BHAGAVAD GT

The Yoga of Enlightenment, Action & Love

THE ESSENCE OF BHAGAVAD GT IN 108 VERSES
The entire Indian spiritual tradition is a "series of footnotes" to the
Bhagavad Gt. The Gt contains the essence of all spiritual disciplines.

(Study 3 verses per day, 18 verses per week and 108 verses in 6 weeks

or
Study (abhysa ) 6 verses per day and 108 verses in 18 days)

Compiled by
Koosraj Kora Venciah

(No copyright: can be printed, distributed and used freely without any restrictions January 2015)

Context of the Bhagavad Gt

prthya pratibodhitm bhagavat nryaena svayam
vysena grathitm pura-munin madhye mahbhrate
advaitmta-varim bhagavatm adadhyyinm
amba tvm anusandadhmi bhagavad-gte bhava-dveim
Thou, through whose teachings Arjuna, the son of Ptha, had been illuminated directly by the
Enlightening Nryana, the Indwelling Divine Being;
Thou, whose precious teachings were thereafter compiled and placed at the centre of the
Mahabharata by the legendary sage Veda Vyasa;
Dispenser of Spiritual Emancipation! Thou, whose eighteen chapters are a shower of the immortal
wisdom of Non-duality (Oneness/OneSelf);
Bhagavad Gt! I contemplate upon Thee as a nourishing mother and dispeller of sufferings born
out of the darkness of ignorance and illusion.

Ll The Dreamful Pastime

OneSelf (who we are in truth- atman, purusha, brahman) is ever whole and perfect. By the
operation of conditioned body-mind consciousness in phenomenal existence (maya prakriti gunas: the actual doers/experiencers), OneSelf starts dreaming/imagining OneSelf, through the
activity of the ego (ahamkara), to be a personal experiencer-cum-doer (bhoktaham-kartaham).
Deluded by the dreamful experience, OneSelf gets entangled in filling time seeking experiences
and doing activities (karma) for self-survival, self-reinforcement and self-fulfilment whilst
identifying with the ego-generated personality (who we are not in reality). One then becomes
dreamfully unconscious and ignorant of Ones Truth and gets carried away by the widespread
delusion and bondage.
Awakening from the delusion of the dream is called Enlightenment, whereby one comes to the
realization of ones truth as being ever whole and perfect, lacking nothing and having nothing to
accomplish to be whole and perfect. This awakening comes into being through the actualization of
grace, awareness and insight, which abide deep within the hearts of all. When impersonation of
our fictitious identity ceases, we instantly cease to be deluded self-alienated doers-experiencers
and we enjoy being our True Actionless Self, OneSelf.

INTRODUCTION

LOVE ONESELF: THE ULTIMATE TEACHING OF BHAGAVAD GT

man-man bhava mad-bhakto mad-yj m namaskuru/
mm evaiyasi satya te pratijne priyo 'si me//18.65.
sarva-dharmn parityajya mm eka araa vraja
aha tv sarva-ppebhyo mokayiymi m uca//18.66.
In these two verses are encapsulated the last instructions and teachings imparted by Shri Krishna to
Arjuna.
Dissolve your mind into Me, be genuinely devoted to Me, sacrifice everything unto Me, be
resigned to Me.
I promise that you shall indeed enter into My True Being as you are very dear to Me. (18.65)
Abandoning all acquired religious beliefs and practices, surrender to Me as the Sole Refuge.
I shall free you from all of your past transgressions; have no worry. (18.66)

These ultimate instructions and teachings are imparted only after having enlightened Arjuna about the
Great Truths that:
(a) Nature/Cosmos is the gross (lower) and subtle (higher) phenomenal aspects, born out of the One
Ultimate Unmanifest Formless Imperishable Basis of Everything (Brahman); phenomenal existence
cyclically arises out of its own unmanifest state and merges back into the unmanifest state as per the
immanent Cosmic Law/Will/Play (Ishvara/Aum). (8.19-21)
(b) Everywhere Nature, steered by the immanent Cosmic Will/Design/Play, acts and drives Its gross,
subtle and causal forms and forces into actions/reactions/inertia. It is only out of deluded egoism,
born out of ignorance, that one get deluded into believing oneself to be the individual
doer/experiencer. (3.27)
(c) The Actualising Cause of phenomenal existence (Ishvara/Aum: Supreme Destiny/Will/ Play/Lifepotency), abiding in the realm of the heart/core of all beings, keeps all of them helplessly revolving in
existence by the Power of Its Maya or cosmic delusion of separation, as if they were mounted on
Natures revolving machine. (18.61)

(d) The only way to enjoy supreme peace and the realm of the Timeless Being is through Ishvaras
Grace, which can be attracted through a whole-being surrender unto Ishvara, abiding within the heart.
(18.62)
(e) The yogi, whose joy is within that One Self, whose resting ground is within Being, who likewise
realises the Inner Enlightening Presence of Being - such ones heightened consciousness merges into
the Imperishable Ultimate Basis (brahma nirvanam) and realizes Oneness (brahma bhutam) with the
Uncaused Imperishable Ultimate. (5.24)
Therefore, whenever Krishna was referring to Me in the above verses, he was not referring to his
nature-bound identity (Mr. Krishna) but to his true Status as the Source of Phenomenal Existence, as
Cosmic Ordainer (Ishvara) and as the Imperishable Ultimate (Brahman). So, I and Me have been
rightly translated as OneSelf, being essentially One.
The emphasis of this ultimate teaching is: (i) on the dissolution of mind that dwells in
conditionings, fragmentation of reality, reactions, habits, beliefs and imagined stories, (ii) on
genuine undivided devotion and loyalty to the Real One, (iii) on sacrificing (rendering sacred) all
actions, interactions and reactions happening through the body-mind complex, driven by natural
forces/destiny unto the Actionless Basis, and (iv) on resigning unreservedly ones destiny unto the
One Basis of existence. Observance of these crucial steps, without the deluded egoic sense of being
an individual doer-experiencer can connect one intimately to the True Basis of Everything, to
OneSelf.
After one is well grounded in the above observances, one is then ready for the ultimate ultimate step
towards full liberation from all forms of illusion and ignorance about oneself and the cosmos. At
this stage, one simply lets go of all previous practices, observances, efforts, strivings, stories,
doctrines and rituals, which are seen to reinforce the false sense of being a separate individual identity
or persona and a state of constant craving for some additional object/state/ event to feel fulfilled. One
simply lets go and surrenders spontaneously, lovingly, and wholeheartedly unto the One True Basis,
the One Truth, the OneSelf, which alone truly liberates one from all forms of ignorance and illusion
about ones true Self or Being, which is One with the Ultimate Basis of Everything and Not-two.

WEEK 1 ABHYASA Choice and Action aligned with Cosmic Will/Play

1. There are five causative factors involved in the accomplishment of action: (i) the seat of action
(adhihnam), which is the living organism/body that is intricately connected to its environment, (ii)
the initiating/choosing agent of action (kart) in consciousness triggered by ego-thought and
imagined to be the doer of action, (iii) the various sensory organs and their capabilities (karaam
the instruments of action), (iv) the diverse and distinct kinds of urges, endeavors, initiatives and
efforts (ce) (all these four causal factors are of lower material nature: apar prakti), and indeed
the fifth (v) spirit (daivam) or the invisible immanent actualizing life-force (which is of higher
spiritual nature: par-prakti). (18.14)
2. Thus, that being so [given that there are actually five causal factors involved in the
accomplishment of action, whether such action is proper or improper], anyone who therefore, due to
insufficient intelligence (akta-buddhitvn), sees (payaty) the action initiating/choosing ego-self
(kartram tmnam) as the sole factor (kevalatu) involved in any action such one with a limited,
perverted and fragmented outlook (durmati) can never see [the whole truth]. (18:16)
3. You (as kart, the initiating agent of action in consciousness, which is an expression of lower
material nature) have only the right and responsibility (adhikra) to choose (to perform or not)
actions to be done, (and that decision will inevitably produce ensuing consequences). You have no
legitimate entitlement to the fruits thereof. You (as action choosing ego-self) are not (m) the sole
causative factor (hetur) involved in action and its fruition (karma-phala). Moreover, you as an
expression of active nature (prakti) should/could never remain associated with (sango) inactivity
(akarmai) for long. (2.47)
4. Choose to get engaged in the activities (karma) of your daily life as laid down by the socially
accepted norms and mores (niyatam); for active engagement in life (karma) is far better than slothful
disengagement or inactivity (akarmanah). Know that one cannot even maintain one's physical bodys
survival and development without engaging in proper activity or work. (3.8)
5. Clearly realise that Cosmic Nature (prakti) acts through her preset active patterns/ modes/states
(gunaih) in material nature like balance or harmony (sattva), imbalance or motion (rajas), and
disbalance or disruption (tamas), which manifest in consciousness as conscious/clear experience
(sattva), subconscious/unclear experience (rajas), and unconscious/dark experience (tamas).
Everywhere in existence (sarvaa), it is Cosmic Nature alone which keeps triggering and
performing all types of activities. Thus (iti) deluded by limited egoic thinking (ahakravimhtm), people (falsely) believe (manyate) the ego-generated story that "i am the doer of
actions (kartham). (3.27)
6. One, who consciously engages in the activities of daily life (karmi) by giving up (tyaktv)
attachment (sagam) to such actions while consciously resigning the fruits/ ensuing results thereof
unto the Cosmic Active Field (brahmai) of natural forms and forces (that is actually doing
everything, everywhere in existence and in consciousness), such awakened one is never soiled by
self-delusional reactions (ppena) just like a lotus leaf is untouched/unsoiled by muddy water. (5.10)

7. Consciously treating the contrasting existential events/experiences such as pleasure and pain
(sukha-dukhe), gain and loss (lbhlbhau), and victory and defeat (jayjayau) alike (same), that is,
with mental equanimity [defined as yoga: samatvam yoga uchyate: BG-2.48], choose rightly to fight
(yujyasva) any battle (yuddhya) that presents itself in life. In this way alone (tato), you can never
experience (avpsyasi) the adverse effects and reactions of self contamination, debasement or
delusion (ppam). (2.38)
8. Verily, there exists (vidyate) no greater (na hi) purifying agent (pavitram) here in this world (iha)
compared to the Light of Self-knowledge or intuitive realization (jnena). One who really succeeds
in Karma-yoga (yoga-sasiddha - Integrative Action: acting without a discrete sense of personal
doership and ownership and realizing that all actions are actually done by All-Powerful Nature)
eventually enjoys (vindati) this Light of Integrative Awareness within oneself (svaya). (4.38)
9. There are three kinds of (tri-vidham) doorways (dvram) to human self-alienation and selfdegeneration (narakasya creating hellish conditions in consciousness), which are highly destructive
(nanam) of ones fine light of integrative self-awareness (tmana). These are compulsive
obsessive arousals of (i) egocentric pleasure-seeking & lust (kma), of (ii) frustration &
aggressiveness (krodha), and of (iii) insufficiency & greed (lobha). This destructive triad (trayam)
should therefore be (recognized through deep alert attention and) given up (tyajet) at all costs (for an
integrated life or for a life of integrity). (16.21)
10. The Almighty Immanent Life-Power, upholding the whole cosmos as an integrated whole
(vara), abides (tihati) within the core or heart (hd) of all phenomenal entities of prakriti (sarvabhtni), O Arjuna, driving (bhrmayan) all of them (to actions, interactions and reactions) by Its
innate (diversifying and individuating) illusory power of bewilderment [myay] as if they were all
(mere individual puppets of actions, thoughts and emotions) mounted on an ever-revolving machine
(yantra-rhni). (18.61)
11. One endowed with the fine capacity of intelligence or deep insight can see (tihati) the one and
same (samam) immutable Almighty Immanent Driving Life-Power (varam) dwelling equally
(samavasthitam) everywhere (sarvatra) within all perishable entities of phenomenal existence; such
an enlightened one will never consciously (tman) choose to harm (hinasti), alienate or delude
oneself (deluded belief is the root cause of suffering) and can thus finally merge into (yti) the
ultimate or highest (parm) state of Being (gatim). (13.28)
12. O son of Bharata, just like (yath) there is only one (eka) sun (ravi) that illuminates and
vivifies (prakayati) this entire phenomenal world of ours (ktsna lokam), similarly (tath) know
very clearly that there is only One Indivisible All-Embodying Life-Spirit (ketr) that is illuminating
and enlivening (prakayati) all the interconnected bodies and parts in this entire phenomenal field of
existence (ketram ktsnam). (13.33)
13. It is a fact that the unreal (asata - fictitious phenomenon like the doer-self, generated by ego in
consciousness) has no (na) actual existence (bhva) while the real (sata - ones true fundamental
Spirit or OneSelf) is that which never actually ceases to be (nbhvo). Seers of the truth (tattvadaribhi) are those only who have intuitively seen/ realised (da) the striking difference (anta)
between these two (ubhayo) dimensions (real v/s unreal). (2.16)

14. OneSelf (aham: ones True Being/Spirit) is the One Indivisible Life-Spirit (tm), O Arjuna,
abiding within the deepest core (aya-sthita) of all phenomenal forms or entities (sarva-bhta).
OneSelf alone (eva) is (present at) the unmanifest origin (di), the manifest interval (madhyam) and
also the final unmanifest end (anta) of all phenomenal entities (bhtnm). (10.20)
15. Given that (yasmt) OneSelf (aham) is transcendental (atta), being beyond (uttama) both the
divisible (karam) forms and forces (particular phenomena) and the indivisible (akart) immanent
embodied or individuated presence (both constitute the sources of all entities), and also as OneSelf is
the topmost (uttama), OneSelf is celebrated (prathita) both in the world (loke) and in the spiritual
scriptures (vede) as that Ultimate Imperishable Being (puruottama). (15.18)
16. Arjuna, whoever chooses to get engaged in activities of daily life whilst being grounded in
OneSelf (mat-karma-kt), [without the illusory sense of separate personal doership], realising OneSelf
as the Highest Ultimate Ground (mat-paramo), being lovingly devoted to OneSelf (mad-bhakta),
without identifying (binding) OneSelf with any particular phenomenal manifestation (sagavarjita), and without enmity/animosity (nirvaira) towards any living beings in existence (sarvabhteu) such enlightened one (sah) ultimately merges into (eti) OneSelf (mm). (11.55)
17. By choosing to abandon (parityajya) all the various forms of religious beliefs, dogmas and
authorities (sarva-dharmn), and by wholeheartedly surrendering (araa vraja) solely (ekam) to
OneSelf (mm) and to no other phenomenal entity, you shall be automatically delivered/ freed by the
Gracious Light of OneSelf (mokayiymi) from all self-degenerating or self-deluding bondages and
reactions (sarva-ppebhyo- the root cause of suffering). Thus, have no anxiety whatsoever (m
uca). (18.66)
18. After several (bahnm) generations (janmanm), one endowed with deep spiritual insight
(jna-vn) emerges; such one gets intimately and lovingly connected (prapadyate) to OneSelf
(m), realising that all this entire unified field of all phenomenal existence (sarvam iti) is nothing
but OneSelf (vsudeva the Life-Spirit that is everything, that unconditionally embraces everything
and in which everything unconditionally abides); such an elevated spiritual being (mahtm) is
indeed very hard/ rare (su-durlabha) in the world. (7.19)
WEEK 2 ABHYASA The Way to Supreme Clarity
19. Arjuna! From their very genesis (sarge), all living entities (sarva-bhtni) are driven into (ynti)
widespread delusion (sammoham) [caused by the activities of the three shifting restrictive modes of
material nature and experience or prakti gun]; they are all bewildered (mohena) by the
contradictory force (dvandva force of duality) inherent in the ocean of consciousness from which
the currents/waves of attraction (icch desire for comfort) and repulsion (dvea aversion for
discomfort) all arise and thrive in consciousness (samutthena). (7.27)
20. Know that beyond (attya) these (etn) three (trn) shifting constraints (gun) in material nature
and experience (vide B.G-3.27), the embodied aware presence of being or Life-Spirit (deh - purua)
is ever free from (vimuktah) the sufferings and distresses (dukhair) relating to birth (janma), death
(mtyu) and decay (jar) - all arising from (samudbhavn) the (mistaken) identification with the
mutable and perishable bodily complex (deha) and, in that transcendental realm, one enjoys
(anute) the imperishable (amtam) ground/home of fulfilment, which is OneSelf. (14.20)
5

21. One who actually sees (payati) that it is indeed the Grand Field of varied phenomenal forms and
forces [prakty along with its gun or threefold material modes/states] that alone (eva) keeps
performing/accomplishing (kriyamni) activities (karmi) everywhere and in all respects
(sarvaa) and who therefore (tath) intimately apperceives OneSelf (tmnam - one's immutable
true being beyond phenomenal reality)] as the Non-doer (akartram) - such a one (sa) truly sees
(payati - sees the whole truth). (13.29)
22. When the attentive and insightful one (dra) very clearly sees (anupayati) that there's no other
(nnya) doer of activities (kartra) than the shifting modes and states of material nature and
experience (prakty- guebhya) and intimately knows (vetti) what lies beyond (para) these
adjuncts of material nature and consciousness, such one (sa) is elevated (adhigacchati) to the state
(bhva same status, feeling, nature) of OneSelf (mat: one's TrueSelf). (14.19)
23. Whatever (yat) work and activity of daily life that you (as an indivisible part of material nature, as
a bio-psycho-social individual) are engaged in (karoi), whatever food you eat (ansi), whatever
item you donate or give away (dadsi), and whatever austerities or meditation you perform
(tapasyasi) do all that (kuruva), O son of Kunt, as an offering to (arpaam) OneSelf (mat: Ones
True Immutable Being or the One Cosmic Life-potency - prabhuh/ ivara). (9.27)
24. In this world (lokasya), the Original Immanent Source of everything in manifestation (prabhuh:
Almighty Life-Power holding/directing the entire cosmos as a whole, adhi daivatam, ivara) never
(na) exhibits any sense of ownership or doership (karttva); It creates neither actions to be done
(karmi) nor the associated (sayoga) consequences of actions performed (karma-phala). All this
is enacted (pravartate) only (tu) by the play of auto-dispositions (svabhvah) inherent in natural
forces and in consciousness. (5.14)
25. O scion of Bharata, surrender (araam gaccha) unto That (tam) Almighty Immanent Cosmic
Life-Power (prabhuh/ ivara) alone (eva) with your total consciousness and heart (sarva-bhvena wholeheartedly). By the grace (prasdt) of that Original Being (tat), upholding the entire existence
as a whole and residing within the heart/core of every living entity, you will come to (prpsyasi)
supreme peace (par nti) and the timeless (vatam) Ground/Home of fulfillment (sthnam).
(18.62)
26. Interact, harmoniously through respectful (bhvayat) exploitation (anena: drawing from natural
resources) and action, with the natural laws and forces (devn); consequently, those (te) elements of
nature operating as per the Cosmic Order/Design (dev) will respond positively (bhvayantu)
towards you (vah). Through this mutually (parasparam) harmonious and balanced interaction
(bhvayanta) between human and natural forces, supreme (param) well-being and prosperity
(reya) will be sustained (avpsyatha). (3.11)
27. Living bodies on earth (bhtni) subsist and thrive (bhavanti) owing to food items like grains and
vegetables (annt); such food growth (anna) is made possible (sambhavah) by rain from clouds
(parjanyt). Ecologically friendly human actions (yajt) allow rain clouds (parjanya) to appear
and shower on time (bhavati). Eco-friendly human actions (yaja) as a whole arise from
(samudbhava) the performance of prescribed human duties (karma), done with the spirit of sacrifice
and meant for sustainable global welfare. (3.14)

28. O Dhanajaya! Alertly keep away from (drea) egoistic, worthless and abominable (avaram)
activities (karma) with the help of insightful wisdom acquired through yoga (buddhi-yog integrative seeing and acting), and take (anviccha) full refuge (araam) in the wisdom of clear
insight (buddhau). Those, who are motivated or driven by gross selfish ends (phala-hetava), are to
be pitied (kpa - miserable, subject to suffering). (2.49)
29. Renunciation (sannysa) of activities (karmaa) that ought to be accomplished as a daily work
(niyatasya duty for self-care, for actualization of innate potentialities, for altruistic purposes and for
spiritual attunement) is indeed never appropriate or recommended (nopapadyate). If, by deluded
beliefs (moht), one abandons (parityga) these normal daily works (tasya), such renunciation is
declared (parikrtita) to be in the dark mode of ignorance and negligence (tmasa). (18.7)
30. The yogis (anchored in samatvam equanimity of vision [BG-2.48] & in karmasu kaushalam art of excellence through action [BG-2.50]), even (api) whilst engaged (kurvanti) in activities/duties
of daily life (karma -like work, charity and meditation, etc.), through the gross actional organs of the
body (kyena - hands, feet, mouth, genitals, etc.), the faculties of conditioned mind (manas - like
imagination, memories, desires, impulses, habits, etc ), the higher abstract intellectual capabilities
(buddhy like intellect, rationality, morality, etc) or solely (kevalai) the attention-based
instruments of sensory experience (indriyai - like vision, audition, smell, touch, taste, etc), can
maintain innate purity of mind (tma-uddhaye) by giving up (tyaktv) identification (sagam) with
any of these organs as well as with the ego-created separative sense of self. (5.11)
31. For one, who is conscious/balanced/moderate (yukta - through subtle connection to the Whole in
the Heart) in terms of food intake (hra), recreational activities (vihrasya), efforts in discharging
social obligations and activities (ceasya karmasu), in sleep, imagination and wakefulness (svapnaavabodhasya) yoga paves the way (bhavati) to the destruction of suffering (dukha-h). (6.17)
32. For one who is aspiring to ascend the heights of yogic realization (ruruko) as enjoyed by the
silent seers (mune), karma yoga or engaging in selfless action (yoga karma - without claiming
ownership of actions or fruits) is spoken of as the means (kraam). However, for the one who has
well progressed into the yoga of equanimity and non-doership (yogrhasya), the cessation of all
thoughts/urges of becoming (ama) is said (ucyate) to be the way (kraam). (6.3)
33. The pursuit of knowledge for understanding (jnam) is better than (reya) mechanical practices
or rituals (abhyst). Meditation (dhynam) is considered (viiyate) to be better than accumulation
of knowledge for mere hypotheses (jnt). The capacity or readiness to give up (tyga) attachment
to the results of actions (karma-phala) by abandoning the egoic concept of doership/ ownership is
even better than contemplation (dhynt). And, immediately after (anantaram) such renunciation
(tygt), peace (ntir) ensues. (12.12)
34. In living this (iha) yoga of selfless action and equanimity (total abidance with what is happening
as the cosmic design/will/play of Ivara), there is (asti) never (na) any waste (na) of effort
deployed (abhikrama) nor is there (vidyate) any risk of failure (pratyavya), for only a few positive
steps (su-alpam) taken on this spiritual path (dharmasya) can protect/free (tryate) one from great
(mahato) fears and anxieties (bhayt). (2.40)

35. Even if (api cet) a hardened criminal (su-durcra), having indulged in abominable acts and
conduct owing to past conditionings, connects with a loving heart (bhajate) to OneSelf (mm
abiding in the hearts of all) without ever deviating (ananya-bhk), such one (sa) is indeed (eva) to
be considered (mantavya) as being well inspired (sdhu with a clear conscience) because such
one is completely (samyak) and firmly abiding (vyavasita) by the love pledge. (9.30)
36. The one, who is in equanimity yoga mode, who is endowed with the ability neither (na) to rejoice
(prahyet) upon achieving some pleasant object/state (priyam) nor (na) to lament/ blame/complain
(udvijet) upon encountering any unpleasant event (apriyam), who is of steady intelligence/wisdom
(sthira-buddhir), who holds no deluded belief (asammho), and who has realised (vid) the Whole
and Ultimate Ground of fulfillment (brahma), - such one is already abiding (sthitah) in the Ultimate
Being (brahmai) beyond all that is known. (5.20)
WEEK 3 ABHYASA The Cosmic Perspective
37. (1) Gross earthly materials (bhmi), (2) watery/fluidic elements (pa), (3) thermal/ electrical
forces (anala), (4) air/gaseous formations (vyu), (5) etheric/spatial field (kham), (6) sensorymental organs and capacities (mana), (7) intellectual and conceptual abilities (buddhi) and also (eva
ca) (8) the faculty of separate ego (ahakra) creating a personal/individuated identity these
constitute the gross field of the diverse (bhinn) eightfold (aadh) natural energies of OneSelf (me)
in (human) material existence or form (prakti). (7.4)
38. Besides (itah) the above-mentioned (iyam) inferior observable gross bodily field (apar-prakti:
composed of eightfold gross natural forces) of OneSelf, intuitively know/realise that there is yet (tu)
another (anym) natural energy, which is superior (par-prakti: of a higher, subtler, purer nature), by
which (yay) alive entities (jva-bhtm) of this (idam) phenomenal world are animated, upheld and
actualised (dhryate). (7.5)
39. Whatever experiences/states (bhv) that exist, whether
(a) conscious (sttvik: in existential, sensory, stable, "as is", clear, wake mode that uplifts
consciousness),
(b) sub-conscious (rjas: in impulsive, passionate, "fluctuating" dream-like, clouded mode that
stagnates consciousness) and also
(c) unconscious (tmas: in ignorance, obscurity,"disruptive" blinded mode that degenerates
consciousness)
- know clearly (viddhi) that these states, as they appear to be (bhv), do (iti) verily (eva) emanate
from OneSelf (matta). However (tu), OneSelf (aham) is not (na) confined into them (teu) but they
(te) are all contained in OneSelf (mayi). (7.12)
40. The gross phenomenal inferior bodily field interacting in/with material nature (apar-prakti) is
said (ucyate) to be the material and instrumental cause (hetu) of (i) activity/ action (krya), (ii) the
instruments/organs of activity/ action (kraa) and (iii) the ego-generated sense of actorship
(karttve). The subtle superior life energy underlying/ upholding the bodily field (par-prakti or
purua: alive energy of being underlying the flow of prana or life-current) is said (ucyate) to be the
intelligent actualising cause (hetur) generating in consciousness the presence of a being who is felt
as the experiencer or undergoer (bhokttve) of pleasurable experiences and sufferings (sukhadukhn) in the field. (13.20)
8

41. The Intelligent Immanent Life-Energy (purua: animating basis adhi-daivatam or Ivara in a
body), abiding with/in the gross bodily field of diverse interacting forces, forms, functions and flows
(prakti-stho),
seemingly
undergoes/experiences
(bhukte)
these
forms/forces/states/
characteristics/conditionings (gun), which are born out of the activities of the gross phenomenal
field (prakti-jn). Owing to (kraa) Its association with different forms, forces, functions,
contexts, capacities, characteristics and conditions (gua-sago), It (purua: Intelligent Actualising
Life-Energy) gets embodied (janmasu) in conscious (sad: conscious and intelligent) and unconscious
(asad: unconscious and gross) species and entities (yoni). (13.21)
42. Balance in body and clarity in consciousness (sattvam: wellness, stability, intelligence; wake),
imbalance in body and agitation in mind (rajas: activity, instability, passion, dream), disbalance in
body and disruptive mind (tama: disease, distability, disruption, darkness, sleep) are thus (iti) the
three constraining and competing modes/states/ characteristics/conditions (gu) that are manifested
out of the gross bodily field in phenomenal existence (prakti-sambhav). Arjuna! These three
conditions seemingly bind (nibadhnanti) the immutable and inexhaustible (avyayam) Life-Energy
(dehinam purua) into the body-mind complex (dehe). (14.5)
43. Know that:
(i) those abiding in the light of clear attention (sattva-sth) go (gacchanti) at a higher level in
consciousness (rdhvam: upper/ finer levels of energy vibration and awareness, being closer to the
core, wherein abides purua);
(ii) those driven by restless semi-consciousness (rjas) dwell (tihanti) at the intermediate level
(madhye) of consciousness;
(iii) those whose functioning and energy vibrations (vtti: energy vibration) are stuck in the mode of
ignorance (tmas), unconscious crudeness (jaghanya: of vile instincts), proceed (gacchanti)
downwards (adha) into the dark recesses of consciousness. (14.18)
44. Arjuna! The original cosmic substance (mahad brahma), which is the primordial matrix of
existence arising from the unmanifest source (non-existence), is like the original womb (yonir) for
OneSelf (mama). Within that (tasmin) hidden macrocosmic womb, OneSelf (aham as Ivara or
Adhidaivam) gives life to/actualises (dadhmy) the latent creative cosmic potential (garbha),
through which all phenomenal forms (sarva-bhtn) come into existence (sambhava) and
thereafter (tato) become (bhavati) all that exists. (14.3)
45. Thus, from the unmanifest source (avyaktt: non-existence), all of the manifested forces, forms,
fields, etc. (vyaktaya) get actualised into the evolution of cosmic existence (prabhavanti by
Prabhu) at the beginning/wake (game) of the macrocosmic day (ahah: activity mode). When the
cosmic night/sleep arrives (rtry-game: inactivity mode), it is to be understood (sajake) that
everything existing in manifestation mode gets dissolved into non-existence mode (pralyante), back
into that very (tatraiva) unmanifest source (avyakta). (8.18) [This cycle repeats itself at both
macrocosmic (creation-annihilation) and microcosmic (wake-sleep) levels.]
46. However (tu), beyond (para) this cyclical unmanifest-manifest dimension (tasmt - cosmic night
and day cycle), there is yet another (anya) everlasting/timeless (santana) Nature/Being (bhva),
which is Non-manifest even to the unmanifest source (avyakto' vyaktt). That is the Original
(unoriginated) Being/OneSelf, which is never annihilated (na vinayati) even when all of the
materialized/manifest entities or phenomena (sarveu bhteu) are annihilated (nayatsu) into nonexistence. (8.20)
9

47. Arjuna! Also know clearly (viddhi) that OneSelf (mm) is the One Indivisible Intelligent Life
(ketra-ja: the source of awareness) in all these alive bodily fields (sarva ketre u). The actual
knowing/understanding (jnam) of the bodily field of experience/action interacting in/with the
environment (ketra) and of the one Indivisible Living Intelligence enlightening and upholding all
fields in existence and in experience (ketra-jayo) is what constitutes real wisdom (taj jna) as
per my (mama - Krishna's) view (matam). (13.2)
48. Those (ye) who thus (evam), through the eyes/vision of intimate direct insight (jna-caku),
can see through the distinction (antaram: difference) between
(i) the gross phenomenal field of diversity as experienced only through the bodily field (ketra) and
(ii) the immutable all-encompassing indivisible Intelligent Life of the ever-changing field (ketrajayo: Aware Being, Reality) and who can also realize (vidu) the ever-free (mokam) status of
immutable Aware Presence in relation to any manifested/materialised form of the grand phenomenal
field (bhta- prakti),
- such ones (te) get established (ynti) in the Ultimate (param) Being. (13.34)
49. In this conditioned phenomenal world (loke), there are also (imau) two (dvau) intertwined natures
of being (puruau):
(i) the mutable/fragmented material aspects (kara purua or apar prakti: gross lower nature) and
indeed (eva ca)
(ii) the immutable/ indivisible life-energy (akara purua or par prakti: subtle higher nature).
All living entities (sarvi bhtni) form part of the mutable, fragmented lower material nature of
being (kara purua); the actualizing life-energy (ka-stha: Alive Presence abiding in unchanging
oneness) is called (ucyate) the indivisible/imperishable aspect of Being (akara purua - superconscious being). (15.16)
50. Beyond/besides (tu) these two intertwined aspects/dimensions of being (gross material-energy
and immanent life-energy), there is yet another Transcendental Being/Life (uttama purua), thus
(iti) obviously declared (udhta) to be the Ultimate OneSelf (paramtm); It (yo) permeates,
animates (viya) and upholds together as a whole (bibharti) the three worlds (loka-trayam) of
insentient, sentient and conscious entities in the form of the inexhaustible (avyaya) One Cosmic
Life-Power (aum, adhidaivatam, vara). (15.17)
51. Know that:
(i) The Absolute Boundless Ground/Truth (brahma: fathomless) underlying the whole existence is
referred to (ucyate) as imperishable/indivisible (akara: beyond origination, evolution and
destruction, beyond measure) and ultimate (paramtm: OneSelf with nothing beyond);
(ii) the spiritual experience of ones indivisible Ground Being/Presence (adhytmam: spiritual basis)
is referred to (ucyate) as the basic subjective apperception of ones own authentic presence
(svabhvah) or the natural, undeniable I-AM awareness/feeling;
(iii) the entanglement of body-mind consciousness in action, interaction and reaction (karma) is to be
understood (sajita) as the activity of sensory organs/processes (kara) which give rise to
(udbhava) the perception of specific objects/entities/events/sensations/ emotions (bhta-bhva), all
seemingly interacting in the material field of phenomenal experience (visarga). (8.3)

10

52. Know that

(i) basic material form (adhibhta: whatever is grounded in material energy) is what is experienced
as being of (bhva) perishable/divisible/changing (karo) nature; and
(ii) basic immanent actualising Life-Power (adhidaivatam: what basically upholds existence
unconditionally as a whole, at both macrocosmic and microcosmic levels) is the Intelligent Lifeenergy within material phenomena (puruah: aliveness in sentient beings and livingness in insentient
objects);
(iii) basic enlightening spiritual awareness (adhiyajah) in the living body is indeed to be realised as
OneSelf (aham), endowing the consciousness of living bodies (deha-bht) with a higher purpose/
blessing (vara), other than surviving, adapting, procreating, enjoying, suffering, etc. (8.4)
[Only with the awakening to adhiyajah within ones heart can one's life be a yaja: a loving offering
grounded in realisation of totality and oneness.]
53. Whoever (ye) realises (vidu) through deep insight that OneSelf (mm as paramtm) is the very
essence (sa)
(i) underlying all manifested material forms/structures in phenomenal existence (adhibhta),
(ii) underlying the very immanent life-force maintaining the cosmic balance/order at individual and
cosmic levels (adhidaivam), and
(iii) underlying spiritual awakening in the Heart (adhiyajam)
- such one (te), endowed with the awakened awareness of connection to the Whole through the Heart
(yukta-cetasa; spiritual awakening), will also clearly realise OneSelf (mm), even (api) at the time
of passing out or dying (praya-kle). (7.30)
54. What is therefore called (uktah) the background light of awareness or the unseen witness
(upadra), the subtle all-allowing/all-sanctioning indwelling presence (anumant) as well as (ca)
the ground/basis (bhart: holding everything together), the One to whom all experiences playfully
happen (bhokt), the great immanent/all-holding Almighty Life-Power (mahevara), and the
Supreme Life-Spirit/Oneself (paramtm: Ones TrueSelf) in this (asmin) alive body-mind complex
(dehe) is indeed the Ultimate Life Energy (purua para). (13.22)
WEEK 4 ABHYASA Meditative Communion
55. O son of Kunt, the sensory instruments like touch, sight, etc interacting with/in the environment
(mtr-spar- stimulus-response) naturally (tu) give rise to (d) transient experiences (anity) of
well-being and distress (sukha-dukha) in consciousness. The appearance (gama) of such transient
experiences and their disappearance (apyina) in due course are like the coming and going of winter
(ta) and summer (ua). O scion of Bharata, one must learn to tolerate/endure (titika) these fleeting
experiences (tn) without undue blaming and complaining [and choose wisely any concrete action to
deal with them]. (2.14)
56. One who sees (kate) everywhere (sarvatra) the One Indivisible Life-Spirit (tmnam) abiding in
all phenomenal beings (sarva-bhta-stham) and who also (ca) sees all phenomenal entities (sarvabhtni) inexorably abiding in the One Indivisible Life-Spirit (tmani), - such one, connected to the
Whole through the heart and spirit (yoga-yukta-tm), has a balanced vision grounded in Oneness
(sama-darana). (6.29)

11

57. The Supreme/Ultimate (parama) Almighty (varam: All-embracing, All-holding, All-directing

Cosmic Life-Power) abides (tihan-tam) unconditionally alike (samam: without any distinction)
within all (sarveu) manifested forms (bhteu) in the field of phenomenal existence. Whoever (ya)
intimately sees/ realises (payati) this Cosmic Imperishable (avinayantam) Life-Power abiding
with/in all perishable/destructible (vinayatsu) phenomenal forms, such one (sa) truly sees (payati:
sees the One Truth underlying the diverse appearances). (13.27)
58. Even (api) for effulgent objects (jyotim) in existence/experience, That (tat: OneSelf, Life-Spirit)
is the illuminating and all-revealing source (jyoti), which is said (ucyate) to be beyond (param) the
darkness of ignorance (tamasa). This wisdom (jnam), to be realized/awakened intimately
(jeyam) through meditative yoga, is accessible (gamyam) only through intuitive insight (jna) as it
already abides (vihitam) latent in the Heart (hdi) of one and all (sarvasya). (13.17)
59. Allowing external (bahi) sensations and events (sparn) like sound, touch, etc.to happen
outside (bhyn),
- allowing ones vision (caku) to stabilise in between (antare) the eyebrows (bhruvo),
- allowing the incoming and outgoing breath (pra-apnau) as they keep moving (criau) through
the nostrils (nsa-abhy-antara) to remain even (samau),
60. Allowing the senses (indriya), mind (mano) and intellect (buddhi) to remain alert with discipline
and dedication (yata)
- the silent and attentive one (munir) having the destruction of illusions (moka) as the highest
spiritual objective (paryaa)
- staying clear of (vigata) thoughts and emotions related to desire (icch), fear (bhaya) and irritation
(krodha )
such a muni (sa), established in the freedom of presence, alone (eva) is forever (sad) liberated
(mukta). (5.27-28)
61. Let the yogi (yog one embracing the Spiritual Way to Oneness within the heart) be constantly
(satatam) mindfully attentive (yujta) to the Aware Presence of OneSelf (tmnam), while
remaining (sthita) alone (ekk), all by oneself, in a secluded private place (rahasi), without
entertaining or nurturing any hopes and expectations of what should happen (nir), without
holding on to anything in particular (aparigraha), while consciously maintaining consciousness
rooted into OneSelf (citta-tm) with earnest discipline and dedication (yata). (6.10)
62. When (yad) through such meditation of allowing and letting-go, the arising of thoughts and the
arousal of emotions in consciousness (cittam) get deeply calmed (viniyatam) and consciousness
abides (avatihate) in OneSelf (tmani) alone (eva), devoid of the automatic longings and urges
(nispha) for all (sarva) types of material gratification (kmebhya) caused by an imaginary sense of
lack and an urge for seeking fulfilment then (tad) one is said to be established in yoga as one is
intimately and consciously connected to ones Whole Being (yukta). (6.18) [It is this superconscious
experience of wholeness of being which is also referred to as holiness.]
63. Thus (evam), ever (sad) absorbed in aware spiritual communion (yujan) with OneSelf
(tmnam) and staying clear of (vigata) the contaminating effects of reactive thoughts and emotions
(kalmaa), the yog derives delight in (sukham anute) the highest (atyantam) joy (sukhena) of
intimate connection with (sasparam) Non-dual Absolute Imperishable OneSelf [brahma: Ultimate
Being]. (6.28)
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64. When (yad) ones consciousness is no longer bewildered or swayed (vipratipann) by the (mere
memories of) diverse scriptural dogmas and interpretations (ruti) and when ones intelligence
(buddhi; capacity for direct insight) remains (sthsyati) steady (ni-cal) and still (acal) in nondual integrated awareness of Being (samdhau: samdhi), then (tad) Self-realisation or Spiritual
Oneness (yogam) comes into being (avpsyasi). (2.53)
65. Those whose consciousness has pierced through the dualities in consciousness (chinna-dvaidh)
that arise from distorted perceptions; those who are endowed with insightful seeing (aya), who
take delight in the welfare of all beings (sarva-bhta-hite rat), and who are free from the
contaminating effects of reactive thoughts and emotions (ka-kalma), who are highly disciplined
and dedicated beings (yata-tmna) - they attain (labhante) Oneness with the Absolute through the
dissolution of the false idea of separateness (brahma-nirvam). (5.25)
66. Those who are free from false pride and deluded beliefs (nirmna-moh), those who are beyond
(jita) the faults (do) of false identity (saga), who are constantly (nity) established in spiritual
awareness of being (adhytma), who are done with the arousal of (vinivtta ) obsessive lusts and
cravings (km), who have realised (sajai) and risen beyond (vimukt) the ephemeral dualities
of experience (dvandvai) like happiness and suffering (sukha-dukha) they, being without
delusion (amh), get into (gacchanti) that transcendental (tat) immutable (avyayam) state/status
(padam) of Pure Being. (15.5)
67. Know however that those (ye) who are devotees (bhakt) of gods (devat - based on traditions,
mythologies, imagination and belief systems) other than OneSelf (anya: other than vara, the only
Almighty worthy of worship and surrender) and who worship (yajante) them with faith (raddhay
anvit) even they (te api) actually worship only OneSelf (mm: Adhidaivatam), O son of Kunt,
but they do so in an unenlightened and ignorant way (avidhi-prvakam). [Communion with OneSelf
through meditation, love and dedicated action is the direct and right approach]. (9.23)
68. One who, as a matter of fact and direct apperception (tattvata), is convinced (vetti) by all the
(etm) great existential proofs of the prowess of the Cosmic Life-Power (vara vibhtim), that are
indeed an integral part of (yogam) OneSelf (mama), such one without difficulty (avikalpena) gets
immersed in spiritual communion (yujyate) with OneSelf, in yoga (yogena). About this matter (atra),
there is no (na) doubt (saaya) whatsoever. (10.7)
69. One who is not connected to the Whole Ground of Fulfilment (ayuktasya: who lacks clarity or
equanimity in vision) can neither (nsti) have true intelligence (buddhi: direct apperception of the
undivided whole) nor (na ca) the feeling of integration (bhvan). Without the sense of true security
embedded in the intelligent feeling of integration (abhvayata), there can be no (na) possibility of
experiencing peace (nti). Where can there be happiness (sukham) for anyone who is insecure and
restless (antasya)? (2.66)
70. When ones consciousness is not entangled or entrapped (asakta-tm) in the external sensory
experiences such as touch, sight, etc (bhya-spareu) and their connections to objects (thus whose
attention is not captivated and dissipated in externalization), and one enjoys (vindati) that special
(yat) happiness (sukham) of abiding in OneSelf (tmani) - such one (sa), through intimate
communion with the Ultimate Being (brahma-yoga) within oneself (yukta-tm), enjoys (anute) an
undecayed (akayam) feeling of fulfilment (sukham). (5.21)
13

71. Highly dedicated and disciplined ones (yatnm), with their consciousness held alertly attentive
(yata-cetasm), who are free from (vimuktnm) degenerating thoughts, emotions and reactions
related to lustful craving (kma) and violence (krodha), and who have realised the true nature of
OneSelf (vidita-tmanm), promptly (abhita) come to experience (vartate) Oneness with the Whole
Ultimate Being through the dissolution of the false idea of separateness (brahma-nirvam). (5.26)
72. The mind (tm) is an ally (bandhu) in realizing presence of being (tmana) only (eva) for the
one whose (tasya yena) mind (tm) is restrained (jitah) in its subordinate position in relation to the
spiritual presence (tman). However (tu) for those whose restless mind overshadows aware
presence of being (antmanas), it acts as an enemy (atrutve) and such mind indeed (tm eva)
remains (varteta) ones enemy (atru-vat). (6.6)
WEEK 5 ABHYASA Meditative Absorption
73. One who derives fulfillment (tpta) in OneSelf (tm) through direct apperception (jna) and
intuitive realization (vijna), who abides in pure presence of being (ka-stha) with the
externalizing sensory instruments not functioning restlessly (vijita-indriya) and who, through
spiritual connection to the Whole Ground (yukta), sees all alike (sama) whether pebbles (lor) of
stone (ama) or of gold (kcana) such one is said (ucyate) to be a yog abiding in the balanced
vision of oneness (yukta). (6.8)
74. Moment by moment, step by step (anai anair), through alert intelligence (buddhy) and with
the help of firm resolve (dhti-ghtay), let the flow of attention be withdrawn within (uparamet) and
let the mind (mana) to be kept rooted in OneSelf (tma-sastham), without even (na api)
entertaining any (kicit) movement of thought in consciousness (cintayet). (6.25)
75. To whatever objects and directions (yata yata) the attention flow of the mind (mana) wanders
away (nicalati) owing to the minds flickering (cacalam) and unsteady (asthiram) nature, let this
attention flow (etat) be recalled from (niyamya) such objects and events (tata tata) and brought
back (nayet) to rest (vaam) in OneSelf alone (tmany eva). (6.26)
76. Those, who are without clear understanding of the truth (hta-jn), are bound to get helplessly
driven by (niyat) their innate/egoic (svay) material predispositions (prakty) and to offer worship
and reverence (prapadyante) to godly representations (devat - based on traditions, myths,
imagination and belief systems) other than (anya) the true vara (the only immanent Almighty
worthy of worship and surrender) by resorting to (sthya) various types of (tam tam) rites and
regulations (niyamam) believing that such worship will provide quick gratification of their various
types (tai tai) of cravings and longings (kmai). (7.20)
77. But to those (te) endowed with balanced vision and engaged in yoga (yuktn), who
consistently (satata) connect to the Indivisible Whole through the Heart, who feel loving communion
with the Underlying Ground of everything (bhajat- bhakti yoga) with complete intimacy (prti prvakam), OneSelf (abiding in their heart as purua, adhi daivam, vara, AUM) actualises (dadmi)
that all-integrative intelligence (buddhi-yoga) through which (yena) they (te) merge into (upaynti reach oneness/identity with) OneSelf (mm). (10.10)

14

78. To them (tem) alone (eva), out of (artham) spiritual grace (anukamp), OneSelf (aham) abiding
(sthah) as the core Being (tma-bhva aware presence of being) dispels completely (naymy) the
darkness (tama - total confusion, blindness) arising out of (jam) ignorance (ajna
unconsciousness, nescience) by the flame-light (dpena) of enlightening, illuminating (bhsvat)
realization (jna). (10.11)
79. Through meditation (dhynena Dhyana Yoga: paying undivided immediate attention) within
oneself (tmani - through the aware presence of being), some (kecid) intuitively see/realise (payanti)
OneSelf (tmnam - one's true Being/Self) by and within oneself (tman). Others (anye) intuitively
see/realise OneSelf through the yoga (yogena) of deep discriminatory insight (skhyena) into the
mutable phenomenal aspects of experience and the immutable nature of pure being (Skhya Yoga)
while still (ca) some others (pare) through the yoga (yogena) of engaging in selfless conscious
activities (karma) without projecting any false belief being a separate personal doer (Karma Yoga).
(13.24)
80. Being unoriginated (anditvn - without origin), being ungraspable (nirguatvt - without
attributes, formless), [know that] this (ayam) Supreme or Ultimate Being/Self (paramtm - one's
true ultimate being) is immutable and inexhaustible (avyaya). Arjuna! Although abiding (sthah)
with/in the mutable/perishable bodily complex (arra), It/OneSelf (Actionless Being) is neither (na)
involved in activities (karoti) nor (na) is It/One ever stained/ contaminated (lipyate). (13.31)
81. For those with attachment (atyginm) to the three types of (tri-vidham) fruits/results of action
(karmaa phalam) unpleasant (aniam), pleasant (iam), and mixed (miram) such binding
results haunt their consciousness (even) during the dying experience (pretya), [whereby they undergo
heavenly or hellish or mixed experiences, depending on the results of past actions and the dominant
conditionings]. But (tu) those having readily surrendered doership and fruits of actions
(sannysinm) will have never (na kvacit) undergo such states and experiences. (18.12)
82. Arjuna! Connecting to the Whole through the Heart (abhysa yoga) by remaining grounded (sa)
in the present moment (abhy) and integrated and balanced in meditative communion (yuktena), with
the mind (cetas) not being carried away (na anya-gmin) by any external or internal
objects/contents of experience and remaining in deep recollection (anucintayan - constant integrated
awareness of being) - one consciously merges into (yti) the all-embracing, all-animating (divyam)
Ultimate (paramam) Being (puruam: adhidaivatam). (8.8)
83. At the time of passing out (praya-kle dying time), when one's mind (manas) is maintained
without distraction (acalena), in balanced connection to the Whole in the Heart (yukta) with loving
devotion (bhakty) by using the power of meditative communion (yoga-balena) and also (caiva) by
totally (samyak) stabilizing/maintaining (veya) the breath flow (pram - life force in the breath) in
the middle of the eyebrows (bhruvor madhye) - one (sa: the one undergoing such dying experience)
consciously passes into (upaiti) that (tam: noumenal) All-animating All-embracing (divyam) Ultimate
(param) Divine Being (puruam). (8.10)
84. Whenever (yad) the mode of mental clarity (sattve) is prominent (pravddhe) as the (residual)
embodied consciousness (deha-bht) is consciously merging into (yti) final dissolution (pralayam the dying process), it is at that time (tad: then) elevated into (pratipadyate - astrally transported into)
the pure (amaln - clear, untainted and full of lights) astral (with dream-like experiences) realms
(lokn) reserved for spiritually awakened beings (uttama-vidm). (14.14)
15

85. Getting into (gatv) the death (pralayam) whilst in unfulfilled mode (rajasi), ones residual
consciousness is astrally/ psychically transported into (jyate: as if born into, like being born every
night in the dream realm) realms characterized by reactive experiences associated with fruitive
activities, meant for those (doers) attached to the fruits of their past actions (karma-sagiu).
Likewise (tath), dying (pralna) whilst in the mode of confusion and delusion (tamasi), one goes
into (jyate) the dark veiled cocoon of stupour (mha-yoniu). (14.15)
86. Arjuna! However (tu), those of higher levels of understanding and consciousness (mahtmnas),
being endowed with (rit) an integrative and enlightened disposition or nature (daiv praktim),
lovingly connect (bhajanty- commune with bhakti) to OneSelf (m/aum) with an unscattered
(ananya - unfragmented, holy) mind/attention (manaso), having intimately realized (jtv) OneSelf
as the immutable/inexhaustible (avyayam) Source (dim - origin, ground) of the whole phenomenal
field of existence (bhta). (9.13)
87. One who pays complete service/attention (sevate) to OneSelf (m) without ever faltering
(avyabhicrea) and with loving connection to the Whole through the Heart (bhakti-yogena) - such
ones consciousness, by transcending (samattya) these (etn) three fluctuating conditioned modes of
existence and experience (gun), is worthy of (kalpate) realising Oneness with the Ultimate
Absolute Ground (brahma-bhyya). (14.26)
88. One who (ya) takes delights in OneSelf (tma-rati) alone (eva), who stays (syt) totally
fulfilled in OneSelf (tma-tpta) and who remains perfectly contented (santua) with OneSelf
(tmani) alone, such (tasya) a human being (mnava) has nothing more left (na vidyate) to
accomplish (kryam). (3.17)
89. (At the time of passing out, just like at the time of falling asleep) when all (sarva) the sensory
portals/outlets (dvri) are shutting out (sayamya), the fading mind or consciousness (mano)
withdraws into (nirudhya) the heart/core (hdi) and the animating (tmana) life-breath (pram: life
force called udana vata, moving from chest upwards through the throat) is maintained (dhya) at the
top of the head/skull (mrdhny) - the yogis consciousness naturally gets established (sthito - rests)
in unitive absorption (yoga-dhram: gathering/pooling energy-flows inwards for spiritual
communion and integration)...(8.12) [continued in next verse]
90. (Thus established in meditative absorption: yoga-dhram), as the yogis consciousness
progresses into the dying mode (prayti) culminating into the final letting-go of (tyajan) the
constituted mortal body (deha), when OneSelf (mm - one's true immutable being in the Heart) is
thus recalled in deep subtle awareness (anusmaran) through/as the vibration of (vyharan) Om
(AUM: vedic appellation of paramtm) with full realisation/ knowledge in the heart of the One (eka)
imperishable/indivisible (akara) ultimate Ground Being (brahma) - such a yogi (sa) consciously
merges into (yti) the Ultimate (param) Home of Fulfilment (gatim). (8.13)
WEEK 6 ABHYASA The Immanent Actualising Life-Spirit
91. (Know that) just as (yath) people (nara) discard (vihya) old worn out (jrni) garments
(vssi) and replace (ghti) them with other garments (apari) that are new (navni), likewise
(tath) the One indwelling Life-Spirit animating the body-mind complex (deh) gives up (vihya) the
old and useless (jirni) bodily sheaths (arri) (through death) and takes on (sayti- upon
conception) other embodiments (anyni) that are new (navni). (2.22)
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92. This (ayam - imperishable Atman or indwelling Life-Spirit or OneSelf) is depicted as (ucyate)
being invisible, unmanifest (avyakta), inconceivable (acintya) and immutable (avikrya).
Therefore (tasmt), thus (evam) knowing clearly (viditv) this fact about this Atman (enam about
OneSelf), there is no need (na arhasi) to grieve/mourn (anuocitum) for anyone. (2.25)
93. For the One Life-Spirit, there is neither birth (na jyate) nor death (mriyate v) at any time
(kadcit). It has neither come into being by birth (na bhtv) nor will It again (bhyah) after death
come into being in future (bhavit). This (ayam) Life-Spirit (OneSelf) is unborn (aja), ever-existing
(nitya), unchanging (vata) and primeval (purna). This Life-Spirit never perishes (na hanyate)
whenever the body (arre) perishes (hanyamne). (2.20)
94. It is indeed (hi) an evident fact (dhruva) that whatever form has taken birth (jtasya) is certainly
(dhruvam) destined to undergo death (mtyu), and (ca) the materials and atoms of the dead body
(mtasya), thus de-constructed, are obviously (dhruvam) going to be redeployed into new forms
through birth (janma). Therefore (tasmd) about this unavoidable (aparihrye) fact of life (arthe),
there is no need (na arhasi) for you (tvam) to grieve (ocitum). (2.27)
95. Just like (yath) the embodied actualizing Life-Spirit (dehina) is said to undergo the stages of
childhood (kaumram), adulthood (yauvanam) and old age (jar) in this body (asmin dehe), likewise
(tath) It seemingly undergoes similar stages in any other body (deha-antara) that It acquires
(prpti) upon conception and birth. One endowed with this insight (dhra) is not bewildered (na
muhyati) by such apparent multiplicity and transiency of forms (tatra). (2.13)
96. Futile (mogha - useless, vain) are the hopes/expectations (), futile are the activities (moghakarmo), and futile are the studies (mogha- jn) of those devoid of inner clarity, having a
perverted outlook of reality (vicetasah) and who are indeed of cruel/insensitive and power-thirsty
dispositions (rkasm - sur prakti), being veiled by (rit) delusions (mohin). (9.12)
97. Arjuna! Know however (tu) that those with higher and finer understanding (mahtmnas),
endowed with (rit) integrative and love-inspiring disposition or nature (daiv praktim), are
capable of lovingly connecting (bhajanty, with bhakti) to OneSelf (m) with an undistracted
mind/attention (ananya-manaso), thereby intimately realising OneSelf (jtv) as the
immutable/inexhaustible (avyayam) original Ground (dim - source) of the whole manifest/
materialised field of existence (bhta). (9.13)
98. (Know that) bodily senses (indriyni) are declared (huh) superior to (parni) objects perceived
in the field; the perceptive mind (mana) is higher than (param) the apperceiving senses
(indriyebhyah); discriminative intelligence (buddhih) is still subtler than (par) the perceptive mind
(manasah); and the immanent actualizing Life-Spirit (sah), without which none of the above could
operate, is even (tu) subtler than (paratah) discriminative intelligence (buddheh). (3.42)
99. Thus (evam), intuitively realizing (buddhv) Oneself to be beyond (param) the perceived objects,
the apperceiving senses, the perceptive mind as well as the discerning intelligence (buddheh), O
mighty-armed Arjuna, consciously choose to allow ones awakened consciousness (tman) to abide
(samstabhya) in Oneself (tmnam) and thereby through spiritual power overcome (jahi) this
insatiable (dursadam) obstacle/foe (atrum) in the form of lustful craving (kma-rpam), which is
blindly driven into seeking objects of the material field for fulfillment. (3.43)
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100. One who, whilst moving around (caran) objects (vishayn) of sensory instruments (indriyaih),
remains free from (vimuktaih) diverse forms of attachment and aversion (rga-dvea) and has
developed self restraint (tma-vayaih) through spiritual discipline and intelligence (vidheya-tm)
only (tu) the awakened consciousness of such one can intimately come to (adhigacchati) a deep
feeling of spiritual serenity and joy (prasdam). (2.64)
101. Anyone (pumn) who (ya) has given up (vihya) all (sarvn) cravings for possessions, power,
position, pleasures, etc (kmn), who moves around/lives (carati) free from the nagging feeling of
something lacking and requiring to be fixed or fulfilled (nispha), who is devoid of the sense of
ownership (nirmama) and is without the notion of false ego and pride (nirahamkra) such one (sa)
comes to experience (adhigacchati) real abiding peace (ntim). (2.71)
102. This abiding inner peace (esh) is the topmost spiritual (brhm) status/state of being (sthiti),
after attaining/realising (prpya) which (enm) ones awakened consciousness no longer (na) comes
under the spell of delusion (vimuhyati). Abiding (sthitv) in this spiritual state (asym), even (api) at
the final moments of death (anta-kle), one experiences/goes into (cchati) Oneness with the
Absolute through dissolution of limited consciousness (brahma-nirvnam). (2.72)
103. The ignorant/deluded ones (vimdh) can neither apperceive (na anupayanti) the One
immanent Life-Spirit discarding the worn out bodies at death (utkrmantam) nor (v) abiding in the
bodies (sthitam) or even (vpi) undergoing life experiences (bhujnam) under the sway of the
conditioned modes/states of material nature (gunvitam), operating under the rule/design/play of the
Almighty Cosmic Life-Power (vara). But those endowed with the eyes of wisdom (jnacakshusha) can see (payanti) all this happening. (15.10)
104. Just like (yath) the ignorant ones (avidvmsa) engage themselves in performing (kurvanti) their
activities of daily life (karmani) with attachment to and identification with objects, experiences,
egotism and results (sakt), similarly (tath) the learned ones (vidvn) consciously choose to engage
in activities (kuryt), but without any form of attachment or identification (asakta), for the sake of
inspiring by their good example (cikrshu) the people of the world on the right path and for the
common good (loka-samgraham). (3.25)
105. (Amongst others) vigour or brilliance (teja), forgiveness (ksham), fortitude (dhriti), purity
(aucam), and freedom from treachery and treason (adroha) and from the need for praise and
grandeur (nti-mnit) O son of Bharata, these are love-inspiring innate qualities (daivm
sampada) displayed by those having inherited a fine spiritual nature at birth and having benefitted
from proper environment in life (abhijtasya). (16.3)
106. Pride (dambha), arrogance (darpa), conceit (abhimna), aggressiveness (krodha), crudeness
(prushyam) and indeed (eva ca) ignorance of reality (ajnam) these traits are exhibited by those
born (abhijtasya) with a gross materialistic inheritance and having internalised improper values
(surm sampadam) in life, O son of Pth. (16.4)
107. (Know that) this (idam) entire phenomenal cosmic field of objects, events and experiences
(jagat) is pervaded (tatam) by OneSelf (may) in Ones unmanifest immanent aspect of Being
(avyakta-mrtin). All phenomena (sarva-bhtni) are contained (sthni) in All-containing OneSelf
(mat), but OneSelf (aham), extending far beyond them, can never (na) be contained (avasthita) by
them (teu). (9.4)
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108. And yet everything that is manifested in the field of phenomenal existence (bhtni) can never
(na) reside as separate entities in OneSelf (mat-sthni). Behold (paya) this Formidable Almighty
Power Inherent (yogam aivaram) in OneSelf (me)! Although OneSelf upholds all phenomena
everywhere in existence (bhta-bhn), yet OneSelf is never (na ca) abiding within or apart from any
phenomenon (bhta-stha), for OneSelf (mamtm) is the very essence of the whole manifestation
(bhta-bhvana). [Vsudevam sarvam - Just like the ocean is the very substance of all the waves:
there is no wave without the ocean; theres no wave separate from the ocean; to the ocean there are no
waves but its own movements; and no single wave or even the aggregate of all waves can ever
contain the vast ocean.]. (9.5)

====================

BHAGAVAD GITA APHORISMS

1. Face the Adversity there is no need to escape, fear, blame or complain;
assess the situation well and act wisely.
2. Feel ones Being as the one indivisible, imperishable, actionless Ground of
everything in existence; be whole/holy.
3. Follow ones Conscience it will guide one on the right pathways and in the
right action. One is then free from worry.
4. Fight ones Darkness impulses such as lust, violence, greed, illusion,
vanity, egoism and envy. Thus illuminate oneself.
5. Focus on Equanimity the royal way to realise oneself as Actionless Being
instead of a limited fictitious egoic self.
6. Finish the Fiction There is indeed no individual doer/reaper of action as
Cosmic Nature does everything everywhere.
7. Fulfill the Game by fulfilling ones roles/duties as part of Cosmic Nature,
driven by the play of Cosmic Will.
8. Find ones Home which is everything, which abides in all, in which all
abides, and yet extending beyond everything.
====================
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BHAGAVAD GITA: POPULAR MESSAGES FOR ALL

1. Why allow crippling thoughts and emotions to cloud your understanding? Face the
facts boldly. Stop worrying about the inevitable! Awake, arise, and fight the battle of
life wisely! Action is ones natural obligation in life.
2. Whatever happened, is happening and will happen is all caused by the interplay of the
forces of Cosmic Nature in activity. Have no regrets for the past, no worry for the
future! The present is all you have here as reality. Use it wisely!
3. What did you bring with you that you think you could lose? What did you create which
you think might be destroyed? You brought nothing whatever you possess, you have
received from Cosmic Nature! You can give only out of what you have received from
Her!
4. Change is the law of Cosmic Nature in activity! Today rich, tomorrow bankrupt!
Today well, tomorrow ill. Yours and mine, great and small erase these ideas from the
mind. You are mistakenly enjoying the belief that you own things and this is the cause
of your sorrows!
5. This body is never yours, neither are you an element of the body. This ever-changing
body is made up of the five cosmic elements like space, fire, air, water and earth and
into them it will disappear at death. But Being is permanent and immutable so know
clearly who you are in reality!
6. Surrender yourself wholeheartedly to the Cosmic Will, ever directing Cosmic Nature
into cycles of activity and inactivity. The Cosmic Being, residing in the hearts of all
phenomenal entities, is the OneSelf to be ultimately realised and relied upon. This
surrender frees one from fear, worry and sorrows forever.
7. As an expression of Cosmic Nature, dedicate all actions to the play of the Cosmic
Will. As actionless Being, you are neither the doer of actions nor the reaper of the
ensuing fruits. Cosmic Nature, driven by Cosmic Will, does everything everywhere.
Dedicated action will bring tremendous experience of joy and life-freedom forever.

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BHAGAVAD GITA: SOCIAL RESPONSIBILITY

 

  
karmay evdhikras te m phaleu kadcana
m karma-phala-hetur bhr m te sago 'stv akarmai// 2.47
karmai in actions to be done; eva only; adhikra right; te by you as a karta or
initiator of actions; m never; phaleu in the fruits/ consequences; kadcana at any
time; m not; karma-phala the result of action/activity; hetu cause; bh being;
m never; te by you; saga association; astu be/stay; akarmai in not
performing actions.

You have only a right to perform your prescribed action, but you are not entitled to
the fruits of the action. Never consider yourself the cause of the results your
activities, and never be associated to not doing your natural duties.
==================

As an expression of Active Nature, steered by the play of Cosmic Will/ Design,

your right is only to engage in action for survival and growth, not just of
yourself but of others connected to you in life.
You have no legitimate right to claim the fruits of any action in which you are
engaged because you as chooser of action are but one of the five causative
factors underlying any form of action in the world.
So you are never the sole cause of the fruits of any action in which you are
engaged because in reality it is the shifting modes/states of Active Nature which
keep performing all activities everywhere in the whole universe.
Thus, never neglect your natural right to engage in action/work because your
survival and growth and those of everyone connected to you in life depend on
your active engagement. Neglect of ones natural activities benefits no one in
society.

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BHAGAVAD GITA: ACRONYMIC SUB-VERSES

B bandhurtmtmanas tasya yentmaivtman jita (6.6) ones mind is an ally in realizing presence of
being only for the one whose mind is restrained in its subordinate position in relation to the spiritual presence;
the restless mind is ones enemy.
H hetunnena kaunteya jagad viparivartate (9.10) Prakriti (Nature) is the means through which this world
becomes manifest and evolves. Purusha (Being) is merely the actionless witness.
A ahakra-vimhtm kartham iti manyate (3.27) - Thus deluded by limited egoic thinking, people
(falsely) believe the story that "i am the doer of actions, not realizing that everywhere nature is doing
everything.
G- guebhya ca para vetti mad-bhva so 'dhigacchati (14.19) anyone who intimately knows what lies
beyond the everactive modes of material nature and consciousness (doing everything everywhere), gets
elevated to My status and realisation as the Supreme Being.
A aham tm gukea sarva-bhtaya-sthita (10.20) I am the One Indivisible Imperishable Life-Spirit
(tm), abiding at the deepest core of all phenomenal forms or entities.
V - vsudeva sarvam iti sa mahtm su-durlabha (7.19) - The entire field of phenomenal existence is
nothing but the Life-Spirit that is everything, that unconditionally embraces all and in which everything
unconditionally abides; an elevated spiritual soul with such a holistic vision is indeed very hard/ rare in the
world
A anditvn nirguatvt paramtmyam avyaya (13.31) - Being unoriginated, ungraspable or without
attributes, this Supreme or Ultimate Being/Self (one's true ultimate being) is immutable and inexhaustible.
D drea hy avara karma buddhi-yogd dhanajaya (2.49) - O Dhanajaya! Alertly keep away from
egoistic, worthless and vile activities with the assistance of insightful wisdom acquired through yoga.
G gatsn agats ca nnuocanti pait (2.11 ) The wise ones neither grieve/worry for the departed
nor for the living.
vara sarva-bhtn hd-dee 'rjuna tihati (18.61) The Almighty Actualising Life-power abides
within the heart-space or deepest core of all phenomenal entities blinded by the power of illusory perceptions.
T tat svaya yoga-sasiddha klentmani vindati (4.38) - One who succeeds in Karma-yoga (acting
without an egoic sense of personal doership and ownership and realizing that all actions are actually done by
All-Powerful Nature) eventually enjoys that enlightenment within oneself.
- tma-sastha mana ktv na kicid api cintayet (6.25) In meditative mode, let the mind to be kept
rooted in OneSelf, without even entertaining any movement of thought in consciousness.

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GYAR MANTRA: THE ESSENCE OF BHAGAVAD GITA

  "
 # %  ' ( || ||

Om bhr bhuvah svah, tat savitur vareyam, bhargo devasya dhmahi, dhiyo yonah pracodayt

OM/AUM stands for truth, reality, actuality, which is ever already present, ever attained,
never left, inescapable, the uncreated abode of peace, fulfillment, wellness, HOME.
BHUH (what is being experienced sensorially now), BHUVAH (what is being experienced
emotionally now), SWAH (what is being experienced mentally/psychologically now). Bhuhbhuvah-swah: stands for experience of THIS-NOW-HERE. (praktigunas-my)
TAT (what underlies sensory, emotional and mental experience, that immanent aspect),
SAVITUR (what holds/directs/powers/actualises all experiencing), VARENYAM (what
inspires awe, commands surrender, what is worthy of worship). Tat-savitur-varenyam:
stands for what is yet to be uncovered, THAT venerable background Life-power which
supports our foreground perceptions-feelings-actions. (vara, purua, adhidaivata)
BHARGO (what shines by itself, Revealing Light), DEVASYA (the divine that embraces,
illuminates unconditionally), DHIMAHI (what generates awareness of THIS-NOW-HERE &
of THAT-ACTUALISING-POWER, what is worthy of meditation). Bhargo-devasyadhimahi: stands for meditation upon the ultimate All-embracing All-revealing self-effulgent
Light of Awareness, through which everything becomes known/manifest. (paramtm,
puruottama)
DHIYO (what results/manifests as consciousness), YO NAH (what makes us as we appear to
be), PRACHODAYAT (may that guide us forward into enlightened selfless motion/ action).
Dhiyo-yo nah-prachodayt: stands for an awakening of the understanding and realisation
(enlightenment) within consciousness of the inter-play (inter-ligence - YOGA) of all
dimensions of AUM as One, as OneSelf.
So both the Gyar Mantra and Bhagavad Gt dwell on (i) the Apparent Ever-changing
Reality which constitutes our three states of consciousness and made up of material energy,
(ii) the Immanent Immutable Reality which animates, pervades, and actualises the Gross
Apparent Reality, and (iii) the Transcendent Imperishable Truth, which is the Ultimate Basis
of Everything, which is ones true being and true home. The ultimate aim of both the Gyar
Mantra and Bhagavad Gt is to awaken us to the True and Integral Enlightenment within
consciousness, which culminates in the total realization of OneSelf.

PEACE TO ALL
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