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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.

Chapter 18 &ndash; Moksha Sanyasa Yoga
Verse 2
Bhagawan is saying: People say that the one who does not perform any actions out of desires is called Sanyasi. The one who performs actions without attachment to results of actions is called Tyagi.
Verse 3 - Some people say that all karma &ndash; actions should not be performed. But actions related to the yagya, sacrifice (tapa) and daan (donation) should never be revoked. Even these three karmas must be performed by the Brahma Chari who is in the state of silence with no attachment to desires. 
Yagya &ndash; actions performed for the benefits of others without attachment (no Bandhan)
Daan &ndash; for benefits of others
Tapa &ndash; Purification of your atma (Chitta) to continue to state of silence (enlighten)
Verse 7 - All actions related to niyat (prescribed) Karma must be performed. For example, prescribed karmas for an iron smith must be performed to take care of his family. Prakriti (nature) always takes you towards a balance state.
Verse 7-11
There are three things:
1.&nbsp;&nbsp;&nbsp;&nbsp; Desire
2.&nbsp;&nbsp;&nbsp;&nbsp; Karma 
3.&nbsp;&nbsp;&nbsp;&nbsp; Karma-Phala
Performing actions is fine. The results of actions are positive or negative. Karma is bound by Rajas. The results of actions decides whether it is Rajas, Tamas or Sattavik. Jnana (Gyan) is related to Sattavik. You are performing your actions to get results is rajasic, but you did not heart others. But if you hurt someone then it is Tamsic. When you do not hurt others through your actions without attaching to the results of actions is called Sattavik. How do you address the desires arising out of prakriti kriya that starts the beginning of actions? You cannot get away from actions if you are Deh (body, mind, and soul). If I am performing actions, I am Karta. This is being talked about with reference to Niyat karma.
Even though you start moving beyond the &ldquo;I as Karta&rdquo;, your Deh will still have to perform actions. When you start moving towards giving-up desires, then you start towards the path of spirituality. Bhakti is essential in Kaliyuga because general vibrational state is of lower level. This is why we must conduct Bhajan, Stuti, Havan and Kirtan.
Verse 9-10 &ndash; Renunciation of karma-phala or attachment to karma-phala is called Sattavik. Bhagawan has already addressed this in Chapter 2 about the Traya gunatmik sansar. Hey Arjun &ndash; I want you to move beyond this Traya Gunatmik sansar. In this Sansar, you must perform niyat karma. Slowly you move towards Sattavik state.&nbsp;Dharana, Dharan and Samadhi &ndash; then you reach towards Pragya that takes you towards Bhagawan Krishna. Then, you are established in niyat and perform actions related to Tyagi or Sanyasa. Ultimately your focus should be to discover your True Self, which is beyond three-gunatmik Sansar and duality.

Bhagavad Gita at Work

The Bhagavad Gita Chapter 18 serves as the conclusion of the sacred conversation between Lord Krishna and Prince Arjuna on the battlefield of Kurukshetra. In this chapter, Lord Krishna imparts his final teachings and guidance to Arjuna, summarizing the key concepts discussed throughout the previous chapters.
Lord Krishna emphasizes the importance of renunciation and selfless action, stressing that true liberation comes from performing one's duties without attachment to the results. He explains the threefold path of action (Karma Yoga), knowledge (Gyan/Jnana Yoga), and devotion (Bhakti Yoga), highlighting that all paths ultimately lead to the same goal of self-realization and union with the divine.
The chapter delves into the concept of varnas based on traya gunnas (Rajas, Tamas and Sattwa) and Karmas and ashramas (stages of life - Childhood, Young, Family and Vanaprastha - discovering True-Self), outlining the duties and responsibilities associated with each. Lord Krishna emphasizes the importance of performing one's prescribed duties according to one's nature and presence in life, rather than seeking to abandon them in pursuit of a different path.
Bhagawan Shri Krishna also discusses the three types of knowledge &ndash; knowledge of the field (the body and material world), knowledge of the knower the Soul, Ultimate Reality - Brahman, and knowledge of the knowable. Bhagawan Shri Krishna explains that true wisdom lies in understanding the interplay between these aspects and recognizing the eternal nature of the soul beyond the transient material world.
The chapter concludes with Bhagawan Shri Krishna encouraging Arjuna to surrender fully to him and to follow his teachings with faith and devotion. He reassures Arjuna that those who faithfully adhere to his words will attain liberation from the cycle of birth and death and achieve ultimate union with the Brahman.
In essence, Chapter 18 of the Bhagavad Gita encapsulates the core teachings of the text, emphasizing the importance of selfless action, devotion, knowledge, and surrender to the Brahman as the path to spiritual realization and ultimate liberation - discovery of your True Nature.
&nbsp;

Chapter 18 &ndash; Moksha Sanyasa Yoga
Verse 12
The person who is performing actions motivated by the rajas and tamas must wait for the results after leaving this body.
&middot; &nbsp; &nbsp; &nbsp;Karma &ndash; agent of actions
&middot; &nbsp; &nbsp; &nbsp;Karma-phala
&middot; &nbsp; &nbsp; &nbsp;Attachment to Karma-phala
If a person is entangled with the above three items, he/she gets the results of actions.
Verse 13-14
Daivam &ndash; impressions given to you according to your karmas. Jiva is established as a dehi. Jiva (Jivatma) continues to be attached to the next deh and in between. My impressions continue to be attached to my Cit according to my experiences (vasanas, impressions, bandhan, desires). When this Jiva takes new deh &ndash; karma-phala start getting fructified in this new deh.
Sukhaa-Dukkha &ndash; how do you comprehend this?
The events are occurring according to nature.
Krama-phala: All emotions in your Cit are a signal to you that you need to take care of it. All impressions in your Cit need to be addressed. As Cit gets purified, your emotional attitude starts getting balanced.
If we are attached with Aham based on Cit, we are identified with nature (prakriti). But when we get our Cit purified then Aham gets attached to the Brahman.
Actions, Indriya, Agent of Actions, Place are given to you according to your karmas. As soon as I can distinguish myself from Prakriti, I can move above the Prakriti. This way we can start moving above Aham.
The karma-phala starts getting fructified when Jiva starts acquiring new deh. A lot of karma-phala gets fructified in the formulation of body.
Verse 15-16
When you start doing dharana, pratyahara, meditation your start acquiring new ideas that there is more than deh in this external world. Your desires get intensified to discover source of permanent happiness.
Any person lives in this physical world at two levels &ndash; physical and psychological level.
Usually, a person starts getting rid of dukkha (feeling) and starts moving towards Bhagawan and desires Sukhaa.
Slowly a person starts realizing that Sukhaa and Dukkha are related to your Bhava. Some people give up and say what is the use of moving beyond Sukhaa-Dukkha? Others look at what is the point behind the search of permanent happiness?
Adhyatma (Spirituality) &ndash; using all instruments in this birth we want to discover your True-Self. You are reaching near Atma.
Para Shakti is related to Atma and Parmatma
Apara Shakti is related to mind - Gyan (Jnana) and Vigyan. (Jijnana)

Chapter 18 &ndash; Moksha Sanyasa Yoga
Verse 22-32
One can evaluate himself/herself about the actions performed by us. You can be Sattavik most of the time and can be Rajasic sometimes. As a Sattavik, you handle situation without getting entangled in it. You try to maintain the balance in dealing with others according to Prakriti.
When you say I am tall, I am intelligent, I am beautiful implies that I am under the influence of &ldquo;Aham&rdquo;. When you perform actions with the perspective that I am not the agent of actions even though I am doing it (I am aware of this bhava). The spectrum of color changes as you move from Tamas to Rajas to Sattavik.
Once you start expanding your awareness in this sansar, you start getting answers to your questions. The process of expanding awareness gets you towards experiencing the stages of spiritual journey.
If you start observing events happening outside &ndash; observing children behavior, then, you start observing your own behavior.
Bhagawan is teaching Arjun (Kshatriya) in Kurukshetra &ndash; how to perform your dharma in this Kurukshetra. Swarup has no Bhava. In Swabhav &ndash; you have Bhava. As a human being how do you reach in Bhagavan&rsquo;s Sharan. There is an effort that one must make to move from Swabhav to Swarup.
Verse 33-40
Self-discipline is required to move towards Sattva. Your mind must be trained to choose Shreyas (Kalyan Kari) or Preyas (Priya). Shreyas will take you towards permanent happiness. When Shreyas becomes Preyas, then you achieve self-discipline.
Verse 17-22 &ndash; When a person is fighting with the enemy with the Bhava that he/she is not the agent of actions. Such a person is not bound by the killing. That person is not the doer. In Indian army training, the value system is attached to lower the effects of stress/trauma. When ownership of action goes away, the karma-phala is detached.
Dwait exists because of Aham. I am there and then there is something else. The cycle of karma starts according to three-gunnas. In spirituality, one must move beyond these three gunas.
The way to get rid of Aham is to focus on removing vasanas from the Cit. As Cit starts purifying the Aham gets diluted and eventually we move beyond three-gunnatmik sansar. When you become the light, you are in Adwait. There is no &ldquo;I&rdquo; and you become Brahma.
Dharma Kshetra and Kuru-Kshetra &ndash; this is how Bhagavad Gita starts. Bhagawan is saying that Gyan (Jnana), Karma and Karta exist in this Prakriti (Creation of Parmatma). In this Kuru-Kshetra we are all entangled in daily activities. Our ultimate goal is to recognize your &ldquo;True-Self&rdquo;.
Karma will culminate in Gyan (Jnana), which is My Swarup. Your focus is to become yogi. Start moving towards the path of realizing your True-Nature. You should perform your actions according to scripture Gyan (Jnana). You can only try/make efforts to move beyond the three-gunnatmik sansar.
Dharma &ndash; Mam Dharma.
Bhava-Sagar: The sea of existence (prakriti). My identity must move beyond prakriti towards Brahman.
In Gyan (Jnana)-Samadhi: One should observe that one Satya exists in everyone. In this sansar, Deh takes birth and dies. The one Atma (True-Self) that lives with every Deh is unborn and uncreated.

Bhagavad Gita Chapter 18 &ndash; Moksha Sanyasa Yoga
Verse 32-45
Jivatma journey continues to take birth according to its Prarabdha Karma (Results of karma&rsquo;s yet to be fructified) till he/she attains enlightenment. Sanchit karma&rsquo;s also keeps adding events.
Agami Karma &ndash; the actions that you are going to perform. As you progress towards Gyan/Jnana related Karma, then you can change the reactions of Prarabdha and Sanchit Karmas and they get purified. Maan shudhi affects Prana shudhi that slowly improves the flow of energy to the upper chakra. For example, if you feel jealous, angry it will directly affect your Manipura Chakra &ndash; identity/ego. Propagate attitude of unconditional love and forgiveness, you will improve the flow of energies towards higher level chakras. As soon as you start your &ldquo;vichars&rdquo; moving towards Sattavik thoughts, you start affecting Prana and Prana becomes purified and your upper chakras start getting purified.
Verse 33
Those persons who are already established in yoga where you are focused on Brahman, then that person focuses on his/her Indriya, maan and prana in Parmatma. Once you are established in yoga system then Prana starts getting purified and your journey starts towards enlightenment. Atmatatva established in Parmatatatva will allow you to perform all actions due to influence of Bhagawan.

Bhagavad Gita Chapter 18 &ndash; Moksha Sanyasa Yoga
Verse 49 &ndash; In normal life one should focus on the process (actions) not on the results. This allows you to increase the efficiency of performing actions. The training of mind in such a fashion enables a person to get detached from the intellect. When the results are not there and you are not disappointed, then arrogance starts diluting.
Yogah Karma Sukaushlam &ndash; I am performing this action with Tatparta and Madparata. You are focused on process of actions and not the results of actions. Slowly your mind starts getting attached to the process. Then, you are focused on the process of actions. When you are attached to the idea that I am not the owner of actions. I am not the doer of actions, then you are moving towards spirituality. Now spirituality controls the physical aspects of performing actions. Now we are living with this Bhava in your daily life activities.
Verse 51 &ndash; 53
Mind is the ultimate source of actions. These actions come from the vritti. When you start creating the situation where you are untouched by the actions performed by the force of three gunnatmik sansar, you are on the path of spirituality. In spirituality, pull to reach higher goals is important &ndash; inspired actions.
Verse 46&nbsp;
We (Swa) take birth in this Traya Gunnatmik Sansar due to our own Swabhav (Karma + Karma-Phala; the desire is attached to this Karma). The Rishi (Krishna) is saying that you need to focus on your own Swabhav (kshatriya, Vaishya, Shudra). You need to continue doing your work and try to discover the ultimate Truth. I have created my Swabhav knowing that I am not that. I am Swa. Then we can start the journey towards the discovery of your True Self (Swa) through your own Swabhav (my Sukshma shareera, Stuhl shareera and Karan shareera do not allow me to realize Swa). By focusing on your own Dharma (Swabhav) continue your journey while established in Brahman.
When Atmatatva comes in this Sansar, it becomes a projection of Chitta with its Swabhav. This Swabhav is considered as Atmaram. When a person is performing actions according to its own Swabhav &ndash; like a technical person will enjoy the work if he/she is not put into management. You find yourself happy when you work according to your own tendency. Similarly, when you start your spiritual journey, you should act according to your tendencies. But your tendencies change as you acquire more knowledge. Swabhav is the path to reach Swa &ndash; Karma yogi, Bhakta yogi, Gyan/Jnana yogi will adopt its spiritual journey according to one&rsquo;s Swabhav.
Sometimes we get driven away by the glamor part of the other Swabhav, which will not be helpful because your nature/Swabhav is different &ndash; like football player is put on the baseball team will miserably fail.
Self-actualization (Swabhav) will lead you towards Self-realization on a road to Spiritual journey.

Bhagavad Gita Chapter 18 &ndash; Moksha Sanyasa Yoga
Verse 54 (summary of shloka 49-53)
Bhakti &ndash; Madbhakta; Gyani/Janani &ndash; Brahmbhuta
Upper four chakras have their own power.&nbsp;
Heart Chakra &ndash; realization of oneness; Time is still involved; Unconditional love. Bhakti affects Heart Chakra.
Third Eye &ndash; you are beyond the effect of time. Your ignorance is destroyed &ndash; Maya (three gunnas). As we move towards Gyan/Jnana, the layers of ignorance get destroyed.
Crown Chakra &ndash; This realization is related to Brahmabhuta. This is your True Nature. Here, Gyan, Bhakti and Karma yoga get together.
All these four chakras are related to spiritual journey. Heart chakra is a balancer between the lower three and upper four chakras. The lower three chakras are related to mind and stays in this Sansar. The upper four chakras start from mind, but it starts moving beyond mind. The Bhakti is like a Lighthouse providing direction towards Parmatma.
All karmas get dissolved into Gyan/Jnana.
Verse 49-53
Bhagawan is teaching the processes to reach Me (Parmatma). Abhyasa and dispassion both are required. Slowly, you need to move away from Tamas, Rajas and Sattavik gunnas. Then, purify your Gyan/Jnana to discover Pragya. Then, you move away from ego. Continuous Dhyana.
Every person can use Rajas gunna power to move away from Tamas gunna and attach to Sattavik gunna. Then, you start attaching to Parmatma &ndash; all these karmas make you Karma Yogi. Yagya &ndash; the real tattva (ya to know; gya &ndash; Gyan/Jnana). I exist with five karma indriyas and five Gyan indriyas and Atma. You need to fight for your existence. Your intention defines the quality of your actions.
Actions performed with intent towards Parmatma &ndash; then intention starts getting purified. Slowly, you move away from this Sansar and start becoming a Karma-yogi.
General Discussion and Prioritizing Topics to Experience Learnings from Bhagavad Gita
Goal: I will control my emotions &ndash; do not allow others to control my emotions &ndash; anger, jealousy, frustration etc.
Sanatan Dharma: Discovery and Inquiry of the Ultimate Truth
Verse 49 &ndash; 53
Verse 49 &ndash; In normal life one should focus on the process (actions) not on the results. This allows you to increase the efficiency of performing actions. The training of mind in such a fashion enables a person to get detached from the intellect. When the results are not there and you are not disappointed, then arrogance starts diluting.
Yogah Karma Sukaushlam &ndash; I am performing this action with Tatparta and Madparata. You are focused on process of actions and not the results of actions. Slowly your mind starts getting attached to the process. Then, you are focused on the process of actions. When you are attached to the idea that I am not the owner of actions. I am not the doer of actions, then you are moving towards spirituality. Now spirituality controls the physical aspects of performing actions. Now we are living with this Bhava in your daily life activities.
Verse 51 &ndash; 53
Mind is the ultimate source of actions. These actions come from the vritti. When you start creating the situation where you are untouched by the actions performed by the force of three gunnatmik sansar, you are on the path of spirituality. In spirituality, pull to reach higher goals is important &ndash; inspired actions.

Bhagavad Gita Chapter 18-Moksha-Sanyasa-Yoga'
Verse 54 - 55
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/Jnanai Bhakti is without deenta. Mind is attached to Bhagawan &ndash; then that person is called Brahmabhuta. He/She is still has 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 54
Brahma-bhutah &ndash; Arjun can become Brahmabhuta. He is not there yet. Once you reach to the state of Brahmabhuta, you can become part of same Brahman and start experiencing the Parmatma while being in this state entangled with five elements and three gunnas. Once you are in the state of Atmatatva, you become Prasanna Atma. Now you are desireless, painless.
This body is Kurukshetra. Five sense organs are attached to external world activities. All teachings are meant for us. Yatha Pindey Tatha Brahmandey. Everyone focus is to become Brahmabhuta.
Your Bhava (pleasurable or unpleasurable) become manifested in your Chitta based on your past experiences. These impressions can be erased as well. But &ldquo;YOU&rdquo; are the same before the past experiences and after the experiences. All impressions are temporary. Your real &ldquo;YOU&rdquo; is same. That state is Brahma-bhutah. The moment you realize that I am before impressions, you will still be entangled in daily activities. Normally, we start from the impressions and get entangled in three gunnas. Once you realize that I am the one before the impressions, then you can start behaving like a Brahma-bhutah while entangled in this sansar.
Akash &ndash; Vibrations, Swar activates one sense
Air &ndash; Sparsh &ndash; produces sound Swar
Fire (Agni) &ndash; See (Akash + Air + See)
Water &ndash; Taste (Akash + Air + Agni + Taste)
Earth &ndash; Smell (Akash + Air + Agni + Water + Smell)
Once these five tattva activate five senses and we start experiencing this sansar.
How do I become Brahma-bhutah?
&middot; &nbsp; &nbsp; &nbsp;Purifying (Chitta-shudhi) ourselves is in your hand &ndash; Aham and Vaham is removed when Maan becomes Nirmal. All yoga processes are oriented to help people with all three nature &ndash; Sattva, Rajas and Tamas. Bhajan, Daan, Service to others.
&middot; &nbsp; &nbsp; &nbsp;The one who has made his/her mann Nirmal &ndash; through Karma-Yoga, Gyan/Jnana-Yoga (Nirguna-Brahma), Bhakti-Yoga (Saguna-Brahma).
&middot; &nbsp; &nbsp; &nbsp;OM is closest to Brahma &ndash; A (Nahi), U, M (Prakriti &ndash; Uma).
Verse 55
The one who knows my True Nature, enters Me.

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;

&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;

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.

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>
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<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>
</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>
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