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Bhagavadgita Chapter 18 Moksha Sannyas Yoga Verse 16

Tatraivam sati kartaaram aatmaanam kevalam tu yah;
Pashyatyakritabuddhitwaan na sa pashyati durmatih.

Now, such being the case, he who, owing to untrained understanding, looks upon his Self, 
which is isolated, as the agent, he of perverted intelligence, sees not.

This shloka is the second part where Lord talks about what happens to those who do not understand the importance of the five causes that contribute to an action. Previous shloka talked about the five causes playing a role whether that action is performed in a proper or an improper way. In this shloka Lord says that a person who is untrained and who misunderstands things regard only soul as an entity which is responsible for all the actions that are performed. Even for a wrong action also the person attributes it to the soul. This is happening mainly because of the perverted intelligence of a person who cannot see things the way it should be seen. 

Extending Interpretation to Mankind’s Life!

Who is the person with perverted intelligence here? The understanding of that is very important to understand the context of this shloka. A perverted intelligence is something that looks for the benefit, this benefit can be for the self or for a person closer to him like family or for wealth. When you gain knowledge about spirituality, it should make a person surrender to God. But many times a person channelizes it to himself and emerges as a knowledgeable and wise, increasing his own popularity. This is mainly because of the perverted intelligence. Perversion here is from the five causes to one cause that is his soul. 

Soul has urges and senses fulfil them. sometimes, the urges of the soul are directed towards an individual than towards God. This happens mainly when soul becomes the victim of senses and not the paramatma inside it. You might argue that how can soul, which has the paramatma in it be corrupted. Understand that soul is a constant seeker of knowledge and when the knowledge that soul received is limited it will be in darkness. It needs knowledge which should act as enlightenment for it to see the paramatma inside it. Till that is achieved it is incomplete and that might lead to the perversion and that is what is called as perverted intelligence. 

Bhagavadgita Chapter 18 Moksha Sannyas Yoga Verse 8

Chapter 18 Moksha Sannyas Yoga Verse 8

Duhkhamityeva yat karma kaayakleshabhayaat tyajet;
Sa kritwaa raajasam tyaagam naiva tyaagaphalam labhet.

He who abandons action on account of the fear of bodily trouble because it is painful, he does not obtain the merit of renunciation by doing such Rajasic renunciation.


This shloka talks about those people who abandon actions on account of the fear. This shloka is concentrating on those actions that are abandoned that come out of passion which is the quality of a Rajasic person. Lord Krishna says that there are people who abandon the tasks that they have undertaken only because those tasks take a heavy toll on their body and put them through a lot of pain and stress. Lord also says that such kind of people can never merit to obtain the fruits of renunciation and such Rajasic renunciation will never bring them any kind of happiness. 

Extending Interpretation to Mankind’s Life!

Man is a mix of all the three qualities, Tamas, Rajas and Sattwa. There is nobody who is a pure tamasic or rajasic or sattwik. Actions also have a nature of these qualities in them. So, when one is spending a romantic evening with his partner he is engaged in Tamasic activity, when a person is passionately doing his job he is in a Rajasic state and when he is doing a sacrificial ritual for the benefit of the humanity he is in Sattwik stage and when he is doing something for the sake of Paramatma in him, he has risen above this to reach the stage of “Om tat sat”. So, a person depending on his activities will be in all these stages at every moment of his life.

What we are talking about here is a Rajasic renunciation or renunciation of acts out of passion. Passion burns energy and that takes a toll on one’s body. A Sportsman who is passionate will experience a lot of physical strain to his body and a scientist or a philosopher who is passionate about his thoughts and his hypothesis experiences a lot of mental stress. Stress or pain is something that every individual has to go through. Are you allowed to abandon it? The answer from Lord Krishna is No. We need to take as much pain as our body and mind allows us to take. Let us understand this concept a bit more with the two examples given below.

People who do physical work like Farmers, sportsmen etc would be obligated to do a lot of physical work that causes them an enormous amount of pain to their body. Can you be a farmer and not work in the field fearing pain to your body? Can you say that am fed up with this world and take sanyyas and abandon your duty of a farmer? The answer is No. Lord doesn’t permit that. The same is a case with a sportsman. Then there are a majority of people who engage in the work that needs a lot of hard work mentally. This leads to something called stress. The pain to mind is called stress. Can you avoid doing those activities because you are feeling stress? The answer is again No.

We choose activities according to our capabilities, our dharma and listening to the voice of Paramatma inside you. If you wish to be a philosopher and a thinker, you need to put in a lot of hard work mentally and you need to read, write and think a lot. Automatically mind gets pain which we call it as stress. Stress is harmful when you don’t align that with other activities. For example, if you do a lot of mental work and maintain an unhealthy lifestyle by drinking, pubbing, smoking and not sleeping properly, then it will harm your body. Many software engineers in the present day do that. But if you take the stress and also maintain a healthy lifestyle by eating good food and taking proper rest that stress will only help you. Thus, abandoning this Rajasic or Passion-related actions are not permitted according to Lord Krishna.

Bhagavadgita Chapter 18 Moksha Sanyas Yoga Verse 1 #Bhagavadgita

Chapter 18 Moksha Sanyas Yoga Verse 1

Arjuna Uvaacha:

Sannyaasasya mahaabaaho tattwamicchaami veditum;
Tyaagasya cha hrisheekesha prithak keshinishoodana.

Arjuna said:

I desire to know severally, O mighty-armed, the essence or truth of renunciation, OH rishikesa, as also of abandonment, O slayer of Kesi!


After listening to the nature of Tamas, Rajas and Sattwa and also the secret of “Om Tat Sat”, Arjuna asks a question to Lord Krishna and this starts the last and the 18th chapter of the Bhagavad Gita called “Moksha Sanyas Yoga” or “Yoga of liberation by renunciation”. This is the longest of all the Chapters in Gita and deals extensively with the concept of Moksha through various means. The Yoga starts with Arjuna asking Lord to explain to him about the nature of Sanyas or renunciation and also explain in detail what actually is renunciation and the importance of it. He now addresses Lord as Rishikesha and also as the killer of Kesi. Kesi is a demon who Lord Krishna kills during his Childhood days at Vrindavan.

Extending Interpretation to Mankind’s Life!

This last chapter of Moksha Sanyas Yoga is a lengthy one and covers many areas. It starts with Arjuna raising the topic of renunciation where he brings in two forms of renunciation called Sanyas and Tyaga. Sanyas is a renunciation of actions where the person abandons all his actions by cutting off relationships with everyone. A sanyasi leaves all the relationships in this world and completely withdraws himself from the family and society and seeks isolation for the practice of Sadhana which is also called as a spiritual discipline. Spiritual discipline demands a person not to look at anything in this world, including his food, water etc while he is concentrating on himself and the Paramatma inside him. To know about the paramatma who occupies the tiniest space in one’s body, we need a concentration which can see the minutest thing inside us. 

Another form of renunciation which we all know is Tyaga. Tyaga means giving up and giving up of anything and everything that comes in our way to salvation. It starts from giving up the desire to enjoy the fruits of action, giving up expecting things from people, giving up attachments, and also includes giving up passion. Passion is something which is basic to any knowledge and the same passion after a while stops us from attaining spiritual discipline. Passion prevents compassion and without compassion, one can never walk the path of spirituality. This Chapter is the beginning of the wealth of higher order wisdom and we all await the wisdom that Lord Krishna is about to bestow onto us through Arjuna.

Bhagavadgita Chapter 17 Shraddha Traya Vibhaga Yoga Verse 14

Chapter 17 Shraddha Traya Vibhaga Yoga Verse 14

Devadwijagurupraajna poojanam shauchamaarjavam;
Brahmacharyamahimsaa cha shaareeram tapa uchyate.

Worship of the gods, the twice-born, the teachers and the wise, purity, straightforwardness, celibacy and non-injury—these are called the austerities of the body.


In this shloka, Lord Krishna is talking about the austerities that a person who is on the spiritual path should follow. These austerities are the guidelines for every individual who wants to lead a happy, spiritual and fulfilling life without any unnecessary desires and cravings. Belief in God and His worship is the primary thing prescribed here. Apart from that, one should worship people who are sages, teachers and other wise men who have a purity of thought and straightforwardness in their actions. Then Lord tells a person to be celibate and believes in Ahimsa or non-injury. These are the austerities that one needs to follow for one’s body. 

Extending Interpretation to Mankind’s Life!

We have already learnt from the previous chapters that there are 3 kinds of austerities, austerities of body, speech and mind. Lord in this shloka was talking about the austerities of the body. When we worship or admire or do service to good people, the goodness of them spreads to you. God created this universe and there is His element in every being. But some people are able to enhance it and bring it out and those people are called wise people and teachers. The second word in the shloka is “Jaguru” who is a teacher. According to Krishna, teaching is one activity that a person undertakes only when he has the supreme sense of sacrifice in him.

Why is a teacher so important in life?

Imparting knowledge selflessly is the purest thing that anyone can do. When you acquire a skill you would want to use that for your benefit with an intention to earn wealth or name and fame. But would you prefer imparting that knowledge selflessly for others and don’t use that knowledge for your own benefits?

Here I would like to give an example of a person who learnt stock markets and had the intention of earning some money from it, but at the same time, he also became a teacher. When he was selflessly teaching he was not able to trade or the trades that he took were not giving him any satisfaction. That is when he decided to stay away from trading and concentrate only on teaching. It happens to many teachers who selflessly undertake the activity of spreading knowledge.

When you set out on this path your thoughts become pure and your actions become selfless. Purity according to the Lord comes only when one is celibate and follows the tradition of non-injury. Celibate here means staying away from desires of lust. Non-injury is when you do not cause any kind of physical and mental harm to anyone, which includes staying away from physically abusing and hitting anyone. It also includes non-usage of derogatory and abusive language against people as well as staying strictly vegetarian. This, if practised by an individual then he would have achieved austerities of the body.

Bhagavadgita Chapter 14 Guna Triya Vibhaga Yoga Verse 23

Chapter 14 Guna Triya Vibhaga Yoga Verse 23

Samaduhkhasukhah swasthah samaloshtaashmakaanchanah; Tulyapriyaapriyo dheeras tulyanindaatma samstutih.

Alike in pleasure and pain, who dwells in the Self, to whom a clod of earth, stone and gold are alike, to whom the dear and the unfriendly are alike, firm, the same in censure and praise…


This shloka is the continuation of the previous shloka where Lord Krishna talks about a person who has transcended all the three gunas. Lord talks about the unconcerned nature and the self-centered attitude that the person posses in the previous shloka. In this shloka Lord Krishna says that this person lives and leaves things exactly the same, whether those things are giving him pleasure or pain. This person also sees the mud from the earth, the stone and the gold from the earth exactly the same way. The person also sees the dearer ones to him as well as enemies in the same way and same is the case with him in dealing with Criticism and praise. 

Extending Interpretation to Mankind’s Life!

There is a misconception in many of us that Sattvik people don’t have desires and they look at things from the point of view of others. For example, if we take pain and pleasure, we feel that the sattvik person is not bothered about pain or pleasure. But that is not the fact. Though sattvik person seeks knowledge and works for the welfare of others more than himself, he also gets affected by ups and downs in life. For example, a person who started an NGO to take care of old people or orphan children, we observe that he gets affected by the success and failure he gets through that NGO. A happy older couple not having many problems is always a pleasurable thing. On the contrary, if he finds it difficult to arrange the funds for running NGO he goes through immense pain.

Thus we need to understand that even a spiritually evolved person with a lot of sattvik qualities is also affected by pain and pleasure. He also attaches value to things as explained in case of mud and gold. He smiles at finding gold and he also differentiates people who are friendly to him and generally avoids hostile people. Finally when we look at the praise and censure, we might have seen that some people are unmoved in praise. That means they wont feel overjoyed when someone praises them but they definitely get hurt when someone censures them. Criticism does affect them and they do everything to avoid or overcome it. Thus the one who transcended all the gunas is the one who is unaffected by any of these qualities. 

Bhagavadgita Chapter 13 Kshetra-Kshetrajna Vibhaga Yoga Verse 16

Chapter 13 Kshetra-Kshetrajna Vibhaga Yoga Verse 16

ahirantashcha bhootaanaam acharam charameva cha;Sookshmatwaat tadavijneyam doorastham chaantike cha tat.

Without and within all beings, the unmoving and also the moving; because of His subtlety, unknowable; and near and far away is That.


In this shloka, Lord Krishna is talking a bit more about the existence of the Almighty in the field around us, he starts the shloka by saying that Lord exists outside and within all beings. This means that God exists inside as well as the outside of all beings and then Lord also says that He exists in all the beings that are either movable or immovable. The second part of the shloka focuses on the nature of the God. Lord Krishna says that He is very subtle so by that very nature He tends to become incomprehensible. This nature of incomprehensibility gives us the feeling of unknown. Finally Lord Krishna says that God is very near to you and yet He appears to be very far away.

Extending Interpretation to Mankind’s Life!

Understanding this shloka took me some time and made me to go and search, and this is what I have found. “tad ejati tan naijati, taddure tadvantike, tad antar asya sarvasya tadusarvasyasya bahyatah”. It means the Supreme Brahman does not walk yet He walks. He is far but also near. He is inside everything, He is also outside everything. This verse is taken from Upanishads and this also talks about similar thing that Lord is telling Arjuna. He is in a way challenging us to understand His true nature. But why is it required? What does God expect to change in us?

A very subtle point about our outlook towards things is what we need to understand here. When something undesirable goes inside our body, it is not allowed to stay inside and we sneeze or vomit or through bowel movements eject that out of our body. When something undesirable falls on us, we take bath or wash that area and cleanse it. But this doesn’t happen as promptly or as vigorously as it happened inside the body. When something undesirable falls in the place where we live, we dont show that much care as we do if it falls on our body. We just take some time but clean it at the time of our convenience. But do we bother about the undesirable that is there outside our house? In fact all the dirt inside we ourselves throw it out. 

From our childhood days we learnt cleanliness is Godliness. Where things are clean, God exists there. But what is undesirable here? Is it also not something created by God? Yes it is, but an unclean thing is no longer life bearing and it has to be discarded, just like you discard a rotten apple or a dead body because without life it becomes unclean and undesirable. God exists everywhere and just keeping your body clean is not enough. Next time you spit on the road, think about it. spit is something that needs to be discarded and road is a place where you walk. How can you allow your discard to be touched by someone else who also has the same Godliness as yours existing?

Am not giving a lecture on moral science here but if you really believe God exists in everything inside as well as outside, it is very important for us to respect that Godliness. People urinating on walls, people littering the places where we walk and sit, people spitting on the walls and staircases we touch should all think and think deep that cleanliness is not “Swachh Bharat” kind of a movement that is seen from a political point of view, but it is a virtue that has to be understood from the fact that God exists everywhere and the discard of us should not touch Him. If you see God in every being, you will surely take care of the discard from touching him in whom there is a Him.

Bhagavadgita Chapter 13 Kshetra-Kshetrajna Vibhaga Yoga Verse 6

Chapter 13 Kshetra-Kshetrajna Vibhaga Yoga Verse 6

Mahaabhootaanyahankaaro buddhiravyaktameva cha;
Indriyaani dashaikam cha pancha chendriyagocharaah.

The great elements, egoism, intellect and also unmanifested Nature, 
the ten senses and one, and the five objects of the senses.


In this shloka, Lord Krishna is talking about the elements present in the field of a person. He says that the field of a person consists of the great elements. The great elements that Lord is talking about are the five elements of nature like earth, water, fire, air and ether. Apart from that the field also is consists of the egoism and the intellect of an individual. It also has the unmainfested nature embedded in it. This unmanifested nature makes the field unique and differentiates it from others. Lord Krishna also says that the field has the ten senses plus an additional one along with the five objects of the senses.

Extending Interpretation to Mankind’s life!

If you count the number of elements that Lord Krishna is talking about in this shloka it totals to 24. The great elements are 5, adding ego, intellect and unmanifested nature its 8. Ten senses plus one makes it 19 and the five objects of senses takes it to 24. The great elements are called Pancha maha bhutas which are Earth, water, fire, air. Next are the five sense objects are taste, touch, smell, sight and sound. The next question that comes to our mind is what are these ten plus one senses. Actually Lord Krishna is talking about 11 senses here when He says ten plus one. The five knowledge senses here are ears, eyes, tongue, skin and nose.

We have to understand that sound is a sense object and the ear is a knowledge sense. When sound which is a sense object present in the field touches a sense organ ear, it stimulates a response and we hear that sound. Thats how we understand words and sentences and various other sounds that are generated. The same applies to other sense objects as well as other sense organs. Apart from five knowledge senses, we also have five working senses. These are voice, hands, legs, genitals, and anus. Each of these working senses has a definite work to perform like the voice in speaking, hands in doing work, legs in traveling, genitals in reproduction and anus in removing the waste from the body.

Thus the 10 senses include 5 working senses and 5 knowledge senses. Added to this the eleventh one Lord is referring to here is the material energy which is also called mind. This completes 21 elements. The remaining 3 elements are egoism, intellect and unmanifested nature. Egoism is the person’s controlling power or nigraha shakti. It helps you in resisting temptations. The intellect is the ability of the person to assimilate knowledge and convert into wisdom, making him a learned man. Finally the unmanifested nature is the special ability that gives a unique persona to you and something which makes you different from others. All this Lord Krishna says are the fields.

For your convinience here is the list of 24 elements in the field.

I. Pancha Maha bhutas
1. Earth
2. Water
3. Fire
4. Air 
5. Ether

II. Sense objects
6. Taste
7. Touch
8. Smell
9. Sight
10. Sound

III. Knowledge senses
11. Ears
12. Eyes
13. Tongue
14. Nose
15. Skin

IV. Working Senses
16. Voice
17. Hands
18. Legs
19. Genitals
20. Anus

V. Others
21. Egoism
22. Intellect
23. Mind
24. Unmanifested nature

Bhagavadgita Chapter 11 Vishwaroopa Darshana Yoga Verse 38

Chapter 11 Vishwaroopa Darshana Yoga Verse 38

Sri Bhagavaan Uvaacha:

Mayaa prasannena tavaarjunedamRoopam  param darshitamaatmayogaat;
Tejomayam vishwamanantamaadyamYanme twadanyena na drishtapoorvam.

The Blessed Lord said:

O Arjuna, this Cosmic Form has graciously been shown to thee by Me by My own Yogic power;
full of splendour, primeval, and infinite, this Cosmic Form of Mine has never been seen before by anyone other than thyself.


After listening to Arjuna about the Vishwaroopam and its different aspects finally Lord Krishna starts to speak. He tells Arjuna that the Lord has been gracious enough to show the cosmic form of the Lord. This cosmic form also includes the yogic power of the Lord. This cosmic form is full of splendor or “Tejas” as it is referred to. It is also all pervading, combing all directions and its infinite in its form. Lord Krishna also says that this “Vishwaroopam” was never seen before by anyone else other than Arjuna himself. 

Extending Interpretation to Mankind’s Life!

What is the yogic power or yoga maya power of the God? This is the energy that a person gets by integrating the subconscious mind of the Lord with the other senses of the body. Here Lord has created a whole universe through this yoga maya power. Why is it then called maya or illusion? It is because it exists but doesnt exist. It means that the whole universe that Lord has shown in His Vishwaroopam is real as well as illusionary.

Let us understand how.
Eyes are one of the sense organs through which we see things. We can see as far as our vision goes. But what if you see things that are beyond your vision on a television screen or on a mobile phone? You know it is real but you also know that what you are seeing is illusionary. That means you can only see it, you cant feel it or live it. Same applies to Lord’s Yoga maya. The Vishwaroopam shown exists in reality but what Arjuna has seen is the illusionary part of it. It is only possible through the technique called Yoga maya.
In yoga maya, you can, with the power of integration of senses with subconscious mind can create an universe which is parallel to what you are seeing. Sometimes we do that with words and alphabets. Suppose you are reading a novel which is very interesting and gripping. Without your knowledge your mind will create an image of that and it starts moving infront of you. This is just temporary and lasts for few moments. But if you turn into a yogi you can see the image of the universe that is more permanent and ever-lasting. That is what is the meaning of Yogic power.

Bhagavadgita Chapter 11 Vishwaroopa Darsh Yoga Verse 16

Chapter 11 Vishwaroopa Darsh Yoga Verse 16

Amee hi twaam surasanghaah vishantiKechid bheetaah praanjalayo grinanti;
Swasteetyuktwaa maharshisiddhasanghaahStuvanti twaam stutibhih pushkalaabhih.

Verily, into Thee enter these hosts of gods; some extol Thee in fear with joined palms:
“May it be well.” Saying thus, bands of great sages and perfected ones praise Thee with complete hymns.


The focus of this shloka is on the way different gods and sages worship the Vishwaroopam of Sri Maha Vishnu. Arjuna begins by saying that without any hesitation many gods who live in Swarga loka and other lokas enter into the Vishwaroopam of the Lord. Extol here means praise. Arjuna says that some of them praise the Lord with fear that everything is going to be fine. Like this different people worship the Vishwaroopam in different ways and from many centuries great sages have been singing the hymns of the Lord to attain bhakti and moksha. 

Extending Interpretation to Mankind’s Life!

The main point of discussion of this shloka is why sages and gods sing the praises of the Lord out of fear? Bhakti as we all know develops in peace, then why the great men with folded hands sing the praises of the Lord with folded hands. The answer for that lies in understanding the fact that the Vishwaroopam of the Lord also involves the “Kal Roopam” which translates into the terrifying form. This world is calm, serene, peaceful as well as violent, terrifying and destructive. One gives us peace and the other gives us fear.

You are shown both the forms in Vishwaroopam because both contain the element of Godliness in them. If God is the creator, He is also the destroyer. If He is white, the colour of peace and tranquillity, He is also black, the colour of evil and destruction. You have everything in it. As you feel good when you see the peaceful elements of Vishwaroopam, you also will be terrified to see the fearful elements. Arjuna is referring that terrifying form of the Vishwaroopam, which creates fear even in the minds of great sages and gods and they worship Him that nothing will happen to them and everything is going to be fine. This is what is the essence of this shloka.