Spiritual Learnings - Shrimad Bhagavad Gita - 'श्रीमद भगवदगीता ' - हिंदी सत्संग पॉडकास्ट

A conditioned soul is always engaged in some type of sense gratification, but when he understands by good association that it is only a repetition of the same thing, and he is awakened to his real Krsna consciousness, he is sometimes relieved from such repetitive so-called happiness.  In the pursuit of self-realization, one has to follow many rules and regulations to control the mind and the...

To help Arjuna choose wisely, Krishna analyzes in terms of the three modes of the various elements of decision-making, including intelligence (30-31-32). How is intelligence [...]  - Send in a Voice Message - https://anchor.fm/spirituallearningpodcast/message

Now, Shri Krishna describes three types of the kartaa, the doer. The doer is nothing but the state of our mind from the start of an action to its end. In other words, the same action can be performed differently by different types of doers. We see this in our lives as well. No two people will perform a task in quite the same way.  “The worker who is detached is sāttvic in nature; the one who...

Having explained the three kinds of knowledge, Shri Krishna now describes the three kinds of action. Now we come to the topic of karma, the action itself. Knowledge is the main instigator of any action. So if the knowledge is sattvic, the action will be sattvic, and so on.  (Verse 23) Shri Krishna declares, that action in the mode of goodness is doing one’s duty in accordance with the scriptu...

Shri Krishna once again refers to the three modes of nature. In chapter 14, he had given an introduction to these modes and described how they bind the soul to the samsara of life and death. Here, according to the three guṇas, the Lord will explain the three types of knowledge, action, and doers.  To help Arjuna choose wisely, Krishna analyzes in terms of the three modes of the various elemen...

Five elements are present wherever action occurs. These elements are the physical body, the agent, the sensory organs, behaviors, and "divine providence." Persons of  "limited understanding" see themselves as the sole agent of an action and fail to recognize these five components.  - Send in a Voice Message - https://anchor.fm/spirituallearningpodcast/message

(Verse 11) Now, Shri Krishna adds another bit of context to the topic of karma yoga. If we understand renunciation to be the external abandonment of works, then no one can ever be truly renounced. However, Shri Krishna states here that if one can give up attachment to the fruits of actions, not give up action itself, it is considered perfect renunciation. If we are true karma yogis, we are tyaagis...

(Verse 6) Shri Krishna states in this verse that the wise should perform auspicious and beneficial acts with the attitude of selflessness.  (Verse7) Shri Krishna moved the discussion on karma yoga ahead by categorizing the three types of tyaaga, which means giving up or renunciation. Krishna states that giving up prescribed duties in the name of renunciation is said to be in the mode of ignor...

Chapter 18 of the Bhagavad Gita is the conclusion. In this chapter, Shri Krishna repeats the most secretive knowledge and also reveals to Arjun the passage to achieve complete liberation and Supreme God.  (Verse 2) In this final chapter of the Bhagavad Gita, Krishna teaches Arjuna about renunciation. Krishna makes a distinction between the concept of renunciation and that of relinquishing. Th...

The seventeenth chapter of the Bhagavad Gita is Divisions of Faith. In this chapter, Krishna describes the three types of faith corresponding to the three modes of material nature. Lord Krishna further reveals that it is the nature of faith that determines the quality of life and the character of living entities. Those who have faith in passion and ignorance perform actions that yield temporary, m...

(Verse 22) Having covered the nature of sattvic and rajasic charity, Shri Krishna now describes tamasic charity. if a person gives charity to a suitable person without respect and without attention, that sort of charity is also said to be in the mode of darkness.  (Verse 28) Faith (Shraddha) is the keynote of success either in worldly life or in spiritual life. Without it, nothing is achieved...

(Verse 20) Shri Krishna described the characteristics or conditions of charity performed with a sattvic attitude. Conducting charity out of a sense of duty is the first condition. It should come naturally to us, and not because someone has asked us to do it.  Every man should offer charity as a sacred duty, and not for gaining honor and fame in the world. “It is my duty to offer this gift to...

The austerity of the mind is higher than the austerity of body and speech, for if we learn to master the mind, the body and speech automatically get mastered, while the reverse is not necessarily true. Factually, the state of the mind determines the state of an individual’s consciousness. Shri Krishna stated in verse 6.5, “Elevate yourself through the power of your mind and not degrade yourself, f...

Verses 14, 15, and 16, which deal with the restraint and discipline of the body, speech, and mind, are of the greatest importance for all seekers. They should practice the three-fold austerity, and attain perfect purity of body, speech, and mind. Such purity at once leads to self-realization.  (Verse 14) The word tapaḥ means “to heat up. The Vedas state: atapta tanurnatadā mośhnute (Rig Veda...

(Verse 12) Our attitude towards our actions determines the texture of our faith. Continuing with this theme, Shri Krishna describes the attitude with which a rajasic person performs his actions. He says that such a person constantly thinks about “what is in it for me” in each and every action he performs. Personal gain is paramount, anyone else’s gain is secondary or even overlooked.  (Verse...

(Verse 10) Having covered the characteristics of food dear to sattvic and rajasic people, Shri Krishna now describes the nature of food dear to tamasic people. Foods that are impure, have bad taste or possess foul smells come in the same category. Impure foods also include all kinds of meat products. Nature has designed the human body to be vegetarian.  By slowly adopting food that is predomi...

(Verse 8) The Chhandogya Upanishad describes the impact of food on our personality. It says that the food we eat is divided into three parts. The majority of what we eat is rejected by the body. The second part is used to build the bones, muscles, skin, organs, and so on. The third part, the most subtle part goes into the antaha karana, comprising the emotional mind, the intellectual mind, memory,...

(Verse 3) Shri Krishna says that faith is according to one’s sattva. Here, sattva is not used in its traditional meaning as a guna like rajas and tamas. Sattva refers to our svaabhaava, our nature, the bundle of impressions that are stored in our inner instrument, our antaha karana, which is comprised of our mind, intellect, memory, and senses. This sattva, this bundle of impressions, makes us cho...

The theme of the sixteenth chapter is the analysis of divine and devilish qualities that are present in every human being. Shri Krishna points out that divine qualities are a stepping stone towards self-realization and liberation, but the devilish qualities are a slippery slope towards never-ending bondage and sorrow  Shri Krishna explains that saintly nature develops in humans by cultivating...

(Verse 23) Scriptures are the guide maps given to humans on the journey toward enlightenment. They provide us with knowledge and understanding. They also give us instructions on what to do and what not to do. Our scriptures are our manuals. Without following the manuals, we neither gain success nor attain happiness.  Human life is especially meant for purifying one's existence, and one who do...

(Verse 21) Like a good teacher, Shri Krishna summarizes the entire chapter comprising the rather lengthy list of devilish qualities into three main ones: desire, anger, and greed. He says that we always need to watch out for these three qualities in our daily lives, and minimize them as much as possible. He calls them gateways into hell because they lead to the path of destruction rather than the...

(Verse 11-12) The demoniac person, who has no faith in God or the Supersoul within himself, performs all kinds of sinful activities simply for a sense of gratification. He does not know that there is a witness sitting within his heart. The Supersoul is observing the activities of the individual soul. But one who is demoniac has no knowledge of Vedic scripture, nor has he any faith; therefore he fe...

(Verse 7) Dharma consists of codes of conduct that are conducive to one’s purification and the general welfare of all living beings. Adharma consists of prohibited actions that lead to degradation and cause harm to society. The demoniac nature is devoid of faith in the knowledge and wisdom of the scriptures. Hence, those under its sway are confused about what is right and wrong action.  (Vers...

(Verse 4) Having supplied a long list of divine qualities, Now Shri Krishna begins listing the aasuri sampatti, the devilish qualities or demoniac natures. Asuras are portrayed as fearsome demons with long teeth and horns in comic books and TV shows. But the word asura means one who places a sense of enjoyment as his highest goal. Any ordinary-looking human being can be an asura if he constantly d...

This chapter expounds on the two kinds of human nature - the saintly and the demoniac. Shree Krishna explains that saintly nature develops in humans by cultivating the modes of goodness, following the instructions given in the scriptures, and purifying the mind with spiritual practices. Such behavior attracts daivī sampatti or godlike qualities, eventually leading to God-realization.  In this...