Gita Acharan

I n the following verses, Krishna used the word ‘ Tat’ which is translated as ‘That’. When we remember or worship Paramatma , we still remain as separate entity. To end this separation ‘ Tat’ or ‘That’ is used to describe a state of oneness. ‘Tat ’ is also interpreted as the ‘All’, the All-pervading Reality. Krishna says, “I will declare ‘That’ (‘ Tat’ ) which is to be known, which having known one enjoys immortality; beginningless is the Supreme Spirit who is spoken of as neither existent ( sat ) nor non-existent ( asat ) (13.13). With hands and feet everywhere, with eyes, heads, ears and mouths everywhere, ‘That’ dwells in the world enveloping all (13.14). Shining in all the sense faculties yet transcending the senses; unattached to creation yet supporting all; free from the gunas (qualities of nature), yet the Enjoyer of them” (13.15). This is in response to Arjuna’s question about ‘what is to be known’. The fear of death is the foundation of our fears. The loss o...

  K rishna says ‘sat’ (real or permanence) never ceases to be and ‘asat’ (unreal or impermanence) has no existence. A jnani is the one who can distinguish between the two (2.16). The rope and snake analogy is often quoted in many cultures to understand the intricacies of ‘sat’ and ‘asat’ . A man returned home at dusk and found a coiled snake at the entrance to his home. But in reality, it was a rope left by children that looked like a snake in the semi-darkness. While the rope signifies ‘sat’, the snake signifies ‘asat’ . Until he realises ‘sat’ i.e. the rope, he is likely to adopt many strategies to handle ‘asat’ i.e. the illusory snake. He could attack it with a stick (fight), run away (flight) or he may try to light a torch to check out the reality. The best strategies and skills would go in vain if our perceptions were that of ‘asat’ . Another example is a reflection in a mirror. When we stand before a mirror, our image appears in it. The reflection cannot exist...