Gita Acharan

Krishna says that actions do not taint him nor does he have a  longing for fruits of action. He also says that whoever realises him is thus not bound by actions (4.14). This reinforces Krishna’s words (2.47) that we have right over karmas (actions) but not over karma-phal (fruits of action).  As Paramatma , even he follows the same. Krishna tells us (4.13) that he is the non-doer even though he created various divisions among humans, hinting at the absence of kartapan (sense of doer-ship). He further said that liberated souls in ancient times acted with this understanding of his transcendental nature. He suggests that we perform our duty, following in their footsteps (4.15).  In the normal course of our lives, we perform karmas to obtain karma-phal . However, when we are told to drop karma-phal , we tend to drop karmas as well. Krishna here reveals a completely different paradigm for renunciation where he advises that we continue doing karmas , but by dropping attachme

The world as we know it consists of both truth and falsehood. A careful examination would indicate that falsehood is nothing but a misinterpretation of the truth, either due to our circumstances or due to limitations of our senses and mind. In the well-known rope and snake analogy, the rope is the truth and the snake is the falsehood that doesn't exist without the rope. But, till this realisation dawns, all our thoughts and actions would be based on falsehood. Oftentimes, continuing for generations across society.  Similarly, if we consider any technology as the metaphorical truth, its malefic use is falsehood. A loudspeaker can be used to propagate good and also to instigate the gullible into violence. Similarly, today’s social media, the metaphorical truth, is falsehood when used malevolently.  An understanding of truth and falsehood is essential to understand Krishna when he says: I have created four varnas (divisions) based on differentiation of Gunas and Karmas ,

The physical entities are governed by predictable behaviours and properties. Krishna gives insight into the relationship between the all powerful unmanifested and manifested when he says, “In whatever way people are devoted to Me, in that measure, I manifest Myself to them. All men, in every manner, pursue a path to Me.” (4.11) This is firstly an assurance from the Lord that whatever path we pursue and however contradictory these paths may appear, all of them are paths to the unmanifested Paramatma . Secondly, the Lord responds like a multi dimensional mirror that reflects and resonates our feelings, thoughts and actions. Thirdly, when we sow a seed, it takes time to attain its full potential of a tree and this time lag prevents us from fully understanding this principle of resonance of Paramatma .  If we fill our lives with unconditional love and sraddha (trust), love and sraddha are inevitably returned in due course making our lives joyful. If we sow anger, fear, hatred

In the Gita, both Arjun and Krishna use 'I' and 'ME', but the meaning and context of usage are different. Arjun’s 'I' refers to his physical body, possessions, feelings and beliefs extending to his family, friends and relatives. Our situation is no different to that of Arjun. Essentially, we consider some things to be exclusively ours and the remaining to be not. When Krishna uses 'I' it is inclusive, assimilating all including different polarities and contradictions that we perceive through our limited senses. Krishna continues in the same vein elsewhere where he says, “I am death as well as birth”.  While Krishna is the ocean, we are but drops in the ocean with our own individuality, which is ahankaar . When a drop sheds its illusion of individuality and unites with the ocean, then it becomes the ocean. Krishna indicates this when he says that (4.9) the ‘realised’ come to him and will be free from the cycle of rebirth when they realise abou

Just as a rotating wheel needs a stationary or changeless axle to rotate, the ever-changing manifested physical world needs the calm and changeless unmanifested entity to sustain its existence. Arjun, like us, is at the level of the manifested human body and is worrying about the death of his relatives, who are just manifested entities. Krishna, the supreme lord, presently in a manifested form explains why and how the unmanifested sometimes needs to take the manifested form.  He says, "I am unborn, eternal and Lord of beings. Presiding over my prakrti (cosmic nature), I embody myself by self-evolved maya (4.6)". Through maya , which is but a thought, the unmanifested manifests, as does the paramatma . The only difference being the level of consciousness, desires and the degree of compassion.   Krishna further says, "Whenever there is decline of dharma and rise of adharma , then I manifest myself (4.7) - For the protection of sadhu (virtuous), for the dest