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Bhagavad Gita Cha 15 - Purushottama Yoga
Verse 1-4 
This is a symbolic presentation of sansar&rsquo;s origin, Gyan (Vedas leafs). This sansar is created due to the Yoga Maya of Bhagawan (Brahman) with stems as ever-changing nature of sansar.
This sansar is represented by this tree. This sansar rupi tree must be cut to go beyond the nature to reach Brahman. Mana, Budhi, Ahankara and Cit need to be understood.
Vasanas exist in Cit. As we start cleaning these vasanas we start reducing the effects of Ahankara (shadow of vasanas). One needs to clean vasanas from Cit: Cit-shudhi.
There are two ways to clean Ahankara:
1.&nbsp;&nbsp;&nbsp;&nbsp; In deep sleep, we experience it without Ahankara.
2.&nbsp;&nbsp;&nbsp;&nbsp; Light the entire area of Cit.
Example: Entire Mountain is sansar; path to reach at the top of mountain is your stem; the peak is destination. Once you reach at the peak, you can see different paths.
&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Karma yoga is to reduce the quantity of thoughts
&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Gyan yoga is to improve the quality of thoughts
&middot;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Bhakti yoga is for the direction of thoughts
Verse 5-10
In Spirituality, we need to see how much of knowledge is applied into our daily experience.
We must look inward (inside of you). It is the same Brahman that dwells within you in the form of inner divinity. Things are happening according to the nature. We must accept that everything is happening according to nature without attaching our emotions (reaction) on to it.
Seeing things as they are. Leave your reaction as it is, e.g., if you go near fire, you feel heat. Accept this.There are few key steps req uired to accept all reactions as it is. If I am getting angry or happy accept it as part of prakriti &ndash; nature. You can do this while doing your daily activities.
In normal life &ndash; corrective instinct is considered as part of desire. For example, if you are surrounded by people who are saying which is not right and you try to stop reacting towards it.
Similarly, inside you here is a need to correct it &ndash; accept it. If there is a strong desire and you accept it as a desire. One needs to try it.&nbsp;When you try to correct a situation and that situation is not changed. if you do not get affected by it then your awareness expands. In Ajna chakra &ndash; it penetrates through time. Your time is not relevant. From here, you go towards Crown Chakra.
Heart chakra will take you towards Oneness - unconditional love.
Verse 11-15
Explaining the True Nature of Bhagawan &ndash; Purushottama.

Bhagavad Gita at Work

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.

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.

&nbsp;
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 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.

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;

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?
<ul style="margin-top: 0in;" type="disc">
<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>
</ul>
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>
</ol>
&nbsp;
<pre class=" text-gray-800 whitespace-pre-wrap"> </pre>
</div>