Essence of Bhagavadgita

Why to fight?

Step1: You have been associated with this karma because of your past actions. Do this karma as per your Dharma, with this you wont pile up pending karmas. This is sequential one by one elimination of Karmas. — Yoga or Karma Yoga.

How to be stable after fighting near and dear ones?

Step2: In order not to have pride or guilt associated with the karma, forget it as soon as it is done and hop on to next. Be dissassociated like drop of water on lotus leaf. If you cant do it yourself, say the mantra “Krishnarpanamastu”. This will also relieve one from pain and joy resulting in the phala of the karma. Karmaphala always is a liability. Krishnarpanamastu avoids this karmaphala and hence path to Moksha is cleared. — Karma Tyaga.

(This is KarmaYoga associated with Bhakthi and hence Bhakthi Yoga, Bhakthi Yoga is not independent of Karma. However Bhakthi eliminates pride and guilt, and without that a person would rmain humble and down to earth. Also this is renunciation of karma and karmaphala after executing it. Krishna never asks to relinquish karma without doing it, Ma Te Sangestu Akarmani)

Would I be doing a great mistake or great benefit by fighting? what will be the consequence?

Step3: Realise the way in which God creates things – Prakriti Purusha. Realise the complexity of universe, inverted ashvathha tree, eternal souls etc. You can also see my Vishwaroopa to know how complex the universe is. The karma that has been attached to you is result of past actions, execute it without worrying. In any case it is so insignificant and will be done anyway. — Karma Yoga with Gnyana

(Yoga means karma yoga only, Gnyana is an attribute for quicker realization. This is not independent and hence karma should never be avoided.)

I understood Karmayoga, Karmatyaga and associated Gnyana. I will do it. How to realise God within me? What is the nature of God?How to be in union with God?

Step4: God is there everywhere in all beings. He is reflected more in the best unit of the class. He is hence the vibhoothi. Realise that and be the best among humans. You will be one with the God. — Raja Yoga

(Being one with God is the ultimate Yoga. Krishna is the final God of Yoga and hence Yogehwara. Patanjali’s Yogashastra is an attempt to realize God within you in 8 different ways.)

Final conclusion.

Step5: Understand all this and finally do as you please. Life is a state machine. Wherever there is Krishna, the one who gives answers and the mortal who shoots questions victory will always be there to humanity.


Our insurance

Neetishataka says,
वने रणे शत्रुजलाग्निमध्ये महार्णवे पर्वतमस्तके वा।
सुप्तं प्रमत्तं विषमस्थितं वा रक्षन्ति पुण्यानि पुरा कृतानि।।
In forests, in battle fields in the midst of enemies, floods or fire or in the middle of the ocean or on top of the mountain, when asleep, when in high spirits, when depressed, it is always our earlier good deeds that protect us.
and Bhagavadgeeta says,
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भुर्मा ते संगोऽस्त्वकर्मणि ॥
You have the right to choose your actions, but not the result of the action. So dont focus on the result, focus on selecting the right action and accomplishing it. Never stop from performing the action.
It is our actions that have protected us from dangers till this moment. But once the deeds have done their job, it is time to replenish our account with good deeds. This is needed to be insured further more from future dangers. But even after knowing this when it becomes difficult to replenish our good deeds account, we should be ready for any danger coming upon us. But never ever should we choose inaction over action.

Ramarajya in Rama’s words.

Rama gives the essence of Rajadharma to Bharata, knowing that Bharata will continue to rule when he himself is in fourteen years exile to forest. Bharata, following those instructions does a proxy rule on behalf of Rama. That way Rama’s direct counsel to Bharata is essentially the constitution for Ramarajya. And it is told in a very polite way not as orders but hopes towards Bharata, I hope you do like this, I hope you do like that. No wonder people liked Rama as a king a lot. Even Buddha took pride that he was from Ikshwaku lineage. The kings in Thailand are still titled Rama. It is only here in India that Rama is doubted and questioned.

Today in this post I have collected Rama’s thoughts on how leadership should be as told to Bharatha. There are 59 Shlokas in this section, and I have explained only 8. This is from Ayodhya Kanda (Chapter 2), Sarga 94 (Section 94).

कच्चिद्विनय सम्पन्नः कुलपुत्रो बहुश्रुतः |
अनसूयुरनुद्रष्टा सत्कृतस्ते पुरोहितः || ७||

Are those who show humility, from good families, and those who have good number of followers, those who are not envied by others and those who have deep insights and those who are well wishers of the city well treated by you?

Rama is telling that a good leader should honour good people. In the current times it may involve honouring such people by Padmashri and Padmabhushana awards.

कच्चिदग्निषु ते युक्तो विधिज्ञो मतिमानृजुः |
हुतं च होष्यमाणं च काले वेदयते सदा || ८||

Are there intelligent and ritualistic people employed by you who do yagnyas and sacrifices at the right times and do they duly apprise you of their rituals?

Rama is asking that a leader should employ people to do rituals for the betterment of the society. And they should be accountable as well. Ramarajya does not mean Kings should be aloof and independent of religion.

In the current times, it means religious activities that involve donations, devotional lectures, cultural entertainment should be sponsored by Govt.

इष्वस्त्रवरसम्पन्नमर्थशास्त्रविशारदम् |
सुधन्वानमुपाध्यायं कच्चित्त्वं तात मन्यसे || ९||

Are you honouring and employing intelligent, well learned in economics and well armed advisors?

Rama is asking that advisors should not only be intelligent and well learned in economics but also well armed. An economist will not give good advice if he has insecurity from lobbyists. A very well thought proposition by Sri Rama.

In current times, whether it is demonitisation, gst or any future drastic changes in economy will only come if advisors are well protected. Security should not be there only for ministers but also to advisors.

कच्चिदात्म समाः शूराः श्रुतवन्तो जितेन्द्रियाः |
कुलीनाश्चेङ्गितज्ञाश्च कृतास्ते तात मन्त्रिणः || १०||

Do you have those who are so near to you like your own self, yet courageous, well received by people, those who do not get carried away by their senses, those with good background, and those who can understand your intentions as ministers?

All qualifications for ministers that a leader should keep. So true. Ministers and the leader should think in one way. Policies come and go, but for the rightful implementation ministers should work in sync. It is very very important. Also they should have control over their senses. Should not have a doubtful background, any hidden enemity or disputes in the past can flare up in the present.

मन्त्रो विजयमूलं हि राज्ञां भवति राघव |
सुसंवृतो मन्त्रधरैरमात्यैः शास्त्रकोविदैः || ११||

Oh Raghava (Like Rama, Bharatha also comes from Raghu’s family and hence the name Raghava), good counsels by ministers is the key for the success of a king. (How true, a king should not take decisions just because he belongs to a lineage, he should listen to counsellors).

In current times Rajyasabha should be filled with such well read people because Loksabha is for people who are elected by people. Not necessarily they have all the desired qualities.

कच्चिन्निद्रावशं नैषि कच्चित्काले विबुध्यसे |
कच्चिंश्चापररात्रिषु चिन्तयस्यर्थनैपुणम् || १२||

I hope you dont sleep for long but wakeup early in the morning. And in the second half of the night, you think about the efficacies of the policies (apara ratrishu chintayasi artha naipunyam)

Here Rama is advising about the discipline a king should have and the best time management to think about policies in solitude during the second half of the night after waking early (after due rest).

कच्चिन्मन्त्रयसे नैकः कच्चिन्न बहुभिः सह |
कच्चित्ते मन्त्रितो मन्त्रो राष्ट्रं न परिधावति || १३||

I hope you don’t listen to one person alone, and you don’t listen to too many also. Also your meetings and discussions are held in private and not known to all the nation.

कच्चिदर्थं विनिश्चित्य लघुमूलं महोदयम् |
क्षिप्रमारभसे कर्तुं न दीर्घयसि राघव || १४||

Whatever projects you make it should be profitable you need to spend less and achieve more (लघुमूलं महोदयम्). And such projects should be started quickly (क्षिप्रमारभसे) and completed also without delay (कर्तुं न दीर्घयसि).

Find the root cause

Root Cause Analysis, is necessary to ultimately find why something happened. The chain of “whys” and “hows” should be continued until there are no more questions. As I started to read Upanishads, I came across several such chains. But this one chain which seems meaningless at first could be the most meaningful when we see it in an alternate way

एषा भूतानां पृथ्वी रस:
पर्थिव्या आपो रस:
अपामोषधयो रस:
ओषधीनां पुरुषो रस:
पुरुषस्य वाग्रस:
वाच ऋग्रस:
ऋचा साम रस:
साम्ना उद्गीथो रस:

Can you see a new form of chain? All the living beings have their essence in earth, which means they are made out of matter from earth, the chemical compositions you can say. But these matters are bound together by water, so water is the essence for these materials. And then it goes on to say that water has its essence in plants (flora of the world). This is very unique. Everywhere people say plants need water, but here in this verse they say water has its essence in flora. We can realise it when we see how trees are necessary to make water ways, torrents, safeguard banks and protect erosion and flooding,. Not only that plants can literally be the source of water as a circular dependency

See this article “”

I quote from there:

By contrast, in transpiration, plants simply suck water out of the soil and push it into the air without changing its isotopic composition.

Aura found that the early moisture accumulating over the rainforest was high in deuterium—“too high to be explained by water vapor from the ocean,” Fu says. What’s more, the deuterium content was highest at the end of the Amazon’s dry season, during the “greening” period when photosynthesis was strongest.

The tree-induced rain clouds could have other domino effects on the weather. As those clouds release rain, they warm the atmosphere, causing air to rise and triggering circulation. Fu and colleagues believe that this circulation is large enough that it triggers the shift in wind patterns that will bring in more moisture from the ocean, they report in the Proceedings of the National Academy of Sciences.

Going further the Upanishadic chain says the essence of plants is “Purusha”. Who is this Purusha? We can assume at one level Purusha represents “Jeevatma” all organisms that help in growing plants – from small insects that aid in pollination to small micro organisms that help in germination of seeds to seeds itself. On the other hand, we can also think that Purusha stands for God himself (Paramatma). By popular usage, wr can fix on second definition of Purusha. When Purusha means God, should not the chain end there? No, here lies the complexity of the Upanishadic Shloka. God is the result of speech, of communication. Without this God could not have existed. It may mean God has only conceptual existence, but exists for Sure.

Root cause proceeds further. It says Speech has it’s essence in ऋक् and ऋक् has its essence in साम and साम has its essence in उद्गीथ. What is this ऋक् ? What is this साम ? What is उद्गीथ ? And be surprised it is not we asking this question, the Upanaishad only asks this question and goes on answering it.

कतमा कतमा ऋक्
कतमा कतमा साम
कतमा कतमा उद्गीथ
इति विमृष्ट भवति

I don’t want to extend this post giving the whole summary for Chandogya, but just wanted to give the reader an inspiration to study it on their own. Because only when we really read it and understand ॐ. Only then its usage gives the benefits. It is again not me who is saying it but Chandogya itself. See this shloka:

तेन उभौ कुरुत: यश्च एतदेवं वेद यश्च न वेद |
ना ना तु विद्याच अविद्याच |
यदेव विद्यया करोति श्रद्धया उपनिषदा |
तदेव वीर्यवत्तरं भवतीति खलु एतस्यै एव अक्षरस्य उप्व्यख्यानम् भवति |

तेन :Driven by that(akshara ॐ)
उभौ कुरुत: both of them perform.
यश्च एतदेवं वेद One who knows it
यश्च न वेद and one who does not. |
ना ना तु विद्याच अविद्याच – There are various types of knoweledge and various types of ignorances. |
यदेव विद्यया करोति However one who performs with knowledge श्रद्धया उपनिषदा dedication and by staying close to it तदेव वीर्यवत्तरं भवति only he gain the essence |
इति खलु And thats why एतस्यै एव अक्षरस्य only this industructible’ s उपव्याख्यानम् भवति lectures begin.

Along with explaining in detail about Omkara, Chandogya has many beautiful stories to tell. Only thing is one should read it very patiently and try to understand the inner meaning. I am not sure why they are not very direct in communicating, but because they are cryptic people put efforts to understand it. When they put efforts it remains alive and undiluted.

Gravity and Hinduism

In current physics gravity is described by a model where there is a matrix of inter-connected fabric that get depression when an object is placed upon it. Watch below:

In this model (2 dimensional matrix, 3 dimensional object) the depression is caused by a larger object on the opposite side without which there could not be any depression whatsoever. So in that model of two-dimensional matrix we need two three dimensional objects to realise the gravity.

If we have to apply this model to space which is three dimensional, we need three four dimensional objects. These four-dimnsional objects bend the three dimensional space fabric allowing the three dimensional objects (shadow of those four dimension objects?) to gravitate upon the space-fabric.

But can those four dimensional objects (which is beyond our imagination) exist without space? Are those four dimensional objects finite in number or infinite? Can we extend this hypothesis to even higher dimensions?

When we do extend it, space fabric of n-dimensions need n, <n+1> dimensional objects to result in n-dimensional gravity. The space fabric is always one dimension less than the object that creates the n-dimensional gravitation.

Now lets muse upon some of our mythological terminologies.


Karshana means pulling, no conditions attached. The root word for Krishna is related to Karshana. And we know that center of galaxy and even the center of the universe are super massive black holes. Anyway this is just a digression. Lets continue with variations of this Karshana.


Akarshana means attraction. Here the Subject desires to move towards the object by some involuntary action of object. Object may not necessarily desire to pull, but subject pushes itself towards it. It is magic.


Here there is mutual attraction, stronger pulls the weaker. Sun attracts planets and planets attract sun and the center of gravity is some where between unknown to both.


Sankarshana is not just pulling it is like getting the object merged into the subject. Like a snake crushes the ingredients inside it by coiling. Balarama is said to be Sankarshana. It is the snake on which Vishnu is said to be resting. It is called Ananta, Adishesha.

Sri Bannanje Govindacharya in some “pravachana” says Adishesha is actually a symbolic reference to gravity.

I started making connections, which I think is wonderful We are in the 3-dimensional space with 3-dimensional bodies. Our Gods could hence be 4-dimensional objects which we cannot realise but yet they are part of us and we are part of them just like 2-dimension is part of us. Wecan extend this to infinity but it converges somewhere.

Space fabric is hence both “Anantha”(infinite) as well as “Shesha”(remainder). God is always the “Poorna” or infinite, who rests on top of the “Adishesha” (The first remainder ) the highest set of space fabric.

Since it is the infinity that converges, the point of convergence is the point of Nirgunatwa.

Hinduism: Is it Monotheism/Polytheism

Think of it.

When you are short of money you go and ask a rich person. When you are short of knowledge you go and ask a learned person. When you are agitated, you approach a tranquil person. When somebody attacks you, you seek from person who can instill courage, patience and planning. When somebody cheated you, you approach a person well known for judgements.

What is common here. People who are rich in one dimension will be able to give only that. You dont approach an hermit when enemy is forging a war, and you dont approach a war expert when you are agitated in your life. What we seek may be contradictions or may be unrelated. It is beyond human mind to see contradicting attributes in the same entity unless the entity has bipolar disorder.

This is the only truth.

When people imagine a monotheistic God who is multi-dimensional unlike the one dimensional giver above, they should ideally club all these contradictions, unrelated-ness into one divine. He/She/It is then called “Saguna” (Infinite Attributes). But once contradicting qualities get merged into God, they get cancelled out and you may also see God as “Nirguna”(Attribute-less).

If you follow monotheism, you hence either follow a “Saguna” monotheism or “Nirguna” monotheism. Ideally both of these monotheistic ideas should allow to create abstractions of itself for different requirements of people.

I can give the example from number theory. From an infinte number space, you can abstract out infinite even numbers, or infinite odd numbers, or some other infinite series. Both the original and abstracted series are still infinite. This is called “Poornath Poornamaadaaya Poornameva Avashishyate” (Infinity remains Infinity whether you add two infinities or extract infinity from infinity) when seen from the perspective of “Saguna” monotheism or “Shoonyath Shhonyamaadaya Shoonyameva Avashishyate” (Zero remains Zero whether you add Zeros together or extract Zero from Zero) when you see it from “Nirguna” monotheism.

The newer abstractions exhibit the same properties of parent but offer specific solutions. But note that the specific solutions of newer abstractions were always part of the original parent, and those who realise it switch from original parent to the specific abstraction as per their wish.

Now you may see that the monotheism got converted into polytheism.

The religion that sees polytheism and monotheism this way is really the transformative one. You can call it polytheism(Majority Hinduism), Saguna-Monotheism(Dvaita Philosophy of India) or Nirguna-Monotheism (Advaita Philosophy of India) it does not matter. It remains the same.

Welcome to Hinduism, the real transformative idea.

Note1: You can say a subset of attributes (still infinite) can be derived from infinite attributes, but a subset of attributes cannot be derived from cancelled out attributes[1]. One may argue that we can still retrieve from that collection which is reduced to zero by mutual cancelled but exiting attributes[2].

Dvaita puts argument [1] and says Advaita is wrong. Many try to fix advaita by argument [2] but Shudhadvaita retains this confusion and calls itself “Mayavada”.

Mind Control –as a learnable skill.

Regarding skills. Couple of centuries back, a painter’s/carpenter’s/gold smith’s son would automatically have the fine precision control with his eyes and fingers. A king’s/soldier’s son would automatically have the skill to maintain stamina in difficult situations, fight, detect and react to attacks and manage people. A merchant’s son would be skilled in communicating and evaluating priorities in trade.
These skills which pertain to the different aspects of physical body and intelligence are even now recognised and admired. Though Varnashrama is no longer practiced, their skills are separately identified and taught in schools and colleges. And thus their Varna is still maintained.
However one important skill, where a student learns how to control the mind from falling to sensory desires, the skill to remain silent in the class when everybody is talking, the skill to obey rules when everybody is breaking it, the skill not to steal when everybody else steals, the skill not to get angry when everybody is provoking — is largely ignored. Unfortunately it is not even considered a skill that needs to be honed by practice. People expect this as a common moral to be learnt and mastered by all.
Like not everyone can control their fingers and be a painter, not all can control their mind against their senses. It is important not to generalise this and expect this from all students. It is also very important to enhance such skills by thorough practice in those who are having the required mental faculties.
This also does not mean that those who are not skilled enough in this aspect should not be taught this at all, though one is not a painter, he/she can learn painting, though one is not a lawyer he/she should know basic legal rules. However mastery of it should not be expected by all and yet there should be masters in those fields to guide and profess.
Essentially mind-control or indriya-nigraha is a subject that is largely ignored, trivialized and expected by all in general without any practice and without any masters.
What should we call the masters with such skills, ? “Tapasvi”[2]/ “Sadhu”/ “Santha”? As per Ganga’s treaty[1] with Bhagiratha, these are the people who can take away the sins of other people, Ganga would only be the medium to enable this happen.

Such skill was taught earlier in our Gurukulas and in homes as part of rituals – people fasting on ekadashi, people doing early morning pooja, sandhyavandana, tulasi pooja, eating the food only after naivedya, holding vratas, the 41 days of keeping celebacy and minimal lifestyle before visitig Shabari mala etc. are all aimed at enhancing Indriya Nigraha through practice.

One more thing to be noted is daily rituals are for those who are master’s of mind control, some rituals are once a fortnight or month for people who need not have such stringent mind control. Vratas are for those who optionally want to practice it. This is hence a subjective training of mind control.

However now it is left to people to learn themselves after their studenthood is complete. But with decreasing religiousity and increased liberal lifestyle, people are becoming Charvakas and give in to their sensory desires which is very quick in enslaving the mind.

To change this can we get a MS in “Indriya Nigraha” or “Mind Control” in future? The first step of achieving this is teaching Yoga not as a form of exercise but as a method of “Chitta Vritti Nirodha”, the first Sutra of sage Patanjali.