Gita Acharan

Krishna says, "I am equally disposed to all living beings. To Me none is Dweshya (hateful), none is Priya (dear). But those who worship me with devotion are in Me and I am also in them" (9.29). We find some people are fortunate in terms of health, wealth, power and fame whereas some are not, giving the impression of partiality. Secondly, while Krishna is referring to the unconditional love of Paramatma , for us love flows when some conditions are met. These issues make understanding this verse tough.   Rain is the best example to understand the intricacies of this verse. During rainfall, if we keep a bowl, it gathers water. The bigger the bowl, more the water. But if it is kept upside down, then it is impossible to collect water. If we take rain as the blessings of Paramatma , it is impartial and available to everyone. Devotion is keeping the bowl upright to collect blessings.  The unconditional love of Paramatma is also equanimous which can be seen from the fo

The grudges and hatred we carry are a major source of our misery which we develop when others harm us through their words and deeds or when others don't acknowledge our help or favours. The root cause of hatred is our assumption that we as well as others are kartha (doer) which leads to Ahankaar ( aham-kartha or I am doer) whereas our gunas (characters) are in fact, the real kartha. This leads to karma-bandhan (bondage of action) of grudges and hatred as we are bound to 'others' for life. To overcome this, Krishna earlier advised us to drop dwesh (hatred) while performing karmas at hand (5.3).  Krishna further says, "Whatever you do, whatever you eat do them as an offering to Me" (9.27). Earlier Krishna said that (2.14) one should be aware about the polarities of pain and pleasure generated during the interaction of senses and sense objects; and learn to ignore them as they are transient ( sankhya yoga ). Using eating as an example, He now says

The general fear regarding dropping desires is, who will take care of us, our families and our organisations if we drop the desire to grow and protect. This looks natural and logical. To overcome this fear, Krishna gave an assurance of both Kshemam (welfare) and yoga (union) with HIM to devotees ( yoga-kshemam vahamyam) (9.22). This union is ultimate growth and the assurance of welfare is from the all powerful existence. He gives a couple of simple ways to be a bhakt (devotee). Firstly, he says that even if one worships any other form with Shraddha , they also worship HIM alone (9.23) as he is the enjoyer and Lord of all worship (9.24). This is the crystal clear indication that we should possess Shraddha and that the rest is secondary.  Secondly, Krishna says, "The reverent offering to ME of a leaf, a flower, a fruit, or water, given with pure devotion, is a devotional offering I accept" (9.26). We can offer simple and easily available things like leaves, flo

Krishna says that through Vedic rituals one fulfils the desire of entry to heaven and enjoy the subtle pleasures (9.20). After the expiry of their punya (good karma), they come back and keep travelling in this cycle (9.21).  The general interpretation is that the punya , attained through vedic rituals, takes us to heaven after life and we come back once they are exhausted. Another interpretation is possible if attaining contentment by fulfilling desires is taken as entry to heaven. Out of ignorance, one depends on vedic rituals to fulfil desires and attain contentment from 'outside' like people and material possessions. On this path, one returns back to misery as one can never get eternal contentment through these ever changing situations as true contentment can only come from the unchanging self.  Further, duality (dwandwa) is the law of nature where everything exists in its polar opposite. If heaven is taken as a feeling of pleasure polarity, one will enter into

Krishna says, "I am the Vedic ritual; sacrifice; oblation offered to the ancestors. I am the medicinal herb; the mantra (chant); ajya (clarified butter); Agni (fire) and the act of offering (9.16). Of this universe, I am the Father; I am also the Mother, the Sustainer, and the grandfather. I am the purifier, the goal of knowledge, the sacred syllable Om. I am the Ṛig Veda, Sama Veda, and the Yajur Veda" (9.17). "I am the ultimate goal, the upholder, Lord, Witness, Abode, Shelter, and Friend. I am Origin, Pralaya (cosmic end), and the Foundation, treasure house, and Eternal Seed (9.18). I radiate heat and give or withhold the rain. I am amrutam (immortality) as well as mrityu (death). I am the sat (real or being) as well as asat (unreal or illusion)" (9.19).  If the all inclusive existence had to describe itself for our understanding, it would sound like this. The context and words used are of the times when the Gita was given to Arjun.  Krishna e