Gita Acharan

  Krishna says, "The one who attained perfection (of freedom from karma ) can also attain Brahman (the eternal). Learn from me this supreme state of knowledge" (18.50). This is a continuation of what Krishna earlier explained about 'freedom from karma ' which can be attained through non-attached intellect, conquering self and dropping desires (18.49). Krishna says, "Endued with purified intellect, having conquered self through firmness, forsaking sound and other sense entanglements, abandoning attachment and hatred (18.51); Dwelling in solitude, eating lightly, speech, body and mind subdued, ever engaged in yoga of meditation, taking refuge in vairagyam (dispassion) (18.52); Freed from ahankaar (egoism), power, arrogance, desire, anger, greed, notion of 'me and mine' and being peaceful, one is fit for Brahman (the eternal)" (18.53). Dwelling in solitude is the ability to detach oneself even in a crowd. Krishna gave an example of a lotus leaf...

  Krishna says, "Those whose intellect ( buddhi ) is not attached everywhere ( sarvatra ), have conquered the self, and are free from desires through renunciation attain the perfection of 'freedom from karma' ( naishkarmya-siddhi )" (18.49). Earlier, it was made clear that every karma (action) carries a blemish (18.48). At the same time, there is no escape from karma as our survival becomes impossible without performing karmas (3.8). In these perplexing scenarios, this verse gives three paths to attain freedom from karma-bandhan (bondage of action). The first path is the non-attachment of intellect everywhere. Our intellect is habitual of getting attached to multiple things, people and situations. We have different thought processes and yardsticks for each attachment making us poly-psychic. It is a journey of moving from multiple attachments to one attachment. The final stage is not to have any attachment or detachment as both are the same at the core. Krishna term...

  The spiritual path of self discovery ( moksha ) is not about acquiring something higher but it is about dropping the dust we gathered during our lifetimes and hatred is among such dust. Krishna earlier told us to drop hatred while performing our karmas and described nitya sanyasi (perpetual renunciant) as the one who drops both hatred and desires. The root cause for desire is our divisive mind which keeps comparing what we don't have and what others have. Krishna advises to drop this comparison and says, "Better is swa-dharma (own nature or reality), though without merit, than well performed para-dharma (other's nature or reality); performing action ordained by one's nature one incurs no sin" (18.47). This is in continuation to what Krishna had earlier said in this context, that swa-dharma is superior to well accomplished para-dharma even when the former is devoid of merit. It's better to die in swa-dharma than to be fraught with fear in para-dharma ...

  It is generally believed that in the Bhagavad Gita, three paths are prescribed for attaining self realisation. These are Sankhya yoga which is a path of awareness for the intellect oriented, Bhakti yoga is a path of surrender for the heart oriented and Karma yoga is the path of action for the mind oriented. Krishna says that only children, not the wise, speak of Sankhya and Karma yoga differently. He who is truly established in one obtains fruits of both (5.4). This is an indication that only children or beginners believe these three paths to be separate. As we progress in the Bhagavad Gita, it becomes clearer that these three paths are not watertight. Instead, clarity appears that karma is the foundation for all these paths as each path involves some form of karma or another. For awareness, one could begin with reading, serving a master or meditating. In the case of bhakti, it could be ritualistic to begin with but in the end it is seeing HIM even in a thief, enemy as...

  Krishna says, "One should not abandon sahajam karma (natural deeds) even though all undertakings are inherently marred by blemishes, as fire by smoke" (18.48). Sahajam karma is interpreted as our natural or inborn duty. Another possible interpretation is that they are natural deeds of 'existence'. Whatever may be the interpretation, Krishna concludes that all the karmas are marred by one blemish or another. This implies that no karma is pure. Krishna uses many words for karma (action) on different occasions like akarma (inaction), vikarma (prohibited actions) and niyat karma (prescribed actions). But he never advises us to perform pure karma as all the karmas are marred by blemishes. For example, our immune system keeps us safe from diseases by killing the invading viruses and bacteria on a daily basis. If killing is taken as impure, then our survival or any karmas performed by us are intrinsically bound to be impure. The same is the case with breathing...

  It is said that creation is just a Leela or play and some rules are framed to make it 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. Similarly, death follows birth; division or separation are some such interesting rules of this creation that helped in the evolution of complex life forms like us. The division is at an individual level as well as at the societal levels which are based on race, religion, caste, economic status etc. and were imprinted on us at an early stages of life. The game is to transcend them and the Bhagavad Gita is a guide to help us transcend these divisions. One such technique is the 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). It's ab...

  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...