Gita 101

Basics of Bhagvad Gita (Geeta, Bhagwad Gita)

Archive for the category “the Real Eternal Nature”

Beholding God Everywhere

One has to work hard to be successful. It is because success requires achieving what one does not have. It may be gaining wealth, degree, position or skill. One has to persevere to achieve them. But God Realization is extremely easy because one does not need to work for it! One has to travel to get something which is far away! But God is present everyone. God is here. There is no need to go anywhere to find God as He is right here with you! God is present at all times! He is now! One can attain Him right now in the present moment. He resides in all beings. So, He is within you. What is difficulty in attaining something which is in you and everyone!

So easy, that no other work is that easy. Ease-difficulty, effortlessness-complexity, this is only where you have to put effort, to do something. Or if there is distance from the object that is to be acquired, then effort is required to get to it. Where there is nothing to be done, in that what is easy and what is difficult? What is complex and what is simple? How is God so easily attainable? Now let us think over this.

In the very last of all births i.e. in this human form, when a man of wisdom (jnani) takes refuge in Me, realizing that everything is God, such a great soul (mahatma) is very rare, indeed. (Gita 7/19)

Through the mind, speech, and other senses, whatever is perceived, all that is Me and beyond Me there is nothing else – you should quickly understand i.e. accept this doctrine. (Srimad Bhagwat 11/13/24)

The point is man, animals, birds, trees, pole, building, land, clothes, etc., whatever is seen, heard and thought about by you that all is God. Besides God, there is nothing else, not in the least bit. Accept this point right now, at present!

It is God’s own words – “O’ Arjuna, of this world there is no other cause higher than Me. As yarn beads are strung on the thread, so all the worlds are permeated by Me.” (Gita 7/7)

“O’ Partha, know Me as the eternal (Sanatana) seed of all beings; (Gita 7/10) 

Whatever entities are born of sattva (mode of goodness or purity), of rajas (mode of activity or passion) and tamas (the mode of inertia or ignorance), know them all as evolved from Me; yet still neither I am in them, nor are they in Me. (Gita 7/12)

O’ Arjuna, I am the seed of all beings. There is no creature, animate or inanimate, that can exist without Me. (Gita 10/39)

God only is the seed of all movable and immovable creatures. Not only that, further ahead God says – “Sadasacchaahumrjun” (Gita 9/19) “I am being (real) and non-being (unreal) both.” In this world besides being and non-being, there is nothing else. The world is non-being, and That which resides in it, our Lord, is being. The body is unreal, the one who resides in it is real. The embodied soul is real. The world and this body are constantly changing, but the jeevatma (embodied soul) and Paramatma (God) are unchanging (without any modification). God says that the changing is also Me and the unchanging is also Me. The perishable is also me and the Imperishable is also Me. Even Arjuna says – “Tvamaksharam sadsattaparam yat” (Gita 11/37) “You are the being (real), the non-being (unreal), and that which is beyond both being and non-being i.e. the Imperishable Brahma.

God is everywhere. God Himself says that everything is Me and Me alone. There is nothing else besides me – “matah parataram naayatkinchidasti dhananjaya” (Gita 7/7). Now where is the delay in God Realization?

In the path of knowledge (Jnana maarg) it has been said that whatever is seen, heard, thought about, is all illusion, it is unreal “maya” –

All the things in the world can be described with speech and can be thought with the mind; thus it is all unreal. When there is nothing at all such as Duality “dwait” then what is good and what is bad? (Srimad Bhagwat 11/28/4)

There is no being on earth nor even among the gods in heaven, that is free, from the three modes, born of nature (prakrti). (Gita 18/40)

However in the path of Devotion, it says that whatever is seen, heard, or thought about etc. that all is God only –

Through the mind, speech, and other senses, whatever is perceived, all that is Me and beyond Me there is nothing else – you should quickly understand i.e. accept this doctrine. (Srimad Bhagwat 11/13/24)

There is no creature animate or inanimate, that can exist without Me. (Gita 10/39)

The point is that in the path of Jnana (knowledge), everything is in the form of nature and in the path of Bhakti, everything is in the form of God.

The path of knowledge is useful in renouncing the insentient, and the Path of Bhakti is useful in love of God. In path of knowledge, God permeates the world – “Yena sarvamidam tatam” (Gita 2/17), Ishavasyamidam sarvam” (Isha. 1) and in path of bhakti, God Itself is in the form of this world – “Vasudeva sarvam (Gita 7/19). In Path of Knowledge, activity is going on in nature, it is all an interplay of the modes – “Guna guneshu vartante” (Gita 3/28) and in Path of Bhakti, It is God playing with Himself. i.e. it is His divine play – “Yo maam paschyati sarvatra, sarvam cha mayi pashyati” (Gita 6/30). In the path of knowledge, an aspirant remains situated in his “self”, while in the path of Bhakti, the aspirant surrenders himself to the Lord, and becomes a lover of God. God is hungry for love, not for knowledge. A bhakta loves God and God loves the bhakta; thus there is every moment every increasing love within them.

Everything is only God – if someone wishes to know this point, then he should sit in seclusion and begin to pray – O’ Lord! How do I get to know You, how do I realize You?

“How may I realize You, O Master of Yoga! Everything is only You – how do I realize this! How do I realize! (Gita 10/17)

In this manner let there be an intense yearning within.

The point is that this insentient world is only in the eyes of man. In reality all-in-all everything’s essence is sentient form of God. Besides God there is no me-you-this-that, nothing at all, in other words – “I” am also nature of God, “You” is also a nature of God, “this” is also nature of God, “that” is also nature of God. In every pore, every element all-in-all there is only God. On Prahladji’s request, Lord appeared out of the pillar, in the form of Narsimh; because He was present over there from the beginning ! Therefore when an aspirant sees a tree, a river, a mountain, a stone wall etc. whatever he sees, in that he should see his beloved God and seeing so, pray that O’ Lord! Bestow me with Your love; O’ Lord! I bow to You in reverence, just as Arjuna said –

You are the God of wind, God of death (yama), God of fire and water, the moon-god, Prajapati and the great grandfather of beings, Salutations to You, salutations a thousand time and again salutations to You. (Gita 11/39)

“O’ Lord of infinite prowess, my salutations to You from the front, the rear and from all sides. O’ All in all ! You who possess limitless might, and pervade the world, You are omnipresent. (Gita 11/40) You are everything My Lord ! 

Source : Sab Jagah Ishvar Roop Hai by Swami Ramsukhdasji

Who Am I?

Has this question been answered yet? Most philosophies and religions focus on this question. Nirvana-shatakam by Jagadguru Shankaracharya beautifully summarizes Bhagavad Gita’s response to this question. Here is the translation:

I am not mind, intellect, ego and the memory.
I am not the sense of organs (ears, tongue, nose, eyes and skin).
I am not the five elements ( sky or ether, earth, light or fire, wind and water).
I am supreme bliss and pure consciousness, I am all auspiciousness.

I am not Prana (life energy) nor five vital airs (PanchVayu),
nor the seven essential material (sapta dhatu ) ,
nor the five sheaths of the body (pancha kosha ).
I am not the organ of speech, nor hand nor the leg,
nor the organs of procreation or the excretion (anus).
I am supreme bliss and pure consciousness, I am all auspiciousness.

I have no hatred or dislike, neither greed nor liking, no delusion,
I have no pride, nor jealousy.
I have no duty to perform (dharma),
no desire for any wealth or pleasure (kama)
I have no liberation (moksha) either.
I am supreme bliss and pure consciousness, I am all auspiciousness.

I have neither virtue, nor vice. nor pleasure or pain,
I do not need mantras (sacred chants), nor pilgrimages.
nor scriptures (Vedas), rituals or sacrifices (yajnas).
I am neither the enjoyed nor the enjoyer, nor enjoyment.
I am supreme bliss and pure consciousness, I am all auspiciousness.

I have no fear of death, nor do I have death.
I have no doubt, nor do I belong to any caste.
I have no father or mother, I have no birth.
I have no relatives, nor friend, nor the guru, nor the disciple.
I am supreme bliss and pure consciousness, I am all auspiciousness,

I am formless and devoid of all dualities
I exist everywhere and pervade all senses
Always I am the same, I am neither free nor bonded
I am supreme bliss and pure consciousness, I am all auspiciousness.

Note: Self or atma is always pure and spiritual and is beyond inert matter. It transcends all material attributes. It is eternal and has no birth and death. It is always full of bliss and therefore, beyond unhappiness. All kinds of impurities seen are in matter (mind and body) and self remains always pure. It is not the doer of any material activity and therefore, it has no duty. These are attributes of the self are from the Absolute perspective i.e. from the perspective of the Real.

(Translation Source:

Everything is God

In Bhagavad Gita (7.19). the Almighty Lord Krishna has made very remarkable statement:  “After many births, a man of knowledge (jnani) takes refuge in Me (God, Krishna) realizing that everything is God (Krishna). Such a great soul who realizes that everything is manifestation of Krishna is very rare. ”

Knowledge is means to understand the true reality. The true reality is that God is all and everything is God. This recognition and acceptance is true knowledge. This is conclusion of all Vedic literature including Vedas, Upanishads and Puranas.

Srimad Bhagavatam 11.13.24 – “Within this world, whatever is perceived by the mind, speech, eyes or other senses is Me (God) alone and nothing besides Me (God). All of you please understand this by a straightforward analysis of the facts.”

The world has different living entities including humans, animals, birds, insects, tree etc. It is comprised of inert objects like mountains, rivers, ocean, soil, air etc. All these are manifestation of God and He pervades all living being and objects. Within all beings and objects, there is immutable and eternal essence of God. Mistaken we notice the outer covering but don’t dive deeper to discover what is within. That is why Krishna says in Gita 18.44 – “After knowing my quintessence (tattva), man immediately enter into Me”. What is this knowing of the essence? This world is full of diverse living beings and objects, yet what resides intrinsically within has no material form and that formless essence is God. Various gold ornaments can be different but yet they are made of element gold. They may undergo change and alteration but yet their contend will remain same. The same way the world undergoes continuous change but its Godly essence always remain same and is changeless. From the perspective of devotee, there is only one God who appears to us in different forms. When we are hungry, He appears to us in the form of food; when we are thirsty, He appears as water; when we are sick, He appears as medicines and doctor; He appears as different pleasures to give us happiness. So, the devotee remains ever satisfied and happy in this world as this world is manifestation of God. He treats people and other living entities with love, respect and care and serves them with all his capacity.

The Real and the Un-real

Gita scientifically distinguishes between the Real and Unreal. Chapter 2 starts with the description of the Real and Unreal and the discrimination between these two continues till the end. Those who know these two attain the Supreme (Gita 13.24). That which was not in the past and which will not be in the future, but that which seeming exists only in present is called Unreal. Unreal is non-existent in the present and reality seen is considered illusory. All perishable objects including the body and matter are considered unreal or illusory. The Real is that which defies all changes and remains the same in all the periods of time: past, present and future. Atma or the self characterized by the sense of “I” is eternal and real. All living entities are part of the higher nature (real) whereas their perishable bodies are part of illusory nature (unreal). When one misunderstands rope to be the snake, then the appearance of the snake is considered unreal because this hallucination is not permanent and it does not remain after the  discovery of the rope i.e real. Similarly, on waking up from dream we don’t get upset with the incidents in the dream as we realize that the dream is unreal or does not exist anymore. During the dream, it may feel so real but the objects in dream have no factual existence  and therefore, imaginary, illusory and unreal. The self or the know-er of body is real whereas the non-self including body is unreal. The seer is real whereas the seen is unreal. The consciousness is real whereas inert matter is unreal.

While living in this world, we experience death, fleeting happiness and distress, incompleteness and ignorance. Gita is clear that all these experiences are illusory and we are not the bodies. We are part the Real, which is eternal (sat), full of knowledge, conscious (chid), full of happiness, complete (purna), without any change or modification and always existing in all times in its own form. The experiences of the body like heat and cold, pleasure and pain, are unreal, impermanent and have a beginning and an end. Those who know both real and unreal nature endure these experiences understanding that they are transitory and don’t affect the eternal Self.

(Source: Holy Geeta By Swami Chinmayananda)

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