Gita Acharan

K rishna says that when we overcome moha-kalilam (darkness of delusion) using intellect, we become indifferent to what is being heard or will be heard (2.52). This implies that when we overcome moha , the inputs brought by our senses will lose the power to influence us at will. Krishna chose ‘hearing’ as the metaphor here as we are frequently influenced by the words of others- both praise and criticism. Like ahankaar , it is difficult to describe moha due to the absence of suitable words. It is our inability to distinguish between what is ours and what is not. It is the feeling of ownership over physical possessions, though in truth we are not their real owners. While we try to cling to what is not ours, we don’t have a clue about what truly is ours i.e. dehi or atma (soul). Krishna calls this phenomenon ‘ kalilam ’ or spiritual darkness. Krishna further says that when we overcome this darkness we attain ‘ nirvedam ’. Though nirvedam is described as indifference, it...

K rishna says that the wise use their balanced intellect and renounce the fruits of action to reach a state beyond polarities and get liberated from the bonds of birth and death (2.51). At first glance, this verse seems to contradict our understanding that we undergo birth and death. This assumption arises from observing the birth and death of physical life forms around us. Therefore, the verse must be understood in its proper context. For a long time, humanity believed that the Sun rotates around a stationary Earth. Subsequently, it was discovered that it is the Earth which is rotating around the Sun. Finally, our understanding aligned with the existential truth. This implies that it was a misinterpretation of truth arising from the illusion caused by the limitations of our senses. Same is the case with our illusion about birth and death. Krishna starts the Gita by explaining about ‘ dehi’ (the one who lives in the body - atma ) which pervades all and is unborn, etern...

  W e all make several decisions for ourselves, our family and society based on a variety of factors daily. Krishna exhorts us to take this decision making to the next level when he says ‘ Yogah Karmasu Kaushalam ’ (2.50). This verse is generally interpreted to mean that yoga is attaining mastery in a particular karma or profession. Its deeper meaning, however, is that in the yoga of equanimity, every action becomes harmonious. It’s about dropping kartapan (doership) and ahankaar to experience the harmony that flows out like the beauty and fragrance of a flower. As karta , all our decisions are directed towards attaining pleasure and avoiding pain for ourselves and our families. The next level of the journey is making balanced decisions, especially when we are responsible for organizations and society, however, the kartapan or sense of doership remains. Here, Krishna is speaking about the ultimate level where kartapan itself is dropped and whatever flows out of su...

  O ur lives revolve around labelling our deeds and decisions as well as those of others as good or bad. Krishna says that endowed with intellect, one sheds both good and bad deeds (2.50), which implies that labelling vanishes once we attain yoga - yoga being equanimous or being in the middle. We will be able to perceive things as they are without our own judgements. Moralistic discourses guide us to avoid bad deeds and cultivate good deeds, which is undoubtedly helpful in the early stages of the spiritual journey. However, Krishna points out that one who is endowed with true wisdom ultimately transcends both good and bad deeds. Even good deeds can subtly strengthen ahankaar ( aham-karta , I am doer), as a person may begin to feel superior to those who perform bad deeds. At a later stage of the spiritual path, this sense of superiority can become a significant obstacle. Therefore, the real focus should be on understanding and transcending the divisive mind that constan...