Gita Acharan

In the context of knowing Him at the time of death, Krishna says, "Therefore, remember Me all times (sarveshu-kaleeshu-anusmra) and fight. With mind and intellect absorbed in Me you shall without doubt come unto Me" (8.7). We 'remember GOD' by worshipping him for some time in a day or by occasionally going to a place of worship or otherwise. Names of GODs and rituals performed might vary with different belief systems. Remembering GOD is usually for removing our difficulties or to attain possessions, power or fame. But here Krishna says "remember ME all the times", which looks impossible as we are not aware of how to pray at all times of the day.  The clue to this riddle comes from the foundation of Bhakti Yoga which says 'to see all beings in the Self; Self in all beings; and see HIM everywhere' (6.29 and 6.30). When this existential truth is realised one realises Paramatma everywhere which is nothing but remembering HIM at all times. ...

Arjun wanted to know how, at the time of death, you (Krishna) are to be known by the self-disciplined (8.2) and Krishna replies, "He enters My Being who thinks of Me alone at the hour of the body being abandoned. This truth is beyond doubt" (8.5).  This is a definitive assurance that one attains HIM even if one remembers him at the time of death. But this verse gives an impression that throughout life one can perpetrate evil, be a misguided fool who follows the path of demons, be a hypocrite or deluded, can chase pleasures and desires; and it would be sufficient to remember paramatma at the end. Krishna immediately dispels this notion and says "Of whatever being one thinks at the end while leaving the body, to that alone one goes, (because) of long persistence in it (during lifetime)" (8.6).  Firstly, neither do we know about the time of death nor can anyone give a guarantee. The time of death is so uncertain that any plan of remembering paramatma base...

Life is an interplay of energy and matter. It all began with energy and then matter formed subsequently at different stages. The combination of molecules of matter gave rise to different types of compounds with varying properties which resulted in immense diversity. One such combination is the physical bodies of life forms which sustain on the energy coming from the arrangement of matter, known as food. Some life forms (trees) know how to make food from sunlight and others (animals) survive on the food made by them. In a nutshell, life is a game of energy and matter.  This context would help us to understand some words used by Krishna like Brahma, Karma, Adhyatma, Adhibhutam, Adhidaivam and Adhiyajnah (7.28 and 7.29). Arjun wants to know about them (8.1 and 8.2) and Krishna says, " Adhibhutam is perishable nature; Adhidaivam is the purusha (residing in Pura i.e. city) and I am the Adhiyajnah here in the body" (8.4). Adhibhutam is the matter or 'form...

'What is  karma ' is Arjun's next question which is in response to Krishna's assurance that one realises  akhilam-karma  (all aspects of  karma ,  akarma  and vikarma) when one strives for liberation by taking refuge in HIM (7.29). To this Krishna replies, "Detachment or sacrifice of cosmic energy capable of creation ( bhuta-bhava-udbhava-karah visarga ) is called  karma " (8.3). This is a difficult explanation to comprehend and the interpretations complicate the issue rather than giving clarity. Usual interpretations of  karma  suggest it to be noble deeds, creation or  yagna , but all of them fail to satisfy what Krishna means. While Krishna's reply regarding ' karma ' is at the level of 'being', we interpret it at 'doing' level. That's why our understanding that 'what we do' is ' karma ' falls short, as different people keep doing different things at different times, whereas any definition should be valid for ...