my closeness to you, because of our intimate friendship, don’t take
it seriously
यत् च । not only that, I might have insulted you
अिहासािशम् । for making fun
असत् कृ तिः अनस्म । i might have played many friendly pranks
निहार-र्य्या-आसन-भोजनेषष । while playing on the bed, sitting together or while eating.
एकिः अििा अनप अच्यषत । in front of others or when we are alone
तत् क्ामये त्िा अप्रमेयम् अहम् । I beg for forgiveness you, the infinite – beyond all determination.
Lord is infinite because:

अस्य चराचरलोकस्य नपता अनस । you are the cause कारणम् of the entire creation, you are father and
mother मायासनहतब्रह्मतत्िम् of the moving and non-moving
पूज्यिः अनप । you are worthy of worship
गषरुिः गरीयान् । Lord is creator of the scriptural teaching tradition, so Lord is आददगषरुिः you are the
greatest guru, absolute guru who don’t have a guru, everyone else is relative guru. So
त्ित् समिः नानस्त । there is none equal to you, you are matchless
कष तिः अ्यिः अनभ अनधकिः । how can there be other greater
लोकत्रये अनप अप्रनतमप्रभाि । because you are the matchless glory in all the three worlds.
Arjun’s guilt does not leave him, so
तस्मात् कायं प्रनणधाय प्रण्य । falling prostate
त्िाम् अहम् प्रसादये । I crave for your grace
ईर्म् ईड्यम् । mighty Lord worthy of adoration
देि (अपराधम्) सोढष म् अहशनस । you ought to forgive my mistakes like
नपता एि पषत्रस्य father of son, सखा एि सखयषिः a friend of a friend, नप्रयिः नप्रयायािः a Husband of wife.

Arjun’s request for एकरूपईश्वररूपम् ।
अदृष्टपूिं दृष्ट्िा हृनषतिः अनस्म । I am extremely elated seeing something which I have
not seen before
भयेन च मनिः प्रव्यनितं मनिः मे । also with fear my mind is tortured, distressed.
Arjun’s fear is still dominant seeing the destruction part of the निश्वरूपम् so, he asks:
तदेि रूपं मे दर्शय देि । O Lord, show me the good old कृ ष्टणिः एकरूपईश्वरिः । Going from एकरूपम् to
अनेकरूपम् is very difficult, it requires mature mind without ego, attachment and aversion
रागद्वेषरनहतम् ममकार/अहङ्काररनहतम् मनिः । going to अरूपम् is also extremely difficult
without अनेकरूपमभनतिः । साधनचिषष्टयसंप्पनतिः = निश्वरूपईश्वरभनतिः
प्रसीद देिेर् जगनििास । be gracious to me, O Lord of Lord, abode of the universe
निश्वाधारिः (जगतां ननिासिः ष.त.पष.समासिः)
Lord Krishna withdraws universal form and consoles Arjun

ति (त्िां) इदम् रूपं दर्र्शतम् । I have revealed you this supreme form
आत्मयोगात् । because of my yoga-power. योग-मायार्नतिः । आत्मा - my own maya-power
प्रसिेन । because I was please with your devotion, I gave divine vision
निश्वरूपम् । universal form which is enjoyment to some and frightening to others depending on
conditioning of the mind
तेजोमयम् । wonderful, most brilliant form with galaxies
निश्वम् । consisting of everything
अन्तम् । specially and time wise limitless
आद्यम् । first born
त्िद् अ्येन । none but you
न दृष्टपूिशम् । saw before.
न िेद । Veda cannot give निश्वरूपदर्शनम्
यज्ञाध्ययनैिः न । not by study of Vedas and learning to do rituals िैददककमाशनण ।
दानैिः न । not by making gifts
च दक्रयानभिः न । not by worldly activities लौदकककमाशनण ।
तपोनभिः उग्रैिः न । not by severe austerities
एिं रूपिः अहं र्क्य दृष्टषम् नृलोके । universal form is able to see in this world
त्िद्येन कष रुिीर । by anyone other than you, O hero of the Kurus !
मा ते व्यिा च मा निमूढभाििः । may you not be fear-stricken and confused
दृष्ट्िा रूपं घोरं ईदृक् मम इदम् । seeing my frightening form that is shown to you
मे तदेि इदं रूपं पषनिः त्िं प्रपश्य । may you see my कृ ष्टणरूपम् एकरूपईश्वरम् I am changing a TV channel
for you from many form to one form
व्यपेतभीिः प्रीतमनािः । free from fear with relaxed mind, stress free mind
Sanjay describes विश्िरूप withdrawal and consolation to Arjun

इनत अजषशनं िासषदि े िः तिा उक्त्िा । uttering thus to Arjun
स्िकं रूपं भूयिः दर्शयामास । once again Vaasudeva showed his form as son of Vasu एकरुपम्

िसषदि
े स्यपषत्रम् and
आश्वासयामास भीतमेनं अजषन श ं । consoled as Arjun continues to be frightened
सौ्यिपषिः । sweetie pie
महात्मा । अनेकरूपईश्वरिः – महान् निश्वं एि आत्मा र्रीरं यस्य सिः – the mighty being
भूत्िा । having become
What does withdrawal to universal form mean ?

Withdrawal means withdrawal of divine vision given to Arjun. The universal form is always
there. It is revealed to one whose अहङ्कार/ममकार, राग/द्वेषिः is gone, he has got divine vision. If
अहं/मम is dominant, my focus will be on one part of the universe only; there is no दर्शनम् of
totality. The whole universe is a drama of God, but our focus on closely connected ones traps us
in narrow Focus and we miss the total vision.
Arjun speaks after seeing Krihana’s gentle form

जनादशन । जनान् अदशयनत इनत जनादशन Arjun saw lord Krishna as tormentor in the
अनेकरूपईश्वरदर्शनम् । now
सौ्य इदं मानषषं रूपम् दृष्ट्िा । seeing this gentle human form
सचेतािः । I have got back my mind
प्रकृ शतं गतिः । I am at home, I am normal seeing एकरूपईश्वरिः
संिृत्तिः । I have gained my equanimity
Krishna speaks – glorification of निश्वरूपईश्वरदर्शनम् ।

इदं सषददष र्
श शनं रूपं दृष्टिान् अनस । Arjun what is saw is very hard to see, but you saw because of my
grace.
देिािः अनप अस्य रूपस्य ननत्यं दर्शनकानङ्क्णिः । that form even the gods regularly pray and want to see,
but they have not, unlike you, seen it, nor they will see it.
िेदिःै एिंनिधिः द्रष्टष ं न र्क्यिः । Vedic scholars cannot see it
न तपसा । not be elaborate and intense तपस्
न दानेन । not by charity
न च एज्यया । not by rituals may I be seen
दृष्टिान् अनस मां यिा । but you saw it.

अन्यभनतिः devotion alone is the means of getting निश्वरूपदर्शनम् ।
अन्या भक्त्या र्क्यिः एिंनिधिः द्रष्टष म् । by the devotion where God is the end and world is the means,
निश्वरूपदर्शनम् is possible.
तत्िेन द्रष्टष ं र्क्यिः । अद्वैतज्ञानं प्रािषम् । to be able to get the knowledge of oneness.
प्रिेष्टषमं च र्क्यिः । devotee becomes one with the Lord, gets wisdom that the Lord
is never different than me. This is removal of notional division.
Definition of भनतिः
According Lord Krishna devotion is not a particular साधना but is a the name of entire range of
साधनाs which will take a person to मोक्िः । The entire range is divided into three in Vedas, and is
divided into five in chapter 12.
Level 1: कमशलक्णाभनतिः is expressed in the form of कमशयोगिः । कमशयोगिः is a form of devotion

because it requires intense devotion to the Lord.
- as a कताश I have to dedicate all actions to the feet of the Lord by doing
सङ्कल्पिः । ईश्वरापशणभािना requites devotion
- as a भोता I have to face कमशफलम् which can be bitter or sweet. I have to accept both as
ईश्वरप्रसादभािना then I will graduate to level 2.
Level 2: उपासनारूपभनतिः is in the form of meditation or ध्यानम् । This is required because कमशयोगिः
is extrovert all the time. As vedantic seeker the Lord has to be discovered in oneself. Conversion
from extrovert to introvert is उपासनालक्णाभनतिः where I visualize Lord within myself. I learn to
turn mind inward.
Level 3: ज्ञानलक्णभनतिः । study of scriptures to discover real nature of God. गीताज्ञानयज्ञ is a

form of puja only, ultimately you become one with the Lord.
भनतयोगिः = कमश + उपासना + ज्ञानम्

Chapter 12
By
Jayantilal G. Patel
(jgpatel@gmail.com)
Based on Classes
By
भ.गी -१२ जयन्तिः Page 1

- १२ भनियोगिः ।
Verse 1 Arjun’s summary of what he learned from chapters 1-6

Verse 2
Verses 3-5 5th level of devotion - अक्षरोपासना – ननगगुणईश्वरोपासना
Verses 6-8 4th level of devotion - सगगणईश्वरोपासना – निश्वरूपईश्वरोपासना
अष्टमूर्तुईश्वरिः
Verse 9 3rd level of devotion - सगगणईश्वरोपासना – ईष्टदेिताउपासना
Krishna calls it अभ्यासयोगिः
Verse 10 2nd level of devotion – मत्कमुपरमो भि । ननष्कामकमाुनण,
परोपकारकमाुनण । ईश्वरापुणबगनधिः ।
Verse 11 1st level of devotion – सकामकमाुनण with taking कमुफलम् as
ईश्वरप्रसादिः ।
Veses13-19 Benefit of devotion.
Verse 20 Conclusion of benefit – everyone needs to go through all five
levels of devotion, those who do it are the dearest to the Lord.

भनियोगिः is a range of साधनाs
कमुयोगलक्षणा उपासनायोगलक्षणा
ज्ञानयोगलक्षणा
Extroverted mind Introverted mind
Level 1 Level 2 Level 3 Level 4 Level 5
िेदा्त श्रिण-मनन-
ईश्वरापुणभािनया ननददध्यासनम्
प्रसादबगध्या सकाम कमाुनगष्ठानम् Enquiry into formless God
कमाुनगष्ठानम् परोपकारानगष्ठानम् अनेकरूप-ईश्वरध्यानम्
एकरूप-ईश्वरध्यानम् श्रिणम् study into ननगगुणईश्वर
Does selfish selfish actions Study Gita chapters
ईष्टदेितारूप- 7,9,10,11 मननम् removal of
action, not become lesser
interested in ईश्वरध्यानम् मनय सिुकमाुनण
intellectual doubts
and lesser, finds
Study puranas ननददध्यासनम् removal of
liberation time to help सां्यस्य अन्येन योगेन
सकामकमु अभ्यासयोगिः emotional obstacles
people मनय एि मनिः बगद्धां
ननष्कामकमु सांननयम्येन्द्रयग्रामां सिुत्र
कमुफल त्यागिः
मत् कमु समबगधयिः
ज्ञानयोगिः – अक्षरोपासना
Considers result Does action with
सगगण-ईश्वरध्यानम् ज्ञानयोग्यताप्रानतिः ननगगुण-ईश्वरध्यानम्
as ईश्वरप्रसादिः ईश्वरापुणभािना
Purity at faster Focusing mind
Purity in trickle
level inwards
Expansion of mind अहां ब्रह्म अनस्म
Arjun’s question – Is सगगणभििः or ननगगुणभििः superior?

सगगणभिािः त्िाां पयगुपासते । devotees meditating on formed
सतत् यगिािः । steadfastly, constantly
एिम् । अनेकरूपईश्वरिः as described in chapter 11, as in पगरुषसगिम्, रुद्रम् ।
ये अक्षरम् । also as specified in the 8th chapter परां ब्रह्म – ननगगुणब्रह्म
अव्यिम् । not perceptible by sense organs सिेन्द्रयागोचरम्
पयगुपासते । some meditated upon. How ? As subject itself आत्मा ब्रह्मन्
तेषाां के योगनित्तमा । who is superior सगगण or ननगगुण devotee ?
There cannot be comparison between सगगण and ननगगुण as both are different.
A shirt cannot be compared with a pant. सगगण is stepping stone to ननगगुण ।
Without सगगण ननगगुण is impossible
Without ननगगुण सगगण is incomplete
सगगण leading to ननगगुण is culmination of साधना ।
Lord Krishna says nicely सगगणध्यानकताु is superior ननगगुणध्यानकताु will reach me.
सगगणभिािः are superior

मनय आिेश्य मनिः ये माां (सगगणकृ ष्णां – एकरूपां िा निश्वरूपां) उपासते । some meditate on me
ननत्ययगिािः । not in fits and starts, but steadfast, ever committed, consistently without fail.
परया श्रधया उतेतािः । they are endowed with intense faith in me. The benefit is inner growth,

purity of mind. The benefit is not material, it is non quantifiable, so we have to have faith
that the result will transform my inner personality, so they perform सगगणध्यानम् (on
एकरूप or निश्वरूप)
ते मे यगितमा मतािः । such devotees doing सगगणध्यानम् are indeed great people.
ननगगुणभिािः do ननगगुणईश्वरध्यानम् (ननददध्यासनम्)

ये तग अक्षरम् पयगुपासते । who meditate on ननगगुणईश्वरम् ।
The description of ननगगुणईश्वरिः । not an object
अव्यिम् । सिेन्द्रयागोचरम् not perceptible by any sense organs. Each sense organ perceives one
sense object, universe is nothing but a blend of sense objects; namely; sound, tough,
form, taste, and smell , so it is called प्रपञ्चिः world consisting of five segments. You close
the sense organs, the five segmented world disappears. ननगगुण does not have sense
attributes, so it is imperceptible
अनच्त्यम् । मनोऽगोचरम् inconceivable. The perceptible can be conceived my the mind, but the
ननगगुणईश्वरिः cannot even be conceived by the mind.
अननदेश्यम् । indescribable by speech
In Summary, ननगगुण is unobjectifiable सिुप्रमाणागोचरम्, it is अप्रमेयम् ।
ननगगुण is not an object, but it exists as:
सिुत्रगमम् । is everywhere, all pervading. Since all pervading:
अचलम् । does not move, does not come and go, so देशपररच्छेदरनहतिः देशातीतिः
कू टस्थम् । ननर्िुकारम् free from all modifications caused by time, so कालातीतिः change less, so
धृिम् । eternal
Qualifications of person who meditates on ननगगुणईश्वरम्

They are साधनचटगष्यसम्पन्ािः endowed with discrimination, dispassion, discipline and desire.
इन्द्रयग्रामां सांननयम्य । one has to master external sense organs – they carry the mind around. ननगगुण
is unobjectifiable, is not an object. It is not an object, but exist then it must be a subject
itself. It is the observer, the experiencer alone. The ननगगुणकृ ष्ण is none other than me lone
सिुत्र समबगधयिः । maintain equanimity, poise, balanced mind without strong रागद्वेष under all
circumstances.
सिुभूतनहते रतािः । committed to wellbeing of all living beings, not narrow mind, but an expanded
mind. Do one prayer everyday and distribute the punyam to all , this will make the mind
sensitive. Without sensitive mind one cannot come to ब्रह्मज्ञानम् ।
They reach the Lord, liberation
ते माम् एि प्राप्नगिन्त । such meditator reach me alone, they attain liberation मोक्षिः

नस्थतप्रज्ञिः । Person with steady wisdom
इन्द्रयननग्रहिः । Sense discipline to prevent world from disturbing mind

मनोननग्रहिः । Thought discipline, deliberately nip the thought in bud.
ननददध्यासनम् । Dwelling upon the Gita teaching, assimilation.
Meditation on ननगगुणईश्वरम् is extremely difficult

क्लेशिः अनधकतरिः । difficulties are abound, obstacles are innumerable for:
अव्यि असि चेतसाम् । non perceptible committed mind, mind committed to
ननगगुणईश्चरध्यानम् । extremely difficult like walking on razors edge. Because
अव्यिा गनतिः दग:खम् अिाप्यते । the destination of formless one is indeed difficult, for
देहिनभिः । ordinary people, for the majority of people. The common obstacle is देहानभमानम् strong
attachment to physical body which makes the mind the grossest one. I am obsessed with the
protection of body, earnings, retirement, inflation, diseases, etc. All the time I am worried about
physical security. Such a mind cannot transcend itself, stronger the body attachment, more
difficult ज्ञानयोगिः । ज्ञानयोगिः is अक्षरोपासना । अक्षरम् = ननगगुणईश्वरिः उपासना = श्रिनम् मननम्
ननददध्यासनम् । ज्ञानयोगिः is difficult because the Lord is not available for objectification, mental
conception. The lord can be received in the form of myself सोऽहमां ज्ञानम् । ननगगुणिः अहां सिः इनत
ज्ञानम् । If ज्ञानयोगिः is difficult, you need to qualify yourself by getting ज्ञानयोग्यता प्रानतिः । Once I
become fit, ज्ञानयोगिः is easy as mentioned by Lord in chapter 9 सगसगखां कतगुम् अव्ययम् ।
If ज्ञानयोगिः is difficult, come down to the 4th level निश्वरूपईश्वरध्यानम्

For the majority of the people, it is difficult, so Krishna specifies to go down to the 4th level of
devotion सगगणईश्वरउपासना meditation on the Lord with attributes निश्वरूपईश्वरध्यानम् and dedicate
your actions to the निश्वरूपईश्वरिः, so
ये तग । those on the 4th rung of the ladder, so

सिाुनण कमाुनण मनय सां्यस्य । they dedicate their actions to Lord’s feet which are everywhere. I
have control over actions कमुनण एि अनधकारिः once I have completed an action, it becomes
part of this universe, the god निश्वरूपईश्वरिः । The Lord will reshape my action and
according to the laws of karma appropriate and just result will come, I mentally prepare
to accept any consequence. For me the laws of कमु are the hands of the Lord. The inner
receptivity of the consequence is called ईश्वरापुणभािना ।
मत् परािः । I remember my end goal to qualify for the 5th level - ननगगुणईश्वरज्ञानम् ।
अन्येनैि योगेन । a spiritual life in which I never get detached from the goal.
माां ध्याय्तिः उपासते । निश्वरूपध्यानेन ते माां पूजयन्त they meditate on me in the form of universal
form.
Reaching from the 4th level to the 5th level

मनय आिेनशतचेतसाम् । they make the lord as the end, not the means ईश्वरे न तग साधनबगनधिः दक्तग
साध्यबगनधिः । नजज्ञासगबगनधिः अन्यबगनधिः ननष्कामबगनधिः । Then
तेषाम् अहां अमगधताु भिानम । I become their savior
मृत्यगसांसारसागरात् । from the सांसार with the biggest problem of mortality.
ननचरात् । before long. I will remember the ones on the 4th ladder to make them fit for the 5th
ladder. I will provide them with necessary means for the qualification, I will provide them
with a guru. So commit to निश्वरूपउपासना । by
मनय एि मनिः आधत्स्ि । you depend on me निश्वरूपईश्वरे for emotional needs. Don’t ask anything
from the world or people, use them for rehearsal of giving, take your requirement from me.
Be god dependent for the result.
मनय बगद्धां ननिेशय । have firm conviction regarding निश्वरूप nature of God as the cause and effect
कायुरूपम्-जगत् कारणरूपात्-ईश्वरात् नभन्ां भनितगां न अहुनत । If you don’t have it, develop by
scriptural study – chapters 7, 10 and 11 of BhagavadGita. Continue the study until you are
convinced.
ननिनसष्यनस मनय एि । I am never separate from the Lord like wave is never away from the ocean,
you will reach that supreme
अतिः उध्िं न सांशयिः । after this practice of निश्वरूपउपासना there is no doubt at all.
If the 4th level is difficult, come down to the 3rd level एकरूपध्यानम्
अथ । on the other hand, if you are not fit for the 4th level, expansion of mind is difficult because
of strong रागद्वेषिः । so
मनय । in me निश्वरूपईश्वरे
नचत्तां समाधातगां । उपासना कतगुम् to practice meditation
नस्थरां । consistently, steadily, unwaveringly
न शक्नोनम । not able to do, then
अभ्यासयोगेन । come down to एकरूपईश्वरउपासना ईष्टदेिताउपासना any personal god of your
choice. This form of bhakti is available only through पगराण श्रिणम् where personal god comes
down in varieties of activities ईश्वरलीला । Krishna calls it अभ्यासयोगिः ।
माम् आतगम् । may you strive to reach me by gradually coming to level 4 and then level 5.

If the 3rd level is difficult, come down to the 2nd level मत् कमु
एकरूपोसना is mental activity, it is मानसकमु, physical body has to be passive, person should not
be extrovert person. If you are extrovert, lord Krishna says I will come down to the 2nd level in
which you become highly active, come down from उपासना to कमु – a life of achievement.
अभ्यासे अनप असमथुिः । if unfit for अभ्यासयोगिः
मत्कमुपरमो भि । you may be committed to the life of activity ननष्कामकमाुनण, परोपकारकमाुनण,
ननष्कामकमुप्रधानकमुयोगिः taking the very society as ईश्वरिः take to पञ्चमहायज्ञािः, dedicate
your life to contribute to society परोपकाराय िहन्त नद्यिः ... may you be like a tree which
gives and gives नतष्ठन्त स्ियम् आतपे ... Have a proper attitude to avoid arrogance by looking
at the society as ईश्वरिः ।
मदथं कमाुनण कग िुन् । when you live a life of service, contribution परोपकारिः
नसनधम् अिाप्स्यनस । you will certainly attain liberation by making mind ready for the 3rd level, to
4th level, to 5th level.
If the 2nd level is difficult, come down to the 1st level, take कमुफलम् as ईश्वरप्रसादिः ।
What if I cannot practice ननष्कामकमु ? I have got many desires for my own person happiness, also
for my family members. Krishna says you fulfill your desires, there is nothing wrong in it, do
सकामकमु you serve yourself. When you enjoy the benefits, don’t call it कमुफलम् but take it as
ईश्वरप्रसादिः ।
अथ । on the other hand
एतत् मद्योगम् अनप कतगुम् अशक्नोनस । if you are not ready for life of service to society
सिुकमुफलत्यागम् । काम्य and inevitable नननषधकमु like killing germs in the house to keep the
house clean and cooking also kills germs.
ततिः कग रु यतात्मिान् । do them with sincere effort. Take the result as gift of the Lord. Doing thus I
will take you to level 2 to level 3 to level 4 to level 5.
Levels of devotion for majority of people
Four levels of साधना

Level 1 Level 2 Level 3 Level 4
अभ्यासिः ज्ञानम् ध्यानम् कमुफलत्यागिः
One understands Combination of
ईश्वरध्यानम् without Dedicate all action to
God by thorough अभ्यास and ज्ञानम् the Lord and enjoy the
knowing what God study of scriptures, dwells on Lord results as gifts from
is. This is but does not after getting
Mechanical practice. the Lord ईश्वरप्रसादिः
practice that ज्ञानम् knowledge
Knowledge less Meditation less Meditation with प्रसादबगध्या सकाम
meditation knowledge knowledge कमाुनगष्ठानम्

Majority of people cannot reach the 5th level of the devotion specified previously, so in order to
encourage them, Lord has promoted कमुफलत्यागिः to the highest level. This is called अनतशयोनििः
exaggeration of साधना ।
त्यागात् । by giving up resistance, enjoying results as gifts from lord
शान्तिः । समत्िां योगिः उच्च्यते equanimity of mind is reached
अन्तरम् । immediately
Characteristics of the highest devotee who has reached the 5th level
परभिलक्षणानन, अद्वैतज्ञानीलक्षणानन, नस्थतप्रज्ञलक्षणानन, जीिनमगिलक्षणानन ।
यानन ज्ञानननिः लक्षणानन तानन अज्ञानननिः साधनानन भिन्त । list of virtues of a liberated person are the
virtues to be cultivated by the seekers.
The list:
अद्वेष्टा सिुभूतानाम् । freedom from hatred, never justifies hatred. He/she does not hate anyone, nor
the actions of anyone because every जीिात्मा is ननत्यशगधबगधमगि परमात्मा । Hatred does not
change the person, but it damages the mind of the person who hates. Take appropriate
action of साम दान भेद डण्ड with love.
मैत्रिः । friend to all, not close to some and away from others.
भतृुहररिः says a friend is one who
पापात् ननिारयनत । guides and directs me if I am going on wrong path
योजयते नहताय । puts me on righteous path
गगह्यम् ननगगहयनत । you can share your most intimate secret
गगणान् प्रकरटकरोनत । shares my virtues with other
आपद्गतम् च न जहानत । does not leave you in bad times.
ददानत काले । gives help – money, time, consolation etc
करुणिः । compassionate, enjoys a sensitive mind capable of putting himself in other person’s
position. Helps in terms of time, money, prayer, etc.
ननमुमिः । does not have ownership ममकारिः । शरीरनभन्ानभमानिः ममकारिः । identification with
external is ममकारिः ।
1) religious method: everything I have, including my body, is given for my temporary
use which I have to give back. I use it for growth, when there is time to give back I
give back with thank you note
2) Vedantic method: I am Atma which is असङ्गिः ननत्यसम्ब्धरनहतिः how can I be connected
to anyone ?
ननरहांकारिः । ownership and identification with body is called अहांकारिः । शरीरत्रयानभमानिः अहांकारिः ।
identification with BMC complex is ego.
भतृुहररिः in िैराग्यशतकम् offers gratitude to all 5 elements for allowing parts of them to be
used to build this body, by using the body one attains liberation. This attitude is ननरहांकारिः
Thanking all five elements at the time of death भतृह ु ररशतकम् …..
मातमेददनन तात मारुत सखे तेजिः सगब्धो जल भ्रातव्योम ननबध एि भिताम्त्यिः प्रणामाञ्जनलिः ।
यगष्मत्सङ्गिशोपजातसगकृतस्फारस्फग रनन्मुलज्ञानापास्तसमस्तमोहमनहमा लीये परब्रह्मनण ॥ १००
O Earth, my mother! O Wind, my father! O Fire, my friend! O Water, my good relative! O

sky, my brother! here is my last salutation to you with clasped hands! Having cast away
infatuation with its wonderful power, by means of an amplitude of pure knowledge
resplendent with merits developed through my association with you all, I now merge in
Supreme Brahman.
समदग:खसगखिः । equanimous, well poised in happiness and sorrow. Life has happy road as part of
punyam and road with pot holes as papam part. ज्ञानम् is the shock absorber. How do I do
that ?
1) By vedantic method: अहां सत्यम् everything else is मीथ्या a dream. दगिःखम् is a dream सगखम्
is a dream
2) By religious method: Everything in creation is given by the lord and has purpose,
something appears purposeful, something is not evident. We need to apply this faith
and look at दग:खसगखिः as integral part of creation, the purpose of them is for my own inner
refinement, for my own mental balance.
क्षमी । one who has got क्षमा otherwise called नततीक्षा । If situation is not favorable, we try to
change it to favorable one with violent method, e.g by getting angry or hitting. A क्षमािान्
person postpones this method and tries his best to adopt a non-violent method.
सांतगष्टिः सततम् । always, eternally contented because of पूणुत्िज्ञानम् अहां ब्रह्मानस्म । he does not lack
anything in life, physically, emotionally or intellectually. He is सम्यक् तगष्टिः his activity is
from complete mind, they are called lila. Ignorant person’s activity is struggle.
योगी । one who has got मोक्षज्ञानम् । Yoga is derived from यगज् meaning to unite, to bring together.
ज्ञानम् removes distance between जीिात्मा and परमात्मा । The distance is caused by
ignorance, so distance is removed by knowledge. So knowledge is uniting process योगिः ।
यतात्मा । यतिः = regulated, well managed, mastered, well controlled. आत्मा in this context mean
BMC which is two bodies (gross and subtle), sense organs and mind कायुकरणसांघात
(शरीरद्वयम्, इन्द्रयानण, अ्तिःकरणम् मनिः) ।
यतात्मा knows how to use BMC as his instrument. Wealth of six virtues समाददसम्पनत्तिः is
idicated by यतात्मा । अष्टाङ्गयोगिः is for self-discipline where यमननयम is for character
integration, आसन is for physical integration, प्राणायामिः is for energy integration, and
धारणा-ध्यान-समानधिः is for mental integration. Integration is required for Vedantic study.
Because of this he is
दृढननश्चयिः । दृढिः ननश्चयिः यस्य सिः one who has got knowledge with conviction. Listen to Vedantic
teaching systematically for some time without raising question like a cow chewing fodder
श्रिणम् । As you listen more and more, keep the doubts aside which will be cleared in
time with मननम् । Then one is convinced and is clear about vedantic knowledge, he is
दृढननश्चयिः and study is assimilated. He progresses from एकरूपईश्वर to Lord as cause of the
universe अनेकरूपईश्वरिः to the Lord appears as the world अरूपईश्वरिः । We need एकरूपईश्वरिः
for the emotional needs and need अनेकरूपईश्वरिः to satisfy intellectual need to know the
real nature of God who doesn’t have any form but is substratum of everything, God as
ब्रह्मन् । So
मनय अर्पुत मनोबगनधिः । Both the emotional (personal) and rational intellectual minds are at the feet
of the Lord. ईष्टदेिताभनििः is done by study of पगराणम् ।
यिः मद् भििः । such a devotee who appreciated एक, अनेक, and अरूपईश्वरिः is

मे नप्रयिः । dearest to me, he is me ज्ञानी तग मम आत्मैि मतम् ।
Two types of people

1) People with rock like life, stone like heart. Nothing affects them. Advantage with this
type is that they are not hurt by any situation, but disadvantage is that they keep on
hurting every other person.
2) People with rose like tender heart. They have got empathy, they sense other people’s
pain. They do not hurt other. But they get very easily hurt, most of the time they are hurt.
ज्ञानी is like flower when he contribute to the world, and is like a rock when he receives from the
world. As a कताु he is like flower, as a भोिा he is like a rock. He has understanding that different
people have different level of sensitivity and maturity. So
यस्मात् न नद्वजते लोकिः । he does not hurt people deliberately, he is अद्हांसकिः he is tender like a
flower.
लोकात् न नद्वजते यिः । he does not get hurt by people, his heart is harder than diamond when he is
receiving experiences. Since he does not hurt anyone he is free from guilt. Hurt and guilt
are the two powerful mind disturbances, ज्ञानी is free from both.
मगििः । he is free from internal disturbances like
हषुिः अमषुिः भयम् उद्वेगिः । These are constantly fluctuating emotions.
हषुिः is over excitement, elation in which I loose my discriminative power.
अमषुिः irritability, intolerance, dynamic impatience. More perfect a person is more disturbed
person is. पर-उत्कषं दृष््िा जायमानिः सांतापिः अमषुिः jealousy, envy is also called अमषुिः । Inner
leisure is freedom from अमषुिः ।
भयम् fear, insecurity which is innate in everyone. Physically we are never 100% secure. Fear is
because we hold onto wrong things. भतृुहररिैराग्यशतकम् -३१
भोगे रोग भयां कग ले च्यगनतभयां नित्ते नृपालाभयां मौने दै्यभयम् बले ररपगभयां रूपे जराया भयम् ।
शास्त्रे िाददभयां गगणे खलभयां काये कृ ता्ताभयां सिे िस्तग भयान्ितां भगनि नृणाां िैराग्यमेिाभयम् ॥
In enjoying all sense pleasures, there is fear of disease; if proud of family, there is fear of
falling from grace; in wealth, there is fear of government; when in fame, the fear of
dishonor; in power, the fear of enemy; if I love my body and beauty, there is fear of old
age; if committed to scriptural studies, there is fear of challengers; in virtue, there is fear of
wicked people; in body, there is fear of death. िैराग्यम् self confidence, strengthening your
personality, don’t lean on anyone. One who does not lean upon anyone, he does not have
any fear.
उद्वेगिः । mental disturbance, sorrow, anxiety caused by अमषु or भयम् । One who
is free from these is परभििः अद्वैतभििः । He gradually gets to this level. He becomes world
dependent to God dependent. Then he discovers that he is God, then God dependence =
self-dependence, he is free मगििः such a person
स मे नप्रयिः । is dear to me
अनपेक्षिः । one who is not dependent emotionally on any external factors to be happy, so there is
no expectation. Freedom from dependence = freedom from expectation. Resilience of
mind, capacity to come out of sorrow is needed.
शगनचिः । clean externally and internally, thoughts are in keeping with धमुिः । he has धार्मुकिृत्तयिः ।

दक्ष: । efficient in all situations, does not take impulsive action nor avoids action in the name
of compassion. Takes action without being carried away be रागद्वेषिः ।
उदासीनिः । indifferent, one who is not partial, he is not पक्षपानत, he does not belong to any group,
but he belongs to all.
गतव्यथिः । free from sorrow regardless of experiences he faces. We don’t have any control over
experiences, they depend on देशिः कालिः and प्रारब्धिः each one of them bring favorable and
unfavorable situations. After knowledge, he gets healthy attitude to all situations. He is not
concerned about future.
यिः न हृस्यनत न शोचनत । not overpowered by elation and sorrow. Happiness and sorrow are
natural, but they should not be so intense that they overpower intellect नििेकशनििः
न द्वेनष्ट न काङ्क्षनत । freedom from binding रागद्वेषिः । Nobody can be totally free from expectation;
रागेद्वष
े िः is natural, have expectation but be prepared for their fulfillment and non-
fulfillment. Hope for the best, be prepared for the worst. This shock absorber is referred as
freedom from रागद्वेषिः ।
शगभाशगभपररत्यागी । given up punyam and paapam, both are bondage only. Punyam is golden
shackle, paapam is iron shackle.
यिः भनिमान् स मे नप्रयिः । such devotee is dear to me
शत्रो नमत्रे च समिः । same attitude towards a friend and a foe, ज्ञानी does not have enemy, but other
people may consider a ज्ञानी as friend or foe, towards both ज्ञानी is समिः रागद्वेषिर्जुतिः । This
does not mean ज्ञानी puts up with wrong action, he takes steps without an iota of hatred द्वेषिः
to him. Compassion does not mean putting up with non-sense.
तथा मानापमानयोिः समिः । same in honor and dishonor. Honor/dishonor are at the action level, we
cannot totally avoid them so better go through them
शीतोष्णसगखदगिःखेषग समिः । Same is all the pairs of opposites द्व्द्विः which nobody can escape, need to
prepare the mind to absorb them by ज्ञानम् via ईष्टदेिताभनििः ।
सङ्गनििर्जुतिः । enjoys favorable condition but knows that this favorable condition need not last
forever. As things come, take them as भगिान्’s gift. भििान् gives it and when भगिान् takes
return it with thanks. This state of mind – enjoyment without attachment is असङ्गत्िम् ।
नन्दा स्तगनतिः तगल्यिः । they are at word level. You cannot escape from others comments on whatever
you do, ज्ञानी ignores them and does what he needs to do
स्तगष्टिः येन के ननचत् । he is easy to please. One who has finer रागद्वेषिः is most difficult to please, e.g
a perfectionist persons are particular about every things. They generally irritated because
they are disturbed by slight variation. ज्ञानी does properly but puts up with all
imperfections. Learn to be happy with anything.
अननके तिः । ननके तिः means house. He is not a house holder. He is सां्यासी । He gets mental strength
because of
नस्थरमनतिः doubtless self-knowledge that अहां ब्रह्म अनस्म ।
भनिमान् मे नप्रयिः नरिः । such is devotee is dear to me.
Conclusion of the list of characteristics of the highest devotee

इदां यथोिां (भनियोगां) पयगुपासते । suppose a seeker goes through 5-staged भनियोगिः mentioned
above which
अमृतम् । leads to immortality and which is
धम्युम् । िेदानिरुधम् keeping with Vedas which is primary source of knowledge
श्रधाना । if person follows with faith in the efficacy of the teaching
मत् परमा । मगमगक्षगिः keeping me as the supreme goal, not the materialistic goal.
ते भिािः मे अतीि नप्रयािः । they are exceedingly dear to me.
Benefit of knowledge
The benefit of any knowledge is freedom from ignorance. Knowledge of physics remove
ignorance regarding physics, knowledge mathematics removes ignorance regarding mathematics,
similarly self-knowledge removes ignorance regarding self.
Direct benefit: The direct benefit of knowledge is at the intellect level.

Indirect benefit: As a corollary, indirect benefit will be at the emotional level.
Connection between Intellectual and emotional level:
Vedanta revels that पूणुत्िम् is my real nature, self sufficiency is my real nature, but we don’t
know we are पूणु । We are born with ignorance, as we learn one by one ignorance goes away, e.g.
ignorance of language, physics, etc. go away as we learn them. When I don’t know I am पूणुिः, I
will mistake myself as अपूणुिः । Ignorance leads to erroneous conviction that I am incomplete
person अपूणुिः । अज्ञानम् belongs to the intellect, then I have desire to complete myself via various
methods. I go on thinking this will make me complete that will make me complete, thus the
whole life goes. This is kama कामिः which is at the emotional level. अपूणुत्िम् to कामिः is shifting
the problem from intellect to emotional level. Obstruction leads to anger क्रोधिः fulfillment leads to
greed लोभिः । Thus we are in trap of काम क्रोधिः लोभिः मोहिः मद मात्सयुम् ।
Benefit of knowledge is transformation at all three levels

Intellect level Emotional level
अपूणुत्िम्  कामिः  क्रोधिः लोभिः मोहिः मद मात्सयुम्
(erroneous conclusion)
पूणुत्िम्  समत्िम्, रागद्वेषरनहतम्
(knowledge)
Transformation at all three levels of transaction:
१. कताु as doer
- I will do actions out of fulfillment, there is no concern, no tension.
- When I am full and complete, I express in the form of love and compassion
for others
- Since the action is without concern but from love, the performance of action
is better, every action is दक्षिः ।
२. भोिा as receiver: since he operates from strength, he is not vulnerable to emotional
disturbances. He has got shock absorber. He is emotionally immunized.
३. प्रमाता as an observer my perspective is creation is समत्िम्, mind energy is समत्िम् tranquility,
not subject to रागद्वेषिः ।
फलम् is जीिनमगनक्त्तिः
Chapter 13
By
Jayantilal G. Patel
(jgpatel@gmail.com)
Based on Classes
By
भ.गी -१३ जयन्तिः Page 1

अध्याय - १३ क्षेत्रक्षेत्रज्ञयोगिः ।
Verse 1 - Arjun’s question what is प्रकृ नतिः पुरुषिः क्षेत्रं क्षेत्रज्ञं ज्ञानं ज्ञेयम् ?
Verse 2 - Brief description of body as क्षेत्रम् and consciousness क्षेत्रज्ञिः
Verse 3 - oneness - जीवात्मा परमात्मा ऐक्यम्
Verse 4 - introduction of elaboration of objective world and subjective
consciousness
Verse 5 - glorification of this topic
Verses 6-7 - क्षेत्रम् - Elaboration of objective world.
Verses 8-12 - ज्ञानम् – ज्ञानसहायकगुणािः Virtues that help gain knowledge
Verses 13-19 - ज्ञेयिः – परं ब्रह्म उपननषद्सारिः - ब्रह्मनवद्या - to be known, similar to
क्षेत्रज्ञिः, benefit is immortality अमृतम्, freedom from mortality
Verses 20-24 पुरुषिः and प्रकृ नतिः – consciousness and matter पराप्रकृ नतिः and
अपराप्रकृ नतिः
Verses 25-28 Sadhanas, preparatory discipline for self knowledge
Verses 29-35 Benefits of knowledge
अध्याय – १३-१८ – चरण-षटकम्
Topic 1: ऐक्यम् । अनस पदार्थिः । जीवईश्वरस्वरूप ऐक्यम् ।

Essential nature of जीव and ईश्वरिः is the same, the difference is at the
superficial level.
Topic 2: ज्ञानयोगिः as साधना । enquiry into nature of individual and God. This is
Vedantic श्रवण-ममन-ननददध्यासनम् to come to the discovery of ऐक्यम् ।
Topic 3: गुणािः । Importance of values.

Bhagavad Gita Topics
3 Topics in
Chapters 1-6 Chapters 7-12 Chapters 13-18
each षटकम्
Nature of individual Nature of God Oneness between individual and
Topic 1 जीवस्वरूपम् ईश्वरस्वरूपम् God ऐक्यम् ।
त्वम् पदार्थिः तत् पदार्थिः अनस पदार्थिः
Action as practice Meditation as practice Knowledge as practice
Topic 2
कमथयोगिः साधना उपासनायोगिः साधना ज्ञानयोगिः साधना
Importance of Lord’s Importance of value development
Importance of effort
Topic 3 grace सद्गुणािः आत्मगुणािः
पुरुषार्थिः प्रयत्निः
ईश्वरानुग्रिः ईश्वरकृ पा साधनचतुष्ट्यसंपनतिः
Arjun’s question
Arjun wants to know about
१ प्रकृ नतिः २. पुरुषिः ३. क्षेत्रम् ४. क्षेत्रज्ञिः ५. ज्ञानम् ६. ज्ञेयम् । These are jargons पररभाषाशबदािः ।
प्रकृ नतिः and क्षेत्रम् । These are almost synonymous, there are sublet differences. Both mean matter,
inert material world, they are object of our experience. This group includes invisible energy, our
body, and mind all of which are made of matter.
पुरुषिः, क्षेत्रज्ञिः, and ज्ञेयम् । All these mean conscious principle चैत्यम्, sentient principle चेतन् तत्वम्
।
ज्ञानम् । ज्ञानम् has several meanings, particular meaning is knowledge. Here ज्ञानम् means virtues
and values सत् गुणािः
Krishna’s answer
क्षेत्रम् । Lord Krishna starts the answer with क्षेत्रम्, it is used for शरीरम् to which our attachment is
the most.
१. क्षीयते इनत क्षेत्रम् – क्षीयमाणत्वात् । क्षीय means that which decays and ultimately dies,
body is subject to decay and destruction.
हेहिः त्रीनवध तापैिः दह्यते इनत देहिः । Body sufferers from three kinds of afflictions:
- आध्यानतमतापिः । internal suffering from varieties of diseases
- आनधभौनतकतापिः । suffering from outside – dust, pollution
- आनधदैवीकतापिः । suffering caused by nature or कमथ । thunder, lightening, flood
etc. After death also, the body is burned by cremation fire, therefore body is
called field क्षेत्रम् ।
२. क्षेत्रवत् क्षेत्रम् । a field for raising crop is called क्षेत्रम् body is compared to the field. Just
as land is required to saw the seed, raise the tree and reap the fruits, the body medium is
needed to saw the seed of our good and bad actions which results into पाप-पुण्यकमथलमम् ।

Mind and external world is also called क्षेत्रम्, in short whatever you experience is called क्षेत्रम् ।
The world, body, mind we experience, all of them are object of experience. They are made up of
matter, all three are subject to constant change, सनवकारम् body, mind, world. Lord Krishna
focuses on the body as we have maximum attachment to the body, world is matter mud, body is
mud. Lord Krishna wants to specifically remind us that the body is also an object of experience,
thus is the field इनत क्षेत्रम् ।
एतत् यिः वेनत तं क्षेत्रज्ञिः इनत प्राहिः । whatever illumines, experiences the क्षेत्रम्, the experiencer,
sentient subject is क्षेत्रज्ञिः । Without the perceiver, there cannot be perceived objects.
तद् नवदिः । say this who know this.
क्षेत्रम् क्षेत्रज्ञिः
Sentient, illuminator, conscious
World, body, mind
principle, consciousness
(experienced object)
(experiencer subject)
Features of consciousness
1. Consciousness is not part, product, and property of the body. It is an independent entity
2. Consciousness is an independent entity which pervades the inert body and makes it
sentient देहनवमक्षणम् देहव्यापी ।
3. This consciousness is not limited by the boundaries of the body, it extends beyond
property of body
4. Consciousness will continue to exist even when body perishes, it is eternal.
5. Surviving consciousness is not recognizable because there is no body through which it
can express.
Shifting from परोक्षज्ञानम् to अपरोक्षज्ञानम्
परोक्षज्ञानम् अपरोक्षज्ञानम्
I say I am आत्मा, body is incidental
I say am body, I have आत्मा
medium for transaction with the world
(Identification with क्षेत्रम्)
(Identification with क्षेत्रज्ञिः)
Shifting of identification from क्षेत्रम् to क्षेत्रज्ञ is अपरोक्षज्ञानम् अपरोक्षीकरणम् । Steps of knowledge:
Step1 - I am body
Step 2 - I am body with consciousness
Step 3 - I am consciousness with incidental body
Step 4 - I am consciousness in all the bodies and also in-between bodies, I am सवथगतिः
Step 5 - I am consciousness आत्मा which has two names:
- जीवात्मा when looked at from stand point of individual, micro - व्यनटिः
- परमात्मा when looked at from stand point to total, macro – समनटिः

जीवात्मा परमात्मा ऐक्य ज्ञानम् ।
Water आत्मा - बह्मन्

जीवात्मा परमात्मा
Wave Ocean
Small name-form Big name-form
Small name-form Big name-form
क्षेत्रज्ञिः ज्ञेयम्
Both are water Both are Atma
Oneness - ऐक्यम्
क्षेत्रज्ञं (जीवात्मानं) मां (कृ ष्ट्णं परमात्मानं) नवनधिः । you know क्षेत्रज्ञिः जीवात्मा as
कृ ष्ट्णिः परमात्मा । containers are different, content consciousness is the same. From body,
intellect standpoint we are different, but at experiential consciousness we are the same
अहं ब्रह्मानस्म । So,
क्षेत्रक्षेत्रज्ञयोिः यत् ज्ञानम् । knowledge regarding क्षेत्र and क्षेत्रज्ञ is
तत् ज्ञानम् । the real knowledge परानवद्या all other forms of knowledge are अपरानवद्या अज्ञानम्
ignorance only. This is called self-knowledge आत्मज्ञानम् । आत्मज्ञानम् is अपरोक्षज्ञानम्
अपरोक्षीकरणम् । जीवात्मा परमात्मा ऐक्य ज्ञानम् ।
Elaboration of क्षेत्रम् and क्षेत्रज्ञिः

Lord Krishan will explain:
यत् क्षेत्रम् । What is the क्षेत्रम्, the comprehensive list of objective world.
यादृक् च । What is the nature of क्षेत्रम्
यद् नवकारर च । what are the causes out of which various effects are born कारणम्
यतिः च यत् । what are the effects कायथम् born out of various causes कारणम्
सिः च यिः । what exactly is क्षेत्रज्ञिः consciousness principle चैत्यम्
यत् प्रभाविः च । what are the glories, the great features of the क्षेत्रज्ञिः
तत् समासेन शृणु । may you listen to that
Glorification of the topic of क्षेत्रम् and क्षेत्रज्ञिः

ऋनषनभिः गीतम् । all the Rishis talk about this topic
नवनवधैिः छ्दोनभिः गीतम् । all the vedic mantras also deal with this topic
पृर्क् । distinctly that consciousness is सत्यम् matter is मीथ्या Brahman is the consciousness
principle.
ब्रह्मसूत्रपदैिः च एव । ब्रह्मसूत्रानण = वेदा्तसूत्रानण Brahmasutras also deal with this topic.
Brahmasutras deal with logical analysis of philosophical उपननषददक् portion of वेदािः ।
मीमांसा deals with logical analysis of ritualistic portion of the Vedas.
हेतुमनभिः । full of reasoning, logical analysis of various views
नवनननितैिः । which is conclusive, well ascertained, logically ascertained. Brahmasutras has 555
sutras in 4-chapters 16-sections and 192-topics

Elaboration of क्षेत्रम् material objective universe
क्षेत्रम्
Evolution of 24-tattvas in 4-stages
Potential
Stage 1 Stage 2 Stage 3 Stage 4
form
प्रकृ नतिः महत् तत्वम्

अहङ्कारिः महाभूतानन इन्ियगोचरािः
अव्यक्तम् बुनधिः
(१) (१६) (५)
(१) (१)
मनिः
Total 1-cosmic mind पञ्च-स्र्ूमभूतानन
Basic matter -
Cosmic matter, दश-इन्ियानण 5-gross elements
beginning
intelligence cosmic 10-sense organs (from 5-subtle
less principle
ego पञ-सूक्ष्मभूतानन elements)
5-sbutle elements
गुणािः नवकारािः - Properties of क्षेत्रम्

All the 24-tattvas constantly change and generate properties called नवकारािः or गुणािः as follows:
संघात । body mind complex
चेतना - मनिः । mind is peculiar form of matter. It has unique nature to manifest, it reflects
consciousness and appears as though sentient. It is able to absorb the conscious principle
क्षेत्रज्ञिः । This borrowed sentiency is called चतना, it is called नचदाभासिः or नचतप्रनतनबम्बिः,
प्रनतनबम्बचैत्यम् । It is part of क्षेत्रम् as it is reflected from material mind. The moment the
mind becomes a live mind, it begins to categorize, it begins to have desire
इच्छा – रागिः comes because we like this people, then द्वेषिः comes because we don’t like this
people, it is the other side of attachment. The objective natural world is replaced by
subjective private world. I see only colored world, similarly रागद्वेषिः are colored glasses
worn by mind.
सुखदु:खम् । once world is divided into desirable and non-desirable world, it leads to happiness and
sorrow. Both desirable and undesirable object produces सुखदु:खम्
When desirable object arrives, it produces सुखम् and when it leaves, it produces दु:खम् । When
undesirable objects leaves, it produces सुखम् and when it arrives it produces दु:खम् । Thus the
world gets capacity to produce सुखदु:खम् by our developing रागद्वेषिः । Vedanta calls this change of
पदार्थिः into नवषयिः as object capable of binding me. That which binds is नवषयिः । Thus we convert
whole क्षेत्रम् into नवषयिः by developing रागद्वेषिः and make world capable of giving सुखदु:खम् । Thus
इच्छा द्वेषिः सुखम् दु:खम् संघात are क्षेत्रम्

धृनतिः । will power is also क्षेत्रम् । You use your will power to acquire objects of happiness and use
will power to run away from objects of unhappiness, you engage in प्रवृनतिः and ननवृनतिः ।
हेतुमत् धृनतिः whole life is making decisions, the list constantly changes and whole life is a
struggle to take care of this list. All these are क्षेत्रनवकारािः properties born out of क्षेत्रम् ।
एतत् क्षेत्रम् । these 24-items along with
सनवकारम् । modifications is
उदाहृतम् । declared
ज्ञानम् - गुणािः topic of values of life

गुणािः  relaxed mind  healthy mind  Intellectual application
Now a list of 20 virtues will be described. Normally ज्ञानम् means knowledge, but here it means
values सत् गुणािः । Values are called knowledge because if these virtues are there in a person,
knowledge is very easy to get ज्ञानकारणत्वात् ज्ञानम् इनत उच्यते । Virtues prepare the mind for
knowledge ज्ञानयोग्यिः, unprepared mind will resist the knowledge and even if knowledge is
received, it will not be assimilated.
१. अमाननत्वम् । humility, freedom from माननत्वम् self admiration. It is an internal feeling of

greatness at the thought level. It is an addiction, we want it all the times, deprivation of
which causes lots of disturbances. Excitement from glorification causes loss of
discrimination and then causes delusion. Then I loose sight of important and significant
facts like:
- I can never take full credit for the accomplishment since 99% of credit goes to
so many other factors.
- According to Gita talent is a gift from the Lord manifesting through me. So self
conceit is an obstacle to devotion.
- However great I am, there are always people better than me, a self conceit
person is very jealous to them, and may go to the extreme to eliminate them
२. अदनम्भत्वम् । simplicity नवनयिः दनम्भत्वम् is physical expression of माननत्वम् through various
means like dress, jewelry, attention seeking ornaments. Unexpressed दनम्भत्वम् is
माननत्वम् । Expressed माननत्वम् is दनम्भत्वम् । अदनम्भत्वम् is opposite to दनम्भत्वम् । Empty
vessel makes lots of noise, full vessel do not.
३. अहहंसा । No-violence at three levels physical, verbal and mental level कानयक, वानचक् and
मानस । Verbal hurt is the worst one. At mind level also हहंसा is possible via thought.
अहहंसा is a major व्रतम् । Why ?
- I should not do what I don’t expect others do to me
- The whole world is like a bank, whatever I deposit into it, that alone I can take. I have
to deposit अहहंसा if I want अहहंसा
- We have got lots of expectations from our set up, family, neighbors, government
रागद्वेषिः । When expectations are not fulfilled, I get raged, I get hurt. Once I get hurt,
immediate reaction is to attack the object which was cause of my pain. Once I feel pain of
others, I will not cause हहंसा, so we should develop empathy to follow अहहंसा. Sensitive

mind is needed to appreciate subtle topic of Vedanta. Crime becomes impossible for a
sensitive mind, so we need सूक्ष्मबुनधिः ।
४. क्षान्तिः । mental immunity to external fluctuations like weather, behavior, economy.
We are physically immune, we need to develop mental immunity. It is called अनायासिः in
scriptures – stress free relaxed mind. It has two aspects:
१. नततीक्षा । capacity to accept, acceptance of all choice less situations अपररहायाथर्िः
without resistance. There are two types of acceptances, one is healthy acceptance
where what can not be cured has to be enjoyed. The other is unhealthy acceptance
with bitterness, self-pity, with anger towards world and God. In this case I am
immobilized, complaining person. It is possible for a person to accept infavorable
situations and go ahead with constructive manner – e.g Steven Hawkins. I have to
accept past and present. I have capacity to change the future with प्रायनित्कमाथनण ।
I need not accept future since it is choice full, I can use my free will, my
resources उधरे त् आत्मानम् आत्मना । to change my future outcome.
२. क्षमा । capacity to wait. Any transformation requires time, I have to be patient. I need
capacity to wait for the future to unfold. This is क्षमा capacity to wait. क्षान्तिः is required
to develop अहहंसा, अनायासिः stress free relaxed mind.
५. आजथवम् । alignment of three fold personality; namely, physical, verbal, and mental कानयक,
वानचक, मानस । If all of them are in alignment, that person has integrated, harmonized,
healthy personality. मनस्येकमं वचस्येकं कमथण्येकं महात्मना मनस्य्यत् वचस्य्यत् कमथण्य्यत्
दुरात्मना । Without alignment strain builds up gradually and causes disintegration of the
personality. One cannot achieve higher goal without integration of personality. The
means to develop आजथवम् are punctuality and keeping the words. Truthfulness सत्यम् is
subdivision of आजथवम् ।
६. आचायोपासनम् । worship, reverence towards the teacher. The worship goes to the शास्त्रज्ञानम्
represented by the teacher. Scripture represents ईश्वरिः, so worhip goes to ईश्वरिः ।
Knowledge can be acquired only by शास्त्रम् वेदािः which is like the 6th sense, the
knowledge acquired by that 6th sense of वेदािः cannot be validated by any of the 5-senses,
just like what you see by eyes cannot validated by the ears. You need to accept it, this
acceptance is called faith श्रधा । श्रधा is extremely difficult to develop – worship उपासना
is the method to develop the faith.
७. शौचम् । cleanliness at different levels: surroundings, body, speech, thought. Cleanliness of
mind by cultivating अमाननत्वम् etc.
८. स्र्ैयथम् । नस्र्ताथ will power, perseverance, commitment. If I withdraw from a persuit because of
obstacles, it is अनस्र्ताथ ।
९. आत्मनवननग्रहिः । self mastery, self-management, being the master of my instrument, equipment.
We have 17-organs; 5-organs of action, 5-organs of knowledge, 5-prans, mind, and
intellect. Through these instruments alone I have to accomplish any goal in life. They
have to be healthy and have to be under my control. आत्म means स्र्ूमसूक्ष्मशरीरम्, नवननग्रहिः
means mastery. Entire अटाङ्गयोगिः is meant for this mastery. आसनम् for अन्नमयकोशिः
management, प्राणायामिः is for management of प्राणमयकोशिः, प्रत्याहारिः mastery over sense
organs, धारणाध्यानसमानधिः mastery over the mind, developing focusing, absorption

capacity. समानधिः is absorption capacity. Entire yoga system is for आत्मनवननग्रहिः
preparation for Vedanta श्रवणम् ।
१०. इन्ियार्ेषु वैराग्यम् । दमिः प्रत्याहारिः mastery over sense organs which are instruments gifted by
the Lord to interact with the world and through which we do spiritual साधना । वैराग्यम् is
dispassion, you can enjoy pleasure without becoming slave. We need to make sure we
don’t give into demands of the sense organs, otherwise they will throw a tantrum when
we say no, that is why Lord Krishna says यततो ह्यनप कौ्तेय पुरुषस्य नवपनितिः इन्ियानण
प्रमार्ीनन हरन्त प्रसभं मनिः । Once intellect fails few times, it does not know how to handle
guilt. Then intellect joins and justifies the addiction, it manipulates. So prevention is
better than cure So once in a while say ‘no’ to anything you do regularity – sense
slavery. This is प्रत्याहारिः in योगशास्त्रम् and in Vedanta it is called दमिः ।
११. अनहङ्कारिः । freedom from self conceit, pride, vanity at verbal level. अमाननत्वम् also means
the same thing at the thought level. The person with अहङ्कार will convert any topic into
“i” topic with world like अहम्, मया, मह्यम् – अहम्करणम् blowing his own trumpet.
अनहङ्कारिः is freedom from that.
१२. ज्ममृत्यजराव्यानधदु:खदोषानुदशथनम् । don’t consider your life as something committed to only
physical existence Don’t neglect the body, use it as a means for higher pursuit and not
the end in itself. It is only an अन्नमयकोशिः the outer most sheath. अनुदशथनम् means constant
remembering, remembering of fivefold problems दोषािः – ज्म मृत्य जरा व्यानधिः दुिःख ।
जरा – helplessness as you age, व्यानधिः diseases, मृत्यिः leaving everything dear and near to
me. All these दुिःखम् is defect of physical life. If you see all these दोषािः you will never be
interested in देहानभमानिः । It is pre-requisite for आत्मज्ञानम् ।
१३. असनक्तिः । detachment, dispassion at mental level, avoidance of mental slavery with respect to
object, situation or person. It is मनोननग्रहिः शमिः mental detachment and cannot be easily
attained, mind continues to have वासना । Mind has to be educated with respect to
addiction. If I stop because of discrimination, I transcend – get the inner detachment.
इन्ियार्ेषुवैराग्यम् also means sensory detachment. It can be relatively easily attained by
physically being away from the objects of senses.
१४. पुत्रदारगृहानहषु अननभष्ट्वङ्गिः । अनभष्ट्वङ्गिः means over attachment तीव्ररागिः । अननभष्ट्वङ्गिः
absence of excessive attachment towards son/daughter, wife/husband, house and few
other close things like dog, cat, and people with whom you move constantly. You cannot
avoid attachment, but don’t have excessive attachment Attachment is ममकारिः, I claim
thing, person, etc as mine. When the object is gone, I have to continue to live. When the
attachment is excessive it is not ममकार but I become one with the object. If the person
dies, my life becomes empty. Every life has its own meaning regardless of everyone else.
Everyone has come independently, God has connected us with few people to help us with
our spiritual journey.
१५. ननत्यं च समनचतत्वम् इटाननट उपपनतषु । freedom from elation in favorable situation, and
freedom from depression in un-favorable situation. This समनचतत्वम् should be throughout
working life ननत्यम् । Every human being will have favorable and un-favorable situations,
no शास्त्रम् can give you life 100% favorable, there are examples of अवताराs going

through this in पुराणानन इनतहास । Spiritual growth requires suffering also, it is more in
suffering. Opposites are bound to be there. Vedanta teaches how to keep equanimity in
opposites:
- कमथयोगिः । प्रसादबुनधिः with respect to the outcome of the effort. Every experience
is Lord’s प्रसादिः for my spiritual growth. This is the first aid method to get relative
peace of mind.
- ज्ञानयोगिः is ultimate cure to get permanent peace.
प्रसादभवना is possible if I have devotion to God. Without devotion there is no कमथयोगिः ।
कमथयोगिः is a level of भनक्तयोगिः itself. कमथयोगिः presupposes faith in God. Without devotion
कमथयोगिः is not possible. So
१६. मनय भनक्तिः । invocation of form less God through any form you like, your ईटदेवता । What
kind of devotion आतथ अर्ाथर्ी, नजज्ञासु वा ज्ञानी ? It cannot be ज्ञानी because the साधना is
practiced by ignorant for ज्ञानम्, आतथ and अर्ाथर्ी do not seek self-knowledge, they will ask
for freedom from crises and material benefit respectively. Lord is the goal, the end in
itself for the नजज्ञासु । He has the maturity to understand that everything other than God is
perishable which cannot give permanent happiness. वेवेकज्य वैराग्यज्य भनक्तिः is a
devotion in which I know God alone can give me पूणथत्वम्, security, fulfillment, etc. That
devotion is called अव्यनभचाररणी भनक्तिः devotion with undivided attention, even in
presence of worldly transaction, I know that my goal is something else, पूणथत्वम् प्रानतिः is
the purpose of this life. Reminding this is अन्ययोगभनक्तिः ।
१७. नवनवक्तदेशसेनवत्वम् । developing habit of going to a secluded place now and then without a
friend. This is to find out if I can confront myself, I can accept myself. Seclusion
introduces me to myself and my problems. Once I know my problems, I can work on
them. One expression of संसारिः is loneliness. It can happen in the middle age when
children go out of the house for study or because of marriage. When we grow old, people
around us go. It is impossible to fight when it comes, better learn to enjoy solitude, learn
to tackle loneliness. Loneliness can be made use for वेदान्तकननददध्यसनम् । To enjoy old
age is to learn to enjoy loneliness.
१८. अरनतिः जनसंसदद । resorting to seclusion does not mean you should not mingle with people,
don’t get addicted to peoples company रनतिः रमणम् – don’t get carried away with जनसंददद
। Being in company doesn’t allow us to know our problem We are becoming mentally
weak that we are not able to spend time with our self. सत् जनसंसदद रनतिः is ok, since they
will guide you properly. Any other people, you should be careful so जनसंसदद अरनतिः ।
१९. तत्वज्ञानार्थदशथनम् । seeing benefit of knowledge of reality. तत्वज्ञानम् knowledge of reality,
अर्थिः प्रयोजनम् लमम् the benefit of that knowledge – liberation मोक्षिः । I should know the
benefit of knowledge is आत्मनन एव आत्मना तुटिः irrespective of external conditions –
favorable or unfavorable. If I value knowledge, I value the virtues that prepare for the
knowledge.
गुणािः  ज्ञानयोग्यता  ज्ञानम्  जीवनमुनक्तिः
Regularly remind yourself that ज्ञानम् gives me inner freedom, the world cannot black
mail me. Once you see that you will value virtues.

२०. अध्यात्मज्ञानननत्यत्वम् । systematic and consistent study of वेदान्तक scripture for a length of
time under the guidance of a competent guru आचायथिः । अध्यात्म deals with आत्मा and ज्ञानम्
is enquiry via वेदान्तक श्रवणमननननददध्यासनम्, it is नवचारिः मीमांसा । श्रवणम् means there
must be a speaker गुरुिः । शास्त्र and गुरुिः go together. Guru opens the scripture just as Sun
opens the Lotus bud वेदा्ताम्बुजसूयथिः so आचायोपासनम् and अध्यात्मज्ञानननत्यत्वम् is called
शास्त्रनवचारिः । All the other virtues prepare the mind and this listening to the teaching
produces the knowledge. If you follow the virtues, the knowledge will take place and if
you don’t it will not. So
एतत् ज्ञानम् इनत प्रोक्तम् अज्ञानं यत् अतिः अ्यर्ा । गुणािः = ज्ञानम् because it leads to knowledge
सद्गुणािः  ज्ञानम्
ज्ञेयम् is similar to क्षेत्रज्ञिः - to be known

यत् ज्ञेयं तत् प्रवक्ष्यानम । will declare one subject every human being has to study, because
यत् ज्ञात्वा । knowing which
अमृतम् अश्नुते । one gets freedom from mortality, insecurity. That to be known is
परं ब्रह्म – ब्रह्मन् । सत्यं ज्ञानम् अन्तं ब्रह्म infinite Brahman – space, time and attribute wise infinite.
That Brahman
अनाददमत् । does not have beginning – space and time wise, so अन्तम् ।
न सत् तत् न असत् उच्यते । is not cause nor effect.
सत् = कायथम् product, effect – as good as existence available for our use.
असत् = कारणम् cause – seemingly not existent being in potential form.
Brahma is beyond cause-effect, that means it is beyond time, yesterday’s food is today’s
body, Brahman is कामानततम् no forms, no attributes, no time. It is not a concept to be
conceived, then how to know Brahman ?
How to know Brahman?

ब्रह्मन् is ultimate essence, substance out of which the world is made. It is abstract, intangible,
invisible अशबदम् अस्पशथम् अरूपम् अरसम् अग्धम् not available for hearing, touching, seeing,
tasting, and smelling. So understanding it is relatively tougher. Analysis of Brahman will look
like a jumble of words, if you go on dwelling on them, they will make sense over time, you have
to wait for the acclimatization.
Adjective Noun
Tall (property) Tree (substance)
Golden (substance) Bangle (property) form
Bungled (property) form Gold (substance)
Golden (substance) Ring (property) form
Wooden (substance) Chair (property) form
Adjective can reveal property or substance. Noun can reveal property or substance
Brahman “is” सत् ब्रह्मन् । everything is Brahman
Tree is Fan is
Existent tree Existent fan
Adjective Noun
General view Existent (property) Tree (substance)
(Work of maya) Existent (property) Fan (substance)
Existent (substance) Tree (property) form
Vedantic view Existent (substance) Fan (property) form
(Result of
knowledge) Brahman-ed (substance) Tree (property) form
सत् ब्रह्मन् नामरूपम्
World is name-form-ed Brahman नामरूपात्मकम् ब्रह्म

त्रयम् वा इदं नामरूपम् कमथ जगत् । ब्रु.उ the world is different name, different form and different
function. There is no substance called world, existence (सत्) is the only basic substance, every
thing else is name-form-function. When you experience the world, you experience basic
substance Brahman, so you experience Brahman everywhere. But I am experiencing Existence
with different name-form, not in absolute form. Through senses I experience नामरूपसनहतसत्
Because senses are capable of revealing नामरूपसनहतसत् । You come to pure Existence after you
remove name-form. You need to close your eyes, ears, nose – all sense organs, all name-form
should be gone, then basic substance without name-form is there.
How to experience that basic form ब्रह्म ?
छा्दोग्य-उपननषद् chapter 6 says you can never experience pure existence since it is not an object,
but it is you the seer the subject तत् त्वम् अनस pure consciousenss Iam अहं ब्रह्म अनस्म । I am सत्-रूप
नचतरूप the whole world is नामरूप resting upon me. This is the essence of वेदा्त ।
This is very difficult to swallow, scientists are trying to find this substance, they will never find
it, being not an object. Example is our dream experience in which the objects give me fear,
sorrow, pleasure. You are the essence of the dream world, dream has come out of you, is resting
in you, and it resolves when you wake up. Upon waking up there is nothing separate from me the
dreamer. I (the witness साक्षीचैत्यम्) am the substance. ब्रह्मन् the Existence principle appears
with different नामरूप, it is called नवश्वरूपईश्वरिः that substance has
सवथतिः पानणपादम् । hands and legs every where

सवथतिः अनक्षनशरोमुखम् । eyes, head and mouth every where
सवथतिः श्रुनतमत् मोके । countless ears every where
सवथम् आवृत्य नतष्ठनत । pervades every where
All the sense organs reveal that ब्रह्मन् all the time, all of them experience “is” all the time शबदिः
सत्, रूपम् सत् । You are attracted to नामरूप so you lose site of the inherent Existence in all of
them. We need subtle intellect to not lose site of the ब्रह्मन् behind नामरूपम् ।
ज्ञेयम् is the ultimate truth ब्रह्मन् to be known by us all, will get liberated after knowing it. ब्रह्मन् is
सत् नचत् रूपम्, सत्यम्, ज्ञानम् । सत् is Existence is the most unique thing, it is the same as
consciousness सत् एव् नचत्, नचत् एव सत् । Both has following characteristics:
1. Existence is not part, product or property of any body, or object
2. Existence is an independent entity, ultimate substance which permeates the body and
makes it existent.
3. Existence extends beyond dimensions of the body, is not limited by boundary of body.
4. Existence survives even after death of the body.
5. Surviving Existence is not recognizable because of absence of reflecting media
That Existence is consciousness ब्रह्मन्, that Existence is you तत् त्वम् अनस । This is not easy topic.
First understand Existence with the world (अध्यारोप्यायिः), then once the world is removed
(अपवाद्यायिः) what is remaining is Existence.
Knowing सिुपम् ननगुथणम् ब्रह्मन् with अध्यारोप-अपवाद-्यायिः ।

सवेन्ियगुणाभासम् । Existence is appreciated by you through sense organs अध्यारोपिः । गुणािः means
operation, usage, आभासमिः is manifested. Existence is recognized and manifested through
every sensory operation. In and through every sense operation, Existence is recognized.
Ears – there “is” sound Eyes – there “is” color/form, nose – there “is” smell
This “is” is common, अनस्त is Existence
सवेन्ियनववर्जथतम् । At the same time the ब्रह्मन् is free from sense organs or objects.
Sense organs and objects are not intrinsic part of ब्रह्मन् (अपवादिः) । Thus you appreciate
Existence through the world, but the world in itself is not an intrinsic part of Existence,
ब्रह्मन् is world free.
सवथभृत् च एव । Existence supports everything सवाथधारिः, because of ब्रह्मन् everything exists –
अध्यारोपिः ।
असक्तिः । Existence is free from all objects of the world. Objects are not innate part of ब्रह्मन् –
अपवादिः ।
गुणभोक्तृ । Existence is associated with all the properties, every property “is” – अध्यारोपिः
ननगुथणिः । The properties are not intrinsic nature of ब्रह्मन् – अपवादिः ।

ब्रह्मन् is everywhere सवथगतम् only one एकम् manifested and unmanifested
व्यक्तम्/अव्यक्तम्
Existent Tree Existent space Existent Fan

manifested व्यक्तम् unmanifested अव्यक्तम् manifested व्यक्तम्
Existence is not only in the body, but it is outside also. Body manifests it, in between bodies it is
in unmanifest form. Existence is present everywhere. So,
बनहिः अ्तिः च भूतानम् । Existence is outside and inside.
अचरम् चरम् एव च । It is moving and non-moving too. It is seemingly moving when the medium
moves, and it seemingly non-moving when the medium is steady. Existence does not
travel, but seems to travel because of movement of medium.
दूरस्र्ं च अन्तके च तत् । Brahman is far away also and near also – in your heart. Brahman is
everywhere. For a wise person ब्रह्मन् is nearest, and for an ignorant person ब्रह्मन् is far
away since he keeps on searching and searching. How come I don’t recognize the ब्रह्मन् ?
Why ब्रह्मन् is not recognized? It is subtlest सूक्ष्मम्, indivisible अखण्डम् ।

सूक्ष्मत्वात् । Existence is the subtlest nature, it free from attributes which help me in
reorganization. So
तत् अनवज्ञेयम् । It is extremely difficult to comprehend. Brahman is subtler than space,
so comprehending ब्रह्मन् is the toughest job.
अनवभक्तम् च भूतेषु । Brahman is indivisible and at the same time
नवभक्तम् इव नस्र्तम् । it seems divided among beings. The consciousness in-between
objects is not recognizable. There is seeming division, it is in-between in unrecognizable
form.
And
तत् ज्ञेयम् । that Brahman is to be known as जगत् नस्र्नत मय कारणम् ।
प्रभनवष्ट्णु । सृनट कारणम् । प्रभिः is उत्पनत: ष्ट्णु is cause. Brahman is creator
ग्रनसष्ट्णु । मय कारणम् । ग्रस् is swallow मयिः । Brahman is destroyer
भूतभतृथ । नस्र्नत कारणम् । भतृथ is sustainer. Brahman is sustainer.
The light of all lights = Formless Existence = Formless consciousness

सिुपम् ब्रह्मन् = नचिुपम् ब्रह्मन् । Formless Existence is the same as formless consciousness.
Consciousness survives after fall of the body, surviving consciousness is not accessible to us
because of lack of medium. That consciousness is the Existence ब्रह्मन्, Lord Krishna describes
that as:
ज्योनतषामनप ज्योनतिः । the light of all lights. In Vedanta “light” is used as a technical term, it means

that in whose presence things are known. Al l the luminaries in the sky are called light, सूयथिः
च्ििः नक्षत्रानण नवद्युत् are called light because their presence we are able to know things. In
their bsence things are not known. Every sense organ can also be called light because in
their presence things are known. Every instrument of knowledge प्रमाणम् is also called light.
Even worlds can be called light वाकननिः because words reveal things. The ultimate light is
nothing but conscious principle. If consciousness is not there, inert things can not know, all
sense organs become meaningless.
तमसिः परम् उच्यते । consciousness makes you know, illumines darkness. Eyes cannot know
darkness, eye need light to see. We are able to experience darkness because of
consciousness.
The consciousness is everywhere, but is recognized in the mind

ज्ञानं ज्ञेयं ज्ञानगम्यम् । This सत्-नचत्-ब्रह्मन् alone is in the form of everything. Just as formless energy
gets converted into formed matter, the intangible ब्रह्मन् appears as tangible matter. It is the
cause of everything जगत् कारणम् । That ब्रह्मन् is सवथम् ज्ञानमयं जगत् । So, it is
ज्ञानम् । means of knowledge – knowing instrument
ज्ञेयम् । object of knowledge – known object
ज्ञानगम्यम् । destination ब्रह्मन् through knowledge – knower
हृदद सवथस्य नवनष्ठतम् । नवनष्ठतम् = available, recognizable. Even though the consciousness is
everywhere, you recognize it in your mind. I am conscious of thought, that is how I
recognize consciousness in my mind. Blankness of mind also I am conscious of. That
consciousness is वृनतभावाभावशाक्षी the witness of presence and absence of thought. This is
ज्ञेयम् परमात्मा brahman at the cosmic angle, and क्षेत्रज्ञिः जीवात्मा at the microcosmic angle,
both are the same ब्रह्मन् with two different names, just like a man is called father, son from
two different reference points.
Knowing Brahman, devotee attains Brahman

इनत क्षेत्रम् (क्षेत्रज्ञिः) ज्ञानं ज्ञेयं च उक्तं समासतिः । thus four topics are taught briefly, the details are in
उपननषद्
मद् भक्तिः । भनक्तिः is an important qualification for gaining self-knowledge
एतत् नवज्ञाय । devotee will necessarily get knowledge, vedanta has to be listened again and again
मद् भावाय उपपद्यते । मभावाय = ईश्वरस्वरूपम्, उपपद्यते = becomes qualified. He will attain the
same nature as me, Brahman. He will attain his real nature where there is no isolation, no
sense rejection of संसारिः ।

पुरुषिः = परा = ब्रह्मन् consciousness । प्रकृ नतिः = अपरा = माया matter
ईश्वरस्वरूपम
पराप्रकृ नतिः intelligent अपराप्रकृ नतिः material
अनाददिः, ननत्यिः
Both are eternal, never created never destroyed
चेतन consciousness अचेतन inert matter
ननगुथणचैत्यम् without attribute सगुणचैत्यम् with attributes
ननर्वथकारतत्वम् free from
सनवकारतत्वम् subject to continuous
modifications under any
modifications
condition
सत्यम् independently Exists स्व्त्रिः मीथ्या परत्त्रिः dependent on
सत् intelligent principle परा
पराप्रकृ नतिः + अपराप्रकृ नतिः = जडचेतनस्वरूपईश्वरिः
पुरुषिः and प्रकृ नतिः – consciousness and matter.

प्रकृ हतं च पुरुषं च अनादी नवनध । Such a God existed before creation, even आकाशिः was not there
before creation since it came from ईश्वरिः । आकाशोत्पतेिः पूवथम् ईश्वरिः आसीत् । चेतनतत्वम् is
ननर्वथकारम् all the time, all the changes must happen to प्रकृ नततत्वम् basic matter or energy
principle at the time of creation:
नवकारान् प्रकृ नतसम्भावान् नवनध । नवकारान् = कायथम् products. Out of the प्रकृ नततत्वम् this universe
evolves. The matter evolves into universe just as seed evolves into plant, and then into
tree. कारणम् evolves into सूक्ष्मावस्र्ा, which evolves into स्र्ूमावस्र्ा thus evolution takes
place and all the नवकारान् all कायथम् all products are born out of basic प्रकृ नतिः or माया, so
we call creation मानयकम् ।
प्रकृ नतिः is the material for the universe
Initially पञ्चभूतानन (elements)  they mix to gather to form भौनतकम् (elementals)  मोकािः
plants, mountains, physical body. The body grows and shrinks so it has to be a product of
प्रकृ नतिः, so is mind as it goes through moods. Bodies are refined version of प्रकृ नतिः as they
are able to manifest consciousness – reflected consciousness.
गुणान् च प्रकृ नतसम्भावान् नवनध । various properties of the objects are also born out of प्रकृ नतिः just as
a child inherits qualities from the parents. कारणगुणािः काये अनुवतथते । प्रकृ नतगुणािः प्रपञ्चे अनुवतथते
। So the world has सत्व रजस् तमो गुणािः and has शबद स्पशथ रुप रस ग्धिः and even रागद्वेष also

belong to प्रकृ नतिः alone, everything in the universe including body-mind-complex
originates from प्रकृ नतिः so:
कायथकरणकतृथत्वे हेतुिः प्रकृ नतिः उच्यते । प्रकृ नतिः alone does all the work in the creation of physical and
subtle bodies of the living beings. कायथम् = physical body, करणम् = सूक्ष्मशरीरम् ।
Another angle: कायथम् = भौनतक elements, कारणम् = पञ्चभूतानन ।
पुरुषिः is the witness consciousness, the subject अहं ब्रह्म अनस्म । So
पुरुषिः सुखदु:खानाम् भोक्तृ त्वे हेतुिः उच्यते । It is enclosed in the material BMC, so पुरुषिः is भोक्ता the
experiencer witness, subject principle. It is the witness of all the conditions of the BMC like
रागिः द्वेषिः मोभिः मोहिः क्रोधिः काम the properties of the observed प्रकृ नतिः । Don’t look for that
subject, it is you तत् त्वम् अनस ।
पुरुषिः – all pervading ब्रह्मन् enclosed in the BMC transacting medium

Before the world got evolved, there was subject, object transaction. When the universe evolved,
the BMC was created and the all pervading पुरुषिः got enclosed in the BMC enclosure, the BMC
became the means for transaction with the world, पुरुषिः becomes the subject, and the प्रकृ नतिः
becomes the object. So:
पुरुषिः प्रकृ नतस्र्िः नह । the पुरुषिः is behind the BMC शरीरम् as experiencer साक्षीचैत्यम् ।
भुङ्क्ते प्रकृ नतजान् गुणािः । it experiences भुङ्क्ते whatever happen to the BMC प्रकृ नतजान् गुणािः all the
products, modifications of the प्रकृ नतिः, various pleasure and pain thoughts, काम thoughts,
anger thoughts. Some are सानत्वक् some are राजनसक् and some are तामनसक् thoughts.
Witnessing, illuminating is not an activity of the पुरुषिः but in the presence of the पुरुषिः the
BMC gets illumined, just as in the presence of the Sun the objects gets illumined but the
Sun is not doing the activity of illumination, the Sun is the same before and after the
objects arrive. The witnessing principle does not have any attributes, but I unknowingly
take the attributes as though they are mine, just like we get absorbed in the movie and
identify ourselves with the actors and scene being played, this is called अनो्यभाविः The
enclosed प्रकृ नतस्र्िः साक्षी experiences whatever happens in BMC, even the blank condition
of the mind, but does not do any action, and does not change.
गुणसङ्गिः पुरुषस्य ज्मनिः कारणम् - the reason for rebirth.

गुणसङ्गिः सद् असद् योननस्मसु कारणम् । गुणिः = attributes of BMC which belong to प्रकृ नतिः । I get
attached सङ्गिः तादात्म्यम् त्मयत्वम् just as in movie, अनभमान with प्रकृ नतिः is संसारकारणम् ।
Nothing happens to the space in a hall when the walls are pulled down, similarly “I” am the
same when the BMC wall comes down. Instead of claiming this birthlessness of पुरुषिः I
identify with प्रकृ नतिः and suffer.
Identify with the पुरुषिः and de-identify with प्रकृ नतिः (शरीरम्)
अनस्मन् देहे पुरुषिः परिः । the witness पुरुषिः परिः extends beyond the container body. The
consciousness is everywhere, free from all limitations. It is
उपिटा । intimately pervades every cell of the body, illumines the body. It intimately witnesses
everything happening inside the body.

अनुम्ता च । blesses, consents the activity of प्रकृ नतिः the inert BM.
भताथिः । husband, here it means – that which lends existence नस्र्नतकारणम् । the sustainer.
भोक्ता । seeming, as though भोक्ता । experiencer from the stand point of ignorant person.
महेश्वरिः । for wise person स्वत्त्रिः, master स्वामी । प्रारबधिः affects body, not the पुरुषिः
परमात्मा च अनप उक्तिः । when I learn to separate myself from प्रकृ नतिः and attributes, I the जीवात्मा
will itself get the name परमात्मा । Attributed “i” is जीवात्मा, ignorant “i” is जीवात्मा, wise
‘I” is परमात्मा ।
प्रकृ नतपुरुषज्ञानेन मोक्षिः - the reason for liberation knowledge.
य एवम् वेनत । one who knows that I am mixture of प्रकृ नतिः and पुरुषिः
गुणैिः सह । he knows that all the physical attributes (bald, fat, thin, handsome etc) and subtle
attributes (anger, envy, etc) कारणशरीरगुणािः ignorance belong to the प्रकृ नत and not the
पुरुषिः । न मे द्वेषरागौ .. नचदान्दरूपम् नशवोऽहम् नशवोऽहम् ... He has trained his mind to identify
with the पुरुषिः – ननददध्यासनम् । In worldly transaction he knows he has to identify with the
प्रकृ नत but at the same time he learns नचदान्सरूपम् नशवोऽहम् अहम् then
सवथर्ा वतथमानोऽनप । even while playing role in the world, has inner transformation
स भूयिः न अनभजायते । such a ज्ञानी does not have rebirth.
स्र्ूमसूक्ष्मशरीरसंयोगिः = ज्म । association of mind with a body is birth
स्र्ूमसूक्ष्मशरीरनवयोगिः = मरणम् । separation of mind from body is death
I am neither body स्र्ूमशरीरम् nor mind सूक्ष्मशरीरम् । I am पुरुषिः this wisdom is मोक्षिः you are not
संसारी
आत्मनन आत्मना आत्मानं पश्यनत । sees one’s self in the one’s body by one’s intellect
आत्मनन = हृदयाकाशे (in one BMC) आत्मना = बुद्ध्या, शास्त्राचायथसंस्कृ ता्तिःकरणेन intellect as
instrument refined by scriptural teaching from a guru आत्मानम् = सनत्चदान्दात्मानम्
Preparatory stages - साधना ।

Stages of साधनाs - Each stage removes one obstacle
Stage 1 Stage 2 Stage 3 Stage 4 Stage 5
कमथयोगिः उपासना श्रवणम् मननम् ननददध्यासनम्
ममननवृनतिः नवक्षेपननवृनतिः अज्ञानननवृनतिः संशयननवृनतिः नवपररतभावनाननवृनतिः
Removes Removes doubts,
Removes Removes habitual
रागद्वेष Extrovertedness,
converts
responses, reactions.
Removes knowledge into
काम क्रोध makes mind Removes self piety,
ignorance conviction, gets
मोभ मद focused,
intellectually
anxiety. Attachment.
मत्सर harmonized
satisfied
De-conditioning
कमथयोगेन अपरे पश्यन्त । here कमथयोगिः includes उपासना । some people are born with refined
mind, so in early child hood itself they are attracted to spirituality
अ्ये सांख्येन योगेन पश्यन्त । here सांख्य = श्रवणम्, मननम्, some people are born to start at the
3rd/4th stage.
ध्यानेन आत्मनन पश्यन्त । here ध्यानम् = ननददध्यासनम्, some people are born to start at the 5th stage,

they are spiritual prodigy., 95% of the job is done in previous life
Right content is important, not the text

We don’t insist on Vedantic श्रवणम् only, but insists on the teaching part only. A teacher can take
the essence and present it in any language that is understood by the audience. The teaching that
“you are whole” is important, not the language.
अ्ये तु एवम् अजान्तिः । they do not gain knowledge through original scriptures – उपननषद्,
प्रस्र्ानत्रयम्, but
अ्येभ्यिः श्रुत्वा । they go to teachers who are capable of preparing and communicating in language
people can understand. Source is not important, context is important
उपासते । they follow the साधना of understanding and following
ते अनप श्रुनतपरायणािः । committed to the words of a गुरु – गुरुवाक्यश्रवणपरायणािः in any language.
They has so much श्रधा in the words of the teacher, they
मृत्यं तरन्त । attain liberation. In the olden days the Vedas were not available to all, but the
content was available all the time.
Self ignorance is cause of body identification

Mistake = you miss the original and take the wrong thing. We left पुरुष and we took body
identification प्रकृ नतिः
पुरुषाज्ञानम्  प्रकृ नतअनभमानम्
क्षेत्रज्ञाज्ञानम्  क्षेत्रानभमानम् ।
आत्माज्ञानम्  अनात्मानभमानम् ।
यावत् सत्वम् संजायते । सत्वम् whatever is there, it is
क्षेत्रक्षेत्रज्ञसंयोगात् । because of the union of the field and field-knower
स्र्ावरजङ्गमम् । both non-moving (trees) and moving (humans, animals)
संजायते । birth and death is because of the wrong identification that I am the body.
इनत नवनध । every error is the product of the mistake, you have to attack the cause of the error
अज्ञानम्, ज्ञानम् destroys अज्ञानम् । ज्ञानात् एव मोक्षिः
Benefits of knowledge ज्ञानलमम् ।

१. सवथत्र समदशथनम्, सम्यक् दशथनम् । right vision of the world, proper perspective, seeing, via eye of
wisdom, one changeless आत्मा in and through changing BMC. Benefit is freedom from
रागद्वेषिः । Wise person does not loose site of this, so:
नवनश्यत्सु सवेषु भूतेषु । भूतष े ु = the BMC which are innumerable, just as wave are innumerable.
They are subject to birth and death नवनश्यत्सु and they are all different नवषमम् । Among
them there is one समम् ।
अनवनश्य्तं समं परमेश्वरं । here परमेश्वरिः = पुरुषिः अरूपईश्वरिः, one imperishable सनत्चतात्मा,
नतष्ठ्तं यिः पश्यनत । he is in every one’s body, wise does not loose site of this fact, so
सिः पश्यनत । he alone has right vision, has right appreciation. He is aware of both
the प्रकृ नतिः and पुरुषिः, he is called the “Seer” , the sage प्रकृ नत will not provide all the higher

needs, the “missing something” प्रकृ नत will not provide. This is higher spiritual need
which can be only be provided by owning up the पुरुषतत्वम् । Not losing sight of
आत्मतत्वम् in and through all transaction is called आत्मननष्ठा, सहजसमानधिः
२. अमृतत्वं प्रानतिः । transcending mortality, immortality is the second benefit of self knowledge.
समं पश्यन् सवथत्र । समदशथनम् in and though all transactions नवषयदशथनम् just like being aware of the
screen while watching a movie, otherwise the movie is scary, प्रकृ नत is frightening.
समवनस्र्तिः ईश्वरिः (पुरुषिः अरूपईशवरिः) । see the पुरुषिः as the support of the प्रकृ नत, like the screen is
the support for the movie - सम्यक् अनधष्ठानत्वेन अवनस्र्तं पश्यन् with ज्ञानचक्षुिः
परां गहतं यानत । अमृतत्वं यानत attains immortality.
Ignorant destroys himself, Wise does not.
Ignorant identifies himself with the body अनात्मा, then he performs verities of actions and
becomes कताथ । He performs पुण्यपापकमाथनण which are responsible for the creation of body,
not the God, not the parents. I alone am responsible for repeated birth and death, so I am आत्मह
from the stand point of the body. From the stand point of the higher nature also, I don’t desire
benefits of the higher nature because of sheer ignorance, so higher nature is as though destroyed,
as the आत्मा cannot be really destroyed. Self ignorant person does not enjoy पूणथत्वम् । But the
ज्ञानी does not destroy the self, so:
न नहननस्त आत्मना आत्मानम् । does not destroy from the stand point of the body or आत्मा ।
परां गहतं यानत । so he goes to अमृतत्वम् immortality.
३. अकतृथत्वप्रानतिः । discovering the fact that I am अकताथ and so अभोक्ता do not reap कमथलमम्
in the form favorable and unfavorable situations. कतृथत्वम् is because of प्रकृ नतअनभमानम्
once I claim अहं पुरुषिः I get out of कतृथत्वम् and भोक्तृ त्वम् । So Lord says:
प्रकृ त्या एव कमाथनण दक्रयमाणानन । all the actions are done by प्रकृ नत (BMC), doing action requires
movement, change - कमथ means नवकारम्, पुरुष being changeless is incapable of doing
action. Wise person is aware of this and does not identify with BMC, he says in my
presence प्रकृ नत does everything, I am अकताथ
अकताथरं स पश्यनत । प्रकृ नत cannot be stopped, but I transcend the प्रकृ नत like after waking up from a
dream, I identify with पुरुषिः
Steps to understand आत्मा - ब्रह्मन् - पुरुषिः ।
Hall and Space example
Step 1 Step 2 Step 3 Step 4 Step 5 Step 6
Not only one Space is not Space is not only
All halls Halls are
Hall space is inside inside and नस्र्नतकारणम् but all the
have many and
(enclosure) all halls, but outside the halls are born out of space
space varied, space
has space space is halls, but all alone, and all of them
inside is same in all
within it outside all the halls are resolve into space
them of them
halls also inside space आकाशात् वायुिः वयोिः अननिः ..
Extend this example with
space = consciousness
hall = body

This consciousness I am, then you get अहं ब्रह्म अनस्म ।
४. ब्रह्मतत्वप्रानतिः । I recognize that I am ब्रह्मन् who is जगत् सृनट,नस्र्नत,मय कारणम् ।

भूतपृर्क् भावं एकस्र्म् अनुपश्यनत । अनु = following the teaching of गुरुशास्त्रम् the wise person
sees the fact of existence of manifold things and beings one me only. भावम् = Existence
in एकस्र्म् = एकनस्मन् आत्मनन मनय नस्र्तम् only me alone. I am नस्र्नतकारणम्
ततिः एव च नवस्तारम् । from me alone the world emerges out, this creation is my creation, I am
सृनटकारणम् । I am मयकारणम् we have to supply.
इनत यदा पश्यनत । when I can say and mean it then
ब्रह्म समद्यते तदा । I can say I am ब्रह्मन्, I am woken up and I am same with my higher waker
nature
आत्मा is associated with everything but is not affected

Self knowledge is compared to waking up from dream. There is one difference; dream world
disappears upon waking up, but this world continues in front of me even after self knowledge.
This is called जीवनमुनक्तिः after which the wise does not get frightened by the word, the gain
and loss in this world does not make any difference to him. So,
अहम् अव्ययिः आत्मा । not subject to any change – ननर्वथकारिः because
अनाददत्वात् । आत्मा is without beginning, so does not have any of the six modification of the
born. There is no substantial modification, like modification of milk into curd.
ननगुथणत्वात् । there is no modification because of attribute like modification of gold into ornament,
आत्मा is attribute-les. So आत्मा is absolutely changeless even after staying in the body, so
शरीरस्र्िः अनप । while in the body after waking up
न करोनत न नमप्यते । आत्मा remains अकताथ so अभोक्ता the body, senses, and mind has results,
not the आत्मा । संसार is कतृथत्वम् and भोक्तृ त्वम्, the आत्मा is free from both. आत्मा is
associated with everything but is not affected by anything like screen of a movie. Lord
Krishan gives two examples to illustrate this १. आकाशिः २. प्रकाशिः । There is one
difference between आत्मा and आकाशिः/प्रकाशिः and that is both are matter, while आत्मा is
not. Common features between आत्मा and आकाशिः are:
१ एकत्वम्, २. सवथव्यापकत्वम् ३. अचमम् ४. ननर्वथकारत्वम् ५. अखण्डत्वम् ६. असङ्त्वम्
७. सवाथधारत्वम् (सवथत्रावनस्र्तत्वम्), ८. सूक्ष्मत्वम्
सवथगतम् आकाशं न नमप्यते सौक्ष्म्यात् । not affected by anything because of extremely subtle nature,
in the same way
आत्मा न नमप्यते । आत्मा is not affected, tainted by anything.
सवथत्र अवनस्र्तिः देहे । even though associated with body.
Common features between आत्मा and प्रकाशिः are:
१. एकत्वम्, २. सवथव्यापकत्वम् ३. अचमम् ४. ननर्वथकारत्वम् ५. अखण्डत्वम् ६. असङ्त्वम् ७.
सवथत्रप्रकाशकम्, ८. सूक्ष्मत्वम्
एकिः रनविः । one Sun
इमं कृ त्नं मोकं प्रकाशयनत । makes everything known, that Atman I am, like आकाशिः and प्रकाशिः

५. मोक्षिः - जीवनमुनक्तिः final benefit of knowledge
ज्ञानचक्षुषा । One who has got the penetrating eye of wisdom,
क्षेत्रक्षेत्रज्ञयोिः एवम् अ्तरम् । who can discriminate the difference between consciousness and matter
भूतप्रकृ नतमोक्षं च । here मोक्षम् = मीथ्यात्वम् of inert things and beings भूतप्रदकनतम्, this is the way of
release from Prakruti.
ये नवदु । one who know अहं सत्यं जगत् मीथ्या
परं यानत । they attain freedom from fear of the world, they attain जीवनमुनक्तिः

Chapter 14
By
Jayantilal G. Patel
(jgpatel@gmail.com)
Based on Classes
By
भ.गी -१४ जयन्तिः Page 1

- १४ गुणत्रयनिभागयोगिः । गुणत्रय-गुणानतत-निभाग
सगुण-निगुुण-निभाग
Verse 1-2 - Introduction of the topic of आत्मज्ञािम्

Verse 2-3 - Benefit of आत्मज्ञािम् – liberation जीििमुनतिः and निदेहमुनतिः ।
Verse 3-4 - Summary of topic of creation dealt in chapter 13.
Verse 5-18 - Analysis of गुणािः into five topics
Verses 6-9 - लक्षणम् and ब्धिप्रकारिः definition and method of bondage
Verse 10 - Gradation in स्िभाििः
Verses 11-13 - नलङ्गम् indication, clue of each गुणिः
Verses 14-15 - गनतिः after death of a person with each गुणिः
Verses 16-17 - consequence of गुणािः in this life – फलम्
Verse 18 - गनतिः topic is repeated.
Verse 19 - No escape from गुणािः, solution is to shift identification to साक्षी
Verse 20 - Benefit of shift – ज्ञािम् is liberation
Verse 21 - Arjun’s three question, what are the indicators of a ज्ञािी,
how does he interact, how does one transcend the गुणाs
Verses 22-23 - indicator
Verses 24-25 - interactions
Verse 26 - means to transcend
Verse 27 - conclusion

भूयिः प्रिक्ष्यानम । will teach you आत्मज्ञािम् । it is
परं उत्तमम् । परम् knowledge dealing with greatest reality पारमार्थुक सत्यम् ।
निषयदृष्ट्या उत्तमम् ।
उत्तमम् refers to the result फलम् is also the greatest फलम् दृष्ट्त्या उत्तमम्
This knowledge is the greatest from the stand point of the topic and
the result, it is परानिद्या राजनिद्या । The result is मोक्षिः
यत् ज्ञात्िा । knowing which
सिे मुियिः । all the seekers, मुनििः = अनधकारी, साधिचटुष्ट्यसम्पन्निः qualified seekers.
परां नसद्धं गतािः । gained greatest accomplishment जीििमुनतिः while living and निदेहमुनतिः after
death.
इदं ज्ञािम् उपानित्य । by taking recourse to this knowledge
मम साधम्युम् आगतािः । they have got oneness with me, have attained ईश्वरस्िरूपम् - पूणुत्िम् total
inner sense of self sufficiency while living, and अभयम् full freedom from slavery,
insecurity. He becomes स्िामी he is not slave of कमुफलम् no regret over the past and no
anxiety about the future. साधम्युम् = जीििमुनतिः and later निदेहमुनतिः।
सगे अनप ि उपजाय्ते । they are not born in the next creation सगे = सृनटिः, so
प्रलये ि व्यथन्त च । they don’t grieve, they are free from ज्ममरणम् cycle.
Cause of creation – पुरुष/प्रकृ नत combination

Lord is mixture of both पुरुषिः and प्रकृ नतिः so the effect is also mixture of पुरुषिः and प्रकृ नतिः just as a
child is mixture of father and mother कारणगुणािः काये अिुितु्ते । Each ornament has gold if made
from gold. If I want to handle myself I need to understand nature of myself. Self knowledge
requires knowledge of my composition. Lord Krishna says I पुरुषिः am inseparable from प्रकृ नतिः
which is माया my wife.
मम योनििः । my wife, womb means wife – female principle is
महत् ब्रह्म । ब्रह्म here means माया, महत् means infinitely big.
तनस्मि् गभुम् दधानम अहम् । in it at the time of creation, I bless माया with power to produce, give
power to evolve according to the laws of nature.
सिु भूतािां सम्भििः । सम्भििः = origin of things and beings
ततिः भिनत । happens there after. Lord is father, माया is universal mother. Human couple can
produce humans only, while universal couple gives birth to all the spices.
अहं बीजप्रदिः नपता । I am the universal father who enliven
महत् ग्रह्म योनििः । universal mother, so
सिेयोनिषु यािः मूतुयिः सम्भिन्त । whatever bodies, spices are born
तासां ब्रह्म योनििः । माया is their universal mother.
(ग्रह्मि् + माया)=(पुरुषिः+पकृ नतिः)=(निगुुणम्+सगुणम्)=(consciousness + matter)
Cause of creation – पुरुष/प्रकृ नत combination

Lord is mixture of both पुरुषिः and प्रकृ नतिः so the effect is also mixture of पुरुषिः and प्रकृ नतिः just as a
child is mixture of father and mother कारणगुणािः काये अिुितु्ते । The BMC is sentient because of

the borrowed consciousness, reflected consciousness called प्रनतनबम्बचैत्यम्, नचदाभासिः । BMC
with RC is अहङ्कारिः ।
ईश्वरिः = (पुरुषिः + प्रकृ नतिः) = (OC + माया) = (प्रकृ नतिः+गुणािः)

Here पुरुषिः is the master of माया
प्रकृ नतिः is source of गुणािः
अहङ्कारिः = (प्रकृ नतिः + प्रनतनबम्बचैत्यम्) = (BMC + RC) = (गुणािः + RC) = RM+RC

Individual = (साक्षी + अहङ्कारिः) = [गुणानततिः + (गुणािः + RC)] = higher nature + lower nature
Individual is under influence of माया via three गुणािः । Own up the higher nature साक्षी by
transcending the गुणािः
Effects of गुणा - ब्धिम्
साक्षी
अहङ्कारिः (BMC blesses by consciousness)
सत्त्िम् रजिः तमिः
Interested in more and Activity oriented, hates High inertia, activity and
more knowledge knowledge knowledge are
Nature ज्ञािेन्ियानण, intellect कमेन्ियानण, पञ्चप्राणािः suppressed
highly active are highly active ज्ञािेन्ियानण, कमेन्ियानण
ज्ञािप्रधािम् कमुप्रधािम् are suppressed
Indication Likes quiet setup Likes interaction Likes to chill, be lazy
Gets disturbed if
दुिःखम् Gets disturbed if noise No scope for progress
silence
consequence ब्धिम् Addicted to silence Addicted to activity Addicted to inertia
Wants to get more and Wants to work more Wants more and more
अतृनतिः
more knowledge and more rest
Use of अहङ्कार as
ज्ञाियोगिः कमुयोगिः For rest and recovery
stepping stone
Then Transcend
साक्षी (गुणानततिः)
अहङ्कार

Analysis of into five topics
1. Definition – लक्षणम्
2. Mode, method of bondage – ब्धिप्रकारिः
3. Indication or clue to find which one predominant in a person – नलङ्गम्
4. Travel taken by जीि after death गनतिः
5. Consequence of domination of each गुणा in this life फलम्
साक्षी
अहङ्कारिः (BMC blesses by consciousness)
सत्िम् रजिः तमिः
प्रकाशकम् - रागात्मकम् –
definition मोहिात्मकम्
निमुलत्िात् तृष्ट्णासङ्गत्िात्
Method of
सुखसङे ि, ज्ञािसङ्गेि कमुसङ्गेि प्रमादालस्यनििानभिः
bondage
प्रकाशिः एि - लोभिः प्रिृनत्तरारम्भिः अप्रकाशिः अप्रिृनत्तिः प्रमादिः
Clue
ज्ञािरूपम् कमुणामशमिः स्पृहा मोहिः
Travel after उत्तमनिदां अमलाि्
कमुसनङ्गषु मूढयोनिषु
death लोकाि्
Consequence
सानत्िकं निमुलम् दु:खम् अज्ञािम्
in this life
लक्षणम् and ब्धिप्रकारिः

तत्र सत्िम् । when सत्त्िम् is predominant in अहङ्कार
निमुलत्िात् । शुधसत्िम्, निमुलसत्िम् when other two गुणा will not pollute सत्िम्, the nature will be
प्रकाशकम् । there will be clarity in thinking. When तमस् pollutes सत्िम् there will be dullness,
when it is pollute by रजस् there will be restlessness.
अिामयम् । When सत्िम् is not polluted by रजस्
सुखसङ्गेि बध्नानत । seeks seclusion, quietude. Gets disturbed when atmosphere is disturbed
ज्ञािसङ्गेि च बध्नानत । attached to knowledge, greedy for knowledge. He gets
disturbed with external possessions. He is अपररग्रहप्रधाििः
हे अिघ । Arjun you have a pure mind.
रजिः । when रजस् is predominant
रागात्मकम् । of the nature of attached and passion. Wants to relate with people and possessions
तृष्ट्णासङग । तृष्ट्णा = काम desire for external things and people
आसङ्ग = he wants to hold on to things acquired – old pens, cups, bottles etc, he is
पररग्रहप्रधाििः
कमुसङ्गेि निबध्नानत । binds him by making him attached to work all the time.

Work is needed up to a time after that one should come to ज्ञाियोगिः
तमिः । when तमस् is predominant in अहङ्कार
अज्ञािजं निनध । अज्ञािम् = माया one cannot escape from it. Predominance of तमस् suppresses सत्िम्
and रजस् । If it supresses सत्िम् there is no clarity of thinking, the young age is not taken
seriously, so
मोहिम् । of the nature of delusion, no clear thinking, no goal in file, priority is not clear.
सिुदने हिाम् । of all people
मोहात्मकम् । of the nature of delusion
प्रमाद । cluelessness with respect to proper utilization of the body, we are born in vedic culture
where मिुष्ट्यज्म is दूलुभम् if not properly utilized there is no guarantee that the next ज्म
will be मिुष्ट्यज्म ।
आलस्यम् । laziness, idling
नििा । sleeps most of the time or is sleepy most of the time
िनन्नबध्नानत । that binds. This person does not acquire पुण्य or पापम् like animals do not, there is no
new bondage, but perpetuation of bondage.
सत्यम् सुखे संजयनत । addiction to silence
रजिः कमुनण संजयनत । addiction to work
तमिः प्रमादे संजयनत । lack of attention, carelessness – नििासङ्गिः
ज्ञािम् आिृत्य । by covering clarity of thinking, covering discrimination
Gradation in गुणािः leads to variation in स्िभाििः

सानत्त्िक् person has more सत्त्िम्
राजनसक् person has more रजस्
तामनसक् person has more तमस् । So,
सत्त्िम् भिनत अनभभूय रजिः तमिः च । अनभभूय = over powering. सत्त्िम् in सानत्त्िक् person
happens by over powering रजिः and तमिः ।
रजिः भिनत अनभभूय सत्िं तमिः च ।
तमिः भिनत अनभभूय सत्िं रजिः च ।
स्िभाििः can be transformed, transformation will differ from individual to individual, but it is
possible. All the spiritual साधिाs are for this purpose. Generally most of the people are
born with तमोगुण performance, babies eat and sleep. Initial साधिा is to move from
तमोगुणप्रधाि to रजोगुणप्रधाि, scripture wants us to be active, so there is कमुकाण्ड । रजोगुण
is of two types, selfishly active, then moving to selflessly active.
तमिः रजिः सत्ि
TSR RTS RST SRT
Inactivity Selfishly active Selflessly active Enquiry
ब्रह्मचयाुिमिः गृहस्थािमिः िािप्रस्थािमिः स्यािमिः
अभ्यासिः सकामकमु निष्ट्कामकमु ज्ञाियोगिः
गुणक्षुििः गुणिैश्यिः गुणनक्षनत्रयिः गुणब्राह्मणिः

नलङ्गम् clue of गुणािः
Understand where you stand, adopt an appropriate साधिा and come to self knowledge.
Following गुणनलङ्गानि help us know where we stand.
रजस्
अनस्मि् देहे सिुद्वारे षु प्रकाशिः उपजायते । इन्ियम् is called द्वारम् because through it we get
knowledge. प्रकाशिः is absorbing capacity, bright senses are able to acquire knowledge
faster. If we hear that the person has photographic capacity then सत्ि is predominant, his
इन्ियानण are really active. So,
यदा प्रकाश उपजायते तद् एि ज्ञािम् । then
तदा सत्िं नििृधं इनत निद्यात् । you know that सत्िम् is predominant.
तमस् ।
This is needed for material progress, but after achievement one has to move to knowledge
लोभिः प्रिृनत्तरारम्भिः । workaholic person, no time for puja, japa, Gita study, no knowledge of real
goal of life.
कमुणामशमिः स्पृहा । project after project, very impatient mind, so अशमिः । They are generally
angry, irritated, are very difficult to deal with. स्पृहा they have strong attachment to their
achievements, self made man is very dangerous, highly arrogant, attached to their ego.
They get disturbed when there is no acknowledge to their contributions. They are great
achievers, they are volcano, even their prayer is with impatience.
रजनस नििृधे इतानि जाय्ते । this is when रजस् is predominant.
तमस् ।
This is needed for rest, but not too much. तामनसक् person has no problem for himself and others,
he does not do much.
अप्रकाशिः उपजायते । his ज्ञािेन्ियानण are dull, he has to read even news paper several times to
understand, there is absence of रजस् ।
अप्रिृनत्तिः च । there is absence of रजस्, his कमेन्ियानण are also dull.
प्रमादिः । negligence, carelessness.
मोहिः । delusion, conflict, indecisiveness, does not know what he wants to do, not clear about
what he wants, neither he can decide not he follows what you ask him to do.
तमनस नििृधे जाय्ते । this is sign of तमस् ।
These three गुणािः are not प्रत्यक्षम् so need to use inference अिुमािम् clue गुणािाम् अप्रत्यक्षमत्िात् ।
find where you stand, do appropriate साधिा and gradually progress.
गनतिः travel after death because of गुणािः

यदा सत्त्िे प्रिृधे देहभृत् प्रलयं यानत । देहभृत् = जीिात्मा, प्रलयम् = मरणम् when death happen when सत्त्ि
is dominant for an अज्ञानि, he goes to
उत्तम् निदां अमलाि् लोकाि् प्रनतपद्यते । pure and higher लोकिः । उत्तम्=ईश्वरिः निद्=उपासकिः the person
will go to the worlds pertaining to the best of the knowers ईश्वर-उपासकािः, they will enjoy
greater level of happiness, better body, better world, better sense organs in next life.

They will have upward travel उर्धिुगनतिः
रजनस प्रलयं गत्िा । when रजस् is dominant, he will go to
कमुसनङ्गषु जायते । the लोकिः where people are given to lot of activity, which is मिुष्ट्यलोकिः भूलोकिः
which is neither higher or lower.
तथा प्रनलििः तमनस । when तमस् is predominant, he will be
मूढयोनिषु जायते । born in lower plan of existence. There are seven lower लोकािः, अतलिः नितलिः ...
पातालिः । If they are born in भूलोकिः they will be born as plants, animals where they will
not have free will to acquire कमु । मूढयोनििः where बुनधिः is not involved.
फलम् consequence in this life because of गुणािः

सुकृतस्य कमुणिः फलंम् सानत्त्िकं निमुलम् । सुकृत = सानत्त्िक the fruit of good and noble activity is पुण्यम्,
spiritually elevating, that which will promote peace, balance, tranquility, freedom from
anxiety, tension. You feel harmony and peace in their presence. Their house is called
home.
रजसिः कमुणिः तु फलं दु:खम् । the result of रजस् is tension, anxiety, stress, strain, intolerance. No
physical health, no mental peace, so there is sorrow. Their house is not home. Home is
where there is harmony and peace.
तमसिः कमुणिः फमं अज्ञािम् । there is no sorrow, but there is ignorance, it will be perpetuated, and the
advantage of human birth is lost.
सत्त्िात् ज्ञािं संजायते । the ज्ञािेन्ियानण are operational and bright, so knowledge increases – both
material and spiritual.
रजसिः लोभिः संजायते । greed, plans and plans till last breath, no तृनतिः at all, greed is the result.
तमसिः प्रमादिः मोहिः ज्ञािम् एि च । प्रमादिः omission, carelessness मोहिः= delusion, conflict,
indecisiveness, to be or no to be, eat or not eat. Also there is perpetuation of ignorance.
गनतिः is repeated
उर्धिं गच्छन्त सत्त्िस्थािः । सानत्त्िक् go to higher six लोकािः
मर्धये नतष्ठन्त राजसा: । they stay in the भूलोकिः, they stagnate
जघ्यगुणिृत्तस्थािः तामसािः अधिः गच्छन्त । जघ्य=most inferior गुणािः, िृत्तम्=life style. They go
to seven lower लोकािः
Higher and lower does not refer to special location. Each लोकािः have different time and space.
Dream world is in dream time and space. You cannot locate object of one लोक into time and
space of another लोकिः । Higher and lower is in terms of quality, the body and sense organs are of
higher quality, including sense objects. उर्धिुम् is qualitatively superior. A dog-body hears sound
that human body cannot. Different लोकािः has different plain of experience, there is no corridor
connecting different लोकािः । उर्धिुम् and अधिः are in terms of growth.
No escape from गुणािः in BMC-consciousness -

Own up your real nature, identify with your real nature
Since BMC is one component of Ego, it cannot escape the effects of गुणािः, you can only

reshuffle गुणािः । I should transcend the three गुणािः and become गुणानततिः – निगुुणिः । Ego can never
become गुणानततिः, it can become सत्त्िगुणप्रधाि, रजोगुणप्रधाि, or तमोगुणप्रधाि । There is another
entity in me, other than BMC and RC, that is OC – नचत्त् – साक्षीचैत्यम् the higher nature which is
already गुणानततिः since it does not have गुणािः, it free from गुणािः । You become गुणानततिः by
shifting your identification from the lower “i” (BMC/RC), the Ego to the higher “I”
consciousness साक्षी । You go from body to consciousness, from क्षेत्रम् to क्षेत्रज्ञ: । Instead of saying
“I am body with साक्षी, you say I am the साक्षी with material body given by the Lord. You
remember the fact that I am गुणानततिः साक्षी, I am playing the role with सगुण-अहङ्कारिः, अहङ्कार-
आत्मनििेकिः ।
Each गुणा demands a particular setup and if the setup is nor provided, it causes lot of
disturbances. Each गुण leads to पिृनत्तिः to go after a particular setup and leads to नििृनत्तिः – running
away from a so called unfavorable setup. A favorable setup for सत्त्िगुण is unfavorable setup for
रजोगुण, so as a भोता I divide setup as favorable and unfavorable, I develop रागद्वेष as भोता । To
change a setup I become कताु, I become भोता of the changed setup, then I get dissatisfied भोता
with that setup, so again I become कताु to change that setup, then भोता, this keeps on going. He
is never allowed to think about his निगुुण साक्षी स्िरूपम्, three गुणाs keep person busy with BMC
only. सगुण physical body, सगुण mind, सगुण setup keep me so busy all the time that I never have
time to think of something else, I am made to think about my limited अहङ्कार स्िरूपम्, not higher
साक्षी चैत्यम् । Thus गुणाs drag साक्षी to अहङ्कार setup. The person is in eternal struggle, only
remedy is transcend three गुण-अहङ्कार-BMC अिात्मा । BMC is सगुण, so no way out of it. The
only remedy is to shift our identification from अिात्मा-BMC to आत्मा-साक्षी चैत्यम् by saying that
I am साक्षी with body instead of saying that I am body with साक्षी । This is done by आत्मज्ञािम् ।
Transcending = आत्मज्ञािम् = िेदा्त-ििण-मिि-निददर्धयासिम् = गुरु-शास्त्र-उपदेशिः
गुणेभ्यिः च परं च िेनत्त । this seeker comes to know the साक्षी चैत्यम्, गुणेभ्यिः परं – beyond the BMC-
अिात्मा । Beyond does not mean there is physical distance between the BMC and साक्षी ।
It is in-and-through BMC, but no related to, not affected by BMC complex, असङत्िम् is
meant by गुणेभ्यिः । साक्षी is not tainted by BMC, disturbances of अिात्मा doesn’t belong to
साक्षी । अहम् इनत िेनत्त । the consciousness is himself, this
यदा िटा अिुपश्यनत । seeker understands, my पूणुत्िम् is not dependent on setup. Changing of
setup for पूणुत्िम् is not needed, I am perfectly satisfied with myself – सानत्त्िक् , राजनसक् or
तामनसक् ।
अिुपश्यनत । discovers the साक्षी “I”. अिु=in keeping with गुरुशास्त्र-उपदेशिः, insight. Also, he knows
that
गुणेभ्यिः अ्यं कताुरं ि अिुपश्यनत । गुणेभ्यिः = अिात्मेभ्यिः = स्थूलसूक्ष्मशरीरे भ्यिः । there is no कताु other
than अिात्मा । Who am I ? I am the आत्मा, so eternally अकताु/अभोता, only then he will be free
from the rat-race of life. अहङ्कार dies with dissatisfaction, takes birth again works again dies.
This struggle will end when I know I am पूणुिः । Then I run out-of-पूणुत्िम्, not for पूणुत्िम् । A puri
runs around in oil till it becomes full, once it is full it becomes steady. So no tension

मद्भािम् अनधगच्छनत । मद्भािम्=ईश्वरस्िरूपम्=पूणुत्िम्=जीििमुनतिः ।
inner mind says “everything is ok”
ज्ञािफलम् ।
देही एताि् त्रीि् गुणाि् अतीत्य । त्रीि् गुणाि् = अिात्मा,
अतीत्य = उपसंक्रम्य = I am साक्षी with body gifted by Lord for temporary use. I am not body
with साक्षी ।
देहसमुद्भििः । देह=शरीरम्, समुद्भििः=कारणम् = cause for physical body, cause for ज्म ।
सत्त्ि will give higher body. This ज्ञािी misidentifies from गुणाs and body. So
निमुतिः । free from all problems which belong to body. Body is mortal that is not problem,
but when you say: “I am body”, that is problem.
ज्ममृत्युजरादु:खैिः । These are really speaking not problems, they are the nature of body, नििाशिः is
nature of body, it becomes problem if I don’t accept. When I resist निकारिः then I have
problem, resistance is गुणानभमाििः । साक्षीज्ञािं gives me objectivity with respect to my
body. Old age is a fact I accept. Once objectivity comes the intensity of problems will not
appear to be major tragedy in life, so
निमुतिः, जीििमुतिः, the result is:
अमृतम् अश्नुते । he attains immortality, shifting from अनभमाि् identification with mortal body
to immortal आत्मा, this is called गुणातीतत्िम् – साक्षी is called गुणानततिः ।
Arjun wants to know about गुणातीतिः, so asks three questions

१. एताि् त्रीि् गुणाि् अतीतिः कै िः नलङ्गैिः भिनत । What are the indicators, signs of such a ज्ञािी ? What
is the नलङ्गम् ?
२. दकम् आचारिः । how does he interact with people ?
३. कथं च एताि् त्रीि् गुणाि् अनतितुते । how does he transcend the three गुणािः ? What are the
साधिानि ? Is it a physical journey ? A physical transformation in time ?
Ans: It is clear understanding that I am ever free आत्मा – ज्ञािम् is the means.

गुणानततिः
नलङ्गम् आचारिः साधिानि
समत्िम् and freedom from binding
गुणैिः ि निचाल्यते ि इङते activity सिाुरम्भपररत्यागिः is the Knowledge is the means.
Objectivity with his BMC
आचारिः Here the answer is given as
is नलङ्गम् He is balanced, tranquil, poised in the means to get
Accepts the condition of all external situations, people, etc knowledge which is
his body and mind. No
देशकालप्रारब्धिः will affect all the अव्यनभचाररणी भनतिः –
reaction nor inaction to
time - ज्ञािी is balanced. He acts नजज्ञासुभनतिः of chapter 7
situation.
out of पूणुत्िम् not for पूणुत्िम्
नलङ्गम् of गुणानतत ।
गुणानतत is able to look at his own BMC as part of the word, so he enjoys objectivity w.r.t his
own BMC. He has got refined mind free from violent reaction, a sign of सत्त्िप्रधाि. mind. The
reactions are not there, if they are there they are milder, so he has capacity to recover quickly.
He remembers that he is आत्मा and is different from mind. He knows that his mind is not 100 %
सानत्त्िक् , so he accepts fluctuations of three गुणाs, so
प्रकाशं च प्रिृद्त्तं मोहं एि च । प्रकाशं (सत्त्िगुण), प्रिृद्त्तं (रजोगुण), मोहं (तमोगुण) he knows he has all
three गुणाs, but सत्त्ि is dominant, रजो is in the middle and तमो is at the end.
ि द्वेनट संप्रिृत्तानि । he does not hate his mind when three गुणाs arrive at different time, after
lunch तमोगुण is dominant, this he does not hate.
ि नििृत्तानि काङ्क्षनत । he does not desire them when a गुणाs disappear.
उदासीिित् आसीििः । he is as-though indifferent, there is no violent reaction nor inaction. He
is balance w.r.t his BMC.
गुणािः ितु्ते । गुणाs have their own component and will fluctuate also.
इनत एि । with this knowledge
अिनतष्ठनत । he remains balance without self judgment, without low self image, with balance
ि इङ्ते he is not disturbed
गुणैिः ि निचाल्यते । he is balanced, keeps objectivity with his BMC, this is the indication of
गुणानततिः ज्ञािी ।
समत्त्िम् - आचारिः of गुणानतत ।

World is made up of three गुणाs, you have to interact with सानत्त्िक् , साजनसक् (angry), and तामनसक्
(lazy people). ज्ञािी accepts this fact of creation, this gives him balanced state of mind. He is
tranquil, poised, balanced in all situations, this समत्त्िम् is his आचारिः । So,
धीरिः । the ज्ञािी is स्िस्थिः abides in his higher nature. स्ि = आत्मस्िरूपम्, स्थिः = abiding which
means that he is not forgetting the fact that I am गुणानततिः आत्मा । He is aware of the िुनत

(िेदिः) which teaches that सगुण body and सगुण world will interact, but I am different than that.
This constant awareness is स्िस्थिः । So,
समदु:खसुखिः । there is no resistance to favorable and unfavorable situations which are inevitable in
life. So देशकालप्रारब्धिः these three things will affect our life all the time. देश weather hot
cold in different places, काल body changes over time, प्रारब्धिः is bound to bring happiness
and unhappiness in terms of health, financial conditions, relations. He is समिः will do
whatever can be done to improve, but he is poised.
समलोटाश्मकाञ्चििः । has no रागद्वेषिः is poised as all these come and go.
तुल्यनप्रयानप्रयोिः । poised in causes of pleasure and sorrow. नप्रय – सुखसाधिम्, अनप्रय – दु:खसाधिम्
तुल्यनि्दात्मसंस्तुनतिः । poised in criticism (िानचक level) from people and praise from people.
Approval seeking is sign of low self esteem. ज्ञािी will see pros and cons, will seek
opinion from known people, consult शास्त्रम् then plunge into action whatever people say.
So, don’t be bothered by नि्दास्तुनतिः ।
मािापाियोिः तुल्यिः । you cannot escape मािापमािम् (कानयक) level
नमत्राररपक्षयोिः तुल्यिः । same among friends and foes.
सिाुरम्भपररत्यागी । gives up binding activities by fulfillment of which I think I will be complete
पूणुिः । अहम् पूणुिः whatever the condition of BMC.
सिः गुणानततिः उच्यते ।
साधिानि for गुणानतत्िम् ।

Lord Krishna has already answered that the means for गुणानतत्िम् is self knowledge.
Here the Lord answers the question as the means to get the knowledge. The means is the कमु-
उपासिा - भनतयोगिः । The five levels of भनत of chapter 12 is the means.
यिः मां अव्यनभचारे ण भनतयोगेि सेिते । अव्यनभचाररभनतिः is the नजज्ञासुभनत of the 7th chapter.
सिः एताि् गुणाि् समतीत्य । he will cross over three गुणाs
सिः ग्रह्मभूयाय कल्पते । he will be fit for the status of Brahman ब्रह्मभाििः ब्रह्मस्िरूपम्, गुणानततिः ।
Conclusion
ब्रह्मणिः प्रनतष्ठाहम् । I am abode of Brahman. That ब्रह्मि् which you want to attain is non other than I
myself. I am not ordinary son of Devaki, I am embodiment of ब्रह्मि् packed in Krishna
form.
अमृतस्य । Immortal form
अव्ययस्य । decal free form, free from जरा
शाश्वतस्य । ever changeless
All these mean षनविकाररनहतस्य, कालानततस्य
धमुस्य । धमु=vedic teaching. िेददकधमुप्राप्यस्य one who is the destination of धमुशास्त्र ।
एकान्तकस्य सुखस्य च । unalloyed आि्दिः, unmixed with दु:खम् ।
Changeless आि्दस्िरूपम् ब्रह्मि् I am you will reach by following साधिा ।

Chapter 15
By
Jayantilal G. Patel
(jgpatel@gmail.com)
Based on Classes
By
भ.गी -१५ जयन्तिः Page 1

अध्याय - १५ पुरुषोत्तमयोगिः
Verse 1,2, 3.5 - description of संसारिः to develop interest in संसारनिवृनत्तिः

- संसारनिवृनत्तनवचारिः four disciplines for liberation.
१. वैराग्यम् २. ब्रह्मनवचारिः ३. प्रपनत्तिः शरणागनतिः भनतिः ४. सद्गुणािः
Verses 5 - Benefit for knowledge
Verse 6 - Definition of ब्रह्मि्
Verses 7-11 - ब्रह्मि् alone is in the form of all जीविः – परमात्मा जीवरूपेण
वततते । I am चेतिप्रपञ्चिः
Verses 12-15 - ब्रह्मि् alone is in the form of universe - जगत् – परमात्मा
जगद्रूपेण वततते । I am अचेतिप्रपञ्चिः
Verses 16-20 - Definition of पुरुषोत्तमिः
Verse 19 - Aim of life is to know पुरुषोत्तमज्ञािम्
Verse 20 - ब्रह्मज्ञािेि एव तृनतिः

पुरुषोत्तम् = निगुतणचैत्यम् निगुतणब्रह्मि् । योगिः = subject matter, in this case निगुतणब्रह्मि्
Three topics will be discussed in this chapter: पुरुषोत्तम् = निगुतणचैत्यम् निगुतणब्रह्मि् ।
योगिः = subject matter, in this case निगुतणब्रह्मि् ।
१ ज्ञाियोगिः as साधिा
२ नजवात्मापरमात्माऐक्यम्
३. सद्गुणािः virtues as the preparatory steps for ऐक्यज्ञािम्
संसारदोषदशतिम् is the prerequisite for the मोक्षेच्छा – ब्रह्मज्ञािम् । मोक्ष इच्छा is pre-requisite to
develop interest in ब्रह्मज्ञािम् । भवरोगिः is the disease and the ब्रह्मज्ञािम् is the remedy. संसार =
birth, old age, disease, death – changing universe, changing life, changing beings.
संसारिः अश्वत्थवृक्षिः (pepple tree) - a huge tree of eternal birth and death
१ महत्वम् । Both are vast
२ आद्य्तरनहतत्वम् । you cannot trace beginning of both, so cannot talk about the
end, it is cycle – has no beginning and no end
कमतज्मकमतज्म ....
seedtreeseedtree …
३. अनिवतचनियत्वम् । logically cannot categorize – you cannot say if a thing is a
cause or an effect. It is cause from one standpoint, effect from another standpoint:
A person is father from children’s standpoint, but is child from his father’s
standpoint. It is mysterious माया ।
४. मूलवत्वम् । has root You don’t see the root but you know there is root Universe
also has root called भगवाि्, ईश्वरिः । Without root tree cannot stand, without
भगवाि् universe cannot stand –भगवाि् is नवश्वाधरिः । He is अधोक्षणिः beyond sensory
knowledge अक्षण: = sensory knowledge.
५. शाखावत्वम् । a hugh tree has many branches spreading far and wide; some on top,
some in the middle and some at the bottom. Universe also has higher लोकािः,
middle लोकिः (पृनथवीलोकिः) and lower लोकािः – १४ लोकािः are branched. Also,
there are good, ok, and bad people, things.
६. पणतत्वम् । lots of leaves, you cannot look at trunks and branches. Universal tress also has leaves
in the form of कमातनण – कमतकाण्ड of वेदािः । Leaves are needed for the survival of the tree,
कमतकाण्ड nourishes the universal tree where varieties of actions are prescribed for varieties
of results which are appealing to people.
७. फलवत्वम् । tree have three types of fruits: sweet, sour and mixture of both. संसार tree also gives
three types of fruits; सुखफलम्, दु:खफलम्, नमश्रफलम् – सुखदु:खनमश्रफलत्वम् ।
८. पक्षीआश्रयत्वम् । trees support bird nest, also bird eat fruit from the tree. Universe – the birds are
all जीवा:, some are on higher branches – देवशरीरम्, some on the middle branches –
मिुष्यशरीरम्, some on lower branched. जीवात्मापक्षी perched in संसार-tree enjoys fruits of
actions.
९. चलित्वम् । wind moves trees up and down, संसार tree along with all जीवािः are taken hear and
there by winds of प्रारब्धकमातनण – life is governed by प्रारब्ध wind.

१०. छेदयेत्वम् । even very large tree can be uprooted by appropriate effort. संसारचक्रम् can be
uprooted by special axe of ज्ञािम् । वृक्ष is derived from व्रश्व=छेदिम् ।
अश्वत्थं प्राहिः । अश्वत्थम्=संसारिः ।

उध्वतमूलम् । root called उध्वतम,् literal meaning is spatially higher. भगवाि् is the root of the संसार
tree. Here two meanings:
1. Superior so sacred, Lord is superior and sacred
2 Beyond comprehension, “above my head” दूरनवज्ञेयत्वम् ।
अधिःशाखम् । lower branches – lower लोकािः inferior world. Visible, comprehensible, perceptible
लोकािः are lower branches.
अव्ययम् । eternal tree, beginning and end cannot be traced, in the form of cycle, so
अिाददिः अि्तिः च । So is human जीविः – कमतज्मकमतज्म ....
छ्दांनस यस्य पणातनि । nourishing the tree are number of rituals वेदस्यकमतकाण्डम् । Enter कमतकाण्डम्,
purify and enter ज्ञािकाण्डम् ।
यिः तं वेद । one who understands this universal tree along with the root ब्रह्मि् – समूलं वृक्षम् ।
सिः वेदनवत् । he understands the teaching, he is ज्ञािी
Details of branches.
अधिः च उध्वं प्रसुतािः तस्य शाखािः । the branched are spread up (भुव-त सुवलोकािः), down (अतल पाताल ..),
and middle (भूलोकिः) । Higher branched=उत्तमशरीरम्, middle भूलोकिः=मध्यमशरीरम्,
अधोलोकिः=अधमशरीरम् plants, animals, lower शरीरम् । Human body can progress into
higher body, stay as human body, or go down into lower body. Each body is compared
to a branch you perch on. Our attempt is to leave the tress and fly high into freedom.
गुणप्रवृद्ािः । Each body is determined by the three गुणािः । सानववक जीनवतेि उत्तमशरीरम्,
राजसकमतणा मध्यमशरीरम्, तामसकमतणा अधमशरीरम् ।
नवषयप्रवालािः । sense objects are like the shoots which are responsible for the branches. The shoot
is rudimentary form, gets nourished and become full-fledged branch.
Sense objects are producers of desires काम which gets nourished and produces body. So,
नवषयिःकामकमतकमतफलम्ज्म (शरीरम्) ......
अधिः च मूलानि अिुस्ततानि । a tree has primary root and many secondary roots. संसारवृक्षम् has
उध्वतमूलम् as primary root and has रागद्वेषवासिा as cause of many secondary roots, so अधिः
च मूलानि secondary roots अिुस्ततानि spread all over, they lead to
कमातिुब्धीनि । consequence of रागद्वेषवासिा – कमत going after or going away.
मिुष्यलोके । this is biography of human being, giant cycle, giant wheel. मिुष्यज्म alone is
कमतज्म, all other births are भोगज्म, so मिुष्यलोके ।
रूपम् अस्य ि उपलभ्यते । it is अनिवतचिीयम् it is like what comes first seed or tree ?, it cannot be
answered. The nature of this world माया is incomprehensible ि लभ्यते, so
िा्तो ि चाददिः ि लभ्यते । we cannot talk about beginning and end, and also
ि च सम्प्प्रनतष्ठा लभ्यते । cannot talk about middle.
This mysterious universe is संसारिः, don’t try to understand it, just try to get rid of it by going to
the root

संसारनिवृवयुपायािः disciplines to get rid of संसारिः
Supportive साधिािः MIP साधिा
प्रपनत्तिः
वैराग्यम् सद्गुणािः ब्रह्मनवचारिः
(शरणागनतिः)
Reduce dependence on Good virtues पररमार्गतगमम्
world which is mysterious, Surrender to
changing and unpredictable. Mind preparation,
God – गुरुशास्त्रमुखेि
World dependence to God Self-knowledge takes
ईश्वरािुग्रहिः वेदा्तनवचारिः,
dependence to self place in healthy
dependence. No suppression condition. ब्रह्मनवचारिः
पररमार्गततव्यम् । सततम् अ्वेषणीयम् ।

God comes to search the one who searches him all the time like Sri Rama came to
Shabari’s hut to search her She was always waiting for Sri Rama to come
वैराग्यम् ।
असङ्ग। detachment, reduce dependence on the transient word, does not mean hatred toward the
world. You gradually develop God dependence initially in the form of ईष्टदेवता God
separate from me, World dependence to God dependence. Later on worship the God in
the form of our higher nature अरूपईश्वरध्यािम् which is same as myself so, God
dependence to self dependence which is independence. वैराग्यम् not suppression but by
growing out of attachment, emotional growth. Physical growth is natural, but emotional
growth requires working on it, studying our experiences and leaning from it –
नववेकज्यवैराग्यम् ।
शस्त्रम् । axe, sward.
दृढेि नछत्वा । strongly, firmly you should cut your dependence on
अश्वत्थवृक्षम् । संसारवृक्षम् world which is
सुनवरूढमूलम् । well rooted and you are leaning upon. This is very dangerous like leaning upon a
card-board chair. Love people, move around them, but when you need stability and
security have Lord as source of security.
World dependence to God dependence.
वेधा्तनवचारिः and शरणागनतिः ।

तं एव चाद्यं पुरुषं प्रपद्यते । without blessing from the Lord ईश्वरािुग्रहिः any amount of intellectual
acumen will not bless the person. I surrender to the Lord who is my heart पूरयनत सवतम् इनत
पुरुषिः । पुरे वसनत इनत पुरुषिः ।
यतिः प्रवृनत्तिः प्रसुता पुराणी । from whom the creation originates.
ततिः । after refinement of mind, साधिचटुष्याि्तरम्, संस्कृ ता्तिःकरणाि्तरम् ।
पररमार्गततव्यम् । enter into systematic वेदान्तक study, what is स्थूल,सूक्ष्म,कारणशरीरम् ?

what is beyond - ब्रह्मनवचारिः ।
वेदा्तनवचारिः means गुरुशास्त्रमुखेि वेदा्तनवचारिः, ब्रह्मनवचारिः, शास्त्रनवचारिः - enquire
पररमार्गततव्यम् । सततम् अ्वेषणीयम् । God comes to search the one who searches him all
the time like Sri Rama came to Shabari’s hut to search her She was always
waiting for Sri Rama to come.
पदम् तत् । that ultimate substratum of संसार tree who is ब्रह्मि् । what is the benefit ?
यनस्मि् गतािः ि निवतत्ते भूयिः । reaching there no more spiritual struggle.
सद्गुणािः ।
Cultivation of healthy, vedanta friendly virtues which serves as catalysts for मोक्ष
reaction. 13th and 16th chapters deal with many of the virtues, here are sample virtues.
निमातििः । develop humility नवियिः, get rid of arrogance, don’t get carried away by few praises. I
am not the greatest in any field, the glories are gift from the Lord, it doesn't take much
time to lose them. Any िमस्कार you receive, mentally hand them over to the Lord. Learn
to do िमस्कारिः – अमानित्वम् ।
निमोहािः । freedom from delusion, we should remember that any individual is a mixture of
spiritual and material personality, spirit and matter आत्मा/अिात्मातत्वम् । I should give
equal importance to both material needs and spiritual growth, अथत/काम and धमत/मोक्ष ।
मोहिः means misconception that pursuit of material alone will give me happiness, security.
What I am should be taken care in addition to what I have.
नजतसङगदोषािः । freedom from emotional slavery. Leaning upon external factors is risky which is
constantly changing, lean upon something शाश्वतम् । Move fromworld dependence to God
dependence, व्रतम् is for this purpose of giving up dependence, freedom from slavery.
नवनिवृत्तकामािः । no new dependency, no replacement of one dependency by a new dependency.
द्व्द्वैिः नवमुतािः । capacity to withstand opposite experiences of life, be thick skinned through नववेकिः
and भनतिः । freedom from violent reactions to the world.
सुखदु:खसंज्ञैिः । opposites in the form of pleasure and suffering. When going gets tough, tough gets
going. Bounce back like a dropped rubber ball, harder it drops, faster it comes back up.
Don’t be like a clay ball which when falls, it falls flat. Decide if you are a clay or a ball.
अध्यात्मनित्यािः । regular study of scriptures, they nourish virtues. Body needs food, mind needs
food of scriptural study. If one follows all of the disciplines, then
Benefit – पदम् - भ्रह्मि् is destination of seeker.

अमूढािः । they become wise people – ज्ञािी, नस्थतप्रज्ञिः, ब्रह्मनवत्, then
तत् पदं गच्छन्त । they are guaranteed to reach the destination, which is
अव्ययम् । is never lost, permanent.
ब्रह्म लक्षणम् – Definition of Brahman

Brahman cannot be objectified by any instrument of knowledge, cannot be illumined by
anything. In presence of light and in presence of sense organs things are know. Every sense

organ can be compared to “light” Any instrument of knowledge प्रमाणम् is also called light. The
object which is known by the light is called प्रमेयम् । भ्रह्मि् is अप्रमेयम्, so it is very subject. ब्रह्मि् is
consciousness principle which illumines matter, but is never illumined by matter. So,
सूयतिः ि तत् भाषयते । Sun light does not illumine ब्रह्मि्
ि शशाङ्किः ि पावकिः तत् भाषयते । not moon nor fire illumine ब्रह्मि्
ि तारकिः ि नवद्युतिः तत् भाषयते। not stars nor flashes of lightening.
यत् गत्वा । having reached ब्रह्मि् । here there is no physical travel, it is notional travel.
ि निवतत्ते । no question of coming back to संसारिः । वेदान्तक merger is in the form of knowledge,
it is permanent.
तत् परमं धामम् । that destination ब्रह्मि् is our own higher nature परमम् । धामम् is
पराप्रकृ नतस्वरूपं-निगुतण-निर्वतकार-चेति-सत्य तववम् ।
मम । my (Lord’s) own निगुतणस्वरूपम्
ब्रह्म लक्षणम्… – Definition of Brahman

World consists of two things: 1) जीव the experiencer भोता, and 2) जगत् the inert world of
experiences भोग्यम् । One ब्रह्मि् alone appears in the form of जीव and जगत् ।
जीव = चैत्यप्रनतबीम्प्बम् = RC which is all pervading ब्रह्मि् reflected by BM reflecting
निगुतण ब्रह्मि् परमात्मा = OC
Both the RM and OC are needed to illumine the world of objects. As a जीव ब्रह्मि् alone illumines,
experiences the world. During deep sleep OC is there, But the RM (mind) is rested, so no
illumination. ब्रह्मि् (OC) alone is in the form of जीव (RC).

Every जीव has got primarily two bodies; physical body and subtle body. Subtle body we can take
as mind. Both mind and body are matter. They are intrinsically inert, but we experience them.
This sentiency is borrowed from ब्रह्मि् चैत्यम् (OC) । Mind becomes live when pervaded by
consciousness called प्रनतबीम्प्बचैत्यम्, आभाषचैत्यम् (RC). Mind has borrowed life from ब्रह्मि् and
it lands consciousness to the body, so body is live because of mind. Mind is sentient because of
OC. At the time of death mind leaves the body, so mind is not available to land conscious to the
body. Behind live body, there is live mind which is invisible. Every activity of the body is proof
of the live mind which is proof of OC, so every activity of live person is proof of existence of
OC called GOD. God is in and through every movement श्रोत्रस्य श्रोत्रम् कणतस्य कणतिः चक्षुसिः चक्षुिः ...
ब्रह्मि् appears in the form of जीविः

मम एव अंशिः जीवभूतिः । मम=निगुतणस्वरूपम् ब्रह्मि् (OC), अंशिः=(RC) in the form of जीविः
जीवत्वं प्रातिः । As many bodies are there, that many RCs are there.
जीवलोके । I ब्रह्मि् alone am in the form of reflections in the world. RC alone makes the BMC
alive and sentient, if RC goes body is dead matter.
सिातििः । Death is of physical body स्थूलशरीरम्, जीव travels beginning with अिाददकालिः । It will
continue journey endlessly. जीव does not die at dissolution, it goes to dormant state as it

does during deep sleep. During deep sleep the mind is as-though left the body and
as-though dissolved into OC. Upon waking the mind brings back the subtle body (subtle
senses and mind), similarly when the जीव takes birth in a new body, it brings back the
subtle body.
Travel of जीविः । ईश्वरिः (जीविः) carries subtle body स्थूलशरीरम् – mind and senses into
another body
यत् (यदा) ईश्वरिः शरीरं उत्क्रामनत (त्यजनत) । when the invisible जीव leaves the body स्थूलशरीरम्
(तदा सिः जीविः) प्रकृ नतस्थानि (शरीरस्थानि) मििःषष्ठानि इन्द्रयानण कषतनत । he draws the invisible subtle
body from the dead body and
यत् (यदा) शरीरं (िूतिम्) अवाप्नोनत । when the invisible gets a new body
गृनहत्वा एतानि मििःषष्ठानि प्रकृ नतस्थानि इन्द्रयानण संयानत (गच्छनत) । taking this invisible subtle body
he travels into the new body
वायुिः ग्धानि आशयात् (कु सुमादेिः आधारात्) इव । as the invisible wind takes invisible fragrance from
flower
जीव experiences in a new body

At the time of death physical body is left behind and नचदाभाषिः alone leaves with the reflective
medium mind. It takes ज्ञािेन्द्रयानण, कमेन्द्रयानण, मििः, बुनद्िः, अहङ्कारिः just as the wind takes
fragrance from the flower.
श्रोत्रं चक्षुिः स्पशतिं च रसिं घ्राणमेव च अनधष्ठाय मिश्चायं । The RC carries the entire subtle body in a
new body and starts experiencing new environment. The type of experience is determined
by पूवतज्मकमातनण । He is born with either a silver spoon, god spoon, or no spoon. In the
new body, he
नवषायाि् उपसेवते । experiences them,
Every moment of life reveals ब्रह्मि् for discerning mind. Learned person sees this, not the
immature person.
ज्ञािचक्षुषिः । persons with capacity to discern invisible consciousness behind many visible

experiences. They recognize this ब्रह्मि्
उत्काम्तं । leaving the body
नस्थतं । residing in the body keeping the body alive
भुञ्जािम् । experiencing the experiences of happiness, sorrow etc cased by
गुणान्वतम् । three gunas.
But
नवमूढािः ि पश्यन्त । non-discriminating people do not see this invisible ब्रह्मि् behind many visible
experiences
ज्ञािी sees ब्रह्मि्, non-discriminating do not

Discriminating people see invisible consciousness behind visible body. Visible body will perish,
consciousness survives.
योनगििः । discerning, mature, discriminating people साधिचटुष्यसंपन्निः ।
एिं पश्यन्त । recognize this consciousness एिम्=परमात्मािम् ।
आत्मनि अवनस्थतम् । residing in the BMC=आत्मनि in the form of RC नचदाभाषचैत्यम् ।
देहो परमात्मििः प्रोतिः ।
यत्तिः । by putting appropriate effort प्रयत्नं कु वत्तिः, doing all spiritual साधिा, कमतयोगेि
नचत्तशुध्युपासिेि नचत्तेकाग्रता श्रवणेि अज्ञािनिवृनत्तिः मििेि संशयनिवृनत्तिः निददध्यासिेि
वासिानिवृनत्तिः ।
यत्तिः पश्यन्त । they see the invisible consciousness behind visible perishables.
अकृ त्माििः । अकृ तम् uncultured mind, कृ तम् pure संस्कृ तम् refined, आत्मा mind
अचेतसिः । people without discriminating intelligence
एिं ि श्यन्त । they do not recognize Lord in their heart.
यत्तिः अनप । even though they try, study scriptures, if the mind is not pure, scriptural study will
not fructify in the mind. Along with scriptural study religious life should also go.
ब्रह्मि् alone is in the form of जगत् – परमात्मा जगद्रूपेण वततते

ब्रह्मि् is जगत्कारणम् so ब्रह्मि् is everything, just as gold being cause of ornament is present in all the
ornaments. Lord alone appears as sentient जीविः चेतिप्रपञ्चिः, and Lord alone appears as inert
objects अचेतिजगत् । Universe = sentient living beings चेतिप्रपञ्चिः + insentient objects अचेतिजगत्
Lord takes important things in creation and point out that they are Lords manifestations, you
can extend to everything else also. Few examples taken by the Lord are fundamental actual
forces we experience all the time. We cannot think of creation without them for survival.
The examples are सूयतशनतिः, च्द्रशनतिः, अनिशनतिः । तेजिः=शनतिः । Lord says I am in the form of
these powers.
यत् आददत्य गतं तेजिः । the power present in the Sun
अनखलं जगत् भाषयते । illumines entire world, free of charge, sun never gets fused out,
यत् च्द्रमनस तेजिः । the moon energy that is borrowed from the Sun,
यत् च अिौ तेजिः । the energy in the fire,
तत् तेजिः नवनद् मामकम् । know that myself.

Glory of each energy शनतिः
The Sun energy
अहं गामानवश्य च । Lord in the form Sun rays entering into the earth
भूतानि । penetrates into every being, our प्राणमयकोशिः is sustained by the Sun.
धारयानम । I sustain
ओजसा । प्राणशनतिः – प्रानणकशनतिः the vital force is responsible of the health of अन्नमयकोशिः,
प्राणमयकोशिः and मिोमयकोशिः
The moon energy
अहं सोमिः भूत्वा रसात्मकिः । the Lord becomes the moon energy which is full of plant nutrients.
रसिः=nutrient content of the plants.
पुष्णानम औषधीिः सवातिः । nourish all the plants.
The fire energy
Fires are two types; the external बाह्यानििः and internal आ्तरानििः जाठरानििः the fire within
Stomach, also called वैश्वािरिः ।
अहं वैश्वािरिः भूत्वा । Lord in the form of cooking power, also called समाि power.
प्रानणिां देहं आनश्रतिः । residing in the stomach of the living beings
पचानम अन्नं । digest the food
प्राणापािसमायुतिः । by the fire activated (kindled) by the breathing.
So I am everything - food, beings, energy, digestive power …
Conclusion – Lord is everything, is in everything

सवतस्य चाहं हृदद संनिनवष्ट: । Everybody is a temple, the Lord resides in the हृदम् the mind as जीवात्मा
in the form of witness of every thought साक्षीचैत्यरूपेण, क्षेत्रज्ञरूपेण
मत्तिः । all the functions of the body are going on from me alone.
ज्ञािम् । the capacity to learn जाग्रतावस्था
स्मृनतिः । the capacity to retain स्वपिावस्था
अपोहिम् । the forgetting faculty. This is very important faculty to help us forget the painful
experiences of life. Time is a healer because in time we forget. सुषुप्त्यावस्थािः
All three अवस्थािः are because of me.
सवविः वेदिःै अहम् एव वेद्यिः । I am the subject matter of all the scriptures, both वेदपूवतिः and वेदा्तिः
deal with the ईश्वरिः ।
वेदा्तकृ त् अहं । I am the creator of the vedantic tradition, I am the Vedas themselves.
वेदनवत् अहं । I am the student of the Vedas, the knower of the Vedas.
I am the Knower, the known, and the means, I am प्रमाता, प्रमाणं, प्रमेयम्
So everything is God, and I am that God

सवं ब्रह्ममयं जगत् । ब्रह्मणिः सवातत्मकम् । तत् सवातत्मकं ब्रह्म अहम् अनस्म ।

Definition of पुरुषोत्तमिः ब्रह्मि् ।
Lord divides the universe into three components; 1) visible matter, 2) invisible matter, and 3) the
consciousness principle
Universe - three components

Visible matter Invisible matter Consciousness principle
(tree) (seed – energy form) Independent entity
क्षरिः अक्षरिः उत्तमिः पुरुषिः - पुरुषोत्तमिः
व्यतम् अव्यतम् - शनतसूपम्
ब्रह्मि्, ईश्वरिः
प्रकृ नततववम् मायातववम्
चेति sentient
अचेति Innert
निगुतणम्
सगुणम् with attributes गुणािः
निर्वतकारम् सत्यम्
सनवकारम् subject to modifications
Lands existence to क्षरिः and अक्षरिः like
manifest unmanifet
mnmanifestmanifest movie screen lands existence to the
movie, so
सनवकल्पम् subject to divisions
सवातधारम्, नवश्वाधारम् गगिसदृशम्
नमथ्या doen’t have independent existence
This चैत्यम् is my real nature
लोके द्वौ पुरुषौ इमौ । two entities in this world

क्षरिः अक्षरिः एव च । manifest and unmanifest - अचेतितववम् ।
क्षरिः सवातनण भूतानि । all visible objects and beings are perishable
कू टस्थिः अक्षरिः उच्यते । कू टस्थिः here means unmanifest matter अव्यतम्, मायातववम् which is relatively
eternal
अ्यिः । different, other than क्षरिः and अक्षरिः, the third principle
पुरुषिः । which is called चैत्यम्, the चेतितववम् is
उत्तमिः पुरुषिः । the निगुतणम्, निर्वतकारम्, निर्वतकल्पम्, सत्यम् । This चैत्यम् is known as
परमात्मा इनत उदाहृतिः । paramatma who
यिः लोकत्रयम् आनवश्य । pervades all three words; the earth, the middle, and the heaven and
नबभर्तत । sustains, supports, lands existence just as gold to all ornaments, water to waves. It is
very substance behind matter and energy क्षरिः and अक्षरिः
अव्ययिः । consciousness does not change, just as the screen of a movies does not change
ईश्वरिः । this consciousness even though pervades changing matter is not effected by material
universe. So it is called master स्वत्त्रिः, master of matter, not a slave. It is real God ईश्वरिः
Why पुरुषोत्तमिः ।
यस्मात् । because it is
क्षरम् अतीतिः । superior to the क्षरपुरुषिः manifest matter.
अक्षरात् अनप । superior even to unmanifest matter, all forms of energy.
उत्तमिः । superior master – superior to क्षरिः and अक्षरिः
अतिः । being superior most
प्रनथतिः । well known as
उत्तमिः पुरुषिः । पुरुषोत्तमिः
लोके च वेदे च । in the world of people and in the scriptures too.
अहम् । that consciousness is myself behind the कृ ष्णशरीरम् ।
अहम् उत्तमपुरुषिः – पुरुषोत्तमिः निगुतणकृ ष्णिः who is चैत्यस्वरूपिः
Aim is the knowledge of पुरुषोत्तमिः – चैत्यम्

All the intellectual people will not go after क्षरपुरुषिः and अक्षरपुरुषिः, they will go after पुरुषोत्तमिः ।
All the materialistic people will go after क्षरिः/अक्षरिः so they are
संमूढािः । deluded people, where as
असंमूढिः । साधिचतुष्टसंपन्निः will go after उत्तमपुरुषिः by following कमतयोगिः उपासिा and ज्ञाियोगिः ।
he knows
जािानत पुरुषोत्तमिः । चैत्यतववम् the consciousness principle
सिः सवतनवत् भवनत । he is knower of everything as ब्रह्मि् alone is everything, he पुरुषोत्तमज्ञािेि सवतज्ञिः
भवनत ।
सिः भजनत माम् । he will continue to worship me, his worship will be of higher nature. He will
worship me fully, whole heartedly in the form of knowledge that पुरुषोत्तमिः is non other
than I the आत्मचैत्यम्, the consciousness obtaining within my BMC. So ज्ञािी worship is
in the form of अद्वैतभनतिः
इदम् उतं शास्त्रं गुह्यतमम् । this teaching about पुरुषोत्तम, ब्रह्मनवध्या is the greatest secret not available
anywhere.
मया हे अिघ । I told you because you asked for it and you are the pure minded.
एतत् बुद्ध्वा । may you receive it and assimilate it by perceiving that that उत्तमपुरुषिः is
I am, and not the स्थूल,सूक्ष्म,कारणशरीरम् ।
बुनद्माि् स्यात् । may you become wise person, The benefit ?
कृ तकृ त्यिः स्यात् च । this knowledge alone will give you fulfillment, nothing else
पुरुषोत्तमज्ञािेि तृनतिः भवनत । आत्मनि एव आत्मिा तृतिः भवनत ।

Chapter 16
By
Jayantilal G. Patel
(jgpatel@gmail.com)
Based on Classes
By
भ.गी -१६ जयन्तिः Page 1

- १६ दैवासुरसंपनिभागयोगिः । Way of Life
Verse 1-3 - दैवीसंपत् - Virtues conducive to Vedantic study

Verse 4 - आसुरीसंपत् in nutshell
Verse 5 - दैवीसंपत् takes you to मोक्षिः आसुरीसंपत् keeps you in bondage,
Arjun is told you are born with दैवीसंपत् spiritual tendencies.
Verse 6 - Two division of humanity based on tendency - spiritual and
material.
Verses 7-21 - आसुरीसंपत् in detail.
Verses 13-14 - their thought patter.
Verse 16,19,20 - their fate
Verse 21 - conclusion in to three problems कामिः क्रोधिः लोभिः ।
Verse 22 - conversion to दैवीसंपत् lead to मोक्षिः
Verse 23 - staying in आसुरीसंपत् - no happiness, no नित्तशुनधिः, no मोक्षिः .
Verse 24 - use scriptures as guide, users manual for life.

Way of life and goal of life – वेदपूववभागिः and वेदा्तभागिः
The goal of life and the way or life are closely related, one will influence the other वेदपूववभागिः
concentrates on the way of life and वेदा्तिः concentrates on the goal of life. Chapters 13,14 and
15th deal with the self-knowledge, the goal of life. Chapters 16 and 17th deal with the way of life
which is heavily dependent on the character, the personality, the makeup of individual.
character, way and goal are interdependent. Based on this our scriptures study all possible
characters of human beings. Three types of human characters:
१. िेषप्रधानस्वभाविः – lots of dislike is predominant. They dislike most of the things, are always
complaining against government, TV, people, etc. Because of lack of expression, the
person accumulates this character and later it leads to lot of anger suppressed inside.
िेषप्रधान:  क्रोधप्रधानिः  ह सं ाप्रधानिः highly short tempered. The scriptures calls it
राक्षसस्वभाविः the person is so volatile that other people will try to run away from him.
रक्षनत जनािः अस्मात् इनत राक्षसिः । They are rude and where ever they go, they keep on
hurting people. This character is un-conducive to spiritual growth, leads to spiritual
degradation.
२. रागप्रधानस्वभाविः heavily attachment oriented leading to lots of desires – for name, fame,
possessions, revelry. For them the life is meant for enjoyment, they let go philosophy.
They like रागिः and कामिः । This character is also un-conducive to spiritual growth. This
nature does not lead to spiritual down fall, but it leads to spiritual stagnation, no spiritual
growth. They are harmless, but they tend to be नानस्तकािः । They say Vedanta is not
required, and even say religion is a problem, and if it is banned it is better. Most of the
youngsters tend to this thinking. Scriptures call this nature आसुरस्वभाविः । असुरिः means
असुषु रम्ते इनत असुरािः । असुिः = sense organs नवषयािः । रम्ते = revelry. असुरािः person,
society, group which value sensory revelry, noise making, money making alone.
३. ज्ञानप्रधानस्वभाविः considers spiritual knowledge as the goal, during स््याव्दनम् they ask for
knowledge which is symbolized by lighting a lamp. These people are against name, fame,
money only. They keep spiritual goal in mind while entertaining and working. We have
dance, sing, music in our culture while keeping a दीपिः (ब्रह्मज्ञानम्) in the center. This
nature is called दैवस्वभाविः । देविः = light दीव्यनत प्रकाशिः इनत देवािः ।
These three स्वभावािः are compared to wealth because with that character they can accomplish
their goal. Character purchases your goal, so it is called संपत् । . The three wealth are दैवसंपत्,
आसुरसंपत्, राक्षससंपत् । If you value spiritual goal - मोक्षिः दैवसंपत् is the only way of life. You take
into account the food you eat, the entertainment, magazines, friends, way you spend your spare
time determines the goal and weather you reach the goal or not
दैवीसंपत् - The way of life conducive to spiritual goal.

Verses 1-3: Virtues conducive to spiritual knowledge in the beginning and later for assimilation
of knowledge. Transformation takes only after the assimilation of the knowledge.
अभयम् । courage, self confidence, faith in myself that I can follow and accomplish. Spiritual life
is greater adventure than climbing a mountain. This is the greatest adventure and the most
important adventure, so it requires great inner strength. Only when he appreciates its

value, he will pursue it. Everyone understands value of money, power. One should know
the worth of spiritual growth. Since it requires inner strength, most people don’t
understand its value. Spiritual seekers are always in minority. Spiritual journey is lonely
so it requires great inner strength, courage. There are people who tease and make fun of
Gita class goers, so अभयम् courage to continue this journey. Once I know the value of the
goal, I don’t mind obstacles. Obstacles don’t have size of its own, it is subjective to your
own imagination. They are obstacles when you lose site of the goal. One has to discover
अभयम् through surrender to God and discrimination – भनतिः and नववेकिः
सत्त्वसंशुनधिः । सत्त्व = अ्तिःकरणम् healthy thought. संशुनधिः = purity, those thoughts which will keep
the mind healthy. Physical body gets polluted through toxic food. Mind gets polluted
through jealousy, fear. They will cause corrosion and make the mind weak.
ज्ञानयोगव्यवनस्िनतिः । in going through life one should not forget the purpose of pursuit of spiritual
knowledge. Knowledge does not happen naturally. Wrinkle, gray hairs, tooth loss will
happen naturally, but knowledge will not happen in-time. You have to work and work
hard indeed. Committed pursuit of knowledge ज्ञानम्=श्रवणम्, मननम्, योगिः=ननदद्यासनम् ।
ज्ञानयोगव्यवनस्िनतिः commitment to study is needed. ननदद्यासनम् – there is no disparity
between what I know and what I am.
दानम् । charity. It is very important and very difficult virtue. It is remedy for greed लोभिः । लोभिः is
a very serious mental problem results from sense of insecurity which continues all the
time like तम्बुराश्रुनतिः । We think possession is the remedy for impurity, but it is a
misconception. People with possession continue to be insecure. We have मो िः that
insecurity will go away with sense possession लोभिः । लोभिः means get more and give
less, so unknowingly compromises धमविः । It will lead to अधमिः, पापम् and ह स ं ा । He will
be suspicious of everyone who comes to him, even for his family members he thinks that
they want to get something from me. Healthy society needs people who more share more
with people who are in need. Charity is very important because
1) it is touch stone to find if u have detachment.
2) दानम् is very important प्रायनित्कमव । We have acquired lot of दुरीतम् and we should do
charity when we are alive. दानम् is beautiful साधना to get peaceful death. At death
everything I have earned will be taken away, even my body. I should have practiced
दानम् so I can let go everything at the time of death as form of दानम् । It will give me
pleasure, death will be peaceful for a person who has done दानम् । Initially we should
give away what we don’t want, there after I will find if I can give even the things I want.
A real giver is very difficult to find शतेषु जायते शुरिः स स्त्रेषु ि पनडितिः वता शतस स्त्रेषु
दाता भवनत वा न वा ।
दमिः । इन्ियननग्र िः sense control, not suppression. Oppression is one form of suppression which
leads to depression.
दमिः । voluntarily turn away the sense organs, mastery over sense organs. Mastery will lead
to mental growth.
यज्ञिः । worshiping the Lord, derived from यज्=worship. Worship is of two tyoes;1) external
in the form पूजा at home or temple and 2) conversion of all forms of work into a form of
worship – work is worship with सद्भावना, भावनापररवतवनम् change in attitude towards
work. All the work I do as offering to God, so I do it cheerfully – ईश्वरापवणभावना । Also

I prepare to accept any consequence of my action प्रसादभावना । As a doer कताव I perform
as ईश्वरापवणभावना and as a भोता I accept the consequence as ईश्वरप्रसादभावना । Formal
पूजा must be done, only then there will be atmosphere of auspiciousness which serves as
कविम् against invisible negative forces.
स्वा्यायिः । scriptural study ब्रह्मयज्ञ of chapter 3, this is part of वेददककमव । स्वा्यायिः is of two
forms: 1) पारायणम् – शब्दावृनत्तिः recitation, some prayer chanting is must.
2) अिाववृनत्तिः dwelling upon the meaning of scriptures.
तपिः । Tapas are of three kinds will be mentioned in the Chapter 17 ; सानत्त्वक, राजनसक and
तामनसक । Here the meaning is deliberately and willfully going through tough ad painful
situations in a controlled way so that my body and mind will get tough enough to go
through pain and difficulty. Voluntary suffering is तपस् । The advantage is that the later
in life choice less pain will be easier. Also, we can avoid impulsive reaction to situation
which is because of lake of tolerance नतनतक्षा । तपस्  नतनतक्षा  शमिः । The role of pain
is to teach us spiritual lesson, not to hurt us. Pain teaches us to be calm, ask for help when
we feel helpless, like Arjun did in the 1st chapter.
आजववम् । Integrity, uprightness, enjoying harmonious personality. We have personalities related
to अन्नमयकोशिः प्राणमयकोशिः मनोमयकोशिः नवज्ञानमयकोशिः । all of these personalities should
be harmonious; thought, word, deed should be harmonious. रुजु means one line,आजववम्
means one line personality, not a crooked personality. If not आजववम् there is stress and
strain formed within. This stress will not be felt initially, it gets accumulated and leads to
emotional and physical ill health.
अह स ं ा । avoidance of violence at कानयक वानिक and मानस level. What I give I get back, like
throwing a ball against a wall. Doing ह स ं ा for the protection of धमव will not give पापम्,
so Lord Krishna asks Arjun to fight.
सत्यम् । truthfulness, avoidance of untruth असत्यवजवनम्=सत्यम् । First talk about pleasant truth then
talk about unpleasant truth. Once unpleasant truth is told, don’t dwell upon it.
अक्रोधिः । anger management, learn to handle problem of anger. Anger hurts the angry person and
the people around. Anger is a name of mental condition, should take deliberate steps to
take care of it.
त्यागिः । freedom from ममकारिः – ममकारत्यागिः । Renunciation सं्यासिः it is external सं्यासाश्रमिः
and internal वैराग्यम् detachment. It is appropriate attitude towards my possessions,
understanding that I really don’t possess anything. Everything belongs to the Lord alone.
God, out of kindness provided for my using and growing spiritually. It has to go back to
the Lord only. If God chooses to take it away, I will return it with thank you note, this
condition is त्यागिः । Readiness to lose anything is त्यागिः ।
शान्तिः । equanimity of mind, freedom from violent disturbances, freedom from stress and strain
अनायासिः । समत्वं योगिः उच्यते । The कमवयोग way is to maintain समत्वम् । Vedantic student
has to do श्रवनं मननं ननदद्यासनम् all require equanimity of mind शमिः ।
अपैशुनम् । not publicizing the defects of other people which is very enjoyable thing to people
to talk about. Cover up your virtues, but publicize other’s virtues not defects.
दया भूतेषु । compassion towards all living beings.
अलोलुप्त्वम् । not yielding to temptation of sense objects, world is full of temptation माया । दमिः

is sense control in general, अलोलुप्त्वम् is sense control in the presence of temptations.
मादववम् । gentleness in handling people, things, politeness in manner, not being rude. Wise people
are harder than diamond, on the other hand they are tender than flower. While facing
adverse situations their mind takes mode of hardness like rock of Gibraltor. When they
are talking to people, their mind is tender. As a कताव they are tender, as a भोता they are
have hardened mind. For ignorant people, slightest insult is hard to take.
ह्ीिः । healthy sense of shame, it obstructs a person from doing a wrong action अधार्मवक action.
अिापलम् । िापलम् is restlessness expressed at body level. It is a mind condition expressed at
body level, e.g. biting finger, eating pencil. अिापलम् is freedom from restlessness, so
the body is relaxed.
तेजिः । not being a victim of exploitation. I should not have to put up with non-sense.
क्षमा । this is क्षान्तिः of 13th chapter, and नतनतक्षा of the 2nd chapter. Tolerance, क्षमा is benefit
gained through तपस् ।
अक्रोधिः । anger in your control, capacity to handle anger before expressing. क्षमा is in which
anger does not arise. How ? The clue is in the 3rd chapter काम एष क्रोध एष । obstructed
expectation काम is converted into anger. Change expectation into preference, what ever
is left, make it non-binding preference.
धृनतिः । fortitude, will power, perseverance, capacity to continue साधना in spite of hurdle,
समुिमिनम्, गङ्गावतरणम् etc are examples. धृ=holding onto.
शौिम् । also mentioned in the 13th chapter. Cleanliness and orderliness of surroundings, dress,
body, purity of mind which is the toughest.
अिो िः । this is अह स ं ा at the mental level, not even desiring to hurt other.
ह सं ा इच्छाभाविः = अिो िः । ह स ं ाभाविः = अह सं ा।
नानतमाननता । this is अमाननत्वम् of the 13 chapter. I should bow down humbly to receive the
th
knowledge.
दैवीं संपदम् अनभजातस्य । the सानत्वक् person will have these virtues, we should cultivate them
if we don’t have them. It takes long time to cultivate.
आसुरींसंपत् in nut-shell.
दम्भिः । exhibition of wealth, position, etc
दपविः । arrogance – disrespecting elderly people, दपविः is externally expressed
अनभमानिः । superiority complex, looking at one self as पूजायोग्यिः । this is internal भावना,
unexpressed externally.
क्रोधिः । anger because there is power, position, does not mind ill treating other.
पारुष्यम् । rudeness, impoliteness, manner lessness in language, action etc.
अज्ञानम् । ignorance of धमवशास्त्रम् । Ignorance of ethics, morals, ignorance of धमावधमवनववेकिः |
आसुरीं संपदम् अनभजातस्य । राजनसक, तामनसक tendency.
दैवीसंपत् lead to मोक्षिः । आसुरींसंपत् leads to bondage.

दैवीसंपत् नवमोक्षाय । spiritual way of life lead to मोक्षिः self knowledge
आसुरी ननब्धाय । materialistic way of life leads to bondage.

मा शुििः संपदं दैवीम् अनभजातिः अनस पाडिव । Arjun, you are born with spiritual inclinations, don’t
worry, you are गुणब्राह्मणिः because of पूववज्म सुकृतम् । अनेकज्म संनसधिः ततो यानत परां
गनतम् ।
Two groups of people:

िौ भूतसगौ लोके अनस्मन् । entire humanity is divided into two groups based on their tendency.
दैविः । naturally with spiritual tendency even if born in materialistic society. This group value
श्रेयस् ।
आसुरिः एव ि । utterly materialistic group, they value प्रेयस् ।
दैविः नवस्तरतिः प्रोतिः । I have talked about this group in verses 1-3.
आसुरं पािव मे श्रुणु । may you learn from me आसुर tendency, so you can avoid them.
आसुरीसंपत् life style

All human beings at birth are born with materialistic nature. धमव मोक्ष are not visible to our eyes,
they are अपौरुषेय पुरुषािौ – they are not available for our sense organs, not even for science to
prove or disprove. For every human being अिव/काम are very natural, so our mind develops its
own राग/िेषिः for them. Our instinctive likes and dislikes are based on अिव/काम पुरुषािव । This is ok
in the beginning stage, but this राग/िेष based life should be changed, new value system should
replace the old one. We should be governed by the scripture वेदमाता । Baby surrenders to the
mother. She decides what is good and what is not good for the baby since the baby is immature,
baby accepts what mother decides. Similarly, वेदमाता decides what is good-bad for us. Vedas
decide that what is good for us is spiritual knowledge, you may not know what is good, so follow
what I say – नवनधिः what is to be done कतवव्यम् and what is not good ननषेधिः – अकतवव्यम् । नवनधननषेध
life style. This transformation from materialistic life style to the spiritual life style is considered
2nd birth of human being, प्राकृ तपुरुषिः to संस्कॄ तपुरुषिः symbolized by the sacred thread ceremony.
आसुरपुरुष don’t do this transformation, so Lord
Krishan says:
आसुरािः न नवदुिः । they don’t educate themselves scripturally, so transformation do not take place,
so
प्रवृहत्तं न नवदुिः । they don’t know what is to be done for spiritual growth.
ननवृहत्तं न नवदुिः । they don’t know what is not good for my spiritual growth, no धमावधमवनववेकिः ।
so,
न शौिं न ि अनप आिारिः न सत्यं तेषु नवद्यते । scriptures give every detail about spiritual growth.
आिारिः । 1st is wake up early before sunrise, सूयवभगवान् rises to bless us, so wake up early
to receive it. Apply ि्दनम् नवभूनत नतलकम् । Vibhuti preparation requites lots of mantra
chanting, and also applying it requires mantra chanting. It protects from the instincts of
materialism. In materialistic life style none of this is followed. In vedic life style there
is mantra prescribed to address to वनस्पनतदेवता to help in cleaning the teeth and also the
mind since a stem of tree is used to brush the teeth.
सत्यम् । materialistic people don’t believe in values also, they speak the truth whenever it
is convenient.

असत्यम् । They are totally irreligious people, they don’t believe in वेदािः – सत्यं - वेदप्रमाणम् । Vedas
are superior to 1000 mothers and fathers – only interested in our wellbeing.
अप्रनतष्ठम् । they don’t believe in धमव । प्रनतष्ठा=धमव dharma alone sustains creation धारणात् धमविः ।
Once morality goes away from society, it cannot sustain for a long. धमव is not visible, so
they don’t believe in it. It cannot be sufficiently proved, so they say there is no
पुडयम्/पापम्, enjoy the life by following whatever you like.
जगत् अनीश्वरम् आहिः ते । they don’t believe in Lord. They say ईशवरिः नानस्त वेदिः नानस्त धमविः नानस्त ।
they believe in money and entertainment, make money for five days and enjoy for two
days, eat drink and be married. अिव/काम is the philosophy of the materialistic people.
We say God is the creator of the world, God has created the Vedas to guide our life to extract the
best of the human life – मोक्षिः । Never have materialistic friends until you understand the value of
धमव – concept of प्रमाणम् ।
अपरस्परसंभूतम् । अपरिः=male, परिः=female, संभूतम्=born, काम त ै ुकम्=with the desire for children.
Materialistic people think we are created by the union of male and female with the desire
for children. They think why we need God at all, God is unnecessary, even though भगवान्
is the root of the creation – उ्ववमूलम् अधिः शाखम् ... ।
एतां दृनिम् अविभ्य । holding onto this materialistic philosophy they think whatever is known
through sense organs that alone exists. Our culture talks about the 6th sense organ – वेदािः ।
If you don’t believe whatever is said in Vedas, you are the looser. You study the
वेदप्रमाणम् अपौरुषेयप्रमाणम् with faith, you will be expanded to another field which will be
beneficial to you. The materialistic people will not believe this 6th sense organ since he
wants the proof which is impossible to prove with five sense organs. So,
नि आत्मानिः । they are the lost souls, Vedas reveal completely new field, it is up to you to make
use of the Vedas, otherwise you you’re the looser.
अल्पबुधयिः । they don’t understand the concept of प्रमाणम्, they try to prove the वेदािः through
sense organs – impossible task.
उग्रकमावणिः । when धमव is not valued, violation of values will become natural, so they will be
hurting moral order of universe. Society become sick, sick society cannot survive
दुष्पुरं कामम् आनश्रत्य । fulfillment of desire can never give total satisfaction - like mirage water.
They keep on increasing, so no end of fulfillment of desires, दुष्पुरम् like pouring ghee
into fire.
दम्भमानमदान्वतािः । they show off, are filled with pride and are arrogant.
मो ात् गृन त्वा असत् ग्रा ान् । because they have false value that external objects will give you
security. Money, people, property, job are not secure, how can they give me security ?
प्रवतव्ते अशुनिव्रतािः । they take to evil resolves instead of taking religious व्रतम् । They take the
व्रतम् that I will finish the competitor, they take negative resolve.
These people depend more and more on external factors for security and happiness. Vedant
says reduce dependence सववपरवशं दु:खम् । dependence on external factors is sorrow;
independence is joy. More you posses more unpredictable life becomes, I don’t want what will

breakdown tomorrow. More the life unpredictable, more sorrow. Spiritual people depend on self
for happiness आत्मनन एव आत्मना तुष्ठिः ।
नि्तां । stress and worry.

अपररमेयाम् । limitless worry  insomnia.
प्रलया्ताम् । he worries till प्रलय, fore ever.
कामोपभोगपरमा । he will not accept God and कमवयोगिः । He is focused on money, entertainment
he has money ्यानम् - the highest goal परमा ।
एतावत् इनत नननितािः । they think this the life. They are miserable and they convert other people
also into materialism.
आशापाशशतैिः बधािः । these people are shackled by countless attachments. The attitude of दैवीसंपत्
person is that everything belongs to the Lord, I use it with the grace of Lord. He disowns
everything.
कामक्रोधपरायणािः । they value कामक्रोधिः as ultimate. Materialistic society honors these people with
material possessions. Vedantic society always values renunciation , Buddha was valued
because he was renunciate, not because he was a king.
ई ्ते । they are workaholic, don’t have time of पञ्चम ायज्ञािः ।
अिवसञ्चयान् । for wealth, black and white money
अ्यायेन । black money for
कामभोगािवम् । entertainment. कमवयोगी earns more and owns less, कमी earns more and owns more,
he does not share. कमवयोगी uses wealth for पञ्चम ायज्ञािः also.
Though pattern of आसुरीसंपत् life style

Time is money is their motto, they are generally busy and don’t have time. If they have time, they think
about money. They will calculate what they possess, the interest rate, what it will be next year,
there is no thought other than अिव/काम । So, they think:
इदम् अद्य मया लब्धम् । they calculate the worth of possession in terms of property, stocks, he
calculates his self worth, this is what I am worth, etc. कमवयोगी thinks about his worth in
terms of how much he has given. Materialistic person does not know that our value
increases in proportion to sharing.
इदं मनोरिं प्राप्सस्ये । I will be able to fulfill this much in the future. He also meditates, but he
meditates upon लक्ष्मी not नवष्णुिः । He has money ्यानम्, so:
इदम् अनस्त इदं मे भनवष्यनत पुनधवनम् ।
Once I have greed, I see enemies everywhere, obstructing my goal. Big big companies swallow
the small ones.
असौ शत्ुिः मया तिः । I have finished this competitor, they even use गु्िा because of inordinate
greed.
ननष्ये ि अपरान् अनप । others also I shall destroy.
अ म् ईश्वरिः । I am number 1, I am king
अ ं भोगी । I will enjoy all wealth
अ ं नसधिः । I am the most successful one, even at the expense of others.

बलवान् । powerful I am, even laws cannot do anything to me, politicians, police are in my
pocket, I control them.
सुखी । also happiest person in the world
आढ्यिः । I am the richest person, my name appears in Forbes magazine, only GOD knows
how many heads have been rolled to reach here.
अनभजनवान् । I am born in the high family, talks about great परं परा of his family, he has not done
anything to preserve this wonderful culture.
उत्खातं नननधशङ्कया नक्षनततलं ्माता गेररधावतवो ननस्तीणव सररतां यत्नेन संतोनषता ।
म्त्ाराधनतप्तरे ण मनसा नीतािः श्मशाने ननशािः प्राप्तिः काणवराटकोऽनप तृष्णे सकामा भव ॥ भ. -३
I have dug into the earth in quest of precious minerals, and metals from rocks have I
smelted; the ocean have I crossed, and the favour of kings have I diligently sought; nights
have I spent on burning grounds with my mind occupied with mantras and worship
(going to black magic to seek wealth) and not even a broken cowrie have I obtained; be
satisfied, therefore, oh Desire! I have did so many things that I should have don’t to get
the wealth, but I have lost the cup of liberation मोक्षिः
कोऽ्यिः अनस्त सदृशो मया । asks who is equal to me ?
यक्ष्ये । यागं कररष्ये I will do rituals for publicity so my name will spread, even पूजा is done to
puff up.
दास्यानम । I will give charity, but make sure my name appears in appropriate magazine.
मोददष्ये । people will glorify me, so my ego will be puffed up.
इनत । Thus these people dream.
Fate of आसुरीसंपत् life style

अज्ञाननवमोन तािः । all these people are utterly deluded and confused, they don’t know they are
digging their own spiritual grave. We have scriptures and म ात्मािः to guide us from this
trap. His arrogance does not allow him to go to म ात्मा and scriptures, भगवान् has given
medicine, but they don’t want it. They are deluded by ignorance, all are born ignorant,
but perpetuation of ignorance is the greatest sin.
अनेकनित्तनवभ्रा्तािः । carried away by the above mentioned thought pattern,
मो जालसमावृता: । they are caught in the net of misconception that money and possessions will
give them ultimate goal, security.
प्रसतािः कामभोगेषु । lost in enjoyment of sense pleasures, materialistic society will do every thing
to improve entertainment, sense pleasure improvement. Any scientific advancement will
be used for this purpose, while in India it will be used for spiritual advancement
– e.g spiritual TV shows , serials.
पतन्त नरके अशुिौ । they are born in spiritual inferior life called नरकम् । They had a change as
human beings to progress, but lost it in अिव/काम only. Animals don’t know वेदपूव/व वेदा्त,
they have अिव/काम pursuit, भगवान् will give them birth appropriate for अिव/काम only.
आत्मसम्भानवतािः । they will dominate other groups, directly or indirectly glorify themselves –
they do self publicity.
स्तब्धािः । they will not do namaskara to others including to God.
धनमानमदान्वतािः । full of arrogance, pride. मान is at the thought level, मद is at the verbal and

action level, धनम् because of money. Money is their weakness.
यज्ते नामयज्ञैिः ते । their पूजा also add to their arrogance. It will be done for the name sake,
their heart is not in it.
दम्भेन । with pomp and show, for them म्त् and priests are not important.
अनवनधपूववकम् । without following any rules and regulations. Example – priest chant the mantras
during modern wedding, bride and groom are busy welcoming the guests or taking
pictures.
अ ङ्कारम् । bloated ego
बलम् । power
दपवम् । arrogance
कामम् । desire
क्रोधम् । anger
संनश्रतािः । all of the above will dominate their life.
मां प्रनिष्तिः । they begin to hate me, Krishan
आत्मपरदे ष े ु । who is in their body and everyone else’s body
अभ्यसूयकािः । they criticize, degrade the virtues of the righteous, they cannot tolerate them,
they are malicious
Downward spiral continues for आसुरीसंपत् because of अशुभवासना

Religious life disappear from them, in traditional homes you feel peaceful vibrations
निषतिः । They dislike all traditional, spiritual symbols. Hindus don’t feel pride in their tradition,
they even don’t want to reveal their identity as Hindus.
क्रूरान् । rude in their behavior
नराधमान् । they are representative of अशुभ – deterioration in spirituality.
नक्षपानम अजस्रं अशुभान् । throw these impure ones perpetually into
आसुरीषु एव योननषु । in the demonic womb.
Mind forms habit in whatever we do, you get addicted to a place, once you start seating at a
place in a class, you want to seat at the same place. We have capacity to develop either शुभवासना
or अशुभवासना । अशुभवासना has capacity to overcome yourdiscrimination. आसुरी people have
developed आसुरीवासना । we should develop शुभवासना for spiritual growth.
आसुरीं योननम् आपन्नािः । वासनाs are carried forward in the next life also. Spiritual inclination in the
next life is because of शुभवासनािः from the पूववज्म । We bring our पुडय/पापम् and पूववप्रज्ञा
(वासना) to the next birth. Here योनन=शरीरम् ।
मूढािः । the deluded in
ज्मनन ज्मनन । birth after birth they come more and more down, God, scriptures, साधविः are
far far away, so
माम् अप्राप्सय एव । chances of spirituality are less and less, so
अधमां गहतं यान्त । they go to अधोगनतिः up to पातालिः the lowest place one can go. So, use
your free will in the beginning itself . The 1st no is the easiest, saying no later is much

much difficult. सत्सङ्गिः सववदा कायविः दुिःसङगिः सववदा त्याज्यिः । नारदभनतसूत् ।
Prevention is better than cure.
Conclusion – three gate to heaven

नत्नवधं नरकस्य िारम् । three roads to नरकम्=anything that obstructs spiritual goal.
आत्मनिः नाशनम् । नरकम् destroys the person spiritually, they are
कामिः । desire
क्रोधिः । anger
लोभिः । greed, also miserliness – no sharing one’s resources with others, I want to possess
everything. So,
तस्मात् एतत् त्यं त्यजेत् । learn to avoid these three roads, give up कामिः क्रोधिः लोभिः ।
कामत्यागिः = refinement of कामिः  क्रोधत्यागिः/लोभत्यागिः

Total giving up of कामिः is neither possible nor necessary. कामत्यागिः=refinement, qualitative
change of कामिः ।
convert तामनसककामिः राजनसककामिःसानत्त्वककामिःबानधतम्
तामनसककामिः=any illegal, immoral desire which hurts other people, which will take you
downwards.
राजनसककामिः=अिव/कामप्रधान money and entertainment desired in धार्मवक way. There is no space
for spiritual growth, spiritual stagnation.
सानत्त्वककामिः=desire for धमव/मोक्षिः
All three desires are bondage which if not fulfilled, you will get upset, through self knowledge
the सानत्त्वककाम is converted into बनधतम् non-binding desire, it becomes a preference not
expectation. धार्मवक desire is as good as no desire, if fulfilled by the grace of God it is good,
if not it is भगवद्प्प्रसादिः । Once कामिः is handled, क्रोधिः and लोभिः are automatically handled as they
are the result of desire which is रजोगुणसमुद्भविः । क्रोधिः is obstructed कामिः, लोभिः results from
fulfilled कामिः । so refine desire.
Conclusion of teaching – conversion to दैवीसंपत् leads to मोक्षिः

The conversion of कामिः/क्रोधिः/लोभिः is conversion of आसुरीसंपत् to दैवीसंपत् which is desire
for नववेक वैराग्यम् षट्संपत् – fitness for self-knowledge. Lord Krishna does not say how to
do it. The religious way of life prescribed in the वेदपूववभागिः – पञ्चम ायज्ञा will bring out this
conversion.
एतैिः नवमुतिः । being free from these

तमोिारै िः नत्नभिः । three gates of spiritual down fall, you can start the spiritual pursuit.
आत्मनिः श्रयिः आिरनत । you can concentrate on नित्तशुनधिः internal growth. If society looks down
of my way of life, I will not develop inferiority complex since I value inner growth श्रेयिः not
external possessions प्रेयिः । External possessions are needed for survival and comfort, but I will
keep spiritual progress in mind too.

ततिः । before long, once into spiritual grove, the desire is for learning more and more, then
भगवान् takes responsibility to provide a गुरुिः, things will happen, he will get नित्तशुनधिः,
गुरुप्रानप्तिः श्रवणप्रानप्तिः ...
परां गहतं यानत । will very smoothly land in मोक्षिः, will get everything.
Staying in आसुरीसंपत् no mind purity, no happiness, no liberation

If person does not change the direction
यिः शास्त्रनवहधं उत्सृज्य । if one does not make use of spiritual teaching and
वतवते कामकारतिः । wants to live the life according his रागिेषिः, wants to live प्राकृ त life style
instead of संस्कृ त life style based on धमाधमव, then
सिः नसहधं न अवाप्नोनत । he has no chance of getting नित्तशुनधिः
न परां गनतिः । no ज्ञानम् is possible, and also
न सुखं । will also lose capacity to enjoy worldly pleasures न नवषयसुखम्, will lose health
because of over indulgence.
Use scriptures as guide for liberation

तस्मात् । therefore
शास्त्रं प्रमाणम् । वेदपूववभागिः alone is guidance with respect to
कायावकायवव्यवनस्ितौ । the dos and don’t नवनध-ननषेद, धमव-अधमव ।
ज्ञात्वा । may you follow, implement in your life कमावनुष्ठानम्
शास्त्रनवधान उतम् । prescribed in the scriptures
कमव कतुवम् इ अ नव स । you should do वेदपूववभागिः for the नित्तशुनधिः ।
संस्कारिः - Preparation for ज्ञानम् ।

Purpose of the 16th chapter and the 17th chapter is - संस्कारिः refinement
As a मनुष्यिः As a कताव As a भोता As a मुमुक्षुिः
1. Wisdom that I never
1. Physical health
have control over Faith and association with:
2. Emotional health
समत्वम् – शान्तिः
Reduction of choice less experiences 1. God – faith in ईश्वरकृ पा
impulsive अपरर ायाविे and association via prayer
दैवीसंपत् good health actions and 2. Strengthen myself 2. गुरुिः – faith that गुरु will
आसुरीसंपत् bad health increase of with self-confidence do good for me and
3. Intellectual health thoughtful and devotion association means गुरु-उपदेश
capable of learning, clear actions. 3. Skilful to not allow
thinking – तकव शास्त्रम् श्रवनम्
painful experience to
4. आजववम् - Integration of Replace harmful affect current action 3. शास्त्रम् – faith that शास्त्रम्
actions with 4. Receptive – good will not mislead me.
ज्ञानेदियम्,
सानत्त्वक actions and bad experience are Association means regular
कमेन्ियम्, अ्तिःकरणम् स्वा्यायिः
capable to teach me
when doing a task
something

Chapter 17
By
Jayantilal G. Patel
(jgpatel@gmail.com)
Based on Classes
By
भ.गी -१७ जयन्तिः Page 1

अध्याय – १७ श्रद्धात्रयनिभागयोगिः ।
Analysis of faith of devotee
Verse 1 - Arjun’s question – ones who worship with faith but violate
scriptural injunction, how is their faith classified ? अज्ञिः श्रद्धालिः
पूजकिः । तस्य का श्रद्धा । Answer is in verses 2-6.
Verse 2-3 - Three fold classification of faith according to character of
devotee
Verse 4 - Identification of the character श्रद्धा of devotee via type of deity
worships.
Verse 5-6 - Identify of the character via method of worship. Motive of
worship is not mentioned, but should be assumed.
Verse 7 - Introduction to four more topics आहारािः यज्ञिः तपिः दानम्
Verses 8-10 - आहारािः - सानविक, राजसीक, तामसीक
Verses 11-13 - यज्ञिः - सानविक, राजसीक, तामसीक
Verses 14-16 - तपिः - शारीरम्, िानिकम्, मानसम्
Verses 17-19 - तपिः – सानविक, राजसीक, तामसीक
Verses 20-22 - दानम् – सानविक, राजसीक, तामसीक
Verses 23-27 - Significance of ॐ तत् सत् ।
Verse 28 - Importance of श्रद्धा ।

Arjun’s worry and question
This chapter starts because of a question from Arjun. In the last chapter Lord Krishan prescribed
way of life based on scriptures as guide for action, living, behavior.
शास्त्रं प्रमाणम् । शास्त्रं is guiding manual, it gives instructions on what is to be done, and
what is to be avoided; the dos and don’ts, so you get maximum benefit out of machine
(human body). You can use it for the highest परुषार्थिः or for a lower life. The manual is
given by the Lord himself for
कायाथकायथव्यिनस्र्तौ । the dos and don’t निनि-ननषेद, िमथ-अिमथ ।
Arjun’s worry is that the scriptures are inaccessible to common people, they are written in
Samskrit language, not all people know it. Many people want to learn it but they can not because
of one or other obstacle. They have faith in God, in prayer, in पूजा । They want to do prayer, पूजा,
but they don’t know what is right method of doing it. They are scripturally illiterate but have
faith
ये श्रद्धयाऽन्िता ।
शास्त्रनिनिमत्सृज्य यज्ते । they worship violating the steps of worship
तेषां ननष्ठा का । ननष्ठा=श्रद्धा what kind of devotee they are, how will you classify them ?
सविम् आहो रजिः आहो तमिः आहो । will you put classify them as सानविक/राजनसक/तामनसक ?
Krishna’s answer – character is three fold.

Any action governed by scriptures is सानविक । Otherwise it is governed by the external guide
or by the character of the person, his own likes/dislikes, his own स्िभाििः । The character is not
the same in the case of all human beings, it varies from individual to individual. So, Lord
Krishna says devotee’s character is three fold: सानविक, राजनसक, तामनसक । So,
श्रद्धा नत्रनििा भिनत स्िभािजा ।
सानविकी राजसी तामसी ि एि ।
तां शृण । I will tell you step by step.
सविानरुपा श्रद्धा भिनत सिथस्य । श्रद्धा of a person depends upon his mind, mind is not the same for
all. Parents, gene, life style contribute, but child is born with his own िासना ।
हे भारत । भा=ब्रह्मनिद्या, रतािः=who revel, who value spiritual knowledge more than anything else.
Don’t take this श्रद्धा for granted, it determines his future. As a person thinks, so he
behaves, as he behaves so as he becomes. श्रद्धा alone molds a person, so:
अयं परुषिः । every adult is product of this childhood value, childhood hero, model. That
determines the direction of his journey. It determines what type of adult you are going to
be.
श्रद्धामयिः । मयिः=product, परुषिः=adult human being. This is the product of childhood value श्रद्धा ।
Watch your thought, they become words, words become action, action biomes habit,
habit becomes character, character determines future personality. Better take care of this
in the beginning.
Three methods to know character

यिः यत् श्रद्धिः । whatever he values in early childhood

सिः एि सिः । सिः मनष्यिः he will be in keeping with childhood value. So श्रद्धा is important. श्रद्धा is
invisible thing, it is mental state, not physically perceptible. It has to be inferred through some
other thing अनमानम् । It has to be inferred from the type of activity, food, entertainment, how he
passes his free time, etc. Lord Krishna use पूजा as an example: पूजा has three factors:
1) Object of worship देिता, 2) Mode of worship प्रकारिः, and 3) Motive of worship भािना
This three things determine if the पूजा and श्रद्धा is सानविकी/राजसी/तामसी ।
Method of knowing the character through पूजा

सानविक राजनसक तामनसक
Object Bless devotees with Bless devotees with Bless with black magic for
value, character, inner materialistic well destroying other people
देितािः
strength दैिीसंपत् being अनभिारकमाथनण
देितािः यक्ष, रक्ष, ग्ििथ, कबेर भूत प्रेत नपशाि दाककनी शाककनी
अशास्त्रनिनहतं घोरं तप्य्ते ये तपो जनािः ।
Method of
दम्भाहङ्कारसंयक्ािः कामरागबलान्ितािः ॥
worship
प्रकारिः कशथय्तिः शरीरस्र्ं भूतग्राममिेतसिः ।
मां िैिा्तिःशरीरस्र्ं तान् निद्धध्यासरननश्चयान् ॥
Motive
भािना
For spiritual growth For material growth For harming others
Krishna did
not include
The method of worship of राजसीक/तामसीक people

अशास्त्रनिनहतं । राजसीक/तामसीक people violate all शानस्त्रक injunctions.
घोरम् । frightening, terrible. घोरम् is तामसीक for
दम्भ अहङ्कारसंयक्ािः । pomp and show, pride and vanity, publicity seeking to tell I am great
कामरागबलान्ितािः । काम - desire for worldly name, fame and money. रागिः attachment,
बलम् power.
कषथय्तिः । tormenting their body, starving body, depriving organs of required nutrients. Both
pampering and tormenting the body are bad. The purpose of व्रतम् is mastery of organs,
not torture.
भूतग्रामम् । all the organs. भूत=organs, ग्रामम्=group. Each organ needs particular nutrient, body
has to be taken care of.
अिेतसिः । they don’t know the importance of the body which is the first instrument of िमथ ।
unintelligent people ignore the physical health, so
मां ि एि अ्तिःशरीरस्र्ं कषथय्तिः । they indirectly hurt me. देिो देिालयिः प्रोक्िः । ill-treating the body
is violation of duty given in the scriptures, insult of the Lord.
तान् आसरननश्चयान् निनद्ध । they come under राजसीक/तामसीक nature, know them in order to avoid
them.

Four more topics – आहारािः यज्ञिः तपिः दानम् । they are three-fold नत्रनििा
The greatness of Vedic tradition is even our natural and instinctive activities are elevated to
spiritual सािना by appropriate modification. Our most fundamental and instinctive activity
is breathing, it is for all living beings, so they are called प्रानणिः – प्रानण इनत प्रानणन् । If you
deliberately practice this instinctive activity in a regulated manner with proper attitude, it
becomes a सािना which is called प्राणायामिः, transmutation of instinctive activity into spiritual
सािना । It is one of the most beneficial activity of health, in the 4th chapter it is mentioned as
one of the पूजा – यज्ञिः । The next natural activity is eating which is converted into a spiritual
सािना if done with proper attitude as mentioned in the 15th chapter – अहं िैश्वानरो भूत्िा प्रानणनां
देहमानश्रतिः । प्राणापानस्मायक्िः पिाम्यथन्नं ितर्िथिम् ॥ eating becomes प्राणानिहोत्रम् converted as यज्ञिः ।
Bathing is the next instinctive activity. Water as गङ्गा, यमना is poured while uttering name of the
Lord. स्नानं is ननत्य पूजा कमथ, it purifies body and mind. आहार यज्ञ is one of the important type of
spiritual सािना, categorized into three categories.
Food – आहारािः । they are three-fold नत्रनििा

आहार यज्ञिः
1) Source of food – We give importance to who cooks, with what attitude; who serves, with
what attitude. When receiving we are receiving physical nourishment and spiritual
nourishment depending upon the source. If the source is not proper, we get असत्-पररग्रहिः
असत् means improper source, पररग्रहिः means taking. Avoid eating outside if you can, it
pollutes body and mind. If during bathing next day, if you utter the name of the Lord, it
will wash असत्-पररग्रहपापम् ।
2) Quality of food – categorized into three – सानविक/राजसीक/तामसीक ।
Natural, regular vegetarian food is सानविक, food offered to Lord is सानविक in quality.
3) Quantity of food – this is discussed in the 6th chapter. Eat only when you are hungry, food is
meant for removing hunger, a little bit of hunger should be there.
4) Mode of eating – eating is a form of यज्ञिः, a form of पूजा which is done seating, so eat not
standing or running. Also, with attitude that it is an offering to the Lord inside. Also,
while eating do not indulge in other activities.
अन्न ब्रह्म रसो निष्णिः भोक्ा देिो महेश्चरिः इनत सनि्त्य भूञ्जानिः अन्नदोषैिः न नलप्यते ।
Food is Brahma, the essence in it is Vishnu, and the one who partakes of it is
Maheshwara the lord Himself.
Food – आहारािः । It’s effect on the mind.

There will not be spiritual and physical poisoning if a person approaches eating in a prayerful
manner. आहारशद्धौ सत्िशनद्धिः । छा.उ-७-२६-२ if the food is pure, it will make the mind pure and
so reflection and understanding become pure.
सत्िशद्धौ िृिा स्मृनतिः । if the mind is pure, the person will be able to receive the self-knowledge
and also retain it. The memory becomes strong

स्मृनतलम्भे सिथग्र्र्ीनां निप्रमोक्षिः । when the memory becomes strong the person gets steady
knowledge, there is liberation from all the knots of heart. There is connection between the food
and liberation, food itself does not give liberation, but it is a contributing factor.
आहारशनद्धिः । According to Sri Shankaracharya whatever is gathered in through perception or
imagination is food for the mind. Purity of mind depends on the capacity to receive only proper
impressions. Such a mind alone can be pure as the capacity to comprehend objects without being
influenced by one’s own wishes, dislikes, and delusions. A truly philosophical mind will always
be at pains to know the objects as it is and not as one may find it through the distorting medium
of likes, dislikes and delusions. Mind is like a cloth dyed in craving, hatred, and other evils.
Purification of mind is a process like bleaching a stained cloth
Food – आहारािः । three layers of food.

अन्नमनशतं त्रेिा नििीयते तस्य यिः स्र्निष्ठो घातस्तत्परीषं भिनत यो मध्यमस्त्मााँसं योऽनणष्ठस्त्मनिः ॥ छा.उ-
६-५-१
Here the food is analyzed into three constituent parts consisting of स्र्ूलभागिः (स्र्निष्ठिः) thick
part which caterers to taste and will be evacuated as waste (परीषम्), मध्यमभागिः which is nutritive
ingredients assimilated by the body and becomes muscles (मााँसम्), and the sublte part सूक्ष्मभागिः
(अनणष्ठिः) which nourishes the mind (मनिः) and all seventeen organs of सूक्ष्मशरीरम् । Pure food
makes the mind restful, alert, tension free, spiritual friendly. तामसीक/राजसीक food may nourish
physical body, but will be working against the subtle body, against spiritual growth. Generally
vegetarian food is सानविक, non-vegetarian food, alcohol, etc are highly साजकीक/तामसीक, a
spiritual seeker should avoid them.
सानविक आहारािः ििथनािः । pure food increase

आयिः । longevity.
सविम् । मनोबलम् strength of mind against violent reactions
बलम् । physical strength.
आरोग्यम् । health
सखम् । internal relaxation. Long term physical and mental comfort after eating.
प्रीनतिः । comfort and happiness even at the time of eating.
रस्यािः । delicious – sweet is सानविक in a limited quantity.
नस्नग्िािः । not very dry, has sufficient oil and ghee in there. Ghee is सानविक in moderation.
नस्र्रािः । nourishing physically in addition to सूक्ष्मशरीरम् ।
हृद्या: । visually pleasing.
सानविकनप्रयािः । सानविक people will be naturally attracted to such food.
राजसीक आहारािः । other than sweet all the other tastes in excess are राजसीक, so
अनत कट । bitter
अनत अम्ल । sour
अनत लिण । salty
अनत उष्ण । hot and cold (ice cream)
अनत तीक्ष्ण । hot (chilly)

अनत रूक्ष । dry (no oil or ghee)
अनत निदानहनिः । corroding, burns inner tender organs (too much mustard oil)
दखप्रदा । gives short term adverse effect (tears in the eyes)
शोकप्रदा । gives long term adverse effect
आमयप्रदा । cause ill health like ulcer, etc.
These foods make a highly active, they can work for a long time, but they cannot set time
for जप/पूजा, so spiritually disadvantageous.
तामसीक आहारािः ।
यातयामम् । under cooked, uncooked food. Contact with अनििः is important as it removes
bacteria and spiritual toxins
गतरसम् । over cooked, all nourishments have been evaporated, nutrition less
पूनत । दूगथ्ियक्म् foul smelling because of keeping for a long time
पयथनषतम् । kept overnight, so decayed. The food is cooked for offering to deity also, so should be
cooked fresh. Convert home into a temple.
उनछछष्टम् । left over
अमेध्यम् । food that is not offered to the Lord – impure. मेििः=यज्ञिः food offered to the Lord
is प्रसादम् । अमेध्यम् – unsacred, not fit for offering.
तामसनप्रयम् । such food is liked by तामसीक people. If such habit grows, then spirituality goes
away from that family. God, religion will disappear, and materialism will be there.
If you want to change your character, you have to change your food habit along with many
other factors also.
यज्ञ: । they are three-fold नत्रनििा

सानविकयज्ञािः
We are involved with many many activities; physical, mental, verbal. A spiritual seeker should
do certain activities for spiritual growth also in addition to the activities for physical growth.
You have to allocate part of the day for the spiritual growth पिमहायज्ञािः ननष्कामकमाथनण । these
actitivites will not give you money, status, fame, material benefits. Early morning time is सानविक
is fit for देियज्ञिः । As sun rises the body becomes more and more राजसीक and at sun set the तमस्
takes over, the body cycle is सविरजस्तमस् ।
निनिदृष्ट: यज्ञ: । prescribed by the scriptures for inner growth; म्त्र पूजा temple visit, etc.
अफलाकानङ्क्षनभिः । there is no material benefit, but there is spiritual benefit only. This is done by
people who do not expect material benefit. They are called ननष्काम/सानविक/ननत्य/ नैनमनिक
कमाथनण । It is possible the world will make fun of them, but they don’t feel bad, they
know the value of spiritual health.
यष्टव्यम् एि इनत मतिः । they do what they have to do, because they know it has to be done under
all circumstances
मनिः समािाय । with unshakable thought, with concentration, with full application of himself into
the work.
Any पूजा जप ध्यानम् practiced with total commitment for inner growth, the कमथयोगिः of the

3rd chapter is सानविकयज्ञिः
राजसीकयज्ञािः । all selfish activities are Rajasic yajnaha
अनभस्िाय। फलम् external gross tangible benefits; name, fame, money, etc. अनभस्िाय
उकिश्य aiming, meditating that all the time, if not for money, at least for name and fame.
दम्भार्थम् । name and fame
यत् इज्यते । what is done for that is
राजसम् निनद्ध । know that to be rajasic, selfish activity. In Rajasic I concentrate on what I get,
in Sattvic I concentrate on what I give. Material success is where I have taken more and given
less, in spiritual success, I have taken less and given more.
तामसीकयज्ञािः । everything is negative in these activities.
निनिनहनम् । all scriptural injunctions are violated according to our convenience.
असृष्ठान्नम् । सृष्टम्=दिम्, असृष्टम्=न दिम् । अन्नम्=दानम् । all यज्ञा are opportunity to share my
possessions voluntarily. In Tamasic यज्ञ person does not share or shares minimum. A person who
can afford to share and shares minimum thinks that he is smart.
म्त्रहीनम् । without chanting mantras properly स्िरतिः िणथतिः िा नियक्म् ।
अदनक्षणम् । उक्दनक्षणारनहतम् without giving as prescribed, nothing should be taken free. दनक्षणा is
important for the priest, it should be voluntarily given so that Brahman is not impelled to
ask. There should not be any rules, Vedic society had minimum rules. I should know I am
part of society, I should voluntarily give.
श्रद्धानिरनहतम् । without faith. The rituals prescribed are for benefit of performer, not the
receiver, श्राद्ध is for the benefit of the performer, not for the fore fathers who may already
be liberated. Lord does not need our offerings, but it is done for our नििशनद्धिः ।
तामसम् पररिक्षते । such actions are तामसम्, they should be avoided. Also, राजनसक actions should
be gradually decreased and सानविक actions should be gradually increased. This is called
कमथयोगिः । There is an example of tree for कमथयोगी who tolerates the sun and gives shade,
fruits, etc. I should have such a life where society prays for my survival, society considers
my existence to be useful.
सत्परुषािः िृक्षािः इि = कमथयोगिः=सानविकयज्ञा: ।
तपिः । austerity: from two angles; 1) organs as instruments, 2) based on nature.

तपस् has general meaning of discipline, especially religious, and has specific meaning of Self
denial to establish mastery over sense organs; once in a while I say “no” to sense organs to find
weather I am master or the sense organs are master. Sense organs become addicted and demand
the sense objects. If the objects are denied, they protest in the form of mind turbulence. To find
out whether I am a master of sense organs I voluntarily deny them of objects, this is called तपस् ।
I will go through discomfort to establish my will power, my िृनतिः which will give me inner
strength, so तपस् is spiritual सािना, तपस् as शरीरपीडनम् voluntarily giving discomfort to body.
All our vows are different forms of तपस् only. Any सािना you voluntarily practice is तपस्,
regularly attending classes is तपस्, पारायणम् is तपस्, getting up early regularly is तपस् । तपस् is
divided into:
1) Organ based classification, organ as instrument: physical, verbal, mental.

करणदृष्या नत्रनििं तपिः ।
2) Nature bases: गणदृष्या नत्रनििं तपिः । सानविक/राजसीक/तामनसक
तपिः । austerity with organs.

शारीरम् तपिः । physical, bodily
पूजनम् । all kinds of rituals come under physical तपस् । Rituals are important to remove तमस्
laziness. Rituals are most beneficial method of reviving relationship with the Lord. We are born
of, sustained by and ultimately go to the Lord. We are universally related with Lord. It is eternal
in all births, and it is universal. All other relations are temporary. We are over obsessed with
incidental relationship and we are forgetting the fundamental relationship with the lord. We are
to find method by which we invoke the fundamental relationship. Any relationship is expressed
with physical action – smile, shake hand, or by saying “honey” or by giving a valentine card. We
think rituals are not important because we don’t learn the meaning. Anything is meaningless if I
don’t learn the meaning. The deficiency is not in the म्त्रािः it is in me. If you take all the varieties
of offerings we make, they all represent my acknowledgement to what I have received. Even this
body is also not mine,
अन्नरसेनैि भूत्िा अन्नरसेनि ै िृद्द्धं प्राप्य अन्नरूपपृनर्व्यां यनिलीयते तदन्नमयिः कोशिः स्र्ूलशरीरम् । त.बोि
I acknowledge this by doing नमस्कारिः, giving thanks. Thus rituals revive my relationship which
I want to remind myself and acknowledge, thus पूजा is the first कानयकतपस् । Also, पूजा helps
family members to join together, it is wonderful social unification method. Worship of:
देििः । god in any form. God is really formless, all pervading, you cannot offer to all pervading.
so िेदा have developed idols. We worship the Lord represented by the idol.
निजिः । the people who know and follow the scriptures. निज represents शास्त्रम् । निजिः means twice
born, first before study of शास्त्रम्, second after study of शास्त्रम् – spiritual way of living,
so I don’t develop ego.
गरु: । all गरु, music, mathematic, including ब्रह्मनिद्यागरुिः
प्राज्ञिः । ज्ञानी who has got ब्रह्मनिद्या ।
शौिम् । physical cleanliness – taking regular bath, make sure body is clean, nails are cut, hairs
are cut, cloths, and the place I live are clean. Lord Krishna even teaches basic
disciplines, but in practice we are zero.
आजथिम् । making sure that all the physical actions are in alignment with my thought, and words.
The most important alignment is punctuality. If for some unavoidable circumstances, you
are late, inform the other party. Spirituality is doing small things in a great way.
ब्रह्मियथम् । chastity in case of गृहस्र्ाश्रम, celibacy for other आश्रमािः ।
अद्हंसा । in this case physical non-violence. Even books and other things should be handled
gently.
िाङ्मयम् तपिः । austerity of speech.
Lord Krishna has chosen only the organ of speech out of ten organs, why ? Both written and
spoken words are possible because of organ of speech. What would the world look like if human
beings did not have organ of speech ? All the schools, colleges, radio and TV programs will be
gone, all phones will be gone, all the development will disappear. For human being both the
intellect and speech are very important, मोक्ष itself is possible because of श्रिणम् to begin with
which needs organ of speech.

Quality of words:
Once I understand power of speech, I must understand power of words that come out of mouth.
They can speak like smoke capable of destroying the family, society or the world. At the same
time properly spoken words can give mortality and peace of mind. Before letting out the words I
should make sure they have quality. World can cause great destruction, a sensitive person
insulted through words may commit suicide. I have to be a responsible speaker. I have to not
allow loose words, they have to go through my intellect and get a stamp of approval.
Quantity of words - must be limited.
If I have to produce quality of words, the quantity must be limited. How to reduce the quantity? I
will talk to only those people who are interested in listening me. Once I apply This law, I find
out that nobody is interested in listening to us. The only occasion the other person is interested in
listening is when you have juicy gossip about someone.
Four parameters for quality of words:

अनिेगकरम् । the words are capable of hurting other people, they can do द्हंसा to others. Verbal
द्हंसा is deeper than the physical द्हंसा । Physical scar can go away, but the scar with words
left in the heart can never go away. द्हंसा is पापम् which will bring me down spiritually.
Sometimes we have to use strong words, but they have to be used as last resort after
exhausting all non-violent methods. Words should be non hurting.
सत्यम् । truthfulness is defined as alignment of the speech with the thought – mind. Harmony of
thought and speech is सत्यम् । The thinker I and the speaker I must be in harmony.
Divided we become weak, united we become strong. A divided family, country, person
will perish soon. Anything united will be strong, even in Vedanta िैतम् makes me suffer
संसारम् अिैतम् is आन्दिः । It is true at the level of my personality also. If all my organs are
united, I will be fit for मोक्षिः । If I have multiple personality syndrome, if I know
something and say something else, I am weakening myself at all levels. Every untruth
brings me down spiritually, every truth supports spiritually. There is a special prayer
ॐ िाङ् मे मननस प्रनतनष्ठता । मनो मे िानि प्रनतनष्ठतम् । आनिरानिमथ एनि । िेदस्य म आणीस्र्िः ।
श्रतं मे मा प्रहासीिः अनेनािीतेनाहोरात्रा्स्दिानम । Om, Let My Speech be Established in My
Mind, Let My Mind be Established in My Speech, Let the Knowledge of the Self-
Manifest Atman Grow in Me, Let My Mind and Speech be the Support to Experience the
Knowledge of the Vedas, Let what is Heard by Me (from the Vedas) be Not a mere
Appearance ... but what is Gained by Studying Day and Night be Retained.
How do we practice truthfulness? Make a list of untruths, then divide them into avoidable
and unavoidable untruths. You attack avoidable untruths, the list will go down. Do
प्रायनश्चतम् for unavoidable untruths.
नप्रयम् । speech is transformation of information from one to another. Body language is non verbal
communication, body language – eye contact, facial expressions, tone of speech, pleasant
manners should be such that the receiver should feel comfortable. Both verbal and non-
verbal communication should be pleasant. Unfavorable content can also be
communicated pleasantly. Other person should feel like talking to me.
नहतम् । उिम् communication is where both the speaker and the listener benefit. मध्यम्
communication is where speaker bothers about his benefit. In अिम् communication
neither speaker not the listener benefit – gossip, rumors, etc that cause havoc in the

society. When I speak if it benefits listener also, such a speech is नहतम् । When सत्यम्
and नहतम् is unpleasant what I am to do ? First learn to speak about palatable truth, then
unpalatable truth. Pad unpalatable truth with palatable truth. Two praises, one criticism,
two praises. Don’t dwell upon unpalatable truth, dwell upon virtues then it is possible to
communicate unpalatable truth also. This is possible, as शास्त्रम् never teaches things that
are impossible. Initially it will take time, in due course of time a person can do it
quickly. Like driving a car, riding a bicycle, one can do it effortlessly by sheer practice.
स्िाध्यायाभ्यासनम् । scriptural study. स्िाध्यायिः=शास्त्रम्, अभ्यसनम्=पारायणम् ।
मानसं तपिः । mental calmness
Physical being grossest is the easier discipline. िानिकम् is more difficult belonging to subtle
body. मानसम् is still more difficult being an internal instrument अ्तरे न्ियम् । िाक् is बाह्येन्ियम् ।
मनिःप्रसादिः । मनिःशान्तिः free from stress and strain, reduction of the mind to extreme purity. Stress
comes because of worry about the future, thinking about past causes regret.
परभ्रमनस ककं मिा क्विन निि निश्राम्यतां स्ियं भिनत यद्यर्ा भिनत तिर्ा ना्यर्ा ।
अतीतमननस्मरन्ननप ि भाव्यसंकल्पयन्नतर्कथ तसमागमाननभिानम भोगानहम् ॥ भ.ह.श-६३
Why dost thou, my mind, wander about in vain? Rest (thyself) somewhere. Whatever
happens in a particular way, happens so by itself, and not otherwise. So not thinking over
the past, nor resolving about the future, I realize enjoyments that come without engaging
my thoughts.
Planning for future is deliberate action, it is great. Wondering mind is not doing deliberate
action. Worry is reaction, by worrying your future is not going to change, on the contrary your
efficiency in present is affected. Worry causes deficiency, planning causes efficiency. Don’t
brood over the past, learn from the past, it adds to your present efficiency. Brooding over past
reduces my efficiency. Face the present which alone is available, this relaxed condition of mind
is मनिःप्रसादिः । practice कमथयोगिः – समत्िं योगिः उछयते to reach this.
सौम्यत्िम् । gentleness of thought. Thoughts alone get crystallized into words, world into action.
Rude worlds and rude actions originated in mind alone. Gentle thought has to generate
gentle worlds and gentle actions. Thought is the seed, word is the plant, and action is the
tree. Take care of the seed, the tress is taken care of by itself.
मौनम् । Silence is the mind control as regards activities of speech alone. Primarily मौनम् is at
िाक् level, to practice that verbal silence mental control is required by which one is able
to silence the िाक् । Another meaning is freedom from unwanted thought, noisy mind,
unwanted thought becomes noise of mind. मौनम् is freedom from unhealthy thoughts like
jealousy, hatred, etc. Learn to remain silent daily at least for few minutes. Learn to be
free from deliberate thought, just be aware of thought. If there are unhealthy thoughts,
don’t need to feel bad, just observe as साक्षीभाििः । It is not thoughtlessness, just be
witness.
आत्मनिननग्रहिः । आत्म=mind, निननग्रहिः=directing the mind primarily in healthy field. It is
management or mastery of the mind so the mind is my instrument instead of I becoming
an instrument of the mind. Directing thought – healthy are encouraged, unhealthy are
discouraged. दैिी are encouraged, आसरी are discouraged. This is non cooperation
movement with regards to unhealthy thoughts.
भािसंशनद्धिः । भाििः=motive, संशनद्धिः=purity, freedom from hidden motive. Not having a hidden

agenda.
तपिः based on गणािः

सानविकम् तपिः । practiced by mature people.
परया श्रद्धया तप्तम् । practiced not for the sake of others, by pressure from scriptures, गरुिः, स्िामी
but out of value and regard.
अफलाकानङ्क्षनभिः । फलम्=reward, कानङ्क्ष=expecting person. Practiced without expectation of
any result – योगस्र्िः करु कमाथनण । शास्त्रम् as long as you follow something as means, your
love is never true, it fake, borrowed love. If you follow तपस् for name, fame, some gain,
you don’t have value for them. Lord Krishan says you should follow them, but you
should not treat them as means for any other end. It means you should value them so
much that they become an end in themselves. िमथ should not become means for profit,
name-fame, you should value so much that िमथ becomes an end in itself. When your mind
is mature, you will know the value of िमथ । For mature person िमथ makes person a human
being, you grow from प्राकृ तपरुषिः to संस्कृ तपरुषिः । िमथ is not a means for अर्थ/काम but is an
end itself. Practiced by अफलाकानङ्क्षनभिः the mature people, they enjoy very practice
itself. That means I am सानविक person.
यक्ै िः । by integrated, they don’t externally follow, intellectually they have value for that. It is
practiced out of conviction, not because of external factors.
सानविकं पररिक्षते । you should not follow dharma even for मोक्षिः but follow िमथ for the value of
िमथ ।
राजसं तपिः । practiced by immature people.

You have reduced सत्यं as means, emotionally immature person practice this virtues.
यत् कियते । तपस् is done as means not an end.
सत्कारार्थम् । practiced for praise, glorification स्तनतिः प्रशंसा ।
मानार्थम् । honor, to get front seat, VIP treatment
पूजार्थम् । worship, पादपूजा, पूण्यार्थम् ।
दम्भ । he wants reorganization from society, publicity from society becomes very important,
pomp and show.
तपिः राजसम् । practiced thus will produce worldly results, which comes with two disadvantages:
अिृिम् । sometimes recognition comes, sometimes does not come.
िलम् । even if you get benefit, it is fleeting, it is perishable, subject to end.
तामसं तपिः । tapas is used for inferior end.
This kind of tapas is practiced for inferior end just as a person using sandalwood as fuel.
मूढग्राहेण यत् तपिः कियते । तपस् practiced with false inferior resolve like revenge etc., whole
महाभारतम् is full of tit for tat. Such low resolve is negative. ग्राहिः=resolve, vowel,
मूढिः=delusion.
आत्मनिः पीडया । Invariable such तपस् will involve torturing body etc. Body is a sacred gift from
the Lord, we cannot ignore the body. आत्मनिः=शरीरस्य । the motive is also negative, for
the destruction of the other people, competition, envy, back magic, etc.

परस्य उत्सादनार्थम् । for others destruction. तत् तामसम् उदाहृतम् । that is tamasic tapas.
दानम् । charity
Among all spiritual सािनािः scripture considers three सािनािः as significant.
तम् एतं िेदानििनेन ब्राह्मणा निनिकदषन्त यज्ञेन दानेन तपसा अनाशके न । ब्र.उ-४.४.२२
That this self the seekers of Brahman through regular reading of the Vedas through
sacrifice through charity not leading to death through austerity wish to realize.
Lord Krisha also borrows this from Upanishad and mentions यज्ञ: दानम् and तपिः in the
18th chapter.
दानम् has several faced.
(१) दानम् is very very powerful medicine to remove several unhealthy traits in our personality
which are obstacles to spiritual growth. These obstacles are born out of ignorance. We feel
That we are insecure by ourselves, sense of insecurity is in-born in every person. A child
Clings on to the mother, sense of insecurity is instinctive problem. So to seek security we
Turn to external world. My conclusion is I am insecure and outside world has to give me
Security. This is मोहिः – both ideals are wrong that
1) I am insecure by myself
2) I will get security from the external world. This is greater delusion, no object outside
is secure by itself. This is unhealthy treat called मोहिः which further builds unhealthy trait
called लोभिः greed, I keep on accumulating for security. I never take to part with anything,
even an empty match box, all empty disposables. This clinging of mind is कापथण्यम् miserliness.
I now start worrying about the security of my possessions. All of these are based on delusion,
I am insecure and I use external person for security, so I hold onto.
Vedant says as long as you hold on, your insecurity will increase. Learn to part with things and
see for yourself. Thus दानम् is the first powerful spiritual discipline to break this fourfold strait –
मोहिः लोभिः कापथण्यम्, भयम् । this I get only by dropping the hold. If the child wants to be
independent, the child has to drop the mother’s hand. The child will fall down, will get up, and
get strength and security by itself. First start to give away unwanted things and gradually star to
share other things also.
२) In दानम् alone I am in harmony with nature. Everything functions in the form of give and
take, everything is a cyclic process, CO2 and O2 in the nature are maintained because of cyclic
process of giving and taking. Nothing in the nature keeps anything for itself, it receives and right
away gives. River receives water and gives to ocean, ocean to cloud, could to mountain,
mountain to river. This is possible because of give and take. I am part of creation, so what I
receive I should give, only then I will maintain cyclic process, otherwise there is stagnation.
Anything that is stagnant is unhealthy. Even food is input from the nature, if I don’t spend that
energy, I will be obese and put on extra weight on the waist. You have to give out in proportion
to what you take in. In the same way my possessions, money, Knowledge if flow rather than
stay with me, then I am in harmony and then I have physical and mental health also.
३) दानम् as social benefit. Only if rich people voluntarily share their wealth, the gap between
the rich and poor reduces, otherwise all forms of crime increases. Voluntarily sharing is joy.
दानम् is rehearsal for ultimate सं्यासिः ।

सं्यासिः is not physical action of giving up your family and going somewhere else. It is a
mental state in which I relinquish ideal of ownership with respect to everything I use. There is
only one owner of everything that is the Lord. If I don’t own anything there is no question of
loosing anything, no fear of loss. संसारिः is nothing but fear of losing things. सं्यासी alone can
totally get out of forms of fear, he does not own anything to lose, so no fear. He does not claim
his body as his own. It is a gift from the Lord for proper use and attain moksha and give it back
to the Lord. Start with parting with small amount, later I can hope to relinquish the ownership of
family. Only a सं्यासी can be totally fearless, he cannot lose anything because he does not own
anything.
भोगे रोगभयं कले छयनतभयं नििे नृपालाद्भयं माने दै्यभयं बले ररपभयं रूपे जराया भयं ।
शास्त्रे िाकदभयं गणे खलभयं काये कृ ता्ताद्भयं सिथ िस्त भयान्ितं भनि नृणां िैराग्यमेिाभयम् ॥ भ.ह - ३१
In enjoyment, there is the fear of disease; in social position, the fear of falling-off; in wealth, the
fear of (hostile) kings; in honor, the fear of humiliation; in power, the fear of enemies; in beauty,
the fear of old age; in scriptural erudition, the fear of opponents; in virtue, the fear of traducers;
in body, the fear of death. All the things of this world pertaining to man are attended with fear;
renunciation alone stands for fearlessness. Whatever you possess is a source of fear, possession
of िैराग्यम् alone gives fearlessness. Start with small दानम् ।
सानविकदानम् । ननष्कामदानम् is done as an end, not as a means. It is joy in itself.

दातव्यम् इनत यत् दानं दीयते । दानम् given with the understanding of its importance, its spiritual
importance, its importance as social harmony.
अनपकाररणे । give to a non-reciprocating person, given even to one who may not express
gratitude, may not reciprocate दानम्, may not express gratitude, he may not be useful to
me in future, दानम् is not used as a means for future result. For mature person दानम् is an
end in itself, it gives joy to him now not in future, the very practice gives him आन्दिः ।
देशे काले ि पात्रे ि । gift given at the right place, at the right time and to the right and deserving
person.
यत् दानं दीयते तत् सानविकम् स्मृतम् । that दानम् is सानविकम्
If we do not know the credential of the person, there is nothing wrong in not giving. You
need to go and find appropriate institution which is doing useful, appropriate social work.
If I don’t have anything to give, I can give time, service, knowledge दानम् or give at least
a smile as दानम् ।
राजसं दानम् । सकामदानम् person is not mature to see दानम् as an end in itself.
He uses दानम् as a means, so naturally he expects something in return.
प्रत्यपकारार्थम् । for expectation of a favor in return
फलम् उकिश्य । expects पण्यम् । your पण्यम् bank balance is increasing even though externally
you are losing. In the next ज्म you will get return from the World Bank (पण्य bank)
पररनललष्टं दीयते तत् दानम् राजसं स्मृतम् । given with reluctance, there is internal plank because he
does not know its value, that is साजसं दानम् सकामदानम् ।
अदान दानेन भिेत् दररििः दाररद्र्य दोशेन करोनत पापम् पापात् अिश्यं नरकं नयनत पनदथररिं पनरे िपापी । one
becomes poor by giving, poverty leads to corruption which lead to नरकम् । It takes tremendous
self restrain to avoid corruption in poverty. Start giving even though it is राजसीक ।

तामसीकदानम् ।
अदेशकाले । at wrong place, wrong time
अपात्रे । to wrong person
असत् कृ तम् अिज्ञातम् । gift given not respecting that person. Don’t look down upon them, look
upon them as नारायण । don’t do अिज्ञा insulting. Receiver always feels bad, make receiver
comfortable.
यत् दानं दीयते तत् तामसं उदाहृतम् । that is तामसीकदानम् । This type of दानम् is the lowest form,
it is better than no दानम् । Gradually move to राजसीक to सानविकदानम् ।
राजनसक
सानविक तामनसक
For material
For spiritual growth For harming others
growth
Increases longevity, Too much bitter,
mental and physical sour, salty, hot, cold, Uncooked/undercook
strength, happiness spicy, dry, burning ed, overcooked, foul
Food during and after tender organs, gives smelling, decayed,
आहारािः eating, juicy, oily, adverse effect left over, impure not
delicious, and stays in during and after fit to offer to the
the stomach for long eating, causes ill Lord.
time. health
अफलाकानङ्क्षनभिः
अनभस्िाय फलं निनिनहनं असृष्ष्टान्नं
निनिदृष्टिः यष्टव्यं मनिः
दम्भार्थम् म्त्रहीनं अदनक्षणं
समािाय
Worship ननष्कामकमाथनण श्रद्धानिरनहतम्
यज्ञिः सकामकमाथनण
कमथयोगिः work as नननषद्धकमाथनण
Selfish activity
worship (gradually decrease Harmful activity
(gradually increase them) (Avoid them)
them)
Austerity तपिः
शारीरम् िाङ्मयम् मानसम् सत्कारमानपूजार्थम्
मूढग्राहेण आत्मनिः
पूजनम् अफलाकानङ्क्षनभिः यक्ै िः दम्भेन कियते िलम्
पीडया परस्य
(देिनिज श्रद्धया परया तप्तम् अध्रिम् फलम्
िालयम् मनिःप्रसादिः उत्सादनार्थम् कियते
गरुप्राज्ञ)
अनिेगकरम् सौम्यत्िं Practiced by mature
Practiced by
शौिम् people as end Practiced for inferior
सत्यम् नप्रयनहतम् मौनम् immature people as
आजथिम् end
स्िाध्यायाभ्यासनम् आत्मनिननग्रहिः means to an end
ब्रह्मियथ
अद्हंसा
अदेशकाले-अपात्रेभ्यिः
दातव्यम् इनत अनपारीने पत्यकारार्ं फलमकिश्य
Charity असत् कृ तम् अिज्ञातम्
देशे काले ि पात्रे ि दीयते पररनललष्टं
दानम् Inferior दानम्
दानम् is an end दानम् is means
better than no दानम्

ॐ तत् सत् मनहमा । significance
Now Lord Krishna is dealing with the significance of the famous mantra ॐ तत् सत् which is
associated with all religious activities, particularly at the conclusion ॐ तत् सत् is used. It is used
at the end of every chapter of Bhagavad Gita also.
Five important points regarding this म्त्र are:
(१) ॐ तत् सत् is a powerful म्त्र made up of three names of God; namely ॐ, तत् and सत् ।
The meaning of ॐ is protector which is derived from the root अि् (अिनत रक्षनत पालयनत) ।
ॐ=रक्षणकताथ पालनकताथ of everything especially devotees.
The meaning of तत् is that Lord who is behind all the instruments of knowledge who is
सिथप्रमाण अगोिरिः, incomprehensible, unobjectifiable, not available for six प्रमाणम् – अप्रमेयिः ।
The meaning of सत् is the eternal principle, one who ever exists in the form of every existence
itself. सत्=eternal existence, exists always.
ॐ तत् सत् = eternal, incomprehensible protector of the universe.
ब्रह्मणिः नत्रनिििः ननदेशिः । three names of ब्रह्मन् the Lord.
२) This powerful म्त्र has been used by the creator ब्रह्माजी when he took the job of creation, his
most important job.
३) Because ब्रह्माजी uttered this म्त्र, it has become convention itself by the spiritual seekers
to chant this म्त्र during their spiritual सािना । This is like saying “Hello” has become
convention at the beginning of each telephone conversion because the inventor of the
telephone used this world as the first utterance on the phone. Similarly ॐ तत् सत् became
meaningful and conventional feature either at the beginning or at the end of सािना ।
४) Since this is very powerful म्त्र, by its utterance one can convert all the साजसीक and तामसीक
activities into सानविक and spiritual कमथ । If activity is सानविक, this म्त्र will make it more सानविक
।
५) Incidental point – with the help of this म्त्र ब्रह्माजी has created wonderful, powerful, orderly,
rhythmic, glorious, vast rule abiding universe. Lord Krishan says even in this wonderful
creation there are three creations by ब्रह्माजी which are very wonderful; they are:
ब्राह्मणािः यज्ञािः िेदािः । Why do we say they are significant ?
यज्ञा: । पिमहायज्ञा: a constructive, healthy, and intelligent way of life. Yagna alone can sustain
The creation. If यज्ञा way of life is absent, the supreme knowledge and power will cause human
destruction. Now we have enough weapons to destroy the world several times. Yagna is very
important.
िेदािः । Vedas are important because from the Vedas alone we learn Yagna way of life, the
harmonious way of life. Vedas are important to understand what is wisdom. Vedas sustain
Yagna, Yagna sustains the universe.
ब्राह्मणािः । Any human being irrespective of the case who practices and promotes vedic teaching,
both by percept and practice. Whoever promotes Veda is ब्राह्मणिः । The word ब्राह्मण is derived
from ब्रह्म=िेदािः । ब्रह्म िेदं जानानत इनत ब्राह्मणिः one who learns and one who shares vedic way of life
is ब्राह्मणिः ।
ब्राह्मण sustains िेदािः, िेदािः sustain यज्ञा:, यज्ञािः sustain the universe.

Scientific knowledge minus िमथ (यज्ञिः) means selfishness; one country will be selfish and will
be interested only in their survival, they won’t bother about the humanity, humanity can not
do anything except giving protest statements. We will become utterly helpless, this is the result
of knowledge and power with यज्ञिः, therefore this creation including ब्रह्मणािः यज्ञािः िेदािः
emerged from ब्रह्माजी after uttering ॐ तत् सत्, therefore, the मत्र is significant. This is the essence
of the following portion:
ॐ तत् सत् इनत ननदेशिः ब्रह्मणिः । ननदेशिः=ब्रह्मणिः नाम, there are three fold names of ईश्वरिः ।
तेन । chanting these three names
निनहतािः । these three wonderful creations have been made by ब्रह्माजी, they are:
यज्ञा: । wise way of life, constructive way of life, scriptures which teach wise way of life.
ब्राह्मणािः । the preservers and the promoters of the िेदािः, Guna ब्राह्मणािः
परािः । long before, therefore ॐ तत् सत् is a sacred म्त्र ।
Since ब्रह्माजी initiated the tradition of uttering ॐ तत् सत्, this has been practice of
ॐ
ब्रह्मिाकदनाम् । spiritual seekers, followers of vedic tradition.
सततं ॐ इनत उदाहृत्य । they utter the म्त्र fully or partially by uttering ॐ always
प्रितथ्ते । they proceed to practice
नििानोक्ािः । what is prescribed in the scriptures for spiritual growth like
यज्ञदानतपिः कियािः । all types of पिमहायज्ञािः, all types of दानम्, all types of austerities spiritual
seekers perform by uttering ॐ तत् सत् ।
तत्
मोक्षकानङ्क्षनभिः किय्ते । some spiritual seekers use तत् only of all or any one of the three names, in
this verse तत् is selected by Lord Krishna, uttering which they perform
यज्ञदानतपिः कियािः । for िमथ/मोक्ष is primary goal, they are सानविक people, spiritual seekers, for
them अर्थ/काम is required and incidental by product. Money is subservient to inner purity
and spiritual growth. They consider िमथ/मोक्ष as superior to अर्थ/काम, so
तत् इनत अननभस्िाय फलम् । here फलम्=अर्थ/काम, अनभस्िाय=obsessed with. They are not
obsessed with material growth. They perform the यज्ञदानतपिः uttering तत् ।
सत्
Some perform यज्ञदानतपिः कियािः and other activities using सत् ।
Lord Krishna gives five meanings for सत् here
(१) सािभािे सत् इनत प्रयज्यते । in the meaning of nobility, goodness, good conduct, good
behavior, so noble people are called सत्परुषािः or संत - संत तकारामिः, संत नामदेििः ।
संत=िार्मथकपरुषािः, िार्मथकत्िम् ।
२) सद्भािे ि सत् इनत प्रयज्यते । सद्भाििः=existence, eternal existence, pure existence
तत् एि सोम्य इदम् । छा.उ । pure existence,
३) प्रशस्ते कमथनण सत् शब्दिः प्रयज्यते । in any other noble actions (marriage etc) other than सािभाि
and सद्भाि also सत् is used.
४) नस्र्नतिः यज्ञे तपनस दाने ि सत् इनत उछयते । नस्र्नतिः=ननष्ठा - perseverance or commitment or will

power with regard to practice of these three disciplines यज्ञिः तपिः दानम् ।
५) कमथ ि एि तदर्ीयम् । any other secondary activity which will promote यज्ञिः तपिः दानम् is also
called सत् । If I do business, earn lots of money and use the money for यज्ञिः तपिः दानम् then
the business activity also becomes सत् । If I arrange chairs, remove them for one of the
above activities, that activity also becomes सत् । Even the grossest supportive कमथ for
यज्ञदानतपस् is
सत् कमथ इनत अनभिीयते । also called सत् कमथ ।
The significant of ॐ तत् सत् is to convert any activity into सानविक कमथ । Also, if I inadvertently
committed mistake in uttering म्त्र or omitted a procedure, ॐ तत् सत् is used for purification,
what ever लोपिः happened we ask the Lord to make it complete by chanting ॐ तत् सत् । The Lord
will make appropriate corrections.
Let there be श्रद्धा – the main topic of this chapter.
अश्रद्धया हुतम् । any oblation made without श्रद्धा ।
अश्रद्धया दिम् । any charity without sincerity
अश्रद्धया तपिः तप्तम् । any austerity practiced without devotion and faith.
अश्रद्धया यत् ि कृ तम् । any worldly activity if you do without sincerity, pure heart into it, all
such activities Krishna calls
असत् इनत उछयते । false even if the activities are noble activities.
तत् नो इह । you won’t get benefit from such activities in this life
न प्रेत्य । nor hereafter.
Let there be श्रद्धा ।
Train yourself to like any job you have got, if you cannot get a job you like.
How to develop दैिीसंपत्/सानविक mind and grow out of unhealthy virtues:

Five method:
1) प्रार्थना । Prayes is one of the efficacious methods of acquiring virtues. We ask O’ Lord
give me healthy virtues. ॐ भिं कणेनभिः श्रृणयाम देिािः भिं पश्ये माक्षनभयथजत्रािः ।
नस्र्रै रङ्गैस्तष्टिााँ सस्ततूनभ: व्यशेम देिनहतं यदायिः ॥
In prayer I can ask for virtues and भगिान् may give. भगिान् is embodiment of virtues and by
association unknowingly my mind also assumes that thought.
2) सत्सङ्गिः । association with virtuous people. By law of association, I develop virtue of person I
move with - सत्सङ्गत्िे ननिःसङ्गत्िम् । I need money for survival and comfort, but not for
happiness. This I know by observing life style of people. I see happy people without possession,
and also see unhappy people with lots of possessions.
3) संकल्पिः । I decide to develop a positive virtue. I pick up a positive virtue which I am lacking. I
auto suggest a virtue I want to develop, cultivate.
4) प्रनतपक्षभािना । I deliberately neutralize any cynical negative thought by corresponding
positive thought. I practice praise instead of criticism, love instead of hatred, selflessness
instead of selfishness.

5) नििेकिः । Emotional education. Follow healthy emotion and try to avoid unhealthy one.
Because I am interested in emotional health, I should have knowledge of the cause, the nature,
and consequence of the emotion.
With the help of these five methods, I can become सानविक and make vedanta work for me.

Chapter 18
By
Jayantilal G. Patel
(jgpatel@gmail.com)
Based on Classes
By
भ.गी -१८ जयन्तिः Page 1

– १८ मोक्षसं्यासयोगिः ।
The Yoga of Liberation and Renunciaiton
Verse 1 - Arjun’s question – what is the distinction between the

renunciation and and relinquishment.
Verse 2-3 - The opinions of the other people, not Lord Krishna’s
Verses 4 - Krishna’s answer starts:
Verse 5 - One should not renounce यज्ञदानतपिःकमम - सानविककमम
Verse 6 - One should not get attached to these actions and its material
benefits.
Verses 7-9 - Three types of renunciation.
Verse 7 – does not know importance of सानविककमम, so
renounces them.
Verse 8 – knows the importance, but will not do सानविककमम
Verse 9 सानविक-सं्यासिः = कममयोगिः for an unrefined person
Verses 10-12 - Glory of कममयोगिः named सानविक-त्यागिः,
- Verse 11 one can not renounce कमम,
- Verse 12 is conclusion of Krishna’s answer
सं्यासिः=त्यागिः=कममयोगिः
Verses 13-17 - ज्ञानयोगसारिः with emphasis on श्रिणम् - study under a
competent गुरु
Verse 18 - Introduction to two main activities: knowing, and doing
Verse 19 - Three factors for Knowledge, action, and doer for analysis
Verses 20-22 - Three factors for Knowledge ज्ञानम् - सानविक, राजनसक and
तामनसक
Verses 23-25 - Three factors for action कमम - सानविक, राजनसक and तामनसक
Verses 26-28 - Three factors for doer कताम - सानविक, राजनसक and तामनसक
Verse 29 - Two more topics – बुनधिः, धृनतिः
Verses 30-32 - Three factors for intellect बुनधिः - सानविक, राजनसक and तामनसक
Verses 33-35 - Three factors for will power धृनतिः - सानविक, राजनसक and
तामनसक
Verse 36 - One more topic – सुखम्
Verses 37-39 - Three factors for happiness सुखम् - सानविक, राजनसक and
तामनसक

Verse 40 - Every thing in the universe has three गुणािः
Verses 41-49 - Summary of कममयोगिः emphasizing स्िधममिः your inclination
Verses 50-55 - Summary of ज्ञानयोगिः
Verses 56-62 - Summary of कममयोगिः with emphasis on ईश्वरभनतिः –
ईश्वरापमणभािना with respect to action/ईश्वरप्रसादभािना with
respect to कममफलम्
Verses 63-64 - Conclusion of Gita teaching.
Verse 65 - Again summary of Karma Yoga – GOD centered life of
contribution to the society is कममयोगिः
Verse 66 - Again summary of Jnana yoga– A withdrawn knowledge
centered life style is – ज्ञानयोगिः - अहं ब्रह्मानस्त इनत
ज्ञानम्=शरणागनतिः
Verse 67 - Four qualifications needed for Gita sudy
Verse 68 - Don’t teach if they don’t have four qualifications and one who
criticizes Lord Krishna. Glorification of Gita teacher
Verse 69 - Gita teacher is the dearest to Lord
Verse 70 - Glorification of Gita student

गीतोपदेशनिषयािः । Topics of the Gita teaching
Krishna’s teaching method:
Chapter 1: Conversion of Arjun, the warrior to Arjun, the disciple; and conversion of Krishna,
driver to Krishna आचायमिः ।
1) उपक्रमसंक्षेपिः, उपक्रमसंग्रहिः - Capsule form of teaching, a bird’s eye view in the chapter 2
2) निस्तरिः – magnification of the teaching from chapter 3-17
3) उपसंहारसंक्षेपिः – summarization of the teaching in chapter 18.
गीतोपदेशनिषयािः - 9 Topics of Gita teaching
अध्यायािः १-६ अध्यायािः ७-१२ अध्यायािः १३-१७
साधनत्रयनिचारिः कममयोगसाधना उपासनायोगसाधना ज्ञानयोगसाधना

त्िम्पदनिचारिः तत्पदनिचारिः अनसपदनिचारिः
पदत्रयनिचारिः
(जीिस्िरूपम्) (ईश्वरस्िरूपम्) (ऐक्यम्)
प्रसादिः
सद्गुणािः
घटकत्रयनिचारिः प्रयत्निः (ईश्वरानुग्रहिः,
(सत्िगुणािः दैिीसंपत्त्)
पूिमज्मपुण्यम्)
ककमर्थं अजुमनस्य प्रश्निः । Why Arjun’s question ?

Knowledge requires consistent teaching from a Guru for a length of time in the form of dialogue.
It is not a material thing that can be handed over. Every statement leads to newer and newer
question called अनुप्रश्निः and teacher will have to clarify and it will lead to another question. That
is why we say the knowledge takes place through consistent and systematic dialogue. In spite of
Krishna’s teaching in the seventeen chapters Arjun manages to have a doubt and asks a last
question which is a seed for the eighteenth chapter. Renunciation is the one topic bugging his
mind. Everybody will get interested in सं्यासिः when they have problems around. When Arjun
was in forest, he never thought about सं्यासिः, he wanted to get back to his kingdom. Now in the
battle field his duty happens to be very unpalatable, so he wants to escape and wants
justification, ideal justification is सं्यासिः । He wants Krishna to endorse his escapist सं्यासिः
which never works. If you want to take सं्यासिः solve the problem then take सं्यासिः if you want
to. Krishna gives new definition of सं्यासिः, different from the conventional सं्यासिः – monastic
life style called आश्रमसं्यासिः िैधसं्यासिः । It is this सं्यासिः Arjun wanted so he does not have to
fight. Krishna gives कममयोग way of life followed by a गृहस्र्थिः as a new definition of सं्यासिः । He
already talked about it in the 6th chapter –
अनानश्रतिः कममफलं कायं कमम करोनत यिः । स सं्यासी च योगी च न ननरनिनम चाकक्रयिः ॥ ६-१
The monastic person is not real सं्यासी but a गृहस्र्थिः who gives up strong रागद्वेषिः to things and
people around is real सं्यासी । कममयोगिः in which रागद्वेषिः is renounced is सं्यासिः । This definition
does not suit Arjun, so he repeatedly asked about this only, expecting Krishna will prescribe the
monastic life style. Arjun once again asks question which Krishan has already answered in the
6th chapter. The question:

हे महाबाहो । O Lord with powerful arms.
सं्यासस्य तविं िेकदतुम् इच्छानम । I want to know the content of the term सं्यासिः । सं्यासिः is derived
from the root अस् – क्षेपणे to throw away अस्यनत give up, सं्यासिः=total and appropriate
renunciation, not a partial renunciation of inconvenient things. It is very difficult to give
up even little. सम् and नन are prefixes, सम्=total and appropriate, नन=in a proper manner,
using proper method. When I start a duty it is done formally, so is relinquishing duty.
ऋषीके श । ऋषीका=इन्ियानण, इश=one who blesses the sense organs.
के नशननषूदन । के नश is असुर lord killed, so he is called के नशननषूदनिः
त्यागस्य च पृर्थक् तविम् िेकदतुम् इच्छानम । want to know the significance of त्यागिः also. त्याग is
derived from the root त्यज्=to give up. Is there a difference between सं्यासिः and त्यागिः or
are they the same thing ? Renunciation is normally associated with action कमम even
though renunciation is associated with other things also. Renunciation of action is
tougher than renunciation of other things, it is very difficult to remain quiet
न नह कनित् क्षणमनप जातु नतष्ठनत अकममकृत् ... । ३-५
कममप्रकारािः । Five types of actions
कममप्रकारािः
निनहत सकाम
नननषध प्रायनित नैनमनत्तक
(ननत्य) (काम्य)
Remedial when to Compulsory
compulsory Optional Prohibited
rectify prohibited one occasional
Opinion of some scholars about सं्यासिः and त्यागिः

काम्यानां कममणां ्यासम् सं्यासम् । Giving up of all karma except ननत्यकमम and नैनमनत्तक is सं्यासम्
सिमकममफलत्यागम् त्यागम् । After giving up सकाम/नननषध/प्रायनितकमम doing compulsory duties
ननत्य/नैनमत्तककमम without expectation of reward, acknowledgement and award, material
benefit is त्यागिः । I do the duties for spiritual growth. कमम=ननत्य/नैनमवक, फलम्=expectation
of material benefit. This is the opinion of
प्राहिः कियिः निचक्षणािः । the learned people, निचक्षणािः=शास्त्रकु शलािः enlightened people, expert in
शास्त्रम् ।
There is difference of opinion regarding whether spiritual seeker can give up ननत्य/नैनमनत्तककमम ।
कमम दोषित् अतिः त्याज्यम् । ननत्य/नैनमनत्तक actions, even compulsory actions should be given up
because they are दोषित् – there will be stress and strain in the mind in performing duty. Duty
means stress , tension of whether if the duty will be fulfilled or not, so it should be give up.
Don’t give up if you have started it, but don’t start new one.
This is the opinion of a group of wise people

इनत एके मनीनषणिः प्राहिः ।
The opinion of another group is:
यज्ञदानतपिःकमम न त्याज्यम् इनत च अपरे । your duty to yourself, society you should not give up

पञ्चमहायज्ञा: you should not give up, also दानम् and तपिः you should not give up.
If your duties are creating tension, find the way to neutralize the factor causing the tension.
Doing your duties, attend spiritual classes this is the opinion of another group.
Both Groups agrees on definition of त्यागिः = कममफलत्यागिः
As per सं्यासिः
Group 1: total कमम renunciation = सं्यासिः
Group 2: partial कमम renunciation = सं्यासिः
Now Krishna’s verdict:

भरतसत्तम । सत्त = noble person. सत्तम = noblest person. Noblest person among descendent of
Bharat.
ननियं शृणु मे तत्र त्यागे । hear my verdict regarding renunciation. There is no difference
between सं्यासिः and त्यागिः । सं्यासिः = त्यागिः = सं्यासिः - both are one and the same thing,
this is implied verdict.
पुरुषव्याघ्र । the best of man, great man.
त्यागिः नत्रनिधिः संप्रकीर्तमतिः । Renunciation is of three types
General remark before teaching about सं्यासिः/त्याग:

Teaching of सं्यासिः depends upon the audience, level of people.
1) ज्ञानयोग्यता । mature people, people with powerful mind. Emotional mind looks for
relationships. It wants companionship, it wants to claim some people or wants to be claimed
by someone. Without it the mind feels lonely. This is why most of the सं्यासी have
psychological problems. So scriptures say you should not talk about सं्यासिः to one whose
mind is not ready
सं्यासस्तु महाबाहो दु:खमाप्तुमयोगतिः । योगयुतो मुननब्रमह्म ननचरे णानधगच्छनत ॥ ५-६
You can go from गृहस्र्थाश्रमिः to सं्याश्रमिः, but cannot go from सं्यासाश्रमिः to गृहस्र्थाश्रमिः ।
सं्यासिः requires a type of mind, person should be ready. Manjority of the humanity is not
ready, and Krishna is addressing to them. They are अशुधा्तिःकरण people, they should remember
that:
यज्ञदानतपिःकमम न त्याज्यम् एि । This is religious life style they should not avoid.
Religious life style is useful if you want to avoid drug, smoking, alcohol, etc. These
disciplines Krishna calls सानविक-कमम । The three disciplines are:
यज्ञकमम । worship of the Lord in some form or other.
दानकमम । sharing, it is vedic value.
तपस्कमम । austerity – करणदृष्ट्या, गुणदृष्ट्या ।
न त्याज्यम् । these three practices you should never give up.
कायमम् एि तत् । should be done because these are the three prominent disciplines which prepare
you for spiritual knowledge.
पािनानन । these three are purifiers of the mind – removal of all emotional obstacles to Vedantic
study. One obstacles is the doubt whether vedanta is required or not. They say why we
should study vedanta, religion is for a weak mind. On the other hand, religion is for

mature mind. If you feel it is not relevant, it is very unfortunate, it is called पापम् ।
मनीनषणाम् । For very intelligent people it is valid. Shankaracharya says you are allowed to
renounce even these disciplines after ज्ञानयोग्यताप्रानप्तिः and Krishan also agrees later
सिमधमाम्पररत्यज्य मामेकं शरणं व्रज । अहं त्िा सिमपापेभ्यो मोक्षनयष्ट्यानम मा शुचिः ॥ १८-६६
Here धमम=यज्ञदानतपिःकमामनण ।
एतानन कतमव्यानन । one has to practice these three religious practices, how ?
सङ्गं त्यक्त्िा । don’t get attached to these religious कमम, later you have to give them up also.
You have to enter, purify and get out and then do िेदा्त श्रिणमननननकदध्यासनम् ।
Treat them as means, not the end, साधनानन न साध्यम् ।
फलानन च त्यक्त्िा । also not for material benefit.
These three religious practices produce two types of पुण्यम्; 1) material and 2) spiritual.
Material पुण्यम् will provide you with material things – comfort. Spiritual पुण्यम् will not give
you material benefits, it will give you internal benefit like अमाननत्िम्, अदनम्भत्िम्, अभयम् ...।
Thus, spiritual practices can give you inner transformation; also it will provide you with a
competent गुरुिः, facility to be able to study without any obstacles; health, no traffic, etc. When
you do यज्ञदानतपिः you can choose which पुण्यम् you want, Lord Krishna advises you to not
choose material पुण्यम् – फलानन च त्यक्त्िा । don’t encash पुण्यम् for material पुण्यम्, encash for
spiritual पुण्यम् ।
सं्यासिः/त्याग:
दुलमभं त्रयमेिैतद्दैिानुग्रहहेतुकम् । मनुष्ट्यत्िं मुमुक्षुत्िं महापुरुषसंश्रयिः ॥ - नििेकचूडामनण.
Getting these three together is matter of great luck and god's grace - human life,
longing for salvation and kinship of virtuous people
इनत नननितं मतम् उत्तमं मम । this is my considered verdict. One should utilize these three not
for material pursuit, but for spiritual purpose, who will use sandal wood for burning
and cooking ?
Three types of renunciations: सानविक, राजनसक, तामनसक
This is from the stand point of people who are not ready. Lord deals with तामनसक first.
तामनसक renunciation: renunciation because of ignorance, does not know the significance of
सानविक-कमम
ननयतस्य कममणिः सं्यासिः न उपपद्यते । ननयतकमम=यज्ञदानतपिः these are compulsory कमम, one should
never give them up. If you give them up, only you will be looser, not Krishan, scripture
nor Guru. Some people don’t know the value of them because of ignorance of their
value, ignorance is caused by तमोगुणिः मोहिः । so
मोहात् तस्य पररत्यागिः । such renunciation is
तामसिः पररकीर्तमतिः । renunciation of basic religious activates out of sheer ignorance in maintaining
my spiritual health.
राजनसक renunciation – he knows the importance of सानविक-कमम, but he won’t do it because of
attachment to the bodily comfort रजोगुणिः, does not want to take any pain.
कायाक्लेशभयात् । worry about physical discomfort, all spiritual साधनाs require physical strain,
they are kept that way to get देहानभमानत्यागिः

दु:खम् इनत एि यत् कमम । notion that every action is strain, mind gives excuses,
कृ त्िा राजसं त्यागम् । such misplaced renunciation of सानविक-कमम is राजनसक renunciation
सिः न एि त्यागफलं लभेत् । and the person will not get any benefit of renunciation. Even if he goes
to an Ashram, there also he is not be able to study because mind is not prepared.
सानविक renunciation – the person knows I am not prepared for self-knowledge. He knows I want
मोक्षिः which requires self-knowledge which requires prepared mind, and prepared mind can be
obtained with purified mind through सानविक-कमम । He sees positive benefits out of strenuous
सानविक-कमम । For him pain will not appear as pain. Any means will appear as pain when sight of
the end is lost. If the sight of the end is not lost, the means will not appear as pain.
कायमम् इनत एि । I must do, I am aware of its importance. I should know the value of action.
यत् ननयतं कमम कक्रयते । Increase सानविक-कमम, reduce राजनसक-कमम, avoid तामनसक-कमम, even in
business activity also, this should be the focus. ननयतम् means spiritually elevating
activity, पञ्चमहायज्ञािः
How can सानविक renunciation can be categorized as renunciation ?
Lord Krishan says this person renounces something else, he renounces
सङ्गम् त्यक्त्िा । attachment to this action, until purification सानविक-कमम are valid, after
purification I should renounce or reduce सानविक-कमम ।
फलं च त्यक्त्िा । सानविक-कमम has spiritual benefit inner growth पुण्यफलम्. It also has material
benefit अिा्तरफलम् in terms of name and fame as by-product because of परोपकारकमामनण
। One should not focus on material benefits, so फलम् च त्यक्त्िा । Such a renunciation is
त्यागिः noble duties with understanding, very performance of these duties is फलम् । If you
are a teacher, very teaching is joy, if musician, very music is joy, etc. आस् a very कताम is
joy, no need to wait a future भोता for joy, it is bonus if comes. Enjoying as कताम is
कममयोगिः, doing for future भोता is कमी – future फलम् is not certain. This was taught in
previous chapters -
योगस्र्थिः कु रु कमामनण सङ्गं त्यक्त्िा धनञ्जय । नसद्ध्यनसद्ध्योिः समो भूत्िा समत्िं योगिः उच्यते । २-४८
मनय सिामनण कमामनण सं्यस्याध्यात्मचेतसा । ननराशीर्नममम म ो भूत्िा युध्यस्ि निगतज्िरिः ॥ ३-३०
This Krishna has presented as सानविकसं्यासिः गौणसं्यासिः – what ever peace a monk enjoys,
कममयोगी enjoys because he is willing to accept the results as ईश्वरप्रसादिः, so he enjoys सं्यासी
peace of mind. So, as a corollary:
सानविकसं्यासिः = कममयोगिः
सानविकत्यागिः = कममयोगिः
Glory of कममयोगिः named as सानविकसं्यासिः ।
कममयोगी understands that he has duties in life, duty is a tax for living. He has duty to country to
pay taxes. He has duties to himself to take care of himself, so he should eat, bath, sleep, exercise,
do पूजा. He has duties to his family, children weather you like it or not, you just say I will accept.
Certain duties are pleasant and certain are unpleasant, कममयोगी never calls a duty pleasant or
unpleasant. If you physically do, but mental reject it will create stress in the mind. कममयोगी
accepts duties as part of life, even सं्यासी has duties – he will have to welcome visitors who
come to visit him, he cannot say I want privacy only.
त्यागी = सानविकसं्यासी = कममयोगी

न द्वेनि अकु शमं कमम । he never complains about any duty, he does not hate, does not grumble,
does not murmur, but just keeps on doing what has to be done.
कु शले न अनुषज्जते । not get attached to pleasant duty, who
सविसमानिििः । he has no attachment not hatred with respect to duty. The unrefined mind through
कममयोगिः will become refined mind. After refinement he can reduce यज्ञदानतपिःकमम ।
How do we know he has refined mind ?
1) The first indication of refined mind is that we will see relevance of Vedanta in our mind.
Vedanta will appear to be relevant; otherwise, it will appear as intellectual gymnastic,
scholarship. Unrefined mind will never see connection between self-knowledge and day
to day life.
2) The second indication: When I see relevance, Vedant will become intelligent subject, not
a dry subject and consequently Vedanta will be understood, i.e. साधनचटुष्ट्यसंपन्निः or
योगारूढिः – यदा नह नेन्ियार्थेषु न कममस्िनुषज्जते । सिमसङ्कल्पसं्यासी योगारूढस्तदोच्यते । ६-४
Vedanta appeals more than every other thing in life. Once this refined stage of refined
mind is reached, कमम जप can be reduced, not given up. The time saved should be used
for Vedanta श्रिणं मननं ननकदध्यासनम् । He need not become सं्यासी, physical सं्यासिः is
not compulsory. When a person with detached and refined mind studies, he becomes
मेधािी । for him अहं ब्रह्मानस्म is clear fact and
नछन्नसंशयिः । all his doubts are gone through मननम् and through ज्ञानयोगिः he gets ज्ञानम् ।
कममयोगिः  ज्ञानम्  मोक्षिः
One cannot renounce कमम, one can only renounce कममफलम् ।

One cannot renounce कमम, even survival requires कमम for food, body care, etc. Body will become
free from कमम at the time of death.
न नह कनित्क्षणमनप जातु ननष्ठत्यकममकृत् । कायमते ह्यिशिः कमम सिमिः प्रककनतजैगुमणैिः ॥ ३-५
As long I live I take oxygen from the air, food from the earth, cloth I am wearing many people
have contributed, even animals, insects and plants have contributed to my survival. I have ऋणम्
to pay back to the world, what I am doing in return for survival? I should be aware of the
देिऋणम्, ऋनषऋणम् we are indebted to व्यासाचायमिः, Arjun who cried so Gita came, our forefathers
did something to preserve it, so Krishna says
अशेषतिः कमामनण त्यतुं न शक्यम् । so do कमम
But कमम brings anxiety, Krishna says do the कमम but renounce the anxiety regarding result, so
यिः कममफलत्यागी सिः त्यागी इनत अनभधीयते ।
कममफलत्यागी भि
How to renounce कममफलम् ? Answer by प्रसादभािना

Lord Krishna gave the method in the 2rd and the 9th chapter as:
कममनण एि अनधकारिः ते मा फलेषु कदाचन । मा कममपलनहतुभूममाम ते सङ्गोऽस्त्िकममनण । २-४
अन्यानि्तय्तो मां ये जनािः पयुमपासते । तेषां ननत्यानभयुतानां योगक्षेमं िहाम्यहम् ॥ ९-२२
Whatever comes take as प्रसादिः because whatever भिगान् gives will contribute to my inner
growth. प्रसादभािना is the only solution. He alone is त्यागी – सानविकत्यागी – कममयोगी ।

Consequence for कमी
If a person refuses to become कममयोगी, what will be the adverse consequence for कमी ? All
regular people of the world who do not know कममयोगिः – ईश्वरापमण-प्रसादभािना, very fear will
make them compromise value. He does not want unfavorable situation in future. If he cannot
secure future, he tends to compromise with value; कमी will have stress and strain. The fear will
make him compromise value and will three fold results:
अननिं फलम् । पापफलम् because of inevitable compromise, will result in inferior birth
इिं फलम् । पुण्यफलम् will result in superior birth
नमश्रं फलम् । पुण्य-पापफलम् will result in human birth.
All three result in birth or संसारिः
नत्रनिधं कममणिः फलम् अत्यागीनां भिनत ।
प्रेत्य । after मरणम् । also he will have upper, lower or horizontal travel
उध्िं गच्छनत सविस्र्था मध्ये नतष्ठन्त राजसािः । जघ्यगुणिृनत्तस्र्था अधो गच्छनत तामसािः । १४-१८
Where as the result for कममयोगी
सं्यासीनां न तु भिनत क्वनचत् । कमम of कममयोगी will produce
नचत्तशुनधिःगुरुप्रानप्तिःज्ञानप्रानप्तिःमोक्षप्रानप्तिः
Conclusion of Krishna’s answer:
For unrefined person: सं्यासिः = त्यागिः = कममयोगिः ।
So, for Arjun fight the महाभारतयुधम् as duty.
ज्ञानयोगसारिः
कममयोगिः = सानविकसं्यासिः which makes me fit for ज्ञानयोगिः – spiritual discipline of pursuit of
ज्ञानम् which leads me to liberation. Verses 13-17 is condensed version of ज्ञानयोगिः since the 18th
chapter is the condensed version of the entire Gita. ज्ञानयोगिः was dealt with in chapter 2-verses
12-25, chapter 4-verses 18-25, chapter 5-verses 13-21. ज्ञानयोगिः means gaining knowledge of
oneself – आत्मज्ञानम् । In dealing with this topic Lord Krishna has pointed out that everyone has
two parts:
1) Inert part अचेन-अंश – अनचत्त-अंशिः and 2) sentient part, consciousness चेतन-अंशिः – नचत्त-अंशिः
The inert part alone is visible, चेतन principle is not visible, so we don’t acknowledge its
presence, just a behind visible bulb there is invisible electricity. Both put together we call it
a lamp. This body is alive and active because of invisible principle आत्मा-अंशिः । Self knowledge
requires acknowledgement of आत्मा-अंशिः – आत्मा-अनात्मानििेकिः ।
Then we should understand nature of consciousness:
1) It is not part, property or product of the body
2) It is an independent principle which pervades and enlivens the body, it is not limited by the
boundary of the body, so it is all pervading.
3) It continues to survive after death of the body. The surviving consciousness is not available
for the transaction, for transaction requires a medium. This consciousness principle is called
आत्मा । Self knowledge is understanding that I am mixture of आत्मा and अनात्मा ।
सं्यासिः = त्यागिः = कममयोगिः ।

The next stage
The next stage is gradually indentifying more and more with आत्मा part and gradually disidentify
with अनात्मा part.
Why ?
We know body is not permanent part of me, like we don’t identify with cloth and I we discard
when it is worn out. So it is with the body, I will have to hand it over to the Lord. If I am
attached to the body, I will have to suffer a lot later. Body is a gift from the Lord, I learn to own
आत्मा part as myself. For that I have to practice श्रिणम् of the scriptures. The scriptures focus on
imperishable you. I have to continue with मननम् and then ननकदध्यासनम् which is owning up
meditation. Until now I have been claiming I am a mortal identifying with the body, I was born
on such and such day, I am growing, graying and I will be going. The more I think of it the more
fear overwhelms me. So I have to kick the habit of claiming the mortality. I should dwell on
claiming immortality nature. I have to daily practice I am consciousness principle which is not
attached to the body, but I am all pervading consciousness principle. I am not body but I pervade
the body. After death, I continue to survive, pervade and bless another body. I have to own up
various features of आत्मा, among them the most important one is considered to be अकताम and so
अभोता feature of आत्मा ।
अकताम/अभोता feature of आत्मा

िेदानिनानशनं ननत्यं य एनमजमव्ययम् । कर्थं स पुरुषिः पार्थम कं घातयनत हन्त कम् ॥ २-२१
प्रककतेिः कक्रयमाणानन गुणैिः कमामनण सिमशिः । अहङ्कारनिमूढात्मा कतामऽहनमनत म्यते । ३-२७
तविनित्तु महाबाहो गुणकममनिभागयोिः । गुणा गुणेषु ितम्त इनत मत्िा न सज्जते ॥ २-२८
कममण्यकमम यिः पश्येदकममनण च कमम यिः । स बुनधमान् मनुष्ट्येषु स युतिः कृ त्नकममकृत् ॥ ४-१८
नैि ककं नचत्करोमीनत युतो म्येत तविनित् । पश्यन् शृण्ि्स्पृशनञ्जघ्रन्नश्न्गच्छ्स्िपन् श्वसन् ॥ ५-८
Lord Krishna has emphasized you are consciousness principle, you are not कताम/भोता, doer
experiencer of कमम/फलम्, you are not performer/receiver. As long as I am कताम/भोता I am संसारी ।
As a कताम I will not be totally satisfied with myself. I am not perfect कताम, so I will always have
guilt. कताम constantly feels guilty, which is one of the overpowering emotion. As we grow older
and older in the life, the recorded messages go on, life I failed as a parent, spouse, why I brought
up my children this way or that way, if I am studying Gita, why I did not study संस्कृ तम् etc. Lord
alone is free from guilt, whatever he does is perfect, he is omniscient. We don’t know which
action is in the right direction, so Krishna says संसारिः means कताम and so as a भोता I have to reap
the results of my action. As a भोता I am not relaxed, I am worried which कममफलम् will hit me I
don’t know. Fate being my प्रारब्धकमम – प्रारब्धकमम is invisible which will tackle me I don’t know.
So we are living in darkness as it were. As a भोता fear cannot be avoided.
कताम means guilt
भोता produces anxiety.
Five factors for action

Our life is a series of guilt and anxiety; all other emotions are the product of these two only.

If I have to be liberated, I should not have to be कताम/भोता । If I can own up my own nature that
आत्मा अकताम/अभोता, then I can get rid of कतृमत्िम्/भोतृ त्चम् । In verses 13-17 Lord Krishna points
आत्मा is अकताम/अभोता neither doer nor enjoyer. Krishna points out that all the actions are done by
अनात्मा only which means आत्मा does not do anything. This अनात्मा, the inert part of individual
Krishna divides into five aspects – पञ्चाकात्मकम् अनात्मा, पञ्चात्माकं प्रकृ नतिः, that alone does
everything, आत्मा does not do.
हे महाबाहो । strong armed on
मे ननगोध । know from me
पञ्च एतानन कारणानन । five factors, five accessories for action, all of them are अनात्मा
सांख्ये कृ ता्ते प्रोतानन । सांख्ये=िेदा्ते, कृ ता्ते=at the end of कममकाण्डम्-कृ तम् immediately after
the ritualistic portion of िेदािः, पोतानन=enumerated, Krishna says all of them are
from उपननषद् । there they are mentioned for:
नसधये । नसनधिः=performance, implementation of
सिमकममणाम् । all activities. These five factors are necessary, inevitable, they are in the form of four
कोशािः – अन्नमय, प्राणमय, मनोमय, निज्ञानमयकोशिः, and दैिम् । आन्दमयकोशिः (कारणशरीरम्) is not
included since it is alive when we go to sleep. Every organ has presiding deity. All the presiding
deities put to gather is दैिम् (नहरण्यगभमिः) – without the blessing of God no organ can function. So,
four koshas and दैिम् are the five factors needed for actions.

अनधष्ठानम् - अन्नमयकोशिः । anatomical personality
निनिधािः पृर्थक्चेिािः – प्राणमयकोशिः । physiological portion which are many and varied
पृर्थनग्िधं करणं – मनोमयकोशिः । mind and sense organs
कताम – निज्ञानमयकोशिः । thinking rational deciding authority
निज्ञानं यज्ञं तनुते । कमामनण तनुतेऽनप च । तै.उ-२-५-१
दैिम् – अत्र पञ्चमम् । समनििः cosmic setup or environment, all the presiding deities put to gather.
शरीरिाङ्मनोनभिः यत् कमम । शरीरकमम=कानयककमम, िाङ्कमम=िानचककमामनण oral activities – japa,
parayanam, etc, मनोनभिः – activities done by mind – meditation, उपासना, planning,
thinking, day to day activities.
प्रारभते । done by
नरिः । human being, both male and female. Animals also do lot of activities – we don’t call
them कमम, but we call them चेिािः । Activities of animal are not deliberately thought
or implemented. Their activities are programmed and they don’t incur कममफलम्, they
never incur आगानम पुण्यं or आगानम पापम् । Human beings are supposed to know the rules, what to
do and what not to do.
्याय्यं िा । ्याय्यम्=धार्ममक legitimate, legal
निपररतं िा । improper, अधार्ममक unrighteous. For all activities:
पञ्च एि तस्य हेतििः । तस्य=for that कमम, हेतििः=contributory factors are these पञ्च=five.
Krishna’s intention: All these come under अनात्मा made of matter, consciousness is not one of
the factors, its presence is needed but it does not do any action. Light in a room is neither कताम
nor भोता ।
Perspective of an ignorant person अज्ञानी

The world is a mirror, what you see in front is your own personality. As I look at myself, so I
look at the world.
दुममनतिः । ignorant person, mind polluted by ignorance, wrong notion that I am अन्नमयकोशिः,
प्राणमयकोशिः, मनोमयकोशिः, निज्ञानमयकोशिः – different colored eyes are born out of that
अनभमानम्, by अज्ञानाध्यासयुतमनतिः । what does he do ?
पश्यनत । looks at
के िलं आत्मानं कतामरं पश्यनत । himself as कताम/so भोता because of strong identification with कोशािः
or अनात्मा । His higher nature is के िलं शुधम् आत्मा – कतृमत्ि/भोतृ त्िरनहतम् आत्मा, but this person
does not recognize this because of ignorance, so he has misconception.
तत्र एिं सनत । but the fact is आत्मा is अकताम/अभोक्त्ता, but he sees आत्मा as कताम because
अकृ तबुनधत्िात् । he has not spiritually refined himself through scriptural learning which alone
rectifies this wrong notion. He has not exposed himself to systematic spiritual training.
He says I don’t have time, he considers Vedantic study as time pass. But Vedantic study
brings about self correction, a change in the way we look at the world, so change in the
way you respond to life situation. Most of the complains are about simple natural
situations in life because correction is not there, because of spiritual illiteracy.

सिः दुममनत्तिः न पश्यनत । such a spiritually illiterate person does not see the fact, what is to be seen.
He is a blind person; wrong perception is as good as no perception. Their arrogance does not
allow them to come to scriptures and गुरुिः ।
Perspective of a wise person ज्ञानी

Wise person: one who has exposed to systematic spiritual teaching, one who defines himself into
अचेतन-चेतनतविम्, one who has developed discrimination via श्रिणं मननं and also he has practiced
long ननकदध्यासनम् – has trained the mind to identify with the आत्मा, not the body. For him body is
the means, not an end in itself. This right perception with respect to the body is freedom from
अहङ्कारिः, so he is कृ तबुनधिः संस्कृ तबुनधिः, spiritually refined and learned person,
यस्य अहंकृतिः भाििः नानस्त । for him he does not have too strong identification with the body. He
does not give over importance to body, but also does not ignore it. He knows body is
influenced by time and place, it will grow older in time, so as the changes take place, I
have to accept not resist. He does not have अहंकृतभाििः - कतृमत्िभािना नानस्त ।
यस्य बुनधिः न नलप्यते । If कतृमत्िभािना is not there, भोतु त्िभािना will go away, his mind is not
tormented by the wrong notion that अहं भोता । He knows प्रारब्धकमम has to be exhausted,
for that some medium is required. It comes through various pipelines, family members,
etc. It पारब्धकमम is wonderful it is पुण्यकमम, if terrible it is पापकमम । It is साधना spiritual
discipline to develop नतनतक्षा । भगिान् has given beautiful ground for नतनतक्षा, so
भोतु त्िभािेन न नलप्यते । सिः ज्ञानी ।
सिः इमान् लोकान् हत्िा । these people in from of Arjun (Lord pointing to them). When punishment
is the only method of remedy, ज्ञानी will not hesitate to use हहंसा also. ज्ञानी has
compassion, but not misplaced compassion. When he does that
अनप न हन्त । he does not become कताम and is not bound by कममफलम् – he does not become भोता
also. This shift in identification is ज्ञानयोगिः ।
Two main साधनािः

१ कममयोगिः । verses 1-2 – exercise to purify the mind.
२ ज्ञानयोगिः । verses 13-17 – whatever exercise you do to understand that you are free.
Purify, Know and Be Free
Verses 18-40: Summary of Gita in a different pattern. Lord Krishna is going to take up seven
topics, each into three categories – सानविक, राजनसक, तामनसक ।
All human activities can be broadly classified into two 1) knowing process, learning ज्ञानव्यिहारिः
and 2) doing process, doing कममव्यिहारिः । All activities begin with knowing, once you know –
जानानत - you develop either like or dislike. Once you like, you activities start to go after that
object.
ज्ञानम्  रागिः / द्वेषिः  प्रिृनत्तिः / ननिृनत्तिः  going after / going away
जानानत  इच्छनत  यतते । knows, desires, goes after (fulfils).
The Krishna tells ज्ञानव्यिहारिः involves three factors; subject, object, instrument

ज्ञानम् । knowledge, here it means everything in the world अपरानिद्या except self-knowledge
परानिद्या which removes desire, I find I am happy as is.
प्रजहानत यदा कामान् सिामन् पार्थम मनोगतान् । आत्म्येिात्मना तुििः नस्र्थतप्रज्ञस्तदोच्यते ॥ २-५५
All the other knowledge increases desires and determines next ज्म because person dies
with unfulfilled desires. The more you know, the more you desire, the more you are push
into activity, it requires money, so you have to earn, so कमम, कमम, कमम .... No time to stand
and stare. At the time of death also if you ask the person he will have unfulfilled desires.
कामा्यिः मामयते म्यमान: स कामनभजामयते तत्र तत्र ।
पयामप्तकामस्य कृ ता्त्मनस्तु इहैि सिे प्रनिलीयन्त कामािः । मु.उ-३-२-२
He who forms desires in his mind is born again through his desires here and there. But to
him whose desires are fulfilled and who has realized Atman, all desires vanish, even
after the death.
ज्ञेयम् । object of knowledge
पररज्ञाता । knower, subject
ज्ञानम् ज्ञेयम् पररज्ञाता नत्रनिधा । triad
कममचोदना । performer of कमम through knowledge – impulse for action
करणम् । instrument
कमम । action
कताम । subject
नत्रनिधा कममसंग्रहिः । frame work within which all the actions take place – कममव्यिहारिः ।
कममचोदना कममसंग्रहिः
ज्ञानम् ज्ञेयम् पररज्ञाता करणम् कमम कताम
knowledge object subject instrument Action for object subject
Seven topics classified into three categories:

ज्ञानं कमम कताम । knowledge, action (कमम, कक्रया) and actor (कताम) are
नत्रनिधा एि गुणभेदतिः। each are classifies into three based on गुणािः - सवि, रजस्, तमस्
प्रोच्यते गुणसंख्याने । all of this is mentioned in the सांख्य philosophy based on गुणािः ।
तानन अनप शृणु यर्थाित् । listen to them from me duly.
ज्ञानम् ।
तामनसकज्ञानम् । The topic of knowledge here refers to self-knowledge आत्मज्ञानम् how do I
understand myself, who is जीििः ? Initially when a person looks at himself, he sees only
physical body, other that I don’t see anything. So, I see myself as mortal body. I look at date of
birth of the physical body as my date of birth, I look at parents of this body as my parents, etc,
this is देहात्मबुनधिः । This notion is enforced by scientists who also look at individual as body only.
A scientist does not believe anything other than body which survives after the death of the body.
So, I say there are many mortal जीिािः । Lord Krishna says this knowledge which is widely
accepted is तामसज्ञानम् । This is delusion.
साजनसकज्ञानम् । He begins to study scriptures and gets doubt whether this is the only birth or I

have future births and did I have past births? Normally we don’t remember the past but some do,
which is rare, they are called जानतस्मरािः । Also, we find child prodigy, how do we explain this
phenomenon? िेदपूिमभागिः explains that I am not this body – स्र्थूलशरीरम् । Now I identify myself
with the सूक्ष्मशरीरम् astral body-mind principle. Now I look upon myself as जीििः different from
physical body, I have taken past births, and will take future births also. The body is temporary
house, these parents are temporary parents, I will have another set of parents, may be animal.
The body is the instrument through which the mind is expressing. I am the स्र्थूलशरीरम् which
travels from one body to another, the same mind continues in future ज्म along with िसनािः । This
knowledge that I am immortal mind which servives the death, invisibly travels from one body to
another, Krishna calls राजनसकज्ञानम् । This knowledge comes from िेदपूिमभागिः, while
तामनसकज्ञानम् comes from worldly books.
सानविकज्ञानम् । आत्मज्ञानम्
After remaining in this knowledge, the person goes िेदा्तभागिः, he improves the knowledge
further. Now he knows I am neither body nor mind, but I am consciousness principle.
Consciousness survives fall of body, it exists after body. This all pervading consciousness is one.
I am not body and mind, but I am one अकताम/अभोता, this is culmination of self-knowledge. The
understanding that I am consciousness is सानविकज्ञानम् ।
निभते षु भूतेषु एकम् भािम् अव्ययम् ईक्षते । भािम्=reality चैत्यम्, आत्मतविम्, sees one changeless
ननर्िमकार consciousness “I” divided among many and varied bodies, see one
consciousness in-between bodies. One who is this consciousness is me, that knowledge is
तत् ज्ञानम् निनध सानविकम् । Sattvik knowledge, thus you know. This अद्वैतज्ञानम् is सानविकज्ञानम्
and it is toughest to say that I am consciousness in this body.
राजनसकम् । Intermediate knowledge
This person is not चािामकिः, he believes in surviving mind, so he has progressed from body to
mind. He will claim I am कताम/भोता – mind has will power so is कताम/भोता । He thinks there are
many minds, I am still in अद्वैतम् ।
यत् ज्ञानम् । this notion in which
नाना भािान् पृर्थक् निधान् । भािािः=जीिािः नाना=many पृर्थक् =distinct. He see many and distinct kinds
of entities –
सिेषु भूतेषु िेनत्त । in all beings, behind many bodies, he sees plurality. This knowledge is
तत् ज्ञानम् राजसम् । Rajasik
तामनसकम् । held by materialistic person, I am the physical body.
This person does not believe in mind, other than brain, so for him when body dies that is the end
of that him. He will ask for the proof of mind, he says you have to show me for me to accept. We
cannot do anything with this type of people because subtle body is not available for sense organs.
We have to go to the scriptural eye – शास्त्रचक्षुिः the 6th sense. Any amount of scientific
experiments will not prove existence of subtle body. Definition of Veda is it is 6th sense organ.
What is available for Veda will not be available for other sense organs. Each sense organ reveals
a unique thing that is not available to other sense organs – सूक्ष्मशरीरम् is not available for sense
organs. This person is called तामनसक, he wants to see something with sense organs what is not
available for sense organs
यत् ज्ञानम् । the knowledge

एकनस्मन् काये सतम् । काये=स्र्थूलशरीरम् (effect). Identified with only one single effect - body
कृ त्स्ित् । as thought that is the total “I”
अहैतुकम् । does not have any logic behind his this kind of thinking, materialistic person is the
most illogical person. For him प्रत्क्षम् एि प्रमाणम् they even don’t believe in their back
since they don’t see it.
अतविार्थमित् । so, without foundation in truth, don’t have the ultimate truth
अल्पं च । and it is the meanest form of knowledge, it does not take person far.
तत् तामसम् उदाहृतम् । I am body is the तामनसकज्ञानम् ।
कमम Action (not an object)

सानविककमम ।
ननयतं कमम सानविकम् । inner growth oriented कमामनण are called ननयतकमामनण – पञ्चमहायज्ञा: of the 3rd
chapter. Scriptures prescribe certain actions exclusively for the sake of spiritual growth,
inner growth, inner virtues, and inner values दैिीसंपत्त of the 16th chapter. Doing these
activities mind becomes fertile for आत्मज्ञानम् crop – दैिीसंपत्त निमोक्षाय । सानविककमामनण
are ननष्ट्कामकमामनण निनहतकमामनण शोधककमामनण they are not meant for giving any worldly
material benefits. Scripture prescribes special actions for material benefits also. I
contribute to the well being of various segments of society, my very living will benefit to
the society and not sheer burden to the society.
संङ्गरनहतम् । service type of कमम । When doing service type of कमम one should remember that कमम
is not an end in itself. Ultimate goal is systematic spiritual study, to learn about real
nature of oneself िेदा्त श्रिणम्, मननम्, ननकदध्यासनम् is compulsory for us. You serve, but
you should learn to withdraw gradually and spend more time in self enquiry. Don’t fall in
love for कमम, so संङ्गरनहतम् not getting attached to rituals – don’t die as ritualistic.
अरागद्वेषतिः कृ तम् । perform service without रागद्वेषिः without any worldly motive. The कमामनण are
not done with motive of changing the world. Don’t have any expectation of change from
the world, family members. रागद्वेष oriented कमम is सानविककमम । सानविक कमम is based on
fundamental philosophy that happiness depends upon changing myself, my attitude
towards world, world cannot be changed by us. A कममयोगी is interested in transforming
himself. Problem is you, solution is you. कममयोगी wants to transform inwardly अरागद्वेषतिः
कृ तम्, so
अफलप्रेप्सुना कृ तन् । done without expectation of external benefits, only expectation is
ज्ञानयोग्यताप्रानप्तिः । कममयोगिः brings worldly benefit as by-product, but कममयोगी should not
aim for the by-product, so अफलप्रेप्सुना ।
यत् तत् सानविकम् ।
राजसम् कमम ।
कक्रयते बहलायासम् । कमम which is done with tremendous stress and strain. The person may
externally pretend to be calm and relaxed. Tension surfaces in the form of varieties of
diseases or expressions in front of other people, he comes out as irritable person, angry
person. He becomes rut with the family, family breaks up. He will not have inner
relaxation to pray, spend time with family members or attend a Gita class. He has money
but no peace – typical राजनसक trait. He is inner volcano,

कामेप्सुना कक्रयते । by person who has materialistic desire, name fame, status, he is fighting for that
status. He thinks all of this will give peace of mind – this is misconception
साङ्कारे ण । done with high ego. Attached to external symbol of status and position. So he
demands that status at functions also, he want to be seated in the first row. He is status
conscious
तत् राजसम् उदाहृतम् ।
कताम Doer, Subject

सानविककताम ।
मुतसंङ्गिः । does कमम as a temporary means to transcend the कमम । कमम is very useful up to
attainment of mental purity. After नचत्तशुनधिः the कमम is obstacle. कमम is extrovert, you will
not have time for introspection. शानस्त्रक study requires quiet mind, so कमम is an obstacle to
िेदान्तक study after certain level. कमम will invoke my कताम nature, I am doer notion is
reinforced, in reality I am अकताम । So use कमम for certain time, purify and then let it go –
सिमधमाम्पररत्यज्य मामेकं शरणं व्रज । अहं त्िा सिेपापेभ्यो मोक्षनयष्ट्यानम मा शुचिः ॥ १८-६६
कममयोगी knows this fact, so he is not attached to कमम – enter, graduate, and leave.
अनहंिादी । he does not allow his successful कमम to get into his head. You do a noble activity, it
causes tendency to create अहंकारिः in me. There is tendency to enjoy that status, they will
never like the status. That will again become an obstacle. Very ego and attachment to
status and position will ultimately become an obstacle, so कममयोगी avoids अहंिादिः
attachment to status and position. He dedicates glory to the Lord, कममयोगी never claims
success, he avoids ममकारिः, he has got अमाननत्िम् he does not care about name and fame, a
vote of thanks, he is सानविक कताम – a कममयोगी ।
धृनत उत्साह समन्ितिः । this person is enthusiastic in his action. धृनतिः=will power, perseverance,
he is not dampened by failure, again he will do. धृनतिः=like rubber ball which when falls
bounces back, while a clay ball will fall flat. उत्साहिः=cheerfulness, not pessimistic, not
critical, always positive and optimistic, positive attitude. You can take a vow that you
will always talk about positive news, it will have a great effect on you and people around.
Negative attitude is राजनसक/तामनसक attitude.
नसद्ध्यनसद्ध्योननर्िमकारिः । enjoys a balanced mind, maintains poise. Whatever be the consequence
of his undertaking, I cannot decide the consequence of my activity, there are enumerable
uncontrollable factors. Only how I respond is in my hand. सानवचककताम has trained his
mind to be in balance whatever be the consequence, positive or negative. This does not
means he is emotionless, emotion should not cloud your discriminative power
ननर्िमकारत्िम् । How to do it ? Chapter 3rd – do action with ईश्वरापमणभािना and कममफल is to be
decided by the Lord, whatever भगिान् gives accept as proper and just – प्रसादभािना ।
This prepares him to face the world with equanimity, he is सानविककताम he is भता ।
कममयोगिः presupposes faith in God, surrender to God.
सानविककताम = कममयोगी
राजनसककताम । does not have attitude of सानविककताम । For सानवचककताम success and failure are
capable of teaching us valuable lesson, so we should not try to avoid failure in life,

because 1) Failures cannot be avoided, and 2) Failures need not be avoided. They are
useful for learning and growing. Failure gives me opportunity to toughen yourself,
कममयोगी is always successful because he is growing inwardly. कमी is attached to material
success, as a कमी you have problem because eternal successes are not definite, so stress
and strain are unavoidable for कमी – राजसकताम । because he isरागी । passionate, attached
to material success, and he is
कममफलप्रेप्सु । values external possessions more than internal growth. He thinks possessions will
determine his peace of mind. He is after name, fame, and status. He is
लुब्धिः । Extremely greedy, he thinks everything must come to me, nothing must go from me,
because of misconception that possession gives me security.
हहंसात्मकिः । He will be a threat to society. He will avoid धममिः will go for compromise.
अशुनचिः । his thoughts are detrimental to himself. In business he will doubt every partner,
jealousy, doubt comes as mind is always restless.
हषमशोकान्ितिः । his mind goes though violent ups and downs, so he becomes हहंसात्मकिः he is
terribly irritable person, he loses patience, he becomes a volcano.
तामसकताम ।
अयुतिः । not integrated personality. His all five कोशािः work in disharmony. Decide I will think and
talk, I will not impulsively use words, every word will be deliberate. Practice of this
discipline is योगिः, one who has practiced this is युतिः । तामनसक is अयुतिः it is easy to say
what you want, it requires tremendous self control to practice discipline, it requires
tremendous सविगुणिः alertness, तामसकताम does not have it, so he is
प्राकृ तिः uncultured person, he does not filter words. He is animal man, not man-man. Convert
yourself from प्राकृ त to संस्कृ तपुरुषिः staring from sleeping and waking up, for eating also
there is right time. He is direction less person; he is अयुतिः because of अलसविम् laziness.
स्तब्धिः । absolutely impolite, no humility, no reverential attitude for anything.
शठिः । has two motives; one is expressed, other is hidden. Split personality, hypocritical
personality, it weakens the individual मायानिविं िक्रता=शठिः ।
नैकृनतकिः । malicious, he is harmful to other people’s goal, he will be an obstacle to others,
hindrance to other’s pursuits.
अलसिः । lazy, laziness is the great enemy to spiritual growth. Laziness is inbuilt in everyone. All
rituals are kept for driving away laziness तमोगुणिः at body level.
निषादी । gloomy, depression. Work of active life is antidote for depression. He is embodiment of
gloom and he freely distributes it to others.
दीघमसूत्री । greatest procrastinator, he needs to be whipped up for action. Never talk about सविगुण
to him, he needs to go to सजोगुण first.
Now Lord Krishna talks about two more topics:
बुधिःे भेदम् । intelligence classifies into three – सानविक/राजनसक/तामनसक
धृतेिः भेदम् । perseverance, will power to sustain any pursuit until goal is accomplished. There are
bound to have obstacles to any pursuit, will power is important to keep going. This will
power is also three fold सानविक/राजनसक/तामनसक
प्रोच्यमानम् अशेषेण । these are going to be explained by me in totality
पृर्थक्त्िेन । clearly, distinctively

बुनधिः
Gita is for old people is misconception. तामनसक variety of people do not want to learn from
elders, scriptures. You cannot communicate to them like रािणिः कं शिः । If someone of this type is
in our family, only thing we can do is to pray to have strength to tolerate that person.
People Thinking pattern What you should do

Fool He knows not, and knows not he knows not Don’t teach him
Ignorant
He knows not, and knows he knows not Teach him
(अजुमनिः)
Asleep
He knows, and knows not he knows Wake him up
(हनुमानिः)
Wise He knows, and knows he knows Follow him
तामनसक
He knows not, and thinks he knows Cannot communicate
(रािणिः कं शिः)
सानविकीबुनधिः
Intelligence is given very important place, clarity regarding destination must be there in intellect.
The path also must be very clear. Clarity with respect to the means and end must be clear in the
mind. In कठोपननषद् intellect is compared to driver who is informed. I should have high EQ and
high IQ also, emotionally balanced and intellectually enlightened.
सा बुनधिः सानविकी । that intellect is सानविकी
या िेनत्त । that knows, is will informed regarding following factors:
प्रनिनत्तम् । कमममागमिः what can you accomplish through a life of activity. What कमम can achieve and
what कमम cannot achieve this clarity must be there, otherwise I will not utilize कमम
intelligently. Similarly ननिृनत्त means ज्ञानमागमिः path of knowledge regarding the truth of
one self, truth of goal. What कमम can give and cannot give; what ज्ञानम् can give and can
not give, one should know. Scriptures talk about two types of कमम, one will take you more
and more away from spirituality and the other will take you to spirituality.
काये । what should be done.
अकाये । what should be avoided.
भये अभये । Every human being instinctively seeks security. Every one fills insecure. We
accomplish many things but insecurity continues. Insecurity seems to be lingering
through out, even in old age. We don’t know the cause of insecurity and what will give us
security. Therefor person, for lifelong, is grappling in darkness and experimentation.
सानविक intellect knows what is the source of insecurity (अभयम्) and what is not source of
security (भयम्) । Whatever is secure in itself can give one security. How can an insecure
person give me security. Ever secure one can be source of security – God, ब्रह्मन् ।
आब्रह्मभुिनाल्लोकािः पुनरािर्तमनोऽजुमन । मामुपेत्य तु कौ्तेय पुनजम्म न निद्यते ॥ ८-१६
Even ब्रह्मानज cannot give me security, world can never give me security. This clarity one
has got is सानविक intellect – भयाभयज्ञानम् ।

ब्धं मोक्षं च । ब्धम्=cause of bondage, it is almost the same is भयम् । मोक्षम्=cause of liberation.
Our misconception is dependence on external factors will give liberation, so we travel
from attachment to attachment, द्वैतम् to द्वैतम् । Our aim in life is learning to reduce
dependence, so learning to drop things, not to hold on to more things – crutches. No
crutch, no bondage
न कममणा न प्रजया धनेन त्यागेनैके अमृतत्िमानशुिः । कै .उ-३
Psychologically I should be able to drop attachment; there should be clarity with respect
to goal.
राजनसकबुनधिः ।
राजनसक intellect is that which is riddled with doubt, no clear knowledge about anything. There is
lot of knowledge, but what will lead me to what destination there is no clear knowledge. There is
confusion, doubt with respect to:
धममम् अधमं च । does and don’t from spiritual angle शानस्त्रक angle. धमम leads me to spiritual growth.
अधमम takes me away from spiritual growth, it may give me power, status but no internal
growth.
कायं अकायं च । does and don’ts from common sense point of view लौककक angle.
अयर्थाित् प्रजानानत । there is half knowledge. Total knowledge is bliss, total ignorance is also bliss
(e.g. in sleep), but half knowledge and half ignorance is problem. In partial light or partial
darkness I don’t know what the object is, so अयर्थाित् one knows that intellect is राजनसक
।
सा बुनधिः पार्थम राजसी ।
तामसीबुनधिः
No doubt at all, the problem is that the intellect is definite about wrong conclusion it has made.
धमं अधमं इनत । In that wrong knowledge तामनसक intellect strongly holds on unrighteous as
righteous as Arjun had in the 1st chapter that Mahabharata war is अधममम् and he never had
any doubt about is conclusion. He even gave lecture to Lord Krishna also. You can never
correct a तामनसक person, he will never try to improve his knowledge as he is very sure
about his knowledge.
अनिद्यायां बहधा ितममाना ियं कृ तार्थाम इत्यनभम्यन्त बालािः ... । मु.उ-१-२-९
They think they have right knowledge because of covered by तमोगुणािः । In each and
every case he has wrong knowledge, with respect to worldly and spiritual knowledge.
सिामर्थामन् निपरीतान् च । all the subjects in the world, every objective in the world or अर्थम=पुरुषार्थम,
for every अर्थम he has confusion. अर्थम=money also, money is not at all important is a
misconception, money can give peace and happiness is also a misconception.
धृनतिः will power

For spiritual success clear intellect itself is not sufficient, will power is also extremely essential.
Since Krishna is talking about freewill, it shows that human has will power. We are not puppet
in the hands of fate – this is misconception. Our scriptures are not taking about fatalism. We do
have fate, it does influence the future, but it is not the only factor. There are other factors, the
most important being will power. We have capacity to deflect and change course of fate, free
will can reduce impact of fate. If a disease is terminal, we cannot do anything but pray. Some

disease like blood pressure can be kept in control with medicine. Some can be completely cured
with medicine. Fate consists of our कमम which have different intensity, so fate had different
intensity. Gita student believes in will power, you can choose your ultimate goal in life, you can
choose मोक्षिः emotional independence from external factors for being comfortable, self
knowledge is the only means आत्मज्ञानम् । आत्मज्ञानम् requires subtle, focused mind योग्यता which
can be attained only by leading धार्ममक religious life style. Value of अर्थम/काम is subservient to
धमम/मोक्षिः । I have to follow spiritual life for long drawn life, not for one or two years. There is no
crash program for spiritual life. I require perseverance, focus steadfastness. It will have bstacles,
if I fall I should be able to get up and walk again. मोक्षिः is the goal, all activities in that direction
is सानविक will power.
सानविकीधृनतिः
धारयते । sustains spiritual साधना at the level of every sense organs.
मनिःप्राणेन्ियकक्रयािः । कक्रयािः=functions. Mind, and organs of knowledge and action utilized for
spiritual साधना ।
All the activities, the books you read, how you spend spare time, who he spends his spare time,
etc. Every small thing is influencing my mind. Spiritual life is not something that is practiced for
one hr or for a week. Every moment, every thought should be spiritual friendly, Vedanta
friendly. So, मनिःप्राणेन्ियकक्रयािः धारयते regular introspection, am I going forward, backward or
stagnant ? We are to study our self not others, we are never to criticize others. Write spiritual
diary, I should tally and watch दैिीसंपतत्/आसुरसंपत् behaviors. Whatever weakness I have may
require special attention. In early morning focus on that weakness, make decision to make
special attention to that weakness. If any adjustment need I have to do that. So,
अव्यनभचाररण्या । by understanding focus, without getting lost in mundane worldly pursuit,
without losing site of the goal. Out whole life cannot be dedicated for recreation and
making money. Spend some time spirituality at least weekly Gita classes and then
allocate some time for revision. How
योगेन । अिाङ्गयोगेन – for focusing the mind. नचत्तिृनत्तननरोधिः=directing the thought in right
direction. Once thoughts are well directed, actions are also well directed. Yoga directs
the thoughts, so it directs actions in the root of मोक्षिः
धारयते । मोक्षमागे such will power is
सा सानवचकी धृनतिः
राजसीधृनतिः ।
Has tremendous will power for material success. He either does not know about spiritual success,
or does not believe in spiritual goal, or does not value spirituality. His philosophy is happiness
depends on material success, for him money is God. Until cremation you need money, such they
remind us. Money alone is life is very unfortunate conclusion. He does not have time for पूजा,
going to temple, ध्यानम्, Gita study. This person is successful from worldly angle, they run after
mirage water of worldly success. So,
धारयते । they are busy running and running for
धमम अर्थम काम । money for five generations, entertainment world tours. धमम he does spiritual

activities to get पुण्यम् which he wants to encash for material goal स्िगमलोकिः अर्थमकाम ।
Another purpose for पुण्यम् is to get opportunity to continue spiritual path, I should have
good health, गुरुप्रानप्तिः श्रिणप्रानप्तिः । Spiritual पुण्यम् सानविक person seeks, राजनसक person
relentlessly pursues material पुण्यम् । So
प्रसङे न । with intense attachment to maintain certain standard of life, maintain position, status. He
takes care of his tooth, hair, nails.
फलाकाङ्क्षी । Interested only in material results of his action. He works not for spiritual goal,
inner growth. Such person has
सा धृनतिः साजसी । We should never criticize राजनसक will power, as time goes राजनसक will power
should subside, earn and own initially – such a life style is life style of कमी-
राजनसक will power should refine more and more, कमी has to convert to कममयोगी- he does not
want to own everything, he earns, he is ready to keep part of possession for पञ्चमहायज्ञा: which
are part of कममयोगिः and कममयोगिः requires money, so requires कमम, so राजनसक will is required. Only
सानविक person does not earn, so he cannot contribute anything to the society, he cannot do दानम्
which is required for कममयोगिः । One who neither earns nor owns cannot contribute to the society.
One who earns a lot, own a little, and is willing to spend the rest of the earning for social
upbringing requires राजनसक will power. राजनसक will power is required for नचत्तशुनधिः ।
तामसीधृनतिः ।
Person frantically avoids कमम so,
यया स्िप्नं भयं शोकं निषादं मदं एि न निमुञ्चनत ।
स्िप्नं न मुञ्चनत । day-dreaming, building castle in the air. If he has inherited property, he is
finished. Also, if his rich parents do not derive him to work, he is finished. If I have
inherited, I should happily work for society for नचत्तशुनधिः ।
भयं न मुञ्चनत । does not undertake anything for fear of failure. Anything we do, we have to go
through few failures, he avoids failure.
शोकं न मुञ्चनत । he is not कताम, as a भोता he is very active, and experiences of them bring sorrow.
Activity is wonderful medicine for sorrow, anxiety, depression. तामनसक refuses to be
active, so every experience will bring sorrow for him, he complains all the time, this
तामनसक person never gives up sorrow, so
निषादं न मुञ्चनत । depression, lack of motivation, all the time in low mood – अिसन्नभाि: ।
मदं न मुञ्चनत । has sensory addiction, smoking, drinking, tobacco because there is no goal in his
life – nether material not spiritual. Human being should have some goal to work for.
तामनसक person will argue in favor of laziness. Any addiction is so powerful that intellect
will start supporting it, so
दुमेधािः । he has perverted intellect. This intellect you cannot convince.
सा तामसीधृनतिः
सुखम् – happiness – three fold

Every human being instinctively craves for happiness. There is choice of human beings for
the type of happiness he should choose. Intelligent person chooses right brand of happiness,

so Arjun may you listen. You can train your mind to enjoy any one of the three types of
pleasures. You can develop taste for happiness, what you hated you can learn to love by
practice अभ्यासेन, it is a training. Why not train for proper brand of happiness.
अभ्यासात् रमते तत्र । by sheer practice and training, mind begins to revel there, enjoy it.
दु:खा्तं च ननगच्छनत । one can see end of sorrow by reveling in any one the three happiness.
Now the difference between happiness.
सानविकसुखम् ।
Pure spiritual आन्दिः – happiness you can derive by following spiritual way of life, from
कममयोगिः, उपासनायोगिः, ज्ञानयोगिः – आन्दिः comes from inside. He does not go after external source
of joy. This person knows what is unique inner आन्दिः आत्मज्ञानज्यान्दिः निद्यान्दिः Joy born out
of sheer knowledge of my nature, knowledge of the nature of the world, nature of God
जीिजगतीश्वरस्िरूपज्ञानेन । It is unique form of joy which is not subject to loss, all other
knowledge is subject to loss. Self knowledge increases in due course because of its clarity –
न चोरहायं न च राज्यहायं न भ्रातृभाज्यं न च भारकारी ।
व्यये कृ ते िधमत एि ननत्यं निद्या धनं सिमधनप्रधानम् ॥
Unlike other forms of wealth, scholarship and learning can neither be stolen by a thief nor can
the Government confiscate it, It is also not divisible among brothers as a share in ancestral
wealth. On the other hand the more you spend it (shared with others) the more it increases day by
day. No doubt, wealth in the form of knowledge, scholarship and learning is the foremost among
all forms of wealth. Knowledge based आन्दिः will be life long, peace of mind will be life long, so
it is called सानविकान्दिः, spiritual joy is सानविकान्दिः ।
आत्मबुनधिः । आत्मज्ञानम्, बुनधिः=ज्ञानम् ।

प्रसादजम् । tranquility, relaxed condition, stress free state of mind, de-stressed mind is प्रसादिः
result from आत्मबुनधिः आत्मज्ञानम् mind born of self knowledge, tranquility. This tranquility
generates आन्दिः, it comes from आत्मा because it’s nature is joy – आत्मनिः स्िरूपं is आन्दिः
। आत्मान्दिः manifests in calm mind, निद्यान्दिः self knowledge is सानविकान्दिः । But you
have to work hard to gain it, you have to go through a long winding spiritual साधना
staring with कममयोगिः which is reduction of सकामकमम and increase of ननष्ट्कामकमम, then
उपासना to turn external mind inward, then you have to get all values; अमाननत्िम्
अदनम्भत्िम् – दैिीसंपत् has to be nurtured, आसुरीसंपत् has to be weeded out. It requires
attention, deliberate committed life, it is an uphill task. So it will appear to be painful
initially. But it you remember the goal, it will not appear painful. People go to
मानसरोिरिः they go through pain. They see what they are going to get a the end, that
makes them forget the price they are paying initially. So,
अग्रे निषम् इि । this spiritual joy, path appears to be poison (painful) in the beginning because it
involves discipline. It is because of hard work, they accomplish something. Spiritual
growth is not natural, it requires effort, so appears to be painful, but
पररणामे अमृतोपमम् । In the end you enjoy life nectar अमृतम् । Once you start seeing benefit तत्
सुखम् which is born out of साधनचटुश्ष्ट्यसंपनत्तिः and later आत्मान्दिः, that happiness is

सानविकं प्रोतम् । declared Sattavik
राजनसकसुखम् ।
All the pleasure born out of sensory contacts; five sense organs, five sense objects because of
their association. Nice smell, nice touch, sight etc. Contact born आन्दिः is संस्पशमजभोगिः ।
Certainly they are wonderful, but कृ ष्ट्णा gives statutory warning that any contact is not permanent,
so contact born pleasure is not permanent, it will go away. It will generate vacuum. Depression,
sorrow are inevitable compulsory of साजनसकसुखम् ।
निषयेन्ियसंयोगात् । निषयिः=object, इन्ियिः=sense organ, संयोगिः=contact. We have to work for that
contact, we have to create environment where there is no disturbance, then you will have
joy which is
अमृतोपमम् अग्रे । like nectar in the beginning. A time comes when that very site of that object
creates nausea too much of eating, music… . Even if you enjoy all the time, कालिः brings
a separation, you cannot have it forever. संयोगिः is because of कालिः, नियोगिः is also because
of कालिः which will be painful, pain will be directly proportional to the pleasure of संयोगिः ।
So,
पररणामे निषम् इि । it is like poison in the end
तत् सुखम्ं राजसं स्मृतम् । you can have sense pleasure, but keep सानविक joy as a backup, also
आत्मनन एि आत्मना तुििः – have सानविकान्दिः as back up. If you totally depend on external
joy, it is called संसारिः it is risky proposal.
तामनसकसुखम् ।
Based on philosophy that ignorance is bliss, sleep is bliss, laziness is bliss. Based on this a
person keeps on being lazy and is happy – तामनसकसुखम्, so
ननिालस्यप्रमाद उत्र्थम् । ननिा=sleep, आलस्य=laziness, not working, प्रमादिः=negligence, carelessness.
All of these are source of happiness for him. These people are fatalistic people. Fatalism
is ideal argument which supports and promotes laziness. I have concluded that everything
is pre-determined and it cannot be changed. He does not have free will at all; he thinks
everything is in the hands of God. राजनसक and सानविक people put effort, both believe in
free will, तामनसक does not believe in free will.
काव्यशास्त्रनिनोदेन कालो गच्छनत धीमताम् । व्यसनेन च मूखामणां ननिया कलहेन िा ।।
the time of the wise passes by entertainment with arts and sciences, that of the foolish
goes by troubles, sleep or quarrel. This happiness will make intellect dull, so
आत्मनिः मोहनम् । thinking power deteriorates, it dilutes intellect
अग्रे च अनुब्धे च । it diluted during enjoyment तामनसक pleasure and after the enjoyment also.
Such a diluting आन्दिः is तामनसकसुखम् ।
His entire life becomes a waste, they enjoy but their life is wasteful. Their life becomes
equivalent to animal life. Our aim is progress from तामनसक to राजनसक to सानविकसुखम् ।
When you enjoy, you enjoy धमामनुसाररराजससुखम् them gradually move to सानविकसुखम्
which is आत्मज्ञानज्यान्दिः - आत्मनन एि आत्मना तुििः ।

Topic सानविकम् राजसम् तामसम्
I am all pervading conscious I am not body, I am mind, so are
I am body
अद्वैतम् - सिमभूतेषु एकम् अव्ययं others
ज्ञानम् द्वैतम् - एकनस्मन् काये अहैतुकम् अतवि-
भािंम् द्वैतम् - सिमभूतेषु नानाभािान् पृर्थनग्िधान्
अर्थमित् अल्पं कृ त्नित् सतं ज्ञानम्
अनिभतं निभते षु ईक्षते िेनत्त
कममयोगिः – पञ्चमहायज्ञािः बहलायासाम् – कामेप्सुना िा
अनुब्धं क्षयं नहसां पौरुषं च अनपेक्ष्य
कमम - ननयतं सङ्गरनहतम् - अफलेप्सुना साहङ्कारण कक्रयते
मोहात् आरभ्यते
कायमम् कृ तम् done with tremendous stress and
thoughtless action
actions for inner growth strain
कममयोगी - ईश्वरापमण-प्रसादभािना
कमी अयुतिः प्राकृ तिः स्तब्धिः शठिः नैष्ट्कृनतकिः
मुतसङ्गिः अनहंिादी
कताम रागी कममफलप्रेप्सु, लुब्धिः हहंसात्मकिः अलसिः निषादी दीघमसूत्री
धृत्युत्साहसमन्ितिः
अशुनचिः हषमशोकान्ितिः Lazy
नसद्ध्यनसद्ध्योर्नमर्िमकारिः
प्रिृहत्तं,ननिृहत्तं कायमम् अकायं भयम् धमं अधमं कायमम् अकायं एि तमसािृता अधमं धमं इनत
बुनधिः अभयं ब्धं मोक्षं च िेनत्त अयर्थाित् जानानत सिामर्थामन् निपररतान् च म्यते
has clarity about the goal embodiment of confusion definite about wrong conclusion
अव्यनभचाररनण धृनतिः – यया दुमेधािः धृनतिः – यया
फलाकाङ्क्षी धृनतिः – यया धममकामार्थामन्
मनिःप्राणेन्ियकक्रयािः योगेन धारयते
धृनतिः प्रसङ्गेन धारयते स्िप्नं भयं शोकं निषादं मदं एि च न
Unwavering firmness for inner
success
For material success मुञ्चनत
आत्मबुनधप्रसादजम् – अग्रेनिषनमि ननिालस्यप्रमोदोत्र्थं – अग्रे च अनुब्धे च

निषयेन्ियसंयोगात् – अग्रेऽमृतोपमम्
पररणामेऽमृतोपमम् मोहनमात्मनिः
पररं णामे निषनमि
सुखम् Based on philosophy that
Pure spiritual happiness All the pleasures born out of
ignorance, sleep and laziness is
निद्यान्दिः sensory contacts
bliss
Everything consists of three constituents - गुणािः

Anything in creation can be divided into three types. Even plants, animals consist of सानविक,
राजनसक, तामनसक गुणािः । Whole creation is born out of three गुणािः only. Entire material universe is
made up of three गुणा: । It is born out of माया-प्रकृ नतिः which is made out of three गुणािः, so all
products of माया has three गुणािः । The differences are because of proportions of three गुणा:, inert
are तमोगुणाप्रधानािः, plants are almost like तमोगुणािः they are stationary, they have little bit more
सवि/रजस् । Animals have lesser तमो and have more सवि/रजस्, some are intelligent like dolphins.
Then you come down to humans where सवि/रजस् is more dominant. The whole creation is three
गुणािः in different proportion. You can do three fold classifications with anything. Lord Krishan
has given seven sample topics. So,
एनभिः नत्रनभिः गुणैिः मुतं सविं न अनस्त । सविम्=entity; both sentient and non-sentient. Any entity is not
free from these three गुणािः, everything has three गुणािः from inert to highest human being.
प्रककनतजैिः गुणैिः । carried from original cause of creation called प्रकृ नतिः । Intermediate cause is five
elements which has three गुणािः, therefore their product also have three गुणािः । Cause of
five elements is माया-प्रकृ नतिः । This is true for all fourteen लोका: also.
पृनर्थव्यां िा । भूलोकािः
कदनि देिेषु िा । upper and lower लोकािः and Gods too are consist of three गुणािः ।
नत्रनभिः गुणैिः मुतं सविम् नानस्त । every human being is governed by these three गुणािः, your every

behavior, thought, everything is governed by three गुणािः । If you can understand three
गुणािः, you can guide your life appropriately. This knowledge is useful in spiritual साधना
also.
Summary of कममयोगिः in light of गुणािः ।
Two central themes of Bhagavad Gita:
1) प्रिृनत्तिः – कममयोगिः – contributory life style, a religious life style to purify mind for
ज्ञानयोग्यताप्रानप्तिः ।
2) ननिृनत्तिः – ज्ञानयोगिः – कमम will be reduced. Your body will not allow to do karma, therefore
body is also kept for ननिृनत्त so that we spend time for ज्ञानयोगिः ।
Verses 41-49 gives summary of कममयोगिः emphasizing स्िधममिः we all have to contribute something
to the creation. Material growth is measured in terms of what we have gained. Internal growth is
measure in terms of what we have given. External growth depends on your भोगिः, internal growth
depends on your त्यागिः – न कममणा न प्रजया धनेन त्यागेनेक अमृतविमानशुिः ।
Go from भोगी योगी त्यागी, not भोगीरोगी । You can not contribute in every field, you
choose a field based on your aptitude and do something. Humanity is divided into four types as
we have seen in the 4th chapter. There are four types of कमम based on four types of characters:
गुणब्राह्मण गुणक्षनत्रय गुणिैष्ट्य गुणशूि । Division is based on character गुण not based on जानत । It is
better to choose your profession based on your aptitude.
ब्राह्मणािः क्षनत्रयािः निशािः शूिािः – four types of people
कमामनण प्रनिभतानन । four types of fields of activity, field of service, profession I can contribute
and feel fulfilled, based on aptitude.
Vedas: ब्रह्मणो मुखम् बाहिः ....
Individual have four organs = four groups
1) Head = ब्राह्मणािः – सानविक activity
2) Hand = क्षनत्रयािः – defense
3) Thigh = िैश्यािः – support to stand
4) Legs = शूिािः – to carry the individual from one place to another.
All four activities are equally sacred. Never say one profession is superior. On what bases
should I choose the profession ?
1) Profession you love – गुण based choice.
2) Based on birth – hereditary profession.
3) Based on money – which profession pays the most.
स्िभािजैिः गुणैिः । स्िभाििः=प्रकृ नतिः ।
The best norm is to go by स्िभाििः । When I love what I do, I enjoy doing it. I won’t care
about other people’s opinion. As कमम you get कममफलम् from the 1st moment of your action
you enjoy, so ideal choice is based on गुणािः । For many people they don’t know their
गुणािः, in that case go by family profession. Lean to excel in whatever you do, do not
compare with other person’s profession. Learn to enjoy the work rather than waiting for
the result फलम् which is not in your hand, so it is risky. Promotion is not in your hand,
कमम based joy has no risk because it is in your hand.

What is Braahman work? ब्राह्मणकमम ।
ब्रह्मकमम स्िभािजम् । it is preservation and propagation of scriptural wealth of our tradition, our
vedic tradition. Our scriptures are voluminous, you can spend life time. It is not possible
for all people to spend time. Brahmans should condense them and present them to the
people who don’t have time. We need exclusive group of people committed to learning
and teaching. Brahmans should learn, teach and practice. If my teaching and practice are
incongruent, teaching will not have an impact. Brahmans should follow धमम, then alone he
can boldly ask others to follow. One who does this, his life should be simple. Only
simple life will contribute to high thinking. Luxurious life is obstacle to learning. गुरुकु मल्
has simple life, Brahman life means simple life, study scriptures, teach other people, and
serve as model. Dharma itself will give peace, happiness, security even though luxuries
are not around, luxury is not needed for happiness. Happiness had nothing to do with
physical comfort. Happiness is inner state. Brahmans has to teach this through his life
style. Brahman life style requires voluntary simplicity and poverty, his lifestyle is very
close to सं्यासी lifestyle, for him सं्यास is very easy.
Definition of Brahman karma:
१ शमिः । calmness of the mind, he must practice quietude.
२ दमिः । sense control, must not indulge in excessive sense pleasures. Even as गृहस्र्थिः he has
to follow sense control.
३ तपिः । austere life in which possessions, comfort is kept as minimum, life of अपररग्रहिः
४ शौचम् । purity, clean place, dress, etc. Internal purity is important. I should be extremely
careful with the worlds I use.
५ शान्तिः । Austere life leads to simple life where comforts is minimum. He should be
physically and mentally tough to withstand external discomfort.
६ आजमम् । life of integrity, avoid split personality, avoid hidden motive, hidden agenda.
Thought, words and actions should be in a straight line.
७ ज्ञानम् । knowledge of worldly sciences
८ निज्ञानम् । vedic knowledge. He has to dedicate entire life for a life of learning.
९ आनस्तक्यम् । Faith in Vedas as means of knowing spiritual world. Fivefold sense organs
reveal material world. Vedas reveal spiritual world which is totally different field, it is
अपौरुषेय field – a field of spirituality. One who accepts Vedas is called आनस्तकिः, Brahman
has to be आनस्तक and convert the world as आनस्तक । He should be model of peace and
contentment without possessions.
How does he earn his lively hood ?
He should be happy with whatever he gets as a result of his teaching. Society should take
care of his needs. This Brahman profession is in danger. The profession should be
voluntary and you should enjoy voluntary poverty, so स्िभािजम् । It should be chosen out
of love, then it will be joy.
क्षनत्रयकमम । Work of ruler, king, soldier.
(१) शौयमम् । courage, heroism.
२ तेजिः । not being overpowered by strength of enemy, capacity to overpower enemy,
३ धृनतिः । will power.
४ दाक्ष्यमम् । capacity to take quick decision.

५ युधे अपलायनम् । not running away from battlefield.
६ दानम् । ruler has to give out grants to all the people, to artists, scientists, ब्राह्मणा । They
have to promote arts, culture, etc.
७ ईिरभाििः । leadership quality to be in forefront.
क्षत्रधमम । profession of क्षनत्रय
स्िभािजम् । based on his character.
िैश्यकमम स्िभािजम् ।
१ कृ नषिः । agriculture, industry
२ गौरक्ष्यम् । cattle rearing
३ िानणज्यम् । commerce, economic wellbeing
शूिकमम स्िभािजम् ।
१ पररचयाम । service in which decision making is not involved
All four professions are equally sacred.
ब्रह्मकमम क्षनत्रयकमम िैश्यकमम शूिकमम

शमिः दमिः तपिः शौचम् क्षान्तिः शौयमम् तेजिः धृनतिः दाक्ष्यमम्
कृ नषिः गौरक्षा
आजमिम् ज्ञानम् निज्ञानम् युधे अपलायनम् दानम् पररचयामत्मकम्
िानणज्यम्
आनस्तक्यम् ईश्वरभाििः
Convert work into worship - कमम into कममयोगिः ।

You don’t have to change your profession, you need to change your attitude towards the work
you do. Remain in your profession, it requires you to be in profession for a long time to be an
expert in it. Society may look at a certain profession as prestigious at a particular time. As
society changes, value of a profession also changes. Choose a profession based on your nature
and continue in it, your aim is to excel in it.
स्िे स्िे कममनण अनभरतिः । fully dedicated, fully immersed in your profession. If you are a teacher,
you learn more and more, you should know minimum ten times more what you are going
to teach. Every teacher has to communicate, you learn how to communicate. You put
your heart and soul into your profession, so अनभरतिः, it is derived from रम=enjoying,
reveling. अनभरतिः । intimately enjoying, putting your heart and soul in whatever you are
undertaking. Then
नरिः संनसहधं लभते | संनसनधिः=नचत्तशुनधिः=साधनचटुष्ट्यसंपनत्तिः more and more interest in spiritual
knowledge is indication of successful कममयोगिः
स्िकममननरतिः संनसहधं यर्था नि्दनत तत् शृणु । May you listen carefully how to convert work into
worship and get purification.
कमम । your profession. If it has to convert into worship, you have to change your attitude
regarding three factors:
1) कमम your attitude towards your own action, learn to enjoy work.
2) कममफलम् whatever you do, it is going to produce consequences; success or failure.
3) ईश्वरिः – कममफलदाता lord gives me what I deserve, not what I desire.
Most of the time there is big gap between my expectation and what I get. Remember that all

the work I do will have to go into the hands of the Lord because lord has to give कममफलम् ।
1) Attitude to कमम should be healthy if I am to offer it to the lord. I should enjoy to do
work. Learn to cheerfully do whatever you have to do. Learn to enjoy the work, I should try
to improve quality of कमम if I am to offer it to the lord. I should try to excel in my action
because it is going to the lord. Excellence in whatever you do अपमणभािना ।
2) Attitude to कममफलम् – कमम has gone to lord’s hand, whatever फलम् comes is coming from
the lord’s hand so it is just फलम् । Our knowledge about the laws of फलम् is very limited, so
we cannot judge the फलम्, I should accept it as प्रसाद from the lord – प्रसादभािना ।
3) Attitude to God. Lord is not a located individual, but lord is all pervading.
यतिः प्रिृनत्तिः भूतानाम् । प्रिृनत्तिः=उवपनत्तिः=source. Lord is source, look at lord as जगत् कारणम्, not a
person in the world, lord is cause of the world. Cause pervades all effects just as gold
pervades all ornaments. If God is कारणम्, world is the कायमम,् God is in everything, God is
everywhere. All pervasive lord cannot have a form. God is all pervading, formless
येन सिमम् इदं ततम् । Lord is harmonizing intelligent principle चेतनतविम् pervades your body.
Entire material cosmos is pervaded by intelligent principle, our ईिदेिता is a symbol for
formless energizing intelligence. You develop this awareness; a sensitive mind can sense
formless thing transcending form. Whatever you do, mentally visualize as offering to
formless intelligence that pervades the universe. Learn to look upon lord as order in the
universe, and then the whole universe becomes a temple. For worship you don’t need
temple, flowers, whatever you offer is flower.
स्िकममणा तं अभ्यच्यम । whatever be the office, that office is also your lord. In that office whatever
you do make it an offering to lord स्िकममणा । The result:
नसहधं नि्दनत मानििः । it will purify you. Whatever you get, you don’t resist, but you learn from it
– भोता is converted into प्रमाता, he only asks what do I learn from कममफलम् । He derives
joy from कमम itself, not from कममफलम् । He learns from कममफलम्, he gets education. He get
maximum learning from sorrowful experience. कममयोगी gets joy from कमम and learns from
कममफलम्, that learning will get संनसनधिः नचत्तशुनधिः । Such a person is मानििः man of
intelligence, a reacting mind can not learn, कममयोगी maintains समविम् and learns from
experiences.
Your profession is better, no sin occurs if done as स्िधमम
श्रेयान् स्िधममिः निगुणिः । When a person takes a profession, he tends to compare it with other.
Always it appears that other profession is better than what we have. Don’t compare and
keep on changing. Arjun is trying to change स्िधममिः so Krishna gives strong warning,
don’t compare and try to change
निगुणिः परधमामत् स्िनुनष्ठतात् । even if you are not that skilled, does not matter. You can learn any
skill if you do it whole heartedly. There is infinite refinement.
स्िभािननयतं कमम कु िमन् । take to the profession in accordance to your स्िभाििः or inheritance. Never
be stagnant in a particular field.
ककनल्बषं न आप्नोनत । doing your duty even if you have to हहंसा, that violence will not create पापम्
since your motive is not violence, but धममरक्षणम् ।
सहजम् कमम । your धमम is born with you
सदोषम् अनप न त्यजेत् । every job has boredom, one has to find out one own method to handle

boredom, find way for creativity. There is no growth if one does not stick to ones
profession.
सिम आरम्भािः । आरम्भिः=कमम in this context, all the actions
नह आिृतािः । are covered, associated with
दोषेण । its own fault. There is no enjoyable profession. It is mind which makes profession
enjoyable, so change your attitude. Vedic tradition does not ask to change setup. Vedas
talk about successful change about attitude.
धूमेनानिररिािृतािः । they are covered with fault as fire by smoke.
Conversion of कममयोग way of life ज्ञानयोगिः way of life

कममयोग will prepare the mind, but it can never give liberation, self knowledge. One should follow
कममयोग till साधनचटुष्ट्यसंपनत्तिः is achieved.
असतबुनधिः । no attachment to setup, it has nothing to do with my joy or sorrow. कममयोगी is not
attached to any external factor, for him world is neither a source of joy nor a source of
sorrow. World cannot be depended for any joy nor can be blamed for unhappiness. Who
is the cause for joy and sorrow ? It is I who is confronting the mind must be the cause of
joy and sorrow. Therefore the change needed is in myself. The misunderstood I is the
source of sorrow अज्ञात् अहं दु:खकारणम्, understood I is source of joy ज्ञात् अहं सुखकारणम् ।
निगतस्पृहिः । not craving for new setup. स्पृहा desire is for something we don’t have. This कममयोगी
has practiced कममयोग and उपासनायोगिः – he has meditated upon सगुण-ईश्वरिः । Through
ध्यानम् you get शरीरननग्रहिः then मनोननग्रहिः, so through उपासना you get self control, self
mastery, self integration, self organization. So
नजतात्मा । आत्मा hear means body-mind-sense complex. नजत=mastery, अिाङ्गयोग, पूजा, पारायणम्
are the disciplines for that. The misunderstood I is the source of sorrow अज्ञात् अहं
दु:खकारणम्, understood I is source of joy ज्ञात् अहं सुखकारणम् ।
सिमत्र । under all circumstances.
असतबुनधिः नजतात्मा निगतस्पृहिः these are called साधनचटुष्ट्यसंपनत्तिः then the next साधना
ज्ञानयोग begins, so
सं्यासेन । life style of a monk designed for िेदान्तनिचारिः – श्रिणम्, मननम्, ननकदध्यासनम् । external
सं्यास is not relevant, you are सं्यासी if you do ज्ञानयोग practice, then you will
अनधगच्छनत achieve
नैष्ट्कम्यमनसनधम् । नैष्ट्कम्यमनसहधं=आत्मज्ञानम् state of knowledge. The literal meaning of state of
actionlessness is not meant here. The wisdom that I am ever actionless आत्मा is called
actionlessness. Mind will continue to be active, through ज्ञानयोग I discover that I am not
the active body, mind, sensed but I am consciousness principle which is even actionless.
I understand that: 1) conscious is not part, product or property of body, 2) It is
independent entity that pervades and enlivens the body, 3) It is not limited by the
boundary of the body, and 4) It survives the body. He has trained the mind to claim that I
am the consciousness which blesses the body, mind via Vedanta श्रिणम्, मननम्,
ननकदध्यासनम्, so ज्ञानयोगेन नैष्ट्कम्यमनसहधं which is
परमाम् । the ultimate destination this person attains. Purification of mind is intermediatory
destination, liberation is the ultimate destination.

ज्ञानयोग consists of three stages:
१ श्रिणम्
२ मननम् । recalling what is heard, writing notes
३ ननकदध्यासनम् । dwelling upon the teaching so that it becomes my real nature that I am not
body, mind, senses, but I am consciousness transcending them. Body will go away,
mortality of body is not my mortality. I have to regularly claim my real nature which
requires quality time, meditation. You can temporarily become internal सं्यासी, you
forget all your roles and become Vedantic teacher for yourself and dwell upon your real
nature. Lord Krishan here dwells upon vedantic meditation. Krishna had dealt with the
topic of ननकदध्यासनम् in the 6th chapter called ध्यानयोगिः/आत्मसंयमयोगिः । Here Krishna is
summarizes the topic of ननकदध्यासनम् ।
नसहधं प्राप्तिः । obtaining purified mind through कममयोगिः
सिः ब्रह्म आप्नोनत । through ज्ञानयोग he attains ब्रह्मन् which is not different than me. Whatever I am
seeking outside will never come from outside. Peace will never come from outside,
outside आन्दिः is fake आन्दिः । Security will never come from outside. Happiness,
security, peace are my स्िरूपम् this he attains through ज्ञानम् ।
By practicing ज्ञानयोग he gets

ज्ञानननष्ठा । supreme stage of knowledge, spontaneity in knowledge. When difficult situation
comes in life, Vedanta must be available to help you without any difficulty, just as cash is
kept for effortlessly accessible in crisis. ब्रह्मप्रानप्तिः and ज्ञानननष्ठाप्रानप्तिः are one and the same
thing.
समासेन एि । in summary
ननबोध मे । I will tell you, learn from me.
निशुद्ध्या बुद्ध्या युतिः । May you go through श्रिणम् first. Study Vedanta thoroughly in a
systematic manner. There are topics to be studies – नजिस्िरूपम्, ईश्वरस्िरूपम्, जगत्स्िसूपम्,
ब्धस्िरूपम् (nature of संसारिः), मोक्षस्िरूपम्, साधना method through which you go from
bondage to liberation. Each topic has to be thoroughly studied. You should get doubtless
knowledge about yourself, it is called doubtless intellect - निशुध (doubtless) बुनध
(intellect). It has got knowledge without doubt through श्रिणम् मननम्, then you have to
assimilate (like stirring sugar in tea) ननकदध्यासनम्, spend some time alone. Try to bring
the knowledge to your intellect. Replace the अहङ्कार I with the साक्षी I, the higher I.
धृत्याऽऽत्मानं ननयम्य च । you should feel worth for self knowledge. If mind feels something is not
important, mind will go away from that subject matter. If mouth chants निष्ट्णुशस्रनाम but
mind things something else important to it, mind will run away to it and the chanting will
be just mechanical. What mind values, the mind goes to it. If vedantic meditation should
naturally happen, Vedanta is something I should value. So धृत्या by the will power you
discover the value of vedanta and turn your mind towards it.
धृनतिः । conviction to worth of vedantic meditation.
आत्मानम् । mind and sense organs.
ननयम्य । turning away from worldly thoughts, then
शब्दादीन् निषयान् त्यक्त्िा । Turn the sense organs from the relevant sense objects – शब्द स्पशम रूप
रस ग्धिः may you do this at least at the time of meditation, this प्रत्याहारिः of Pantajali’s
अिाङ्गयोगिः ।
रागद्वेषौ व्युदस्य च । make sure you have handled रागद्वेष – mind will go to रागद्वेष, abandon them,
they are responsible to drag the mind to them. So learn to transcend your रागद्वेष. This
must be practiced at the time of कममयोग also. Don’t allow your रागद्वेष to disturb you in
meditation. These are preparatory steps अ्तरङ्गसाधनानन consisting of eight steps
mentioned in the 6th chapter. Krishna does not maintain order: 1st अन्नमयकोश should be
taken care, then प्राणमय मनोमय निज्ञानमय ।
निनितसेिी । choose a relatively secluded place where disturbances are minimum – एकाकी । It
will be nice training to live alone. Ultimately we have come alone, we are alone when we
face serious problem, in old age, at night we are alone. We have to die alone; this is an in
evitable fact of life, so why don’t we learn to live alone.
लधु आशी । eating in a limited measure, in moderation.
यतिाक्कायमानसिः । learn to regulate organs, speech, body, mind – all of them यतम् withdrawn from
external world.
िैराग्यं समुपानश्रतिः । resorting to, invoking detachment at least mentally. Become सं्यासी at the
time of vedantic meditation. Mentally renounce all the roles, roles cause सङ्गिः, all the
worldly relations are temporary and incidental, they were not there before birth and will
not be there after death. Only the relation with God is there in all the births. Develop
ईश्वर गुरु शास्त्र संब्धिः । If worry about family members, भगिान् will take care of them in better
way. Handover all responsibilities to the lord, everything will be better without me.
– अन्यानि्तय्तो मां ये जनािः पयुमपासते । तेषां ननत्यानभयुतानां योगक्षेमं िहाम्यहम् ॥ ९-२२
Now you have free body, mind, intellect, so
परिः । be sincerely committed to vedantic teaching
ध्यानयोग । साधना of िेदान्तक meditation. If Vedanta is not studied, you do उपासना meditate on
your ईिदेिता । Vedantic meditation is dwelling upon the fact that there is only one truth
behind Gods, world, body-mind-complex. That truth is I सनत्चदान्दात्मा । I the conscious
is the substratum of the body, world, and even God. Dwelling on this vedantic meditation
is ध्यानयोगपरिः – this is सजानतयिृनत्तप्रिाहिः । This is not thought-less meditation which is
अिाङयोग-meditation of पतञ्जनलिः । One should be absorbed in this teaching as often as
possible. O Arjun, this vedantic meditation is what you should practice after you
performing your duty of महाभार war.
Weeding out of traces of आसुरीसंपत्त - दुिामसनाक्षयिः ।

During practice of vedantic meditation, emotional disturbances do happen because of traces of
सासुरीसंपत्त of 16th chapter. They have to be weeded out. They are unhealthy patterns of thinking
अहङ्कारिः अनात्मानभमानिः – strong identification with body. Body has come from पञ्चमहाभूतानन, it
is a temporary gift for vedantic study. I have to return it to पञ्चमहाभूतानन at the time of death. It
will be reduced to ashes. You have to protect the body, but you cannot be attached to it.
बलम् । attachment to power, holding on to power, position. You should become a guest in your
own house. Give up the control to the next generation.

दपमम् । arrogance because of accomplishment in life. If you are a self-made man, you are the most
difficult man.
कामम् । desire – materialistic which are endless.
क्रोधम् । it is blocked expectation, higher the expectation, higher the irritability.
पररग्रहम् । possession – more the possession, greater the disturbance. Simple life is prescribed for
a spiritual student, from dress onwards reduce your possessions.
निमुच्य ननमममिः । give up अनभमान towards possessions ममकारत्यागिः ।
अपररग्रहिः = reduce possessions, ननमममिः=attitude towards the minimum possessions needed.
Always be trustee even for these minimum possessions.
शा्तिः । then the mind will be naturally quiet.
ब्रह्मभूयाय कल्पते । learns to dis-identity from incidental identity called अहङ्कारिः and learns to
identify with higher I चैत्यम् the consciousness. When you concentrate on consciousness,
you don’t use the world “it” for it, but you train yourself to used the word “I”.
Assimilation of wisdom ननकदध्यासनम्

The word “I” describes consciousness, not the body-mind-complex. This wisdom I have to be
drilled into my mind until it becomes spontaneous. Then I can boldly claim अहं ब्रहाअनस्म ।
When dis-identification with body is natural and identification with consciousness is
spontaneous, then
ब्रह्मभूयाय कल्पते becomes fit to become one with ब्रह्मन् । Brahman means boundless, as
consciousness if I claim I am all pervading, there is no aberration. भूया=भाििः,
ब्रह्मभूयिः=ब्रह्मभाििः=ब्रह्म-ऐक्यम् oneness with ब्रह्मन् । In ननकदध्यासनम् alone one owns
up the reaching. It alone can produce benefit of vedantic study. You need to do
ननकदध्यासनम् for all the time, it requires lot of time, tirelessly one has to practice
ननकदध्यासनम् as often as possible. When teaching is assimilated, it is called ज्ञानननष्ठा,
नस्र्थतप्रज्ञ, आत्मननष्ठा, ब्रह्मननष्ठा, जीिनमुनतिः । ननष्ठा=spontaneity, abiding in one’s own nature.
It means the knowledge must be available effortlessly when one face problem in life.
This is called freedom when one is alive. In what way जीिमुत is indicated in my life ?
जीिनमुनतफलम् ।
प्रसन्नात्मा । general quietude of mind like a calm lake, calm ocean. मनिःशान्तिः is the first indication
of जीिनमुनतिः । Here आत्मा means mind. Indication of संसारिः is general restlessness of
mind, constant stress. General शान्तिः is an indication of मोक्षिः ।
न शोचनत । शोक=sorrow. He/she does not grieve. He is able to accept condition calmly. “What” to
“So what” is - संसारिः to मुनतिः । ज्ञानननष्ठिः do not grieve.
न काङ्क्षनत । he has a sense of fulfillment in life. I don’t lack anything in life, I don’t miss
anything in life. It is called पूणमत्िम् । Like Puri when you put it in oil, it runs about in oil.
When it becomes fully bloomed, it becomes steady and calm. My desire is not for
पूणमत्िम्, but is out of पूणमत्िम् । The desire if of contribution. Every ज्ञानी helplessly share,
desire to give is not संसारिः, but it is लीला । Desire to take is संसारिः ।
समिः सिेषु भूतेषु । Looks upon everyone objectively without prejudice, for him there is no question

of रागद्वेषिः, for him subjective coloration is removed. He looks at the world as ईश्वरसृनििः ।
समिः=रागद्वेषरनहतिः he looks at the world objectively.
His attitude towards God
सिः परां भहतं लभते । ज्ञानं is not opposed to भनतिः, ज्ञानं requires भनतिः, Jnani’s bhakti is the highest
form of bhakti, so – परां भहतं लभते । This is अद्वैतभनतिः, ज्ञानीभनतिः the highest bhakti
expressed in closeness. Love is indicated by closeness. As the love increases the distance
decreases. In अद्वैतं alone the distance between the God and the devotee is zero.
For him FIR comes down.

F = Frequency of disturbance
I = Intensity of reaction comes down, expressed at mental, physical. Verbal level
R = Recovery period comes down, has high resilience quotient.
Summary of ननकदध्यासनम् ।
जीिनमुनतिः is gradual process, ज्ञानम् you my get quickly, but assimilation and transformation is
gradual process.
भक्त्या । ननकदध्यासनरूपभनतिः in the form of vedantic meditation.
माम् अनभजानानत । जानानत=ज्ञानम् gets knowledge, अनभ=ज्ञानम् gets converted to ननष्ठा ।
अनभजानानत=assimilates ईश्वरज्ञानम् both lower and higher nature of lord, both अपरा
(सगुणस्िरूपम्) and पराप्रकृ नतिः (ननगुमणस्िरूपम्)
यािान् । सगुणस्िरूपम् – lower nature
तविम् । ननगुमणस्िरूपम् चैत्यस्िरूपम् – higher nature, absolute form at which there is no difference
between भत and ईश्वर
ततिः मां तवितिः ज्ञात्िा । knowing my higher nature निज्ञानम् at which level one transcends form,
division, space, time. Then one can transcend mortality. सगुण means time, space,
mortality.
तद् अन्तरं मां निशते । Then he “enters” into me. There is physical travel, it figuratively called
merger. It is in the form of understanding. Merger is similar to dreamer merging into
waker on waking up.
Summary of कममयोग with emphasis on devotion भनतिः ।

Some of the seekers may feel all this practice of assimilation is too much for me, hearing and
reflecting is easier. If you consider you are unfit for ज्ञानम् don’t worry, focus on karma yoga
sadhana, so Krishna comes down to karma yoga with emphasis on भनत । Previously Krishna
as emphasized स्िधमम your effort and your action. Success of your effort depeneds on your
effort and grace of the God – ईश्वरानुग्रहिः । Effort and grace are like two wings of a bird, both
are needed to fly. Krishna emphasizes attitude of devotion, ईश्वरभनतिः without which कममयोग
does not exist. ईमश्वरशरणागनतिः and ईश्वरानुग्रहिः are integral part of कममयोगिः । I can symbolize
formless God in any form ईिदेिता this is expressed in ईश्वर-अपमणभािना and ईश्वरप्रसादभािना ।
Contribution as offering to the Lord कममनण अपमणभािना, and consequence of action I take as
प्रसाद from God – कममफले प्रसादभािना । कममयोगी is not a ज्ञानी, he is trying to purify his mind,

there after he has to go to ज्ञानयोग, get knowledge and become ब्रह्मज्ञानी । As a कममयोगी he
surrenders to the Lord and seeks his grace. How ?
मत् व्यपाश्रयिः । first taking shelter into God. He says my ultimate source of strength and security is
God. You have relations and people around, you love them, take care of them, but don’t
depend on them for strength and security. Learn to say भगिान् will take care of me by
sending appropriate person for help. How do I know that in the old age my children will
be able to come and take care of me, they may be in another country. दशरर्थ did not have
any of his four sons with him at the time of death. Learn to draw strength from ईिदेिता,
invoke him from your heart and return him in your heart. That is why after puja we say
यर्थास्र्थानं प्रनतष्ठानम । यर्थास्र्थानम्=heart. Lord’s original place is in our हृदयम् । Taking
refuge in Lord means taking refuge in God’s teaching, whatever instructions Lord gives I
should follow. मद्व्यपाश्रय means शास्त्रव्यपाश्रय taking shelter in Gita teaching by following
life style prescribed, so
सिमकमामनण सदा कु िामणिः । perform लौककक and िैकदककमम, but offer all of them as नैिेद्यम् oblation to
the Lord – ईश्वरापमणभािनाकु िामणिः । Then
मत् प्रसादात् । ईश्वरप्रसादात्
आप्नोनत पदम् । you will reach your goal मोक्षिः
शाश्वतं अव्ययं पदम् । eternal, undecaying permanent goal you will reach. You will reach it by
purifying mind, then going to ज्ञानयोगम् for the ब्रह्मज्ञानम् ।
बुनधयोगम् उपानश्रत्य । बुनधयोगिः=कममयोगिः, it involves two important attitude भािना=बुनधिः; as a
ईश्वरापमणभािना and as a भोता प्रसादभािना । I offer my कमम to the lord, so I love my कमम, I
do not hate it, whatever I do, I enjoy it. Arjun had a terrible duty to perform. Similarly I
have duties in office, there is boss. At home also, I have duties that I may not like, but I
have to do them. Don’t judge your duties based on your रागद्वेष but learn to love them.
Second attitude is accept the consequence of action. In life 75% is choice less, past is
choice less, present is choice less and we may have choice for future, but it is also mostly
choice less (old age, disease etc), so we have to learn to accept and do our best and don’t
react. Have समविबुनधिः
सिमकमामनण मनय सं्यस्य । सं्यस्य=dedicating, offering, सिमकमामनण all the actions
चेतसा । your attitude or भािना, you must be very clear about your goal. Material person give
importance to material gains when doing action, spiritual person depends on internal gain
for happiness, so he keeps मोक्ष, ज्ञानम् as the goal – he keeps नचत्तशुनधिः गुरुप्रानप्तिः, ज्ञानप्रानप्तिः
मोक्षप्रानप्तिः as the goal. कममयोगी keeps material results as means, as byproduct and not as
goal. So
मत् परिः सन् मत् नचत्तिः सततं भि । सततम्=always, मनत्चत्तिः भििः=ईश्वरापमणभािनया God is invoked, and
in कममफलम् God is involved. As कताम/भोता God is important me, this is ईश्वर centric
lifestyle.
Such a कममयोगी with God centric life style, learns from every experience of life because he has
relaxed mind because कममयोग teaches him to be समबुनधिः – नसद्ध्यनसध्यो समो भूत्िा ....
Even pain has two messages; 1) Exhausting कमम 2) educate person through experience. In the
spiritual life there will be obstacles. By the grace of the Lord, these obstacles also you will
overcome.

मत् प्रसादात् । by my अनुग्रहिः
सिे दुगामनन तररष्ट्यनत । all obstacles you will overcome, disease, wondering mind etc – नत्रनिधदुगामनन
तररष्ट्यनत ।
अर्थ न श्रोष्ट्यनस चेत् । if you do not listen to my advise because
अहङ्कारात् । ego
Summary of कममयोग - your nature will impel you to act, you accept it.
निनङ्क्ष्यनत । you will perish, not physically but spiritually. You will not benefit of being born as
human being, benefit of मोक्ष you will not get. You, Arjun is born with रजोगुणिः and if you
don’t follow it but try to withdraw from action, you will fail even if you go to Ashram or
forest. So, Arjun
यकद अहङ्कारम् आनश्रत्य । If you hold onto your अहङ्कार and
न योत्स्य इनत म्यसे । if you refuse to fight out of sheer adamancy,
एषिः ते व्यिसायिः । this resolve of yours is
नमथ्या । will not work for you. This will be replaced by other activity. Why it will not work ?
प्रकृ नतिः त्िां ननयोक्ष्यनत । your rajasic nature will engage you, so you go by your nature. Everybody
is born with स्िभाििः – सवि/रजो/तमोप्रधान । Whatever you pursue, let it be according to
your nature because
स्िेन कममणा ननबधिः । everyone is bound by a particular type of activity determined by स्िभाििः
स्िेन his own. ज्ञानी also has particular nature which will decide what he will do after ज्ञानम्
some of them are busier than the busiest executive. Active ज्ञानी and passive ज्ञानी is
decided by स्िभाि ।
कतुं न इच्छनस । if you don’t want to do the action
मोहात् । because of delusion. Your nature will push you act, so
कररष्ट्यनस अिशिः अनप तत् । you will take to that action helplessly. Accept your nature and take life
style according to your स्िभाििः, do your duty, get the wisdom and be free. This is
Krishna’s advise.
Purity is achieved only by giving त्यागेन एि नचत्तशुनधिः त्यागेन एि मोक्षिः । By any profession you
contribute to the society, it is कमम । You convert your profession into a flower and offer it to
the Lord, it is then कममयोगिः । You should not do your work as a curse, it should be done
cheerfully and sincerely. The quality of your work should not be tied to the compensation.
Primary purpose is worship of the lord, so be cheerful. If I have to offer my work to the Lord,
which temple you should go ? No need to go to any temple, Lord’s original residence is your
heart, otherwise called mind. Original lord is called साक्षीचैत्यम् । So,
हे अजुमन ईश्वरिः हृद्देशे नतष्ठनत । Lord is in your heart, body is the temple देिालयिः देहो प्रोक्त्तिः । हृदयम् is
the place of the lord, it is not brain but is heart. Lord resides in the heart of all people, so
सिमभूतानां हृद्देशे नतष्ठनत । a criminal or a scholar, Lord is in their heart. A saint has purified heart, so
Lord presence is manifested in his heart. In sinner’s heart also lord is there, but is not
manifested. Gold is present in both clean and dirty jewelry, it is manifested in clean but

is hidden in dirty jewelry. Lord is present in the form of साक्षीचैत्यम् in the form of
witness of presence and absence of thoughts. What does the lord do there ?
सिमभूतानन भ्रामयन् । enlivens everyone. Lord lends consciousness to everyone’s body.
भ्रामयन्=energizing, activating – श्रोतस्य श्रोत्रम्, नेत्रस्य नेत्रम् ......
भूतानन । श्र्थूलशरीरानण, शूक्ष्मशरीरानण which are inert by nature.
य्त्ररीढानन एि । like dolls which have been activated by machine or battery. Lord has given
freewill which is निषेशकारणम् like driver of a car, भगिान् is the सामा्यकारणम् like patrol
in the car. He blesses us all
मायया । because of his मायाशनतिः ।
What should you do ?

You should offer all your actions to the Lord and take support of the lord in your spiritual
progress. Lord alone should give नचत्तशुनधिः in your spiritual progress. He will give spiritual
पुण्यम्, he will give opportunity to study Gita, so
तम् एि शरणं गच्छ । may you take refuge in the lord residing in the heart.
सिमभािेन । भाििः=attitude, Sincerely, whole heartedly with श्रधा/भनतिः । Then spiritual growth is
definite, material benefit may or may not come
- नेहानभक्रमनाशोऽनस्त प्रत्यिायो न निद्यते । स्िल्पमप्यस्य धममस्य त्रायते भयतो भयात् ॥ २-४०
तत् प्रसादात् । then lord will take you step by step – you will get नििेक, गुरुप्रानप्तिः, opportunity for
knowledge, you are in safe hand. By his grace you will reach the destination.
परा शान्तिः । abiding peace, relaxation, poise, tranquility is an indication of मोक्षिः, how ? By
नचत्तशुनधिः गुरुप्रानप्तिः ज्ञानप्रानप्तिः मोक्षप्रानप्तिः these are the various stages you will go through.
Conclusion of Gita teaching – learn and decide for yourself.

इनत । the Gita teaching I have given you from chapter 2, 11th shloka to chapter 18, 62nd shloka.
Gita teaching is the सार of Vedas so,
गुह्यतरं ज्ञानम् । greatest secret
गुह्यात् । than the secret. I don’t want to tell you what you should do, you are a thinking human
being. You should not live by some other peoples advice since I have given you intellect
and thinking power. You should use other people to learn but you should make your own
decision. If I make decision for you, you will depend on me for every decision. Upto a
certain age, I can go by other’s advise. Listen to others input but make your own decision
and face the consequences of your decision. So Krishna says my aim is to educate you,
not to command you. So,
एतत् अशेषेण निमृश्य । what even I have taught, you analyze and you decide where you stand. Up
to नचत्तशुनधिः karma is necessary and after that you do ज्ञानयोगिः, there is no uniform advice
for all. You should decide what is the role of साधना and decide which one is for you.
यर्था इच्छनस । whatever you decide as appropriate course for action for you according to your
need
तर्था कु रु । do that way. This is the job of all adults. They should be able to decide by themselves.
Giving independence to others is appropriate education, we should be independent before

we can give advice. Healthy parenting is making children independent of parent.
Gita summary – once again.

Lord Krishna summarized कममयोग three times and ज्ञानयोग two times, after that he gave freedom
to Arjun to decide for himself. Freedom can be used properly or not properly. Krishna thinks
Arjun may decide wrongly, so once again he decides to summarize the teaching. So,
भूयिः । once again
सिमगुह्यतमं । the greatest secret
मे परमं िचिः । my words, my teaching
मे इििः अनस । because of my compassion to you, you are very dear to me
ततिः । therefore
ते नहतं िक्ष्यानम । I will tell you what is good for you.
Final Summary of कममयोग: - Verse 65

A religious way of life, a God centered way of life begins with two main साधाना (1) allocating
daily exclusively sometime for prayer, depending upon convenience it may be one hour, half
hour or quarter hour preferably in the morning before the sun rise. Prayer twice a day is better.
Prayer can be puja, parayanam, reading scripture or japa. Japa mentally done is a form of ध्यानम्
। (2) Learning the meaning of the शास्त्र is the second compulsory and important साधना । Since
the source of the Bhagavad Gita is Vedas, a thorough and comprehensive study is compulsory
and important religious साधना । Study of the Bhagavad Gita is called स्िाध्यायिः which is called
ब्रह्मयज्ञिः । Prayer and Gita study is beginning of religious life. Sooner or later it will bring
transformation in the life, one begins to know more about oneself जीि, the world जगत्, and ईश्वर
। It brings about transformation and perspective in life. One begins to know more about onerself,
world and God – जीि जगत् ईश्वरिः । It brings about transformation about the goal of life. When
one continues prayer and study, God enters the life of that person, for him God is not distantly
present in the cloud, God becomes integral part of his life. Then God is my primary companion
and help in the form of ईिदेिता । Other people may or may not be available, the primary
companion is God in the form of ईिदेिता । Sooner or later he discovers that God is not only
companion, but is ultimate goal of life also. Previously God was not a goal at all, God was
companion in achieving goals in life. Sooner or later God occupies list of my goals. Now God is
not only a companion, but is one of the goals in the life. Now God as a goal is called मोक्षिः, once
God as मोक्षिः is entered in my list, I am called spiritually religious person, I am called मुमुक्षुिः । The
religious person had now become a मुमुक्षुिः । Still he will continue religious साधना of prayer and
study, God was occupying as one of the goals in a remote place. The ranking of the God
improves in the list, God climbs the ladder and after several months, years, decades, of lives
God reaches top of the list, the primary goal of as मुमुक्षुिः, now he has evolved from म्दमुमुक्षुिः to
मध्यममुमुक्षुिः, God occupies top most position. Still the मुमुक्षु should continue prayer and study.
Gradually God desire becomes stronger and stronger as it is nourished, God desire begins to eat
up other desires. Slowly other worldly desires begin to appear smaller and insignificant. This is
called growing out of smaller and insignificant desires. The entire list down to one goal of ईश्वरिः
or ईश्वरे च्छा । There is no list, there is only one goal, God as top most goal to only goal. He is now

called उत्तममुमुक्षुिः who is called साधनचटुष्ट्यसंपन्निः or अनधकारी । कममयोगिः had done its part, now
he is ready for the next साधना of ज्ञानयोगिः । Verse 65 is the repetition of last verse of chapter
nine.
म्मनािः भि । keep me, lord in your life, may you not forget the role of God
मद्भतिः भि । may you keep devotion to me, love me as companion, as one of your goals, as
top most goal, as the only goal.
मद् याजी भि । may you worship me, later you convert your life into a form of worship; indirect
worship. Both direct and indirect worship should be there.
मां नमस्कु रु । may you take refuge in me for taking the challenges, failures, losses in life. May you
have me as shock absorber.
माम् एि इष्ट्यनस । you will come to me through the next stage of life – ज्ञानयोगिः
सत्यम् । this is truth
ते प्रनतजाने । I am promising you transformation, try and see the change in your life.
नप्रयिः अनस मे । you are dear to me, so I will not give you a false promise. It is reliable, believe me
and start your religious life.
Religious person 
(God as companion)
spiritually religious person म्दमुमुक्षुिः
(God is in my list of goals)
मध्यममुमुक्षुिः 
(God moved to top of the list of goals)
उत्तममुमुक्षुिः (साधनचटुष्ट्यसंपन्निः - अनधकारी) 
(God is the only goal)
Now you are ready for the second stage of life - ज्ञानयोग way of life.
Final Summary of ज्ञानयोग: - Verse 66 - शरणागनतश्लोकिः

Now Lord is giving final teaching of the Gita in the form of final summary of ज्ञानयोग way of
life. The world ज्ञान is not used in this verse, it is hidden, implicit in this verse. Superficially
seeing this verse can be confusing by looking at simple translation.
सिमधमामन् पररत्यज्य । धमम=ethics, virtues, morals. Literal meaning of this words is give up all धमम ।
But Krishna has talked about importance of धमम, his very arrival is for promotion of धमम by
saying all of you do धमम, सत्यं िद, धमं चर । Here Lord Krishna says give up all धमम and all the
people who compromise value can say I follow the central teaching of Gita in the last shloka and
after reading the shloka I don’t have any quilt. This is confusing. The next confusing is
माम् एकम् शरणं व्रज । you take refuge me alone only. Only Krishna is the ultimate refuge is
confusing. Now Krishna devotees declare that Krishna alone is the real god, so don’t
worship any other god. They refuse to go to Shiva temple, Rama temple. Thus
superficially reading the shloka confuses person and he misses meaning of ज्ञानयोग ।
ज्ञानयोग meaning:

सिमधमामन् पररत्यज्य । Dharma here includes अधमम also, so सिम धमम-अधमम पररत्यज्य । धमम means all
पुण्यकमामनण, all निनहतकमामनण is called धमम in the form of कानयक, िानचक and मानसकमामनण,
proper bodily, verbal and mental actions – all पुण्यकमामनण । अधममकमामनण means all
improper कानयक,िानचक,मानसकमामनण । So, सिम means all पुण्यपापकमामनण, meaning renounce
all the actions is the literal meaning of सिमधमामन् पररत्यज्य । Now the questions is how can
an individual renounce all the actions ? Lord Krishna himself has said
न नह कनित्क्षणमनप जातु नतष्ठत्यकममकृत् । कायमते ह्यिशिः कमम सिमिः प्रकृ नतजैगुमणैिः ॥ ३-५
even wise has to do eating, drinking, waking, etc. Total activity can be only given up at
the time of death. Krishna is giving impossible advise, what is the significance of the
statement ? Krishna assumes that you remember the teaching of the previous chapters,
where is taught that all the actions belong to the BMC alone
प्रककतेिः कक्रयमाणानन गुणैिः कमामनण सिमशिः । अहङ्कारनिमूढात्मा कतामऽहनमनत म्यते ॥ ३-२७
शरीरम् alone has got कमम । As long as I am identified with the BMC, all the actions of the
BMC will belong to me alone. This identification is called देहानभमानिः । When I have got
देहानभमानम् then all the कमम belonging to BMC will become my कमम । Giving up of all the
actions can only be by giving up your देहानभमान – the notion that I am the body, I am
mind, देहिः=BMC, अनभमान=identification, notion that I am BMC. I can give up देहानभमान
only when I know I am someone different from देह which is called देही – verses 12-25 of
chapter 2. You are not body, you are not the mind, but you are देही, आत्मचैत्यम् the
consciousness principle which is अकताम/अभोता । This is called आत्मज्ञानम्, then I give up
देहानभमान, then all the कमम of body I give up. कममत्यागिः = देहानभमानत्यागिः achieved by
आत्मज्ञानम्, no action belongs to me, they belong to BMC. I don’t have any connection to
BMC, this is त्िमपदार्थमज्ञानम् । So,
माम् एि शरणं व्रज = परमात्मा ऐक्यज्ञानम् । व्रज=approach, reach, come. मां व्रज means approach the
Lord. What is the meaning of the word lord ? ईश्वरिः has three different meanings a
ccording to context.
१ एकरूप-ईिरिः god as personal ईश्वरिः as Rama, Krishna, Ganesha; subject to arrival and
departure.
२ अनेकरूप-ईिरिः निश्वरूप-ईश्वरिः of the 11th chapter, I am all pervading God, all forms are
my forms.
३ अरूप-ईश्वरिः the real God, the highest God. This is neither एकरूप-IshvaraH nor
अनेकरूप-ईश्वरिः, but is पराप्रकृ नतिः of the 7th chapter.
माम् । Her Krishna is referring to अरूपईश्वरिः ननगुमणब्रह्मन् कृ ष्ट्ण-परमात्मा all pervading सनवचदान्दिः ।
So the lord says
एकम् । only one, without a second अनद्वतीयं ब्रह्म, infinite formless कृ ष्ट्णपरमात्मा ।
व्रज । the very world approach is wrong word. Approach means Lord is far one, if real Lord is all-
pervading where is the question reaching. The word reaching is figurative , all pervading
lord cannot be reached, he is not away from me. At this moment we have false notion
that lord is different from me and is far away from me. Both this difference and distance
are false notions. How do you drop this false notion ? Any false notion is dropped by
right knowledge that there is neither a division nor a distance. This knowledge is called
जीिात्मापरमात्मा-ऐक्यम् by which I drop the idea that I have to read to lord तत् त्िम् अनस or

अहं ब्रह्मानस्म । This is gained by vedanta श्रिणं मननं ननकदध्यासनम् with the help of a गुरु ।
तनद्वनध प्रनणपातेन पररप्रश्नेन देिया । उपदेक्ष्य्ते ते ज्ञानं ज्ञानननस्तविदर्शमनिः ॥ ४-३४
माम् एकम् शरणम् । Paramatma alone is the ultimate refuge from संसारिः । He alone is beyond time
and space; other than that anywhere you go ब्रह्मलोक, स्िगमलोक it is a place so time will be
there, you cannot escape time. Time alone is संसारिः, it alone is responsible for birth,
decay, disease, old age, death. Only ब्रह्मन् alone is timeless, placeless, attribute less. By
recognizing this alone you will save yourself from संसारिः, therefore शरणं व्रज – शरणागनतिः
ज्ञानफलम् Benefit of knowledge:

अहं त्िा मोक्षनयष्ट्यानम । I will give you the फलम् for your knowledge, भगिान् is both the कममफलदाता
and ज्ञानफलदाता । Bhagavaan alone will give फलम् for all sadhanas.
सिमपापेभ्यिः मोक्षनयष्ट्यानम । I shall relive you from all पापम् । पुण्यम् will also come under पापम् ।
पापम् is iron chain, पुण्यम् is golden chain; both are shackles. Both of them will keep you
in संसारिः, so you have to transcend both पुण्यम् and पापम् । I will relive you,
रणागनत:=ज्ञानम् so
मा शुचिः । don’t worry, take refuge in me.
शरणागनत:=ज्ञानम् How ?
शङ्कराचायम give this meaning to शरणागनतिः and give following reason:
All Vedas uniformly mention that ज्ञानम् alone will give मोक्षिः, where ever मोक्षफलम् is
mentioned, ज्ञानम् is mentioned as साधना in Vedas hundreds of time. शरणागनत gives मोक्ष,
so
शरणागनत=ज्ञानम् । ज्ञानेन एि मोक्षिः ।
अशोच्यान्िशोचस्त्िं प्रज्ञािादांि भाषसे । गतासूनगतासूि ं नानुशोचन्त पनण्डतािः ॥ २-११
Jnani alone gets liberation, all types of कमम will not give you liberation. They all have to
culminate into ज्ञानम् ।
श्रेया्िव्यमयाद्यज्ञात् ज्ञानयज्ञिः परं तप । सिं कमामनखलं पार्थम ज्ञाने पररसमायते ॥ ४-३३
The greatest भत is ज्ञानीभत: he lone will be liberated.
उदारािः सिम एिैते ज्ञानी त्िात्मैि मे मतम् । आनस्र्थतिः स नह युतात्मा मामेिानुत्तमां गनतम् ॥ ७-१८
Ultimate शरणागनतिः is अहं ब्रह्मानस्म इनत ज्ञानम्
Four qualifications for Gita study – ज्ञानम्

१ तपस् । religious, spiritual discipline
२ भनतिः । reverence/devotion to God and गुरु
३ शुश्रूषा । deep interest for study of Gita. Normaly शुश्रूषा means service, but here the
meaning is desire to listen to Gita श्रोतुम् इच्छा desire to study
४ अन्-असूया । a non-criticizing mind. Never approach scripture with intention to find fault
with the scripture, you will be the looser. Have healthy attitude to scriptures श्रधा ।
Scriptures are valid if you approach them with positive attitude, scriptures will reveal
themselves to you.
Lord says don’t teach Gita to who don’t possess above four qualifications. So,
न िाच्यम् । don’t teach

कदाचन । at any time to
अभताय अपस्काय अशुश्रूषिे ।
यिः च मां अभ्यसूयनत । one who criticizes me. असूयनत=criticizes, is jealous.
Glorifications of three types of people.

Three types of people are very dear to lord, they are:
1) Anyone who teaches Gita to anyone.
2) A Gita student
3) Even a casual Gita listener
Of these three the Gita teacher is the dearest to lord because he is doing the work that lord wants
to do which is the preservation and propagation of सनातनधमम ।
यिः इमं परमं गुह्यं अनभधास्यनत । one who teaches the greatest secret of self knowledge, it is sacred
also, to
मत् भते षु । to the ones who possess the four qualifications
परां भहतं मनय कृ त्िा । doing utmost reverence to me – doing अद्वैतभनत, they will
माम् एि एष्ट्यनत । will reach me, will get जीिनमुनतिः and them निदेहमुनतिः ।
असंशयिः । without doubt.
Gita teacher is the greatest - गुरुस्तुनतिः
मनुष्ट्येषु । among men
नप्रयकृ तमिः मे । dearest person to me. The dearest कमम for the lord is propagation of िेकदक tradition.
It is propagation of धमम, harmony, peace. So, one who does this work is the dearest to me.
In the future also there will be no one dearest to me than the Gita teacher.
भनिता न च । in future also
तस्मात् अ्यिः न नप्रयतरिः मे । there is no one dearer to me, so you share whatever you have learned to
others – स्िाधाय प्रिचनेन च that is the only duty.
Glorification of serious student – नशष्ट्यस्तुनतिः नशष्ट्यमनहमा
Students are divided into two categories:
1) qualified, serious and committed student.
2) Unprepared, a casual student, he has casual approach to the Gita study
Study by a qualified student Krishna calls अध्ययनम्, study by a casual student Krishna calls
श्रिणम् । Both types of students are going to get great results. Higher student will get मोक्षिः and
casual student will get स्िगमिः ।
यिः इमं अध्येष्ट्यते । one who studies Bhagavad Gita carefully with attention
संिादं आियोिः । Gita is in the form of dialogue between Krishna and Arjuna.
धम्यमम् । based on vedic teaching. Any teaching of Veda is called धम्यमम् belonging to Vedic
system. Krishna is reviving Vedic teaching in the form of Gita. In keeping with Vedic
teaching such a dialogue who ever regularly, systematically studies and he is practicing
it through fire of knowledge
ज्ञानयज्ञेन । we are kindling ज्ञानानििः which burns all actions ज्ञानानििः सिमकमामनण भष्ट्मसात् कु रुते ।
We are offering our ignorance in fire of knowledge. Ignorance based confusion अहङ्कार
is offered. ज्ञानानििः is the greatest यागिः । Every student is practicing ज्ञानयज्ञिः which is the
greatest यागिः by which every student is worshiping god, even though there is no photo of

the lord, so Krishna says
तेन ज्ञानयज्ञनेन अहम् इििः स्याम् । I am worshiped, materials are not offered, invisible ego is offered.
The fruit for this यज्ञ is मोक्षिः which is not in this verse, but we have to add. Every student
of Gita is मुतपुरुषिः, he will get जीिनमुनतिः and निदेहमुनतिः ।
Casual student does not have all the qualifications and is not interested in मोक्षिः at all. They are
not interested in ultimate spiritual goal but come to Gita class for worldly benefits. Such a
student has a reverence for Gita, has faith in the efficacy and validity of Gita, so he
श्रधािान् । has faith, and
अनसूयिः च । he does not criticize, he does not have critical mind. So,
श्रृणुयात् अनप यिः नरिः । even if hears casually
स अनप मुतिः । he also will be free from all काम्यकमामनण because of such a पुण्यकमम । Such श्रिणम्
will come under ज्ञानयोग, it will come under कममयोग and पुण्यकमम and from that पुण्यकमम he
gets rid of his पापम् and he will get
शुभााँन् लोकान् प्राप्नुयात् । he will get supreme पुण्यलोक after death
पुण्यकमामणाम् । which are attained by doing big यागािः rituals. Same higher लोक you will get
without doing big rituals by listening to Gita, स्िगम is फलम् for the casual listener.
Arjun’s category
पार्थम । हे पार्थम did you listen to my teaching as उत्तमानधकारी or not ?
कनित् एतत् श्रुतं त्िया एकाग्रेण चेतसा । did you listen to teaching as a serious student with attention
? Did your ignorance is destroyed ? And ignorance caused conflict about to fight or not
fight get destroyed ? Did all them
अज्ञानसंमोहिः प्रनििः । get destroyed ? A teacher wants his student to get superior फलम् मुतपुरुषिः not
inferior फलम् of स्िगमिः । Also Krishna wants to know am I a good teacher ? So asks Arjun
are you मुतिः or not ?
Arjun’s answer नििः मोहिः स्मृनतलमब्धा । िचनं ति कररष्ट्ये ।

Arjun gives crucial answer Krishna is waiting for. Arjun says
नििः मोहिः । gone is delusion as well as ignorance. मोहिः=अज्ञानम् and अध्यासिः are gone. How did
they go ? They are gone by the arrival of knowledge, so
स्मृनतिः लब्धा । knowledge has been gained by me. Normally स्मृनतिः=memory. In this context it
means जीिात्मापरमात्मा-ऐक्यज्ञानम् । निद्यागिमिः leads to arrogance, ego and once you get it
there is no cure for it. So, Arjun it is by your grace
त्ित् प्रसादात् । in the form of systematic teaching, not by touch or glance. ज्ञानम् can be transferred
only by systematic teaching, नसनधिः and powers can be transferred. गुरुअनुग्रहिः means
teaching. त्ित्प्रसादात्=ति उपदेशात्, त्ित् बोधनात्, so
नस्र्थतिः अनस्म गतसंदह े िः । I don’t have any confusion, so
ति िचनं कररष्ट्ये । I will follow your teaching. If I am अज्ञानी I have to do my duty for नचत्तसुनधिः
If I am a ज्ञानी I have to do my duty for लोकसंग्रहिः । Either way you can not escape your
duty even if your duty is unpleasant duty.
िचनं ति कररष्ट्ये । I will do my duty.

Sanjay concluded Gita
At this time both Krishna and Arjun became silent. Now Sanjay comes and concludes Gita. Now
we are in front of धृटराष्ट्रिः and संजय: । We are now not in the battle field.
इनत । In this manner
इमम् संिादं अहम् अश्रोषम् । I heard this beautiful sacred dialogue between
िासुदि े स्य पार्थमस्य च । Krishna and Arjun
महात्मनिः । the glorious one, this adjective can be added to both Krishna and Arjun.
अद्भुतम् । wonder of all wonders, most wonderful.
रोमहषमणम् । both skin feels the thrill and my hairs on head are standing – thrilling dialogue
अहं श्रुतिान् । I have heard.
व्यासप्रसादात् । because of the grace of व्यासाचायम who blessed me with कदव्यचक्षुिः ।
एतत् गुह्यं परं । supremely sacred knowledge I heard
कर्थयतिः साक्षात् योगेिरात् कृ ष्ट्णात् । directly from the lord of teaching.
Why did Arjun got the teaching and not Bhisma and Drona ? because he asked for it.
राजन् अहं हृष्ट्यानम । हे धृतराष्ट्र I am extremely ecstatic, extremely happy
संस्मृत्य मुहमुमहिः । when I look back to the teaching, when I bring the words back again and again.
तत् संस्मृत्य संस्मृत्य । when I look back to the 11th chapter
हरे िः अद्भुतं रूपम् । wonderful निश्वरूपम् of lord comes to my mind, then
महान् निस्मय मे । I am wonder struck
हृष्ट्यानम च पुनिः पुनिः । I think that vision again and again and I enjoy again and again.
Gita teaching is alive even now, wherever lord Krishan is remembered and wherever Arjun is
remembered
यत्र योगेश्वरिः कृ ष्ट्णिः । wherever Krishna as a teacher of Vedant ब्रह्मनिद्यागुरुिः
यत्र पार्थमिः धनुधमरिः । where ever Arjun is there with bow symbolizing धममरक्षणम्, wherever person is
following स्िधममिः, wherever Krishna and Arjun are there, then the Gita wisdom will be
there, there all benefits are there.
Primary benefit is मोक्षिः । Many are not interested in मोक्षिः, but are interested in the worldly
benefits. Lord Krishna enumerates them.
Worldly benefits of Gita study

श्रीिः । wealth
निजयिः । success
भूनतिः । all other prosperities
नीनतिः । justice or fairness
इनत मे मनतिः । this is my observation
ध्रुिा । not for short time but forever, permanently. So Gita is ever valid.

G Notes Rule

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ADVAIDAM

 Notes and Aids

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mÀka¯ karµti v¡c¡la¯ pa±gu¯ la±ghayat£ girim |

ya¯ brahm¡ varu³£ndrarudramaruta¦ stunvanti divyai¦ stavai¦

(by Madhusudana Sarasvati- 16th Century Vedic Scholar)

Every Seeker has 3-Goals – Security , Peace, Happiness (SPH)

3-Layers of Coverings 3-Spiritual Disciplines साधनाः – योगाः

6-Mental Impurities मलन्नवृन्तः

Mental Restlessness न्चतन्नश्चलत्वम्

Ignorance that I am source of all 3-goals आत्मन्वचारः

जयन्तत पटेल Page 1

भ.गी-१,२ जयन्तिः Page 1

Topic 1: जीवस्वरूपम् । त्वम् पदाथथिः । व्यनटिः microcosm

Topic 2: कमथयोगिः as साधना ।

Topic 3: Importance of individual effort प्रयत्नम्, पुरुषाथथिः,

भ.गी-१,२ जयन्तिः Page 2

रागिः Attachment स्नेहिः Love

रागिः । I want person, place or thing to be eternally with me.

Goal of the human evolution is to know Brahman, to reach Brahminhood, or

भ.गी-१,२ जयन्तिः Page 3

भ.गी-१,२ जयन्तिः Page 4

भ.गी-१,२ जयन्तिः Page 5

शब्दाददनभिः पञ्चनभरे व पञ्च पञ्चत्वमापुिः स्वगुणेन ब्ािः ।

भ.गी-१,२ जयन्तिः Page 6

अनात्मा – एकादश आत्मा

भ.गी-१,२ जयन्तिः Page 7

अनात्मास्वरूपिः । Nature of non-Self

मात्रा । Sense organs.

स्वाभानवकधमथिः । Intrinsic nature, is permanent. It is सत्यम् । भाविः ।

Fire (hot) स्वाभानवकधमथिः  vessel (hot) आग्तुकधमथिः  water (hot) आग्तुकधमथिः ।

भ.गी-१,२ जयन्तिः Page 8

Clay (permanent) स्वाभानवकधमथिः  pot (temporary) आग्तुकधमथिः

अपररहायेऽथे न शोनचतुम् अहथनस । Accept choice less situations

बुन्योगिः । Quantity and quality

भ.गी-१,२ जयन्तिः Page 9

कमथयोगिः । Active involved, whole hearted, ethical life

कमथयोगिः  ज्ञानयोर्गयता  आत्मज्ञानम्  मोक्षिः

अनवपनितिः । un-intelligent, non-discriminative people, for them material accomplishment alone

Stages कमथयोगी goes through

कमथयोगी takes a jump, becomes a person of steady wisdom नस्थतप्रज्ञिः ज्ञानी

इच्छा । Desire – movement of the mind outwards

भ.गी-१,२ जयन्तिः Page 10

इन्ियननग्रहिः । Sense discipline to prevent world from disturbing mind

बलवान् इन्ियग्रामिः । Powerful sensory system

भ.गी-१,२ जयन्तिः Page 11

अशा्तिः । One without peace

भ.गी-१,२ जयन्तिः Page 12

प्रनतनिता प्रज्ञा । Aimed life

भ.गी-१,२ जयन्तिः Page 13

भ.गी-३ जयन्तिः Page 1

Verses 1-2 - Arjun's question - If knowledge स्थितप्रज्ञः (ज्ञानयोगः) is better

Karma Yogaha = proper action + proper attitude = सर्त्िं योगः उच्यते ।

भ.गी-३ जयन्तिः Page 2

स्निा – life style