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Question: What is Dharma? How to implement dharma in real life? &ndash; It is exceedingly difficult to implement Dharma in this complex world.
Ahimsa Param Dharma &ndash; Follow the path of action which causes least harm to you and others
Shri Krishna is sharing His vision of world&rsquo;s order, His vision of realty so that Arjuna&rsquo;s grief can be removed. Even He knows that some of his family members will die on the battlefield of Mahabharata. Yet He has a different perspective. In a moment of crisis some people remain calm, and some people freak out. The difference is in their perspective about vision of realty of Universe. 
Shri Shankaracharya about Verse 11/Chapter 2
Shok Moh Bhyam Abhibhoota Viveka Vigyan &ndash; Arjuna&rsquo;s suffering is indicative to sansara sufferings. We lose our ability to think clearly due to grief and emotional distress. 
Verse 11 &ndash; Spiritual preaching&rsquo;s of Bhagawan Krishna starts here
Ashochya nanva shochas tvam - You mourn for those who need not be mourned
Pragya Vadansch Ka Bhasase - and yet you speak words of wisdom. 
Gata Soon Gata Sunshcha - For the dead and for the living
Nanushochanti Panditah - the wise mourn not.
Gata Ansu &ndash; have breath; Pragyavadansch &ndash; Wisdom; Na Anushochanti &ndash; do not grief; Panditah &ndash; genuinely wise
Shri Krishna is saying that you are grieving for someone who does not deserve to be grieved.
Verse 12&nbsp; - Na tu eva aham &ndash; It is known that I; Na Asam Jatu &ndash; Never existed; Na Eme &ndash; nor these; Janadhiya &ndash; King; Na tu evam &ndash; neither you
From this time on wards neither of us will cease to exist. There was never a time when you and I did not exist.&nbsp; Shri Krishna has a different perspective about sufferings. Arjuna is focused on physical sufferings. The one who dies? The one who does not die? And the one who travels? &ndash; This is being taught by Bhagawan Shri Krishna in the next few verses.
Verse 13 &ndash; Yatha &ndash; just as; Asmin &ndash; In this; Deh &ndash; Body &ndash; the one who dies and gets burned; Dehin &ndash; The one who possess the body &ndash; someone inside; Kaumaram &ndash; childhood; Yauvan &ndash; Youth; Jara &ndash; Old; Praptir &ndash; acquires; Dhira &ndash; Wise person; Muhyati - Confused
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Bhagavad Gita at Work

Bhagavad Gita Chapter 2 &ndash; Sankhya Yoga Verse 1 Sanjay Uvaca
Arjuna, who was full of tears and overcome by a strong feeling of sadness and regret, Madhusudan (Shri Krishna) said this to Arjuna, who was depressed.
Verse 2
O Arjuna &ndash; where are you getting this timid nature during this difficult time of the war? It does not look good on you. It is disgraceful. Bhagawan Shri Krishna is observing that Arjuna is incapacitated by his own emotions.
Verse 3
The intent that takes you towards unmanliness, take this weakness out of your heart and getup &ndash; O Arjuna. Bhagawan Shri Krishna is using harsh language to invoke his strength as a mighty warrior.
Verse 4 Arjuna Uvaca
How can I battle against Bhishma and Drona who deserve my reverence? How can I fight with them with arrows O Krishna?
Verse 5
It would be better for me to live upon alms than killing great teachers (Gurus). How will I enjoy the wealth which is stained with their blood? Arjuna is trying to leave the battlefield and would prefer to live a life of sannyasi implying that Arjuna is running away from his responsibilities. This is another part of his dharma.
Verse 6
Either we conquer them, or they conquer over me. Those who are ready to fight with me, son of Dhritrashtra. Which is better?
Verse 7
I am confused about what is my dharma. Arjuna is not able to decide what is better. I am your student. Having sought your advice, please teach me firmly what should I do? I beg you to teach me.
Verse 8
My sadness will not be removed even if I get the kingdom of the three worlds (lokas). In daily life we use intellect and mind to respond to sadness and happiness. When we reach spiritual maturity, we can view ourselves without getting affected by the real situation.
Verse 9
Arjuna said to Bhagawan Shri Krishna &ndash; I will not fight and fell silent.
Verse 10
Background is made till this verse 10. Sri Krishna spoke to the depressed Arjuna.
Verse 11
You are mourning for those who should not be mourned for. But you are talking about the right thing. 2nd interpretation &ndash; Bhishma and Drona are Gyani &ndash; spiritually matured, so you should not mourn for them.
Verse 12
There was never a time when you and I did not exist. In the future also, all of us will exist.&nbsp;I am a soul vs. I am the soul (atma).

Bhagavad Gita &ndash; Chapter 2 &ndash; Sankhya Yoga Verse 12
There was never a time when you and I did not exist. In the future also, all of us will exist.&nbsp;I am a soul vs. I am the soul (atma).
Verse 13
Just like the body passes through the childhood, youth and old age, so is another body acquired. So wise persons do not mourn about this or confused about this.
Question: Have I changed?
Example: We make decisions based on my belief system &ndash; don&rsquo;t talk to strangers, we say to child. This belief went into child&rsquo;s mind. Child is behaving with that belief.
Who am I? I am not the belief? I am not the one that is projected after the belief. We accumulate some beliefs, and we discard some belief. So, I am the one before the belief.&nbsp;This &ldquo;I&rdquo; is always available for us to experience. Consciousness does not go through the change and allows us to see the changes of body and mind.
Verse 14
O Arjuna, all sense perceptions causing cold or heat, pleasure or pain, they come and go. They have a beginning and an end. Endure them O Arjuna.
Verse 15
One who does not get disturbed by the impermanent things, the one who faces pain and pleasure with equanimity. Such a person is a wise one and is fit to be immortal.
Verse 16
Important thing is to contemplate on this &ldquo;I&rdquo;. atma = sat (unchanging) cit (pure consciousness) ananda (happiness). For the unreal (untruth), there is no existence. For the real (Truth), there is no non-existence. The certainty of these both (existence and non-existence) is seen by the knower of the Truth. The impermanent does not have any existence. But the Truth is always there. It never ceases to exist.&nbsp;
Verse 17
Try to understand that the one which cannot be destroyed is the one which is pervading this entire universe. This atma which is indestructible cannot be destroyed by anyone. You should treat this as a subject.
Verse 18
These bodies belong to the immortal embodied being (atma). This embodied being is indestructible and measurable. Therefore, go fight O Arjuna. Shri Krishna is teaching that consciousness continues to exist and it is utterly unaffected by the physical body and subtle body.
Verse 19
The one who thinks that the atma can be destroyed and the one who thinks that the atma is a slayer. Both of them do not understand it. So, fight. As a body and mind, I become Ego. As a wave, I become jivatma. Sea is same. Water does not change. Once I experience the True Self, then everything becomes mithya (maya). You cannot experience a life of father till you become father.

Bhagavad Gita &ndash; Chapter 2 &ndash; Sankhya Yoga
Verse 25
When atma is identified with Cit (mind), it is jivatma. Cit is a repository of impressions. These impressions are not readable. Subconscious is related to this life impressions. When subconscious gets activated, then it comes into a conscious being, and it becomes recognizable. Then it projects as mind and intellect. When light of atma projected through mind and intellect, vasana gets activated. Then a shadow is formed, which is called ego.
My skin is brown, identification with body. My likings are this, this is identification with mind and intellect. We are not aware of the vasana associated with the desires. THIS IS WHY ATMA CANNOT BE TRANSLATED AS A SOUL. This atma projects itself into different identification &ndash; body, mind and intellect.
Verse 26
Even if you think that this self (jivatma) is constantly taking birth and dies, why should you mourn.
Verse 27
The one who is born, is going to die. You should not grief over things which are certain &ndash; related to Jivatma. This cycle of birth and death continues.
Verse 28
Anything which has life are unmanifested in the beginning, they exist (manifested) in the middle and become unmanifested at the end. Arjuna is addressed as Bharat. When the person who is being taken to that knowledge, then he is called the one who is reveling in knowledge. As your mind and intellect more developed, your ego drops. What is there to grief about. Atma takes different roles and gets identity as a body, mind, intellect, jivatma like a person takes different roles as a father, son and husband.
Verse 29
Atman causes us to understand. We cannot go back and try to make it an object.
Verse 30
This atma is eternal. But, due to association with different identification, it appears to be destructible.
Verse 31
Svadharma &ndash; you should not waiver to perform your duties (Svadharma). It does not look good for a warrior. Within the jivatma, the three gunnas are projected. The combination of these gunnas create a character of jivatma. Arjun&rsquo;s personality is that of Chattriya. He has abundance of rajas and sattwa with a little bit of tamas. The rajas make him a person with positive attitude to protect others. Whenever he gets a chance to fight and protect others, this is his most auspicious Karma. But Arjuna is in a state of confusion. There is nothing right than fighting a righteous war. Shri Krishna says there is nothing higher than performing your Svadharma.

Bhagavad Gita &ndash; Chapter 2 &ndash; Sankhya Yoga
Verse 32
Those Chattriya&rsquo;s who are given this opportunity to fight a righteous war, opens the door for heaven for them. There are two types of persons &ndash; thinker and other is doer. Karma in itself is not a step towards enlightenment. If a person performs duties to earn his/her livelihood, this is normal karma. This normal day to day karma is not a karma yoga. Those Chattriya&rsquo;s are happy who are called upon to perform such duty. They go to heaven. In that era, it was popular to perform your duties (dharma).
Verse 33
Now, if you do not perform your duties, you will incur sin. People will curse you.
Verse 34
For the honorable, disgrace is worse than death. For someone who is highly regarded, disgrace is worse than death. Anything that brings down my spiritual maturity, is considered a sin. If a person reached the state of Sattwa and gets attached to the results of karma, is considered a sin from a perspective of karma yogi. Also, if you are saying that I did this karma, that means you are still attached to the results of the karma. That time, svarga was considered as a good thing which had limited time to reap the results of punya karma.
The person ingrained in Tamas, when he/she has to perform karma with the attachment towards results is not a sin.
The wise people (dhir purush) have to get rid of attachment to the results of karma and ahankara (I did this karma).
Verse 35
Among the esteemed, you will be taken lightly. You will be perceived as someone who left the battlefield due to fear.
Verse 36
Many unspeakable words your defenders will utter, belittling your abilities. What could be more painful that that? Arjun&rsquo;s enemies will also consider him a coward, if he leaves the war, because on the mighty warrior on the opposite side will also curse him.
Verse 37
If you (Arjuna) are killed on the battlefield, you will go to heaven. If you are victorious, you will enjoy the worldly pleasure. Therefore, O Arjuna, resolved to fight.
Verse 38
Consider that pleasure and pain should be treated alike. When you fight with the attitude that victory and defeat will be alike, then it will not incur into a sin, because this is a righteous war. Now body, mind and intellect are together engaged to make the right decision about the war. You should treat each situation, e.g., pleasure, pain, loss and gain and victory and defeat with same attitude.
Verse 39
This has been stated from the Sankhya yoga. Now listen about karma yoga, through which you will be freed from the bondage of karma. When we perform any karma (action), we are always attached to the results of the karma or we are driven by desires of the actions.&nbsp;Example: if we are born in India, can we take birth in another country? And Why?
When we are born in a family, we are attached with the family, then we will be born in the same family. If you have attachment to your child, you will take birth near about it. Karma-phala is attached to the bhava, that bhava is the results of the action. The basic concept revolves around bondage related to the raga and dvesha.
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Bhagavad Gita &ndash; Chapter 2 &ndash; Sankhya Yoga
Verse 39
Till now whatever is being told to you is based on rational logic (Sankhya yoga).
Now listen to the actions which will remove you from the bondage of karma. There are three types of attachments (identification with karma):
<ol>
<li style="font-weight: bold;">Associated with karma</li>
<li style="font-weight: bold;">Associated with the results of the karma</li>
<li style="font-weight: bold;">Associated with the ego (ahankara, dambh, mad) that I did this</li>
</ol>
When your identity is merged with the Brahman, your ego will go away
Verse 40
When you act without attachment, your efforts do not get lost. Also, fear related to&nbsp;various attachments will also go away (effects of death). In karma yoga you are blessed to&nbsp;the extent you adopt an attitude. Even a small shift in attitude can create a huge change in&nbsp;your action.&nbsp;&nbsp;
Verse 41
Your intellect becomes single pointedness focused with this kind of action. You are also supposed to do this. The person whose intellect is not focused on one point, that person will wonder around.
Verse 42
When we focus on the pleasing results of actions, that is characteristics of unwise people.&nbsp;Vedic rituals are performed to help you gain worldly affairs/goals (Kama, artha, dharma).
The unwise one says &ldquo;there is no other way to achieve peace, love and contentment otherthan Vedic rituals&rdquo;. Shri Krishna is very critical of the excessive performance of rituals.
Verse 43
Any action that is focused on achieving specific goals &ndash; reaching heaven, better births is not going to lead you the path of achieving moksha. The creation of results-oriented action is not wise. When the state of your knowledge changes, you will understand that there is much more beyond the common understanding (beyond flattery words).
&nbsp;Verse 44
Those whose minds are attached with the results of actions, they will never reach the state&nbsp;of samadhi &ndash; state of becoming as brahman (same as origin), which is reaching the state of&nbsp;enlightenment. &nbsp; &nbsp; &nbsp; &nbsp; &nbsp;&nbsp;

Bhagavad Gita &ndash; Chapter 2 &ndash; Sankhya Yoga
Verse 45
Vedas are related to manifested part of the world. We analyze the three gunnas, satwa, rajas and tamas, which are related to the manifested energy. Why human being cannot take birth in any other form than human. The reason is that only few parts of the vasana are activated in this birth. So, another birth will take place in the human form only. The Cit (atma) will continue to take form of human birth till it becomes one with the unmanifested brahman.
Shri Krishna is saying to go beyond the gunnas. Gunnas only provide intellectual knowledge. The spiritual knowledge comes beyond these three gunnas. You need to focus on spiritual knowledge without any controversies and start focusing on goodness.
Verse 46
The one who has acquired the knowledge beyond the three gunnas. For him/her this Vedic knowledge is like a well surrounded by water. The one who has gained the experience beyond the Vedic rituals, there is no value for him/her.

Bhagavad Gita &ndash; Chapter 2 &ndash; Sankhya Yoga
Verse 47
You have the right to perform your duties and without having any attachment to the results of actions. But you should not give-up your duties. If you are focused on performing your duties your efficiencies increase. When you are motivated by the results of actions, your efficiency to perform your duties decreases.
For example, when you are driving your car to reach a destination, your focus should be on course corrections and not on reaching the destination. The attachment to the fruits of actions causes bondage with karma. This cycle will continue till we break the cycle of bondage with karma (Karma Bandhan). Karma-phala is due to the process of engagement in karmas (actions).
The karma-bandhan is related to continuation of cycle of karma (action), which eventually continues the cycle of birth and death. Our target should be to BECOME TRUE SELF and not recognize your True Self. Be the divinity that you are.

Bhagavad Gita &ndash; Chapter 2 &ndash; Sankhya Yoga
Reviewed Verse 47 again (one of the two most important Verse in Bhagavad Gita)
You have the right to perform your duties without having any attachment to the results of actions. But you should not give-up your duties. If you are focused on performing your duties your efficiency increases. When you are motivated by the results of actions, your efficiency to perform your duties decreases. For example, when you are driving your car to reach a destination, your focus should be on course corrections and not on reaching the destination. The attachment to the fruits of actions causes bondage with karma. This will continue till we break the cycle of bondage with karma (Karma Bandhan). Karma-phala is due to the process of engagement in karmas (actions). The karma-bandhan is related to continuation of cycle of karma (action), which eventually continues the cycle of birth and death. Our target should be to BECOME TRUE SELF and not recognize your True Self. Be the divinity that you are. Once you become the divinity you are, you attain all other goals &ndash; e.g., getting rid of the cycle of karma-bandhan. Buddhism s based on three principles:
<ol>
<li>Nastik school of thought &ndash; do not believe in Bhagawan</li>
<li>Everything happens by accident</li>
<li>Meditation &ndash; Vipasna: experiences are better</li>
</ol>
Verse 48
We do course correction, if our target is to be the divinity. When you perform your actions with that goal combined with the attitude of equanimity towards being successful or unsuccessful, is called yoga. Keep your mindset same in performing any actions is called yoga. Example &ndash; every time you do not achieve your goal you become closer to the goal by performing another action (course corrections); in Canada, on an average a person buys home after looking at 18 homes. That means every rejection brings you closer to your goal.
Verse 49
By far the actions performed with attachment to the results of actions are inferior to the actions performed without attachment to the karma-phala. As you become spiritually matured, you start ignoring small actions or irrelevant actions.
Verse 50
Any action (volunteer actions) performed in this manner (described in verse 48-49), is called performing skilled (kaushlam) actions with happiness. How is mind related to kaushlam is relevant.
Verse 51
Manish (the one who has control over mind &ndash; man ka prabhu), such persons when they perform actions, they become free from the cycle of life and death.

Bhagavad Gita &ndash; Chapter 2 &ndash; Sankhya Yoga
General Discussion
For a person dwelling on objects, attachment arises. From attachment desire is born. When desires do not get fulfilled, anger arises. Due to raga and dwesha, your mind gets robbed. The moment you feel that something is essential for your wellbeing, desires get born.
Verse 60
Desires are natural. Wise people understand that turbulent sense forcefully carry away the mind. Intellect acts based on experience. Whenever our mind is driven by the desires, the intellect tries to justify our acts. We justify our aberrations of mind. The one who is established in controlling senses, that person&rsquo;s wisdom is firm &ndash; sthithpragya.
Verse 62-65
How to control your senses/ &ndash; one should sit in meditation, concentration on Me.
When our intellect is directed away from the attachment of the object, the same object comes to us as a prasad. When our relationship to the object is not related to the attachment, we do not long for the object. When our relationship is focused away from the raga and dwesha, then we relate with the object as a prasad-buddhi. This relationship changes when one reaches to the level where intellect (buddhi) is able to recognize the power of senses who can drive your mind away and can break-away from the attachment to the desire (relationship to the desire).
Over a certain period of time, intellect reaches to the state where it does not require to control the mind and becomes self-aware and does not require to be controlled.&nbsp;Because of your relationship with the object changes and mind becomes tranquil &amp; firm.
Verse 66-68
A person whose buddhi is unwavering, he/she will be happy all the time. For the one whose wisdom is wavering all the time, peace and happiness cannot reach him.&nbsp;Once you become established in prasad buddhi, your heart chakra becomes purified. When you recognize that there is no permanent source of happiness, peace and contentment in the external world, you start focusing on inner divinity to become one with brahman.
Verse 69
The enlightened person is awake when everyone is sleeping (dream of delusion). When all others awake, the enlightened person sees from outside as a play of mind. An enlightened person is awake to the realty that the true source of happiness, peace and contentment lies inside you. Nisha implies ignorance &ndash; an unenlightened person lives in the dream of ignorance.
Verse 70-71
For a Sthithpragya person, the desires do not affect him/her or perturb him/her like the water of all rivers enters the sea, but the sea level does not change and stays calm. So too, all desires enter them, yet they attain peace and not driven by all pleasures of life.
Verse 72
Having attained it (free from desires and ego), one is free from delusion. Remaining in it at the end of life, one attains brahma-nirvana.

Verse 55-60
The one who is not Brahmabhuta has made three decisions:
1. &nbsp; &nbsp; Jivatma is performing actions with ego through mind
2. &nbsp; &nbsp; Mind energy is trying to connect to Brahman
3. &nbsp; &nbsp; Bhakti is always entangled with asking for something from Bhagawan.
The things which are related to this sansar, which is full of Sukha and Dukkha.
1. &nbsp; &nbsp; Gyani Bhakti is without deenta. Mind is attached to Bhagawan &ndash; then that person is called Brahmabhuta. He/She is still not reached the state of Brahman.
2. &nbsp; &nbsp; Whatever is happening in our life is due to your blessings.
3. &nbsp; &nbsp; But this stage can also change and become deena bhava.
4. &nbsp; &nbsp; Once this stage become permanent, then that person is Brahmabhuta. There is no deenta. Myness bhava is negligible.

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Verse 12-15
Dharma defines a thing - what it is?
<ul>
<li>Arjuna&rsquo;s dilemma is related to choosing between the two rights (dharmas)</li>
<li>What makes him Chhatriya, is his duty. There are two rights. War is right; killing his relatives is also right. So context matters when we are at a crossroad of choosing between two right paths of dharma.</li>
<li>This makes Arjuna&rsquo;s emotional drain extraordinary.</li>
<li>Discussed why Shankaracharya started from Chapter 2/Verse 11.</li>
</ul>
Why Bhagawan uvaca: why Bhagawan?
<ul>
<li style="font-weight: bold;">Shri Krishna can be seen as Krishna. Before Gita, Arjuna considers him as a friend.</li>
<li>In Bhagavad Gita, Shri Krishna becomes Bhagawan &ndash; implies his status as Bhagawan.</li>
</ul>
Verse 15
<ul>
<li>Bhagavan Shri Krishna blew His Pancajaya.</li>
<li>Arjuna blew his Devadatta.</li>
<li>Every conch has different vibrations. It affects your prana shakti &ndash; identity chakra; it affects in a different way.</li>
<li style="font-weight: bold;">Each conch represents different meaning based on its association with the respective warriors.</li>
<li style="font-weight: bold;">The perception of the manifestation changes with conch&rsquo;s vibrations.</li>
<li>Some conchs are blown to improve the morale of our own army.</li>
<li>Other conchs are blown to demoralize the opposing armies.</li>
</ul>
<ol>
<li>Lord Krishna conch will bring you to the war.</li>
<li>OM sound starts from manipura chakra and goes towards upward chakras.</li>
<li>Pooja conch affects you for shanti.</li>
</ol>
<ul>
<li>When my prana goes to the shanti; other vibrations related to fear will not affect me.</li>
<li>Example: chanting of &ldquo;vahe guru vahe guru &hellip;&rdquo; affects 7 chakras of a person due to the type of vibrations created.</li>
<li>You can chant Soham Soham Soham&hellip;..; Both of these have shraddha angle.</li>
</ul>
<ol>
<li>Instrument (ear) and interpretation by mind together produces. experience; that affects your chakra; example: calm brings shanti.</li>
<li style="font-weight: bold;">Enlightened state &ndash; mind becomes non-existent.</li>
<li style="font-weight: bold;">Source of vritti is vasana, this is generated by the tendencies left from the past and current life.</li>
</ol>

Bhagavad Gita &ndash; Chapter 3 &ndash; Karma Yoga
Verse 19-24
Shri Krishna is saying that you need to perform action without detachment. Thus, a person reaches the highest level. Bhava is very important. Arjuna is a role model, so whatever he does, people will follow. First you need to understand what bhava is.
Yudhishter example: Why didn&rsquo;t you understand the lesson. Today, I did not get angry. Now I got it. When we understand the bhava, then experiencing it and last stage is becoming (enlightenment). Nature will force you to perform action. But you have mind and intellect, therefore, mind will drive you towards action. So, the level and attributes of bhava will take you towards the spiritual maturity.
In Verse 22-24, Shri Krishna is talking about Dwait &ndash; O Arjuna, for Me, there is nothing to be done in the three worlds, nothing to be gained which is not yet gained. Yet, I remain engaged in action. If I were not to engage in any action all the time, what will be the consequences? People would follow my example in all situations, O Arjuna. Therefore, people would perish, If I were not to perform action. I would become the agent of confusion. I would destroy these people.
Shri Krishna as an avatar is not burdened with karma of His own making. But He is taking upon the responsibility of good karmas of many people. Therefore, He performs these actions for the welfare of the mankind.
Discussion: Adwait vs. Dwait
When I say I am there, it implies you are there. Bhagawan is separate from me implies Dwait. In Adwait, aham is destroyed and you become part of the brahman, you reach beyond the mind. Whatever I understand means Dwait. Adwait is related to Anubhav (experience &ndash; becoming one with brahman).My Anubhav is in the present situation including past memories and future imagination.
Everything else is illusion. Time exists in the NOW form only. I have only experienced time in the present form. Whatever is converted into material is part of the Dwait, the observer (consciousness) is Adwait. When I become the conscious alone, then I am Adwait. When I behave like a part of material world, I am Dwait.
Example: I am able to see the object due to the light of consciousness (like a light of sun), when it falls on an object. We do not see the light of consciousness.
Samadhi:
<ul>
<li>Dhyana samadhi &ndash; you get experience of oneness, but you get out of dhyana &ndash; you lose it.</li>
<li>Gyan samadhi &ndash; You can experience oneness while being in physical world.</li>
</ul>

Bhagavad Gita &ndash; Chapter 4 &ndash; Jnana (Gyan)-Karma-Sannyasa Yoga&nbsp;
Sri Bhagawan Uvaca:
Nirgun brahman and Sagun brahman. Both are beyond three Gunnas. When Bhagawan Shri Krishna came on this earth, He is controlling Gunnas and we can say He is Sakaar.
Verse 31
Yagya (Havan) &ndash; positive action dedicated for others&rsquo; benefit. The one who does not perform yagya, he is limited to his own area of action. The spiritual journey begins when you perform actions without any personal agenda. It has immediate positive effect on the mind of a person.
Verse 32
There are many kinds of yagya performed without &ldquo;Iness&rdquo; for the benefits of others. Then you reach brahman (moksha). Once you become brahman or merged with brahman, you are not affected by the activities of mind, yet engaged in daily activities of life without &ldquo;Iness&rdquo;.
Verse 33
When we discuss things: we have some level of &ldquo;Iness&rdquo;. When we attach Shradha, then we talk about Jnana (Gyan) Yagya and your attitude becomes pleasant.
Verse 34
The new knowledge will come when you have space in your mind in the path of spiritual journey.
Verse 35
Bhagawan is saying that once you reach that level of spiritual knowledge, then you will see that all living beings are in Me. When you are between the stages of knowing and being, then you are still in Adwait stage.
Hindu philosophy is based on a seeker who continues to strive for more answers till he/she reaches brahman.
Verse 36
The fundamentally everyone knows that I should not be hurt, nothing should be stolen from me. Whenever this (hurt/stealing of an asset) happens, we call it an act of sin. When we talk about budhi, then people define the sin based on a belief system. Now you are at a lower level.
When you are on a spiritual path, you slowly reach brahman with this knowledge about your True-Self/Inner Divinity. This Jnana (Gyan) is available to you all the time. Sense of fulfilment comes when you give in the external world.
Verse 37
O Arjuna, the fire of knowledge reduces all actions to ashes like a kindled fire reduces wood to ashes. As you start committing acts of dharma, your punya karma start growing.
Verse 38
Whenever you start removing falsified identifications you start reaching your True Self. When you start removing impurity using spiritual tools (Chitta Shudhi), then you start realizing your true identity &ndash; moving from understanding to knowing through yagya-karma. Eventually your inner divinity is revealed like sun is revealed when cloud disappears.

Bhagavad Gita &ndash; Chapter 5 &ndash; Karma-Sannyasa Yoga&nbsp;
Shri Bhagawan Uvaca:
Verse 24-29:
A person wants to be liberated from:
1. &nbsp; &nbsp; Pain
2. &nbsp; &nbsp; Problems of external world
3. &nbsp; &nbsp; Emotions &ndash; anger, happiness, sadness etc.
4. &nbsp; &nbsp; Birth and death
5. &nbsp; &nbsp; Raga and dwesha
6. &nbsp; &nbsp; Physical existence
Question: What is Brahma nirvana? &ndash; once you reach to a state where you are established in brahman, which implies that you are in a state of being. Such a person is happy within Self (Brahman); self is related to identity. Someone may be satisfied with self (content within &ndash; &ldquo;anthasukha&rdquo;), but he/she is not in the state of Brahma nirvana. He/she is probably between the state of knowing and being.
Sometimes a person shuttles between knowing and being state. The same experience is hard to repeat because your mind tries to realize the contents of memory.
&ldquo;Brahma Bhu Adhigachatti&rdquo; &ndash; That person goes towards &ldquo;being&rdquo; Brahman - beyond the sea of existence (Bhu) &ndash; Brahman.
Verse 25:
1. &nbsp; &nbsp; At the stage of understanding &ndash; you have doubts.&nbsp;
2. &nbsp; &nbsp; At the stage of knowing &ndash; you have removed some doubts.
3. &nbsp; &nbsp; At the stage of being &ndash; you have no doubts.
That person existence is for the benefits of everyone (all existence).
Verse 26:
That person is behaving like a rishi &ndash; controlling the mind.
Verse 27:
Meditation &ndash; how to practice dhyana? Muni &ndash; whose vibrations of mind are calm.

Bhagavad Gita &ndash; Chapter 6 &ndash; Dhyana Yoga&nbsp;
Sri Bhagawan Uvaca:
Verse 44-47
In physics &ndash; matter seems to exist. But for a physicist only vibration exist. Similarly, our sages tried to explain the vibrations through sound. They used shabda brahman. Our sages defined shabda brahman as the creation of this universe.
When we try to go beyond the universe, then all questions related to Shristi goes away.
When Shri Krishna is talking about focus on ME, what he is talking about? The consciousness cannot be related to the vibrations of matter. When we see ME from the Shristi angle, then we see Him as Shri Krishna. When a person is focused on nirgun brahman, then he/she can transcend beyond Shristi. When you merge with oneness, then there is nothing left to be understood.
Tapasvi, Karmi, Gyani are all entangled within Shristi. Yogi is the one who is focused on trying to go beyond the Shristi. The level of entanglement decreases &ndash; then you become yogi.
There is a field of information known as Akash where all knowledge exists about your present, past and future. Example of pigeon and monkeys.
Spiritual knowledge is transferred through shakti path. Shabda brahman is whole Shristi which is full of vibrations. OM is the primordial sound.

Bhagavad Gita &ndash; Chapter 7 &ndash; Jnana Vijnana Yoga&nbsp;
Shri Bhagawan Uvaca:
Verse 23-30
Sometimes we try to understand the segment related to prakriti and fail to understand that our questions are related to a part of segments. Assumption is that Bhagawan made this Srishti due to some reasons. Mind, budhi and desires are required for Karana. Suppose mind is looking outside to find answers to questions and always looks for answers in this Srishti. But your inner divinity must be realized inside. You need to focus inside. For every action/desire, there is a disturbance in the mind.
Yoga: chit-vritti nirodha
When prana shakti activates the vasana, then it comes into the periphery of my awareness. The mind will continue to act till we get that desire completed. Once that desire is completed, then we become satisfied and become calm. But next desire will arise, and mind will start acting on it to fulfil that desire. But mind acts on it to calm itself. During this process, our understanding is limited to activities related to mind.
Source of the desires must be cleared before you can realize your True Self. Mind is known by its movement. When mind is completely still, then it merges with True-Self (inner divinity).
&nbsp;
Everything is happening according to prakriti, but I (Brahman) am not involved.
<ul>
<li>Karma-yoga &ndash; quantity of thoughts reduces</li>
<li>Janna (Gyan) &ndash; yoga &ndash; quality of thoughts improves</li>
<li>Bhakti-yoga &ndash; direction of thought process improves\</li>
</ul>
If you see things linear fashion, you will have questions. But this entire process is circular in nature. The energy is same, but it changes with diversification. The underlying source is same for all form of shakti &ndash; Hanuman, Durga, Parvati and more. Like source of water at home is same, but we drink from the kitchen tap only.
Verse 29-30
What is the motivation to reach ME. Some wants moksha. Some want to get rid of cycle of birth and death. You need to focus on ME to reach moksha.
Those who merges in ME, then he/she becomes yukta chetas.

Bhagavad Gita &ndash; Chapter 8 &ndash; Akshara Brahma Yoga&nbsp;
Shri Bhagawan Uvaca:
Verse 20-28
Chandrama (Ingala nadi) represents mind (maan) whereas Sun (Pingala nadi) is budhi.&nbsp;When intellect is going towards knowledge, then it is going towards Uttaranayan. In this way, it is not possible to return in this world. Also, till your mind is attached to the worldly affairs you are in southern (Dakshinarayan), then you will return to this earth.
Usually, we attach everything with physical matters that runs according to sun and lunar calendars. When you look at it from the spiritual perspective, then you are talking about a person seeking knowledge about True Self. All energies, efforts are concentrated to merge with the supreme abode &ndash; Brahman. Karma, Dharma, Bhakti &ndash; all are focused on gaining knowledge to merge with brahman.
<ul>
<li>Creative energy (force)</li>
<li>Sustainable energy (force)</li>
<li>Change energy (force)</li>
</ul>
These energies are known as Brahma (Sarasvati), Vishnu (Lakshmi) and Mahesh (Parvati). These energies are associated with the Consciousness, that is why they become devas like.
Brahman:
<ol>
<li>Consciousness &ndash; knowing aspect</li>
<li>Will &ndash; intent &ndash; sense of doing</li>
<li>Being - becoming</li>
</ol>
This is how creation starts &ndash; when nirgun brahman transforms into saguna it requires energies.

Bhagavad Gita &ndash; Chapter 9 &ndash; Raja Vidya Raja Guhya Yoga&nbsp;
Sri Bhagawan Uvaca:
Verse 20-34
Prarabdha, Sanchit and Agami Karma are difficult to remove. There is a hope to change the course from papa karma to punya karma.
<ul>
<li>Dharma is based on the responsibility of a role and search for the ultimate truth.</li>
<li>Dharma is for seekers who are looking to find the ultimate TRUTH.</li>
<li>Religion is for followers. Their actions are driven by the desires, and it is justified based on rules and intellect (budhi) is destroyed.</li>
<li>Seekers can grow. Intellect allows you to grow. This role changes the personality of the seeker. Spirituality allows you to ask questions because this is the nature of seekers.</li>
</ul>
Atm (identity) takes the role of Jivatma. At the time of death, what bhava was dominant that will attach you to that Lok swarga or narak.
<ul>
<li>The Jivatma will be attached to that energy source till it takes re-birth.</li>
<li>All three chakras below the Heart chakra are related to the external world, whereas the three chakras above the Heart chakra are related to spirituality &ndash; seeking the truth.</li>
<li>When atm goes beyond the crown chakra it becomes Brahman from where there is no place to return. Whereas when a person is attached to the any color of rainbow (indra-dhanush,) its natural tendency is to move towards the white color, so it returns to the next form (next birth). This is how the cycle of birth and death continues until a person reaches brahman as a seeker to move beyond the Heart chakra one by one.</li>
</ul>

Bhagavad Gita &ndash; Chapter 10 &ndash; Vibhuti Yoga&nbsp;
Arjuna Uvaca:
Verse 12-18 Although Arjun understands the glory of Bhagawan Shri Krishna, but he wants to know the glory of Bhagawan and experience the glory of Bhagawan.&nbsp;
<ul>
<li>Any spiritual seeker goes towards knowing from understanding. How can I experience the glories of Bhagawan? Arjun is an intelligent person, so he understands everything. In Gyan (Jnana) yoga you come across ahankara.</li>
</ul>
Since Bhagawan is telling everything to Arjuna, his ignorance is getting removed at every step of the way. We need to move towards the stage of Knowing (experience).
In verse 17, Arjun is asking how should I contemplate on You? With what bhava, I should concentrate (dhyana) on You. At some point, you will transition towards awareness, which is called meditation. Every thought is focused on something. When you do meditation, you become aware.
Verse 19-25 Bhagawan Shri Krishna is saying that even though there is no limit about my Extent, but I will tell you more. Why Bhagawan is talking about the best among all things? Bhagawan Shri Krishna is talking about those things which Arjun can relate to &ndash; Sama Veda, Himalaya, Bhringu Rishi&hellip;
Verse 20 I am present in the heart of every living being.
<ul>
<li>I am the beginning, middle and end also. Heart can send signal to the brain to calm down. The brain also sends signal to the heart. The interval between heartbeats is not constant. It varies over a time.</li>
<li>Sympathetic and para-sympathetic system is controlled by the heart. If sympathetic gets disturbed, then BP goes high. When para-sympathetic gets disturbed, then BP goes down.</li>
<li>When we keep our hearts in a peaceful state, then the signal goes to brain that body is calm. Heart is connected to the state of mind (emotions) and breathing. The breath relates to prana (energy). &nbsp;So, the variability of heartbeat can be controlled by breathing. Medicine cannot change the variability of heartbeat.</li>
</ul>
From emotional perspective, heart is associated with love bhava. This love bhava when starts expanding it gets connected with the unconditional love &ndash; stage of oneness, which is the representation of blissfulness &ndash; Sat Cit Ananda Atma.
Bhagawan exists in everyone heart as Oneness. When crown chakra is opened, then you experience the Sat Cit Ananda Atma at the same time.
<ul>
<li>The heart chakra expands to the level of unconditional love,&nbsp;I am one with everything else. Your heart has become One with everything.</li>
<li>In Bhavas I am the unconditional love &ndash; Vasudev kutumbkam (every living creature is loved).</li>
<li>In Gyan (Jnana) yoga, you experience Bhagawan in third Eye chakra.</li>
<li>In Bhakti yoga, you experience Bhagawan in Heart chakra.</li>
<li>Nature works on mind, but it does not affect me when I reach beyond three gunnas (beyond the identity).</li>
<li>The relationship with sansar changes when you reach beyond the state of mind. You are living in this sansar, yet not affected by the external world.</li>
<li>On the path of Gyan (Jnana), when you go beyond the daily entanglement in this life, then you are not affected by it.</li>
</ul>

Bhagavad Gita &ndash; Chapter 11 - Vishwarupa Darshna Yoga
Verse 30-40
I am the time. Because of this (influence of my Time and Roopa) they are all going to die. But you must perform your duties in this life. Bhishma and Drona &ndash; even though they recognize the glory of Bhagawan Shri Krishna, they are still identified themselves with their ahankara (ignorance).
<ul>
<li>Sat (existence) Asat (not manifested) &ndash; beyond these two there is nirguna brahma.</li>
<li>Maha-vishnu &ndash; Saguna brahman. In this process, Brahama, Vishnu and Mahesh are given a particular responsibility.</li>
<li>Sanatan Dharma is a science where 1000s of people have contributed. We are free to think and have perspective where spirituality and matter co-exist.</li>
<li>Rajas&rsquo; knowledge has to be there to get out of Tamas. In Rajas, you need to have Sattvic knowledge to convert your activities into positive energy.</li>
</ul>
Journey of Atma
<ol>
<li style="font-weight: bold;">The journey of Jivatma is a journey of purification. As soon as Maya is present, the identification gets associated with Atma and becomes Jivatma.</li>
</ol>
o &nbsp; Space inside the house is limited; there is a living room, family room, bedroom and other spaces.
o &nbsp; In this room, if we light an incense stick, now the characteristics of this room is changed. But this will not change the characteristics of the space.
o &nbsp; Total space is replaced with Parmatma, which is all pervading.
o &nbsp; Now we divided the space into different Jivatma (distinct character) with different characteristics. Now every room takes the shape of different Jivatma. Now when we open the window (knowledge), the smell is taken over by the outside air.
2.&nbsp; &nbsp; &nbsp;When I am all-pervading then it is Parmatma (Aham Brahmasmi). When I am associated with ahankara, I am a father, I am an engineer &ndash; I am Jivatma.
o &nbsp; When you were child, young and old, your smell changed, but the Atma is same. Change is temporary. Your space is same (Atma).
o &nbsp; There are different stages of Jivatma before it takes next birth &ndash; there are different level of vasanas that determines the next birth. There are Guru&rsquo;s who can still influence your thought process.
&nbsp;

Bhagavad Gita &ndash; Chapter 12: Bhakti Yoga
Verse 15-20
If you are in the influence of the field of mind, you are in Dwait. As you can clear the cloud of desires, attachments you are able to think properly with calmness (Triangle of Mind field). When you reach to the top of the triangle through the purification of Cit, you are calm. Once you reach beyond the triangle of mind, you are beyond cit. Now you are in Adwait. These are goals of Cit Shudhi.
Attachment must be pure with unconditional love. Bhagawan is saying that such a person is dear (Priya) because he/she is closer to the top of the mind triangle. Bhakta, karma-yogi and Gyani/Jnanai &ndash; all these paths start converging towards one. If you are in Dwait, you will continue to perform your duties according to your nature on the journey of spirituality.
When you start reaching closer to the top of triangle, the lower-level chakras (Root, Sacral and Solar-plexis) become more balanced and higher chakras become strong &ndash; Heart, Throat, Third Eye and Crown.
Shubha-Ashubh Parityagi &ndash; a person who is at the bottom of the triangle he/she will be entangled in good/bad. When you start moving above the triangle, you will start understanding that people are performing according to their nature. Now your reaction starts changing to such actions. You start understanding the reasons behind ashubh actions, because of the nature. You must perform your duties according to your nature and move towards Sattwa.
You must perform your duties according to dharma. Such a person does not get affected by the Shubha-Ashubh thought process.
But you want to take the advantages of positive energies during Navratri days (example).
Tulya-ninda-stutir mauni: When one goes beyond blame and praise, then you are considered content with anything.
Dharma-amrita &ndash; Amrit of wisdom. Anything other than Me means you are in Dwait.

Bhagavat Gita &ndash; Chapter 13: Kshetra and Kshetrajna Vibhaga Yoga
Verse 26
All living creatures and non-living items (tree, rocks) are born out of the union of knower and known.
Verse 27&nbsp;
Everything in nature gets destroyed in nature. The one which does not get destroyed is Brahman. The one who sees this Brahman in everyone is the one who sees this.
There is prakriti which is doing everything. The other thing is Parmatma. Prakriti exists due to Parmatma. Example: Cloud exists in Aakash. When cloud goes away, the only thing remains is Aakash.
The science has discovered that there is no matter. Everything is energy.
Verse 28
The one who understands that Parmatma is never destroyed with the destruction of body.&nbsp;In the context of Kshetra and Kshetrajna, everything is changing in Kshetra.
Verse 29
When one tries to drink a glass water, what makes you go towards the glass of water? That shakti is also part of Brahman. The change of state is due to shakti in the presence of nirgun brahman that creates Sagun brahman. In Bhakti, we say Bhagawan is inside me. We exist in Bhagawan ki Prakriti.&nbsp;The prakriti expands in the presence of Nirgun Brahman.
Verse 30
Maya &ndash; it appears that something exists. When a tree falls on the ground, it creates the vibrations. This vibration is interpreted as a sound by the brain. That sound is interpretated by the mind that a tree a fell. The entire interpretation of Kshetra is due to Kshetragya. The one who understands this knows Brahman.

Bhagavad Gita Ch 14 - Guna Traya Vibhaga Yoga
Desire: Everyone should be happy.
&nbsp;
Intent behind desire: 
&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; No &ldquo;I&rdquo;.
&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; No attachment to the results of the Intent.
&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Intent is gone.
&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Desire stays.
&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; We need to reach the stage of Intent from desire e.g., blessings. When you say that the child should get, this is desire.
&nbsp;
Brahman is without any vibrations.
&nbsp;
Desire is with vibration.
&nbsp;
Brahman + Maya creates this universe with the pure &ldquo;Intent&rdquo;. I am the one with everything and duality goes away, and you experience oneness.
&nbsp;
If you continue to be engaged with mind, there will be actions. If you are attached to three gunas &ndash; you cannot go beyond mind and there will be actions. We must stop creating new desires. When intent goes beyond desires &ndash; then you merge with &ldquo;Gyan&rdquo; &ndash; Pragyanam.
Through the practice of meditation, you need to stop the activities of the mind. Then, you can reach Brahman so that you can experience your &ldquo;True Nature&rdquo;.
Verse 26-27
Mind must be focused on Bhagawan without any activities of mind. Bhakti &ndash; Bha (Bhagawan).
Mind must be fixated on the unlimited qualities of Bhagawan in Bhakti marg. There are four types of people who worship me. The one who is determined to reach Brahman can start accepting that everything is happening according to nature. All things happening in nature do not create any desire. Slowly, you go beyond the effects of Prakriti on you. In Bhakti one must have the Bhava of surrender (Sharan).
&nbsp;
&nbsp;

Bhagavat Gita &ndash; Chapter 15: Purushottama Yoga
Verse 14-20
When I merge with the Parmatma, then &ldquo;I&rdquo; goes away. Every Jivatma comes through this nature (five elements) and it gets affected by these sansarik activities. Jivatma is like sun rays and Parmatma is the Sun (source of all energy).
In this Sansar, Upasana, meditation are different paths to reach Brahman. But this is not the subject of senses and mind. We must go beyond the mind to merge with Brahman.
Verse 14 &ndash; Prana &ndash; energy; Apana &ndash; the one which takes away the waste. Universal Prana and Individual prana &ndash; when both are connected then your awareness increases. Then, you can acquire some siddhi&rsquo;s. My awareness is limited with oneself. When awareness starts increasing you can connect with other human beings, and you start understanding other people&rsquo;s problems. Slowly you will open your third eye &ndash; beyond time.
Verse 15 &ndash; I reside in everyone&rsquo;s heart as Bhagawan. The &ldquo;I&rdquo; goes away. This is the first stage of enlightenment where you experience Bhagawan through Heart Chakra. I and this Sansar is one. Unconditional love Bhava eliminates all relationships between you and everyone else.
Verse 16-17 &ndash; When we talk about Jnana (Gyan), it is related to Jivatma and Parmatma. There are two types of purusha &ndash; one which is destructible and other is indestructible. This universe is all perishable. When quantity of vasanas is less then you start going towards whiteness. At the same time, you can visualize transparent and the Sansar. Bhagawan is related to Bhakti yoga. But when you start differentiating between Jivatma and Parmatma, we are looking through the prism of Jnana (Gyan) Yoga (mind and intellect).
Verse 18 &ndash; Purusha &ndash; the one who remains after pralaya. Prakriti &ndash; Uma devi, the power behind this universe. Pragyanam is for Atma (beyond mind and intellect). This is not gender related. It is to explain this spiritual knowledge.
Verse 19 &ndash; Janati - the one who is not deluded, understands Me as Purushottama. Every belief is like a hand brake with your car that prevents you from achieving the high speed.
Verse 20 &ndash; This knowledge is an extra ordinary that I have shared with you Bharat (Arjun). Arjuna is addressed here as Bharata because he is knowledgeable now. Every marga come with different tools &ndash; Bhakti, Jnana (Gyan), Karma. Bhakti is bhava Pradhan. Till you have Bhagawan in your heart you are on the path of Bhakti yoga. When you are focused on Parmatma &ndash; you are on the path of Jnana (Gyan) Yoga.

Bhagavad Gita Chapter 16 - Daivasura Sampad Vibhaga Yoga
Verse 11-24 &ndash; Once you are driven by desire and perform actions to fulfill the desires by any means, one falls into lower level of human being. The Asuri Pravritti people do not believe in anything but acquiring wealth. They do not believe in the social impacts on the society. The people with Suri Pravritti perform yagya, make donations with the intent to purify the vasanas of the mind. But people with Asuri Pravritti intent is not Sattavik when they make donations.
This world &ndash; is made of three gunas &ndash; Sattwa, Rajas and Tamas. When a person moves with Tamas guna they will acquire Asuri Pravritti. When mind is filled with Sattavik Pravritti they go closer to Daivi Pravritti. Without following scriptures to perform one cannot reach Brahman after getting rid of these three Gunnas.
Swarga &ndash; Self Gaman &ndash; when I travel to reach Self &ndash; I will reach to a stage where I can experience the fruits of punya karma. But I will return to this earth. Ravan was guided by his Ahankara even though he had other Gunnas. Rama is the one who took care of Ravana. Ultimately, one needs to focus on Sattavik actions. This will take you beyond the mind and intellect &ndash; Atma tattva. When my mind is fixated on Bhagawan, then you can walk towards the path of Brahman.
Nityo Nittyanam
Eko bahuman yoga vidhita
Mind&rsquo;s guna is Vibrations&nbsp;
Kha &ndash; Akash; Su &ndash; Swar which are established in Akash.
Du &ndash; not Sukha
Sukha and Dukha are based on Akash. This is the manifestations of universe.
Radha cannot be separated from Krishna. Atma-Swarup is full of ananda, and it is eternal.
When your mind is walking on a certain vibration &ndash; when it meets with the same frequency you feel happy. Like, when your food vibrations do not meet with the food you are eating, you do not get Anubhav of Sukha. In Srishti, we have vibrations. When these vibrations cross threshold, then they are not measurable.
As your vibrations crosses threshold you move towards Parmatma. Then, you are beyond the experience of Sukha and Dukha. Sattwa has subtle vibrations. Once your frequency increases you start moving towards Sattavik &ndash; you experience more Sukha. In Tamas you experience Dukha.

Bhagavad Gita Chapter 17 &ndash; Sraddhatraya Vibhaga Yoga
Verse 23-28
OM Tat Sat &ndash; your mind needs to focus on &ldquo;True Self&rdquo; (Bhagawan) and away from sansarik activities.
OM is Brahman and is also the manifestation of Brahman &ndash; prakriti.
OM represents A &ndash; Creator - Brahma, U &ndash; Sustainer - Vishnu, M &ndash; Destroyer - Shiva
OM &ndash; Heart chakra and above chakras are related to Spirituality. Lower chakra become balanced and stable in sansarik environment.
OM chanting enables stability in the lower chakras and brings strength in above chakras stronger.
<ul>
<li>Prana Shakti is directed towards I&rsquo;svarah. Shradha is enacted to invoke the power to reach Brahman &ndash; Atma can be merged with Parmatma.</li>
<li>The importance of Shradha is non-trivial. The power of Shradha can create events in your life.</li>
<li>Desire is like a tool that takes you from Rajas to Sattavik and from there it can reach Brahman.</li>
</ul>
**Unity in Diversity &ndash; Sankhya Yoga &ndash; I see Bhagawan in everyone.
***Diversity in Unity &ndash; Shradha &ndash; meditate when you start seeing everything exists in Bhagawan &ndash; this invokes small powers in you.
Observe your mind without any efforts. Just observe the activities of mind &nbsp;&ndash; this will take you towards silence. Then you meditate on silence.

Chapter 18 &ndash; Moksha Sanyasa Yoga
Verse 66
The one who is not Brahmabhuta has made three decisions:
<ol>
<li>Jivatma is performing actions with ego through mind</li>
<li>Mind energy is trying to connect to Brahman</li>
<li>Bhakti is always entangled with asking for something from Bhagawan.</li>
</ol>
The things which are related to this sansar, which is full of Sukha and Dukkha.
<ol>
<li>Gyani Bhakti is without deenta. Mind is attached to Bhagawan &ndash; then that person is called Brahmabhuta. He/She is still having not reached the state of Brahman.</li>
<li>Whatever is happening in our life is due to your blessings.</li>
<li>But this stage can also change and become deena bhava.</li>
<li>Once this stage become permanent, then that person is Brahmabhuta. There is no deenta. Myness bhava is negligible.</li>
</ol>
Verse 66 &ndash; Bhagawan is saying that you come to my refuge. Bhagawan is manifested God (saguna) for Bhakta. When we look through the angle of Gyan/Jnana then we can call Him as Parmatma. Bhagawan as nirgun Brahman is not entangled with any activities. If there is an owner of the action, there is an action. When myness is gone, there will be Kriya but no Karma. When you are not the Karta, there is no Karma and no Karma-phala. Dharma cannot be performed without Karma.
Dhri -&gt; Dharma -&gt; the nature is held by Dharma. All roles in human being require mind and intellect. Dharma is required to make sure that you are not following animal instinct.
Responsibility is to follow the purity of Dharma.
Tyaga has conditions: Physically &ndash; you should have that available &ndash; sweets, snacks etc. It should be likable. It is Prayus vs Shreyas. It should suit you.
To Tyaga Dharam &ndash;
<ol>
<li>You should follow Dharma.</li>
<li>Dharma is related to Sattavik Gyan/Jnana (budhi); Tamsic budhi has no Dharma (Tamsic Dharma); You are following Dharma with Sattavik budhi.</li>
<li>You are following Sattavik Gunna &ndash; you are following Dharma with Sattavik Gyan; Now you get rid of all Gunnas and go beyond three Gunnas and come to Me. You perform your actions without being LYPT (entangled) in it.</li>
<li>You go beyond the realm of mind and intellect.</li>
<li>Now all actions performed by you in this stage has no actions or results of actions.</li>
<li>Papa karma is the one that takes you downwards.</li>
</ol>
Sanatan Dharma is a personal development-oriented Dharma. We are engaged in this world at three levels:
<ol>
<li>Entangled in this world activities</li>
<li>Devoted to Bhagawan &ndash; Bhakti (Bhava is Dhanyo-Aham (Gratitude) you move from lack of things to abundance</li>
<li>Discoverer of True Self &ndash; Who we are?</li>
</ol>
This way your divine connection become stronger when you have Shradha. You are full of Gratitude &ndash; your life becomes more Sukhmayi. You start looking at everything with positive bhava/attitude. Grass is greener. Show gratitude, so that your sansarik Jeevan become beautiful. Slowly you start developing Shradha.
 &nbsp;

Learning&rsquo;s from Vedantic Studies and Bhagavad Gita &ndash; Transforming Yourself to Realize the Benefits of True Source of Happiness &ndash; Love, Peace and Contentment
<div class="font-bold">Presence Overview</div>
<div class="break-words">
<pre class=" text-gray-800 whitespace-pre-wrap">The purpose of "Bhagavad Gita at Work" is to share and propagate the teachings and learnings from Shree Krishna - Arjun samwad/dialogue in our daily life. Shree Krishna teachings are grounded in Vedanta (Knowledge at the end of Vedas known as Upanishad). There are four Vedas 1. Rig 2. Sam 3. Yajur and 4. Atharva. Rig Veda is the oldest. </pre>
<pre class=" text-gray-800 whitespace-pre-wrap">We will capture the essence of Vedas in a different Presence. A brief overview of two schools of learnings: </pre>
Vedanta: Sarva Gyanam Anant Brahman <a name="OLE_LINK1"></a>(Taittiriya Upanishad 2.1.1)
Creation = Brahman + Maya (Female Power/Shakti)
Sankhya: Sarvam Khalvidam Brahman
Creation = Purusha (Male) + Prakriti (Female) &ndash; Potential for the creation of world / universe
In Vedanta, evil is defined as ignorance, darkness and light is symbolized with knowledge and wisdom.
Spiritual teachings of Bhagavad Gita (701 plus verses/shlokas) are unique in the context of life on the battlefield. The complexity of characters in Mahabharata (100,000 plus verses/shlokas) resembles our life&rsquo;s complexity. Mahabharata was assembled by Maharishi Vyasa.
Shri Krishna is symbolizing dharma on the chariot of Arjuna in the driver seat. Chariot is symbolizing knowledge; horses are indicating emotions, desires and dislikes; strings are symbolizing senses and emotions. If you are not using your intellect to drive your emotions, they will drive towards the path of your liking similar to the horses who will take your chariot wherever they want to go, if you do not control them through strings tied to their neck.
Mahabharata is a dharma yudha &ndash; righteous war, even though the war will result in massive destruction.&nbsp; Consequences of not fighting the war would be worst. The king of Hastinapur, India &ndash; Dhritrashtra is not only physically blind, but morally and ethically blind as well. If there was no Mahabharata, imagine the number and depth of unnecessary sufferings under the kingship of Duryodhana. This is why Bhagavan Krishna is asking Arjuna to fight.
Ahimsa &ndash; least harm; Aa &ndash; little; Hinsa &ndash; harm
How do we know that Mahabharata is a righteous war?
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<li class="MsoNormal" style="mso-list: l0 level1 lfo1;">Bhagawan Shri Krishna tried to avoid war by negotiating five villages for five Pandawa&rsquo;s, but Duryodhana did not agree.</li>
<li class="MsoNormal" style="mso-list: l0 level1 lfo1;">Then, He tried to get five homes that were also refused.</li>
<li class="MsoNormal" style="mso-list: l0 level1 lfo1;">Finally, He tried a home with five rooms, which was also not accepted by Duryodhana.</li>
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When all efforts to prevent the war were failed, then Bhagavan Shri Krishna went for Mahabharata.
References and Learnings From:&nbsp;
<ol>
<li class="MsoNormal">Arsha Bodha Center - Swami Tadatamnanda, New Jersey, USA; Bhagavad Gita and Mahabharata.</li>
<li class="MsoNormal">Swami Sarvapriya Nanda - YouTube recordings</li>
<li class="MsoNormal">"Bhagavad Gita at Work" discussions at Arsha Bodha Center, New Jersey, USA</li>
<li class="MsoNormal">"Bhagavad Gita at Work" discussions among the 1975 University of Roorkee (UOR/IITR) Batchmates (Ashok Tyagi, Diwakar Rastogi, Harsh Chopra, Madan Goel, Makarand Mithal, Prabhat Kumar, Sanjeev Goel'82) and BD Gulati on variety of topics including Bhagavad Gita, Upanishads, Patanjali Yoga Sutra, Shiva Sarvodaya and other Vedantic leteratures &amp; Studies.</li>
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