Gita Acharan

  K rishna says, “One should not abandon sahaja karma (natural deeds) even though all undertakings are inherently marred by blemishes, as fire by smoke” (18.48). Sahaja karma is interpreted as our natural or inborn duty. It is also interpreted as the karma of the moment. Another possible interpretation is that they are natural actions arising from ‘existence’ itself. Regardless of interpretation, Krishna concludes that all karmas are marred by one blemish or another. This implies that no karma is pure. Krishna uses many words in the context of karma (action) such as akarma (inaction), vikarma (prohibited actions) and niyat karma (prescribed actions) on different occasions. But he never advises us to perform pure karma as all karmas are marred by blemishes. For example, our immune system keeps us safe from diseases by killing the invading viruses and bacteria daily. If killing is seen as inherently impure, then even the act of living becomes tainted. Consequently, any ka...

  I t is said that creation is merely a Leela or divine play and some rules are framed to make this play interesting. In the game of football, if the size of the goalpost is too small or too big, the interest in the game will diminish. Some such interesting rules of this creation that helped in the evolution of complex life forms like us include - death follows birth; diversity from the oneness etc. This diversity expresses itself as divisions at both the individual and societal levels. These are based on race, religion, caste, economic status etc. and were imprinted on us at an early stage of life. The challenge is to transcend them, and the Bhagavad Gita serves as a guide in this pursuit. One such technique is devotion to swa-karma (one’s deed or duty). In that context, Krishna says, “With devotion to swa-karma one attains siddhi (perfection or freedom) as this devotion is nothing but worshipping Him from whom all beings rise and by whom all this is pervaded” (18.45-18.46). ...

  U nderstanding varnas (social classifications) and karmas (actions) associated with them based on the gunas springing from their nature is one of the most challenging facets of the Bhagavad Gita. The difficulty is compounded by the fact that we are deeply identified with one varna or another. The following verses clarify that the varnas are not hierarchical and the karmas performed by anyone have equal potential to attain siddhi (perfection or freedom). Krishna says, “With devotion to swa-karma (one’s deed or duty) one attains siddhi as this devotion is nothing but worshipping Him from whom all beings rise and by whom all this is pervaded” (18.45-18.46). Earlier Krishna used swa-dharma (one’s own nature) and now uses swa-karma . Essentially, swa-karma emerges from swa-dharma . Firstly, in today’s context, in almost all cultures and societies, some professions like sports, acting and singing receive more admiration than others. Similarly, in the olden days, the impo...

  Understanding varnas (divisions) as well as karmas (actions) performed by them based on the gunas springing from their nature is one of the most challenging facets of the Bhagavad Gita. The difficulty is compounded by the fact that we are deeply identified with one varna or another of these varnas . The following verses clarify that the varnas are not hierarchical and the karmas performed by anyone have equal potential to attain siddhi (perfection or freedom). Krishna says, "With devotion to swa-karma (one's deed or duty) one attains siddhi as this devotion is nothing but worshipping HIM from whom all beings rise and by whom all this is pervaded" (18.45-18.46). Krishna earlier used swa-dharma (own nature) and now uses swa-karma . Essentially, swa-karma emerges from  hidden swa-dharma . Firstly, in today's context, in almost all cultures and societies, some professions like sports, acting and singing receive more admiration than others. Similarly, in...

  T he evolution of life is a product of divisions and differences. However, there is ‘oneness’ behind these divisions, like an invisible thread supporting different pearls to form a necklace (7.7). The goal is to develop the ability to perceive this ‘oneness’ among the illogical and unreasonable divisiveness we see around us. This ability can be cultivated through awareness of ‘oneness’ and by attaining balance in our actions (2.38, 6.16). Krishna mentioned about four social classifications that happen based on gunas and karmas . He says, “Tranquility, restraint, austerity, purity, patience, integrity, knowledge, wisdom, and faith - are the natural qualities of a Brahmin as springing from their own nature (18.42). Valor, strength, fortitude, dexterity, not fleeing from battle, charity, and leadership abilities are the natural qualities of Kshatriyas springing from their own nature (18.43). Agriculture, dairy farming, and commerce are the natural qualities of Vaishyas . Actions ...

  K rishna says, “I have created four varnas (social classifications) based on differentiation of gunas and karmas but know Me to be the non-doer and immutable” (4.13). He further clarifies, “ Brahmins , Kshatriyas, Vaishyas, and Shudras perform karmas according to the gunas springing from their nature” (18.41). Firstly, our divisive mind builds hierarchies around us. Secondly, falsehood is nothing but a manipulated truth. Together, a falsehood was built that the social classifications are based on birth and are hierarchical. But the simple truth is that humans are of four types because of the gunas and karmas . Moreover, this division is not a tool to judge a person. These facts need to be kept in mind while understanding verses dealing with varnas or castes which still dominate the social and political fabric of our society. While explaining gunas , Krishna says, “Three gunas of satva , rajas and tamas bind the soul to the body (14.5). Satva binds through attachme...