Gita Acharan

Krishna says, "With their minds fixed on Me, with Pranas (beings) surrendered to Me, enlightening one another and always speaking of Me, My devotees remain ever content and joyful" (10.9). Literal meaning clearly conveys the message of assurance that HIS devotees remain content and joyful.  Krishna's 'I' is inclusive of all possibilities we can ever think of whereas our 'I' is exclusive as we differentiate between what is ours and what is not. HIS devotees are those for whom the divisions ended and unity appeared. Whenever they interact and whatever they speak, it is bound to be about HIM as they perceive HIM everywhere. On the contrary, non-devotees label things, people and situations as good or bad and develop likes and dislikes. A similar analogy came up (2.50) as ' Yogah Karmasu Kaushalam ' (in the yoga of equanimity every deed is harmonious) indicating that whatever we do in the yoga of equanimity is bound to be harmonious. Simila

Rain is one of the vibhuti (glimpses) of the Paramatma and the blessings (water) are harvested by the wise by keeping their bowl upright. Further, the wise realise the Paramatma once they see any vibhuti (like rain) and Krishna calls this realisation 'uniting with HIM'. These glimpses include intellect, knowledge, freedom from doubt, forgiveness, truthfulness, control over the senses and mind, joy and sorrow, birth and death, fear and courage, non-violence, equanimity, contentment, austerity, charity, fame, and infamy (10.4 and 10.5). Incidentally, a whole lot of literature on leadership and management revolves around these glimpses. At the core it is being positive and seeing HIM in both good and bad; in both our likes and dislikes.  Krishna says that those who know the truth (tatva) of My vibhuti (glimpses of glories) and divine powers (yoga-shakti) become united with Me through unwavering devotion. Of this, there is no doubt (10.7). Krishna uses the word &

Krishna says, "Listen again to My supreme word ( Paramam Vachan ) for your welfare (10.1). Neither angels nor sages know my origin as I am the source of all of them" (10.2).  It is inherently difficult to know our origin. A tree can never know the seed which gave it its existence; an eye cannot see itself which limits our ability to understand our origin, and due to the limitation of our senses the same holds true for the Paramatma's origin too. One simple solution is to provide a mirror to the eye so that it can see itself and in this chapter, Krishna provides many instances which can act like a mirror giving HIS glimpses.  Krishna says, "Whoever realises Me to be the unborn, beginning-less and supreme Lord of existence, conquers delusion and is liberated of all sins" (10.3). Krishna is talking about realisation at the existential level, not merely by-hearting at the memory level. This involves being one with existence like the proverbial salt doll