Gita Daily

Insight into inside Insight usually refers to acquiring a clear vision of something that was previously unclear or inaccessible to our perception. This concept of insight can be applied to any subject in which we seek a deeper and better understanding. In our inner journey, insight enables us to bring into sight that which is hidden inside, thereby fostering greater self-understanding. As we grow in insight, our focus turns inward, aided by a calm mind as outlined in the Bhagavad-gita (06.20-23). We begin to perceive our inner world more clearly, gradually gaining an understanding of both our subtle body and our spiritual self. This process reveals a clearer picture of two things: who we are essentially as eternal parts of the all-attractive divinity; and who we have become presently under the influence of our inner impurities. Significantly, spiritual insight is not just static, but also dynamic. It doesn’t just provide us with a sense of the things existing in our inner space: for example, the soul and the mind with its conditionings. It also grants us a dynamic vision, enabling us to recognize and confront inner hostile forces that may undermine or sabotage us. We learn to catch ourselves before our impurities catch us. This internal awareness helps us prevent lapses and relapses, or at least minimize their impact. Insight also serves to strengthen our connection and reconnection with our spiritual core: the soul and the Whole.  How can we gain insight? One way is vigilant and vigorous introspection. Another swifter and more sustainable way is through purification achieved by the practice of yoga, especially bhakti-yoga that links us with the all-pure Divine, Krishna. Whereas introspection aims to discover what lies within us, purification endeavors to uncover the core of our being, cleansing away all that obscures it. Through a dynamic combination of introspection and purification, we can arrive at a higher level of self-understanding that culminates in perceiving the self in its full glory as a pure spiritual being, a precious part of the all-loving supreme person, Krishna. That insightful perception ultimately leads to boundless inner joy and culminates in a state of unending loving fulfillment.  Summary:  Insight means to bring into sight what is inside: to realize and relish the soul in its full glory beyond the impurities that presently obscure that glory.  Think it over: What does insight mean generically and specifically in terms of our inner growth?  How is insight both static and dynamic? What does such spiritual insight culminate in? 06.20: In the stage of perfection called trance, or samadhi, one’s mind is completely restrained from material mental activities by practice of yoga. This perfection is characterized by one’s ability to see the Self by the pure mind and to relish and rejoice in the Self. Audio explanation of the article is here: https://gitadaily.substack.com/p/insight-into-inside From: https://gitadaily.com/insight-into-inside/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

Whom NOT to turn to for processing our emotions When someone behaves outrageously and triggers within us strong emotions such as revengefulness or resentfulness, it is essential that we find a balance between expressing those emotions unfiltered and suppressing them unheard. If we just express our emotions, we will burn the other person. If we just repress our emotions, we will burn ourselves — if not immediately, then eventually. The balance lies in processing such emotions objectively. Even though our emotions tend to distort our perceptions, we can still achieve a less biased, if not unbiased, assessment of the situation if we pause and process. For such processing, it is best if we have someone with whom we can air our grievances, fears, and resentments. It’s good if that person is a mature listener who patiently hears our side of the story. It’s better still if they can also expertly reflect our emotions and help us more clearly understand our concerns. It’s best if they can thoughtfully reframe the situation and gently help us refine our emotions.  As finding such a person is not easy, we may be tempted to take a shortcut by merging the processes of processing and expressing — that is, we may seek out the very person whose behavior triggered us. While it’s helpful to eventually talk with them after we have processed our emotions, it’s unhelpful, even harmful, to talk with them for processing those emotions. Why unhelpful? Because they are likely to be too involved in the situation to act as objective listeners — and even if they are objective, our own feelings about them are likely to be too volatile for us to accept that their responses are objective. While listening to us, if they begin defending themselves or challenging our perceptions or judging our emotions, we may feel further triggered. Such triggering can happen even if their points are valid, let alone if their points are invalid. Indeed, expecting them to help us process our emotions is like expecting the matchstick that triggered the fire to help extinguish it.  In rare cases, if that person is extraordinarily mature or our relationship with them is incredibly robust, they might be able to assist us partially in processing our emotions — just as sometimes a large burnt matchstick might aid in beating down a fire. Nonetheless, in the overall analysis, the risk in such situations far outweighs the rewards. It’s prudent to turn to someone else for aid in processing our emotions. That way, we can effectively abide by the Bhagavad-gita (12.15) guideline: don’t disturb others and don’t be disturbed by others. Summary: If we expect the person who triggered strong emotions in us to help us process those emotions, we are expecting the matchstick that started a fire to help extinguish that fire. Think it over:  Why do we need to process our emotions?  What is expected of the person who can help us in that process?  What’s wrong with expecting that role to be played by the person who triggered those emotions within us? 12.15: He by whom no one is put into difficulty and who is not disturbed by anyone, who is equipoised in happiness and distress, fear and anxiety, is very dear to Me. Audio explanation of the article is here: https://gitadaily.substack.com/p/surviving-the-earthquake-drowning From: https://gitadaily.com/whom-not-to-turn-to-for-processing-our-emotions/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

Surviving the earthquake, drowning in the tsunami — why suppressing emotions is dangerous In social circles that value self-control, those people are highly respected who remain calm in a highly provocative situation caused by another person’s outrageous behavior. Craving respect, we may act as if we are unaffected by others’ infuriating behavior even though we are internally enraged.  Our external restraint can be constructive to the extent that it stops us from aggressive reactions that escalate an already volatile situation. Pertinently, the Bhagavad-gita (12.15) urges us to not be disturbed by others.  However, our external restraint can be counterproductive if we are merely building an outer reputation of stoicism while suppressing our emotions internally — all the more so if we are creating a precedent for regularly suppressing our emotions. But emotions can’t be suppressed for long; and if repeatedly suppressed, they will eventually explode. When faced with some provocation in the future, we may retaliate. And our retaliation may not be in proportion to that provocation, but may be far harsher due to our past pent-up emotions. Alerting us to avoid such uglier-than-necessary situations, the same Gita verse also urges us to avoid acting in ways that disturb others.  To understand how we may disturb others disproportionately if we keep suppressing our emotions, consider a vivid metaphor from nature. Suppose a massive earthquake occurs in a coastal area, yet the people living there survive without much damage. But just as they are breathing a sigh of relief, thinking that the chapter of the earthquake is behind them, they are inundated by a tsunami triggered by the same quake. When we manage to restrain our actions in a provocative situation, we are like the quake survivors. But when we suppress our emotions repeatedly till they impel us to destructive behaviors, we end up being like the tsunami victims.  How can we avoid being thus victimized? By recognizing that we have two responsibilities amid provocations: first, the responsibility to regulate our actions while we are being provoked; second, the responsibility to thereafter process our emotions, not just suppress them. For processing our emotions, we can turn to practices like prayerful introspection, journaling, or counseling with trustworthy friends or guides. By such processing, we can come up with a proper strategy to deal with the underlying bigger issue. This strategy may include: communicating our concerns politely yet clearly to the other person, setting boundaries to prevent the recurrence of those provocations, and devising ways to defuse similar provocations if they still occur.  Summary:  Restraining ourselves in a provocative situation caused by someone’s outrageous behavior is like surviving an earthquake, but merely suppressing our emotions without processing them is like leaving ourselves vulnerable to the tsunami triggered by that very quake.  Think it over:  When is restraining our expression of our emotions constructive?  When is such restraint counterproductive?  How can we apply the Bhagavad-gita’s twofold guideline for dealing with provocations? 12.15: He by whom no one is put into difficulty and who is not disturbed by anyone, who is equipoised in happiness and distress, fear and anxiety, is very dear to Me. Audio explanation of the article is here: https://gitadaily.substack.com/p/surviving-the-earthquake-drowning From: https://gitadaily.com/surviving-the-earthquake-drowning-in-the-tsunami-why-suppressing-emotions-is-dangerous/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

When the mind repeats things we don’t want to repeat … Suppose we try to give up an unwanted habit to indulge in some unhealthy pleasure. Unfortunately, we are often undermined and even sabotaged by the memories associated with that indulgence. Such memories keep popping up frequently and insistently in our mind, thereby triggering urges within us and impelling us to succumb. When we relapse despite our best resolutions, we may start thinking of our mind itself as an enemy who is out to destroy us.   The Bhagavad-gita offers a more nuanced understanding of the way our mind works. The mind is a tool for us spiritual beings to interact with the world; and to aid us in making this interaction less demanding, it automates actions that we repeat frequently. This tendency of the mind becomes an obstacle for us only when we unknowingly or unwittingly let ourselves get caught in unhealthy behaviors that we do again and again. Due to our repeated engagement in these behaviors, our mind starts auto-repeating them. Thankfully however, the mind is value-neutral in automating repeated behavior — that is, it will automate not just repeated unhealthy behaviors, but also repeated healthy behaviors. By thus understanding that the mind with its tendency to auto-repeat is not intrinsically our enemy, we can try to establish a healthier working relationship with it, wherein we act with the confidence that if we repeat healthy behaviors regularly and sufficiently, then those too will become easier to do due to the mind’s value-neutral tendency to automate repetitive actions. Pertinently, the Bhagavad-gita (06.05) urges us to elevate ourselves with our mind and not degrade ourselves. Understood in terms of the mind’s tendency to auto-repeat, this verse implies that we need to consciously train ourselves to engage in healthy behaviors and thereby cultivate healthy habits while abstaining from the opposite. Summary: The mind’s tendency to automate our repeated actions is not the problem; our tendency to unthinkingly engage in unhealthy behaviors repeatedly is the problem — and our engaging consciously in healthy behaviors repeatedly is the solution.  Think it over: Why may we start thinking of our mind as our enemy? How can we develop a healthier relationship with our mind? How can we channel the mind’s tendency to automate repeated actions?  06.05: One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well. Audio explanation of the article is here: https://gitadaily.substack.com/p/when-the-mind-repeats-things-we-dont From: https://gitadaily.com/when-the-mind-repeats-things-we-dont-want-to-repeat/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

Why the mind automates repeated actions Our mind tends to make the repetition of frequently performed  actions easier. For example, when we are learning to drive, we may be told to look ahead through the front window and keep our hands on the wheel — and also keep an eye on the various mirrors, keep track of the various meters, ensure that our feet are on both the accelerator and the brake without pressing either suddenly or unnecessarily, and stay aware of not just the traffic in front of us immediately, but also the traffic situation further ahead on the road. Understandably, we may find our first experience of driving overwhelming. Yet, after a few weeks or a few months of practice, we may not only be able to do all of these smoothly but also do them so effortlessly that we can listen to an audiobook or have a meaningful conversation with someone.  How does that which initially seems unmanageable become unnoticeably manageable? Due to the mind, or more specifically, due to its tendency to be programmed by repeated actions and to thereafter automate those functions. This tendency of the mind to do repeated actions automatically without requiring our constant conscious attention, is functionally both essential and desirable. It is essential because, while we navigate a complex world with frequent sensory overload, we need to be able to keep track of various stimuli, including new stimuli in our environment — not just be caught up in old and familiar stimuli. And it is desirable because while our survival requires certain basic activities of the physical body, we humans can find meaningful fulfillment only in higher-order activities — and we need our consciousness to be available for such higher functions without being perpetually consumed by basic bodily functions.  Ultimately, it is only due to our mind’s ability to free our consciousness from mechanical activities which have survival value  that we can engage in activities which can bring value to our survival: activities such as composing art, developing science, enquiring into philosophy and ultimately finding spiritual meaning, purpose and fulfillment. Though few pursue such spiritual enrichment, as stated in the Bhagavad-gita (07.03), we all have the potential to do so.   Summary: Our mind’s tendency to automate repeated actions is meant to free our consciousness from activities that have survival value to activities that bring value to our survival.  Think it over: Have you ever noticed that an activity that seemed unmanageable initially became unnoticeably manageable eventually? Why is the mind’s tendency to automate repeated actions essential? Why is the mind’s tendency to automate repeated actions desirable, even spiritually desirable? 07.03: Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth. From: https://gitadaily.com/why-the-mind-automates-repeated-actions/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

Two functions of the mind – and its two malfunctions There is much mystery associated with the mind: what it exactly is and what it exactly does. The Bhagavad-gita’s teachings offer us a three-level model of the self, wherein the mind is the intermediate link between our spiritual essence (souls) and our physical instrument (the body). The mind is an instrument meant to do two things that are essential for our functioning. However, it can also engage in two other activities that may act against our interests. Let’s explore these four features of the mind. Transmitter: In this role, the mind acts as the route through which our consciousness, emerging from the soul as its natural energy, passes through the mind to the body and thereafter to the outer world. The mind takes in sensory stimuli from the outer world and passes them to the soul, thereby enabling us to perceive. Such perception can be compared to a pilot operating on autopilot during times of low or no visibility while flying an aircraft. The hardware and software combination of the airplane assists the pilot in “seeing.” Similarly, the soul, presently in material consciousness and covered by the material body and mind, “sees” through the perception happening at the level of the senses and acts through the transmission occurring through the mind. Processor: In this role, the mind helps us make sense of the sensory information coming in from the outer world by combining it with our past knowledge. This enables us to bring our previous experiences to bear on our present, thereby enhancing our understanding of our situations and improving our responses to them.  However, the mind can malfunction in two ways: Distractor: The mind distracts us when it wanders off anywhere and everywhere except our current activity. During such times, our consciousness gets split between the mind and the body. Depending on the extent of this split, we may either be slightly aware of our physical surroundings or completely oblivious to them, as we become lost in our thoughts. Distorter: The mind can distort our consciousness by combining its past experiences and impressions with present perceptions, leading to an inaccurate sense of what is happening in the present. For instance, if we were hurt by a large-bodied person in the past, the sight of a similarly sized person might trigger within us a fight-or-flight response, even if that person has no hostile intentions and is merely a gentle giant. Understanding how the mind functions is crucial to harness its potential for our benefit and prevent it from working against us — which is the key recommendation of the Bhagavad-gita (06.05) Summary:  When the mind functions as a transmitter and processor of consciousness, it works for us — but when it acts as a distractor or distorter of consciousness, it works against us.  Think it over: What is the mind? What are the mind’s two main functions? Explain.  What are the mind’s two main malfunctions? Explain.  06.05: One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well. Audio explanation of the article is here: https://gitadaily.substack.com/p/two-functions-of-the-mind-and-its From: https://gitadaily.com/two-functions-of-the-mind-and-its-two-malfunctions/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

The transformative power of deep listening When we are conversing with someone about a subject close to their heart, we can connect better with them through deep listening. Such listening enables us to not just understand what they are saying, but also to go further by identifying their emotions and sensing their underlying needs. Significantly, deep listening includes speaking appropriately, especially by asking questions, so that both listener and speaker can become joint investigators of their inner terrain.  As our inquiries progress, we become better attuned and equipped to listen holistically to them; to their words, emotions and needs. By connecting in this way, we can establish a profound connection with them. When they feel not only heard but also understood, they become more receptive to hearing and understanding us in return, thereby progressing on the path to inner transformation.  In the Bhagavad-gita, such deep connection and transformation are exemplified. Initially, Arjuna expresses his reservations about engaging in battle, and Krishna responds aptly by encouraging him to delve deeper. Interestingly, Krishna’s approach is counter-intuitive — he reproaches Arjuna for succumbing to the weakness of cowardice. While that’s a probable motivation for someone resolving to not fight just before a war, that is not Arjuna’s motivation. Krishna knows that, but he wants Arjuna to articulate his concerns. Therefore, he voices what would be most onlookers’ inference about Arjuna’s motivation.  On hearing Krishna’s words, Arjuna responds almost indignantly, insisting that his concern is far deeper and greater: he is concerned that fighting might be ethically questionable, if not regrettable (02.04-05). While voicing those concerns, he recognizes the ethical complexity of his situation — and admits his inability to figure his way out (02.06). This ethical impasse impels him to go deeper still and articulate his need: it is to know about dharma, the responsible thing to do (02.07). He contemplates existential questions about what is right and what will bring meaning and value to existence. It is at this profound existential level that Krishna provides answers to Arjuna.  Arjuna feels heard by Krishna, and the resulting relief catalyzes him to open his heart and be receptive to Krishna’s guidance. Empowered by Gita wisdom, Arjuna rises from ambiguity about circumstantial duty to certainty about the meaning and purpose of life — and what they mean for him on the battlefield.  Summary: The Gita provides us a model for transformative conversations based on deep listening that hears not just words, but deeper emotions and still deeper needs.  Think it over: What are the various levels at which we can listen? How does the Gita demonstrate the transformative power of deep listening?  What can you do to make your conversations more transformative? 02.07: Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me. Audio explanation of the article is here: https://gitadaily.substack.com/p/the-transformative-power-of-deep From: https://gitadaily.com/the-transformative-power-of-deep-listening/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

Feckless? Reckless? Fearless Fear is often a significant inhibitor, preventing us from engaging in enterprising activities that may be necessary to fulfill our potentials and do justice to our God-given talents. Excessive fear can render a person feckless and spineless, incapable of standing up for their values, individuality, self-respect, or spirituality. Dominance by fear can reduce a precious and potent spiritual being, who is a part of the divine, to a cipher merely crawling through existence, constantly paranoid about being attacked by others or even of just offending others. Given this inhibiting power of fear, freedom from fear or fearlessness is an asset. And it is a virtue praised in the Bhagavad-Gita (16.01). But does being fearless mean a total elimination of fear? No; fear can serve as a natural psychological mechanism that alerts us to potential danger — it can prevent us from making unnecessary rash choices and blindly rushing into avoidable troubles. While trying to fight the paralyzing influence of fear, it is easy to swing to the other extreme: becoming reckless. This, too, can prevent individuals from fulfilling their potentials because they get entangled in unnecessary obstacles, even self-created troubles. The key to finding balance lies in focusing on something greater than just dealing with fear. When we have a worthwhile cause to work for, such as doing justice to a God-given talent or advocating for cherished values, the resulting purposefulness enables us to choose our battles with due deliberation. We neither run away from battles spinelessly nor charge into battles headlessly. The Bhagavad-gita, with its profound philosophical deliberation, guides Arjuna and all its readers towards purposeful bravery while battling life’s many challenges. Equipped with Gita wisdom, we can avoid the extremes of letting fear become too important or dismissing fear as utterly unimportant — and instead respond to it with intelligence. Summary:  Be not feckless, caving in to fear; be not reckless, neglecting the warnings of fear — be fearless by letting fear inform our deliberations, but not control our decisions.  Think it over: What happens when fear becomes too significant for us? What happens when we dismiss fear as utterly unimportant? How can we treat fear with deference? 16.01: Fearlessness; purification of one’s existence; cultivation of spiritual knowledge; charity; self-control; performance of sacrifice; study of the Vedas; austerity; simplicity …  – these transcendental qualities belong to godly men endowed with divine nature. Audio explanation of the article is here: https://gitadaily.substack.com/p/feckless-reckless-fearless To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

Two steps to develop inner accountability When we strive for inner change through purification, it can be a long and laborious journey with many twists, turns, and even u-turns. Sometimes negative impressions within our mind may induce and seduce us, beguiling us so thoroughly that we may not even realize we have stopped moving forward and may have even started backsliding. That’s why we need to hold ourselves accountable.  If we have a close friend, guide, or relative who can act as an accountability partner, that’s excellent. But in the absence of, or in addition to, such external accountability, we need to become our own accountability partner. This is the implication of Bhagavad-Gita (06.05), which urges us to elevate ourselves with ourselves and not degrade ourselves with ourselves. However, inner accountability can be quite challenging because neither the terrain nor the journey in the inner world are tangibly measurable. That’s why it’s helpful, possibly even essential, to begin the journey toward  accountability with external countability. For example, we may want to become absorbed in the higher values and purposes of our life and not be diverted by the trivial or the sensational. It’s difficult to measure inner absorption, but we can start by measuring our outer distractions, which would naturally decrease if our inner absorption were higher. If our default distractions are surfing sports news, celebrity gossip, or politics, we could keep track of how often we visit those particular portals. Does abstaining from those portals indicate that we have been absorbed? Not necessarily, but indulging in them is a reasonably reliable indicator that we were not absorbed. When we thus start with tangible measurables and work on changing them in a healthy direction, we can have an accessible progress chart to regularly examine. This will, at least, prevent us from the common human fallibility of presuming the positive about ourselves and assuming that we are improving when we may not be. However, we can’t stop with just the countable. By keeping track of the countable, as we become more perceptive and more self-aware, we can then keep track of the uncountables. Some uncountable parameters that indicate our absorption may include how much we space out even without distractions from a particular device and how often we simmer with resentment or indulge in self-pity — or on a more positive note, how much we dwell on wisdom-thoughts that we may have recently encountered and how soon we redirect our thoughts toward service and devotion whenever they wander off. Self-observation centered on those parameters can reveal our subtle progress toward spiritual absorption and divine satisfaction.  By starting our self-awareness with countable parameters and then progressing towards uncountable parameters, we can develop a healthy habit of inner accountability. Summary: To become internally accountable, begin with what is countable before focusing on what is uncountable. Think it over:  Why is internal accountability important? What is a feasible first step in developing inner accountability, and why? Why is this first step not enough? How can we progress to the next step? 06.05: One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well. Audio explanation: https://gitadaily.substack.com/p/two-steps-to-develop-inner-accountability From: https://gitadaily.com/two-steps-to-develop-inner-accountability/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

Is this relationship healthy or unhealthy? When we are trying to develop a closer relationship with someone, we may naturally ask ourselves: Is this relationship healthy or unhealthy? To answer, we can look at the effect of that relationship on us.  For analyzing such an effect, we can consider the two-level model of the self alluded to in the Bhagavad-gita (06.05). We all have a higher self and a lower self — we need to elevate the lower self with the higher self, not degrade the higher self with the lower self. Our higher self is driven by the values we aspire to develop and the purposes we strive to achieve, whereas our lower self is largely driven by cravings and short-sighted impulses for instant pleasures. Nourishing our higher self is primarily our individual responsibility, yet part of that responsibility also involves considering how our relationships are influencing our choices in terms of which self they fuel: higher or lower.  Unhealthy relationship: In getting closer to the other person in a relationship, if we end up pandering to our own cravings or even the other person’s cravings in a way that brings out our lower self, then that relationship is moving toward being unhealthy. It is natural that everyone will have certain needs that may be less than uplifting, but if the entire relationship revolves around catering to those needs, that points to a borderline unhealthy relationship. If pursuing a relationship requires us to repeatedly neglect or reject our values, then that relationship is seriously unhealthy for us. Furthermore, if a relationship demands that we sideline and sabotage our spiritual values— specifically, the practices and principles that are meant to help us realize our higher self in our spiritual glory as parts of the divine—then such a relationship is toxically unhealthy. Healthy relationship: Such a relationship inspires us to act according to our higher self, empowering us to become better versions of ourselves. If a relationship boosts our spiritual values, encouraging and enabling us to better adhere to the practices and principles that help us realize our hidden spirituality, then that relationship is robustly healthy, for it prompts us to bring our consciousness closer to our non-material core. Summary: In a healthy relationship, trying to get closer to the other person brings us closer to our higher spiritual self; whereas in an unhealthy relationship, attempting to get closer to the other person takes us further away from ourselves. Think it over: How can we know whether a relationship is healthy or unhealthy? What effects characterize an unhealthy relationship? What effects characterize a healthy relationship? 06.05: One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well. Audio explanation of this article is here: https://gitadaily.substack.com/p/is-this-relationship-healthy-or-unhealthy From: https://gitadaily.com/is-this-relationship-healthy-or-unhealthy/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

A free entry-pass into our consciousness? Suppose we were organizing a special event at an elite theater. Would we give a free entry pass to everyone wandering around that area? Certainly not; we would carefully select whom to allow entry.  Our consciousness is a similar theater. It is within our consciousness that our individuality, creativity, and spirituality manifest. Should we consider the manifestation of these an elite event? Yes: not in the sense that makes us egoistic, but in the sense that reminds us: the responsibility for manifesting these is first and foremost ours. If we don’t take that responsibility, never will manifest the things that make us, us: never will we be able to pursue our own ultimate good; never will we be able to play our part in furthering the ultimate good of others. Pertinently, the Bhagavad-gita (03.41) urges us to regulate our sensory input.  Our responsibility to shut out the surrounding noise has become all the more critical nowadays. Why? Because our contemporary world is filled with countless temptations and distractions. In our tech-enhanced, corporate-driven world of consumerism, if we let our senses wander here, there, and everywhere, we will unwittingly grant a free entry pass into our consciousness for everything that passes within our sensory range. When the sensory overload outside thus becomes a mental overload inside, we can’t differentiate between the casual and the consequential; we get caught in trivialities; and we end up underperforming, even sabotaging ourselves.  How can we guard our consciousness? By purpose and focus.  Purpose: At the start of a day, we need to invest time in contemplating both the things that matter to us and the reasons those things matter to us. For clarifying and solidifying our purpose, we can equip ourselves with regular Gita study.  Focus: During the course of the day, we can remind ourselves of what we are doing and why. To aid us in such refocusing, we can plan regular breaks for self-awareness: breaks that may involve deep breathing, quick introspection and affirmations. Being thus empowered by purpose and focus, we can ensure that stimuli in the outer world that are at the periphery of our awareness don’t upstage the things meant to be at center stage in the theater of our consciousness.  Summary: Don’t let things that pass around our consciousness get a free entry pass into our consciousness.  Think it over: Why is our consciousness important? Explain with an analogy. What happens when we don’t guard our consciousness? What two things can help us guard our consciousness? 03.41: Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization. Audio explanation of the article is here: https://gitadaily.substack.com/p/a-free-entry-pass-into-our-consciousness From: https://gitadaily.com/a-free-entry-pass-to-our-consciousness/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

The second test of friendship When we form a friendship with someone, we will sooner or later face the first test of friendship: our readiness to sacrifice for that friendship. We may have planned to do something, but if our friend has an important engagement and wants us to be a part of it, are we ready to put aside our plan for our friend’s sake? While this test of friendship can be easily understood, there is another test that is often overlooked or misunderstood. Every healthy relationship, including a relationship of friendship, is characterized by two features: bonds and boundaries. Bonds are built by the activities we do in that relationship, while boundaries refer to the ethical parameters within which we do those activities. The second test of friendship centers on boundaries.  Suppose our friend is facing a financial crisis and needs help from us. If we are committed to that friendship, we would naturally seek to help them according to our capacity. However, if our friend asks us to join them in a scheme to rob a bank, does being committed to friendship mean going along with that scheme? Not at all. If our friend asks, “What kind of friend are you that you won’t do this for me?” then that question is simply an attempt to abuse friendship for emotional blackmail. Instead of trying to answer that question, we need to raise a counter-question: “What kind of friend are you who asks me to do this for you?” A friend who asks us to compromise our ethics for the sake of friendship is not truly our friend. Refusing to participate in their unethical scheme doesn’t mean we are giving up on the friendship, even if they perceive it that way. By respecting our boundaries, we are preserving what makes that friendship worthwhile — the purpose of friendship is not just to do things together; it is also to help each other do the right things and avoid the wrong things.  The Bhagavad-gita indicates that such authentic friendship is often lacking among ungodly people. These people surround themselves with yes-men, lackeys and bootlickers who acquiesce to and even applaud their destructive tendencies (16.14). But such friendship leads to both friends’ degeneration towards hellish states of mind and eventually hellish states of being. Indeed, such a relationship is largely a mimicry of friendship that ends up making a mockery of the true purpose of friendship. Summary:  When a friend asks us to compromise our ethics, we can counter the question, “What kind of friend are you that you won’t do this for me?” with the counter question, “What kind of friend are you that you want me to do this for you?” Think it over:  What are the two tests of friendship?  How can friendship make unwarranted demands, and how can those demands be countered?  What is wrong with the apprenticeships that ungodly, demoniac people have? Audio explanation of article is here: https://gitadaily.substack.com/p/the-second-test-of-friendship 16.14: The demoniac person thinks: “… He is my enemy, and I have killed him, and my other enemies will also be killed. I am the lord of everything. I am the enjoyer. I am perfect, powerful and happy.”   From: https://gitadaily.com/the-second-test-of-friendship/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

Humility in the inner war When we strive to discipline ourselves by breaking free from our self-sabotaging cravings, we are essentially launching a war against them. Underscoring the reality and gravity of this war, the Bhagavad-gita (03.37) states that such craving, referred to generically as ‘lust’ is like a vicious and voracious enemy. To emphasize the ferocity of this inner enemy, we can compare it to an alligator-like monster that seeks to wound and devour us. What makes matters worse is that we are ourselves trapped with this monster in a well. In this extended metaphor, the bottom of the well represents materialistic consciousness, wherein we believe that material objects are sources of pleasure; and the top of the well represents spiritual consciousness, wherein we realize that lasting joy is found in spiritual realization and in our spiritual connection with the all-attractive divinity, Krishna. Yoga, especially bhakti-yoga, with its various practices and principles, is like a rope that helps us ascend. As we ascend the rope, we need to keep fighting off and beating down the monster of lust — that is, while practicing yoga, we need to resist and reject worldly temptations. During our yoga journey, the monster may sometimes become silent or inactive. This may make us complacent, as we may presume that we have risen above its reach. However, the monster of lust is an inveterate enemy — when it seems to be retreating, it may well be regrouping for a bigger attack. In fact, because we have beaten that monster down, it is most likely enraged — and its rage can astonishingly and alarmingly increase the retaliatory reach of its attacks. Thus, when it leaps high up to grab us again, we may find ourselves forcefully caught and pulled down.  How can we avoid being caught unaware by these attacks? By being vigilant and diligent. To be vigilant means to be always ready to fight off the attacks of lust, whether they come in the form of inner propositions or outer temptations. Recommending such a safety-first approach, the Gita (05.23) exhorts us to work with the assumption that we may have to tolerate the urges of lust lifelong. To be diligent means to practice yoga consistently, thereby fueling our ascent towards spiritual consciousness, which makes the attacks of lust less probable, even if they still remain possible. Summary: Humility in the inner war against lust means to never assume that we have risen beyond its retaliatory reach. Think it over:  How is disciplining ourselves like an inner war?  Why might we become complacent in this inner war, and how could that endanger us?  How can we protect ourselves from being entrapped by lust? Audio explanation of the article is here: https://gitadaily.substack.com/p/humility-in-the-inner-war   05.23: Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world. From: https://gitadaily.com/humility-in-the-inner-war/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

What boundaries can’t do — and what they can do Boundaries, such as locks or fences or walls, are widely used as protective measures. However, some people argue that such measures are ineffective, because there will always be bad people—people with criminal minds—who will find ways to pick locks, break fences, or scale walls. There’s truth to their argument; that’s why a well-developed society does not expect order to be maintained solely through physical boundaries; it also establishes a robust law enforcement system to discipline criminals.  Nonetheless, it’s vital to note that bad things are done not just by bad people but also by good people: law-abiding individual who succumb during moments of weakness. As human beings, we all are finite and fallible; we have within us impurities such as lust, anger, and greed that surge intermittently. During those surge phases, suppose we are faced with boundary-less situations wherein we have easy opportunities for quick gain or pleasure, even if that gain is illegal or that pleasure is immoral. The combination of inner weakness and outer temptation can knock us down despite our moral commitments. How can such lapses be prevented? Ultimately, we all need to purify ourselves and rise above our weaknesses; till then, we need to humbly recognize that we can’t always control or predict when moments of inner weakness will arise. To prepare for self-protection during such moments,  we can take proactive steps to avoid putting ourselves in boundary-less situations. For example, keeping locks on safes or houses can deter normally law-abiding people from acting on momentary surges of greed and stealing. Thus, boundaries can prevent good people from succumbing to their weaknesses.  Some boundaries are established collectively by tradition or culture, while others need to be established individually by self-aware persons who understand their vulnerabilities. Pertinently, the Bhagavad-gita (03.41) emphasizes the importance of creating personal boundaries that protect us from succumbing during moments of weakness. Summary: Boundaries may not stop bad people from doing bad things, but they can stop good people from doing bad things. Think it over: Why are boundaries considered ineffective by some people? How can boundaries still be helpful? What boundaries do you need to establish to help yourself in your journey towards self-mastery? Audio explanation of the article is here: https://gitadaily.substack.com/p/what-boundaries-cant-do-and-what 03.41: Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization. From: https://gitadaily.com/what-boundaries-cant-do-and-what-they-can-do/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

Such people feel no repentance and they certainly don’t reform. They can be stopped only by disciplining using appropriate social and legal measures.  Summary: Not all misdeeds are born equal: misdeeds that are circumstantial are followed by repentance and reform; misdeeds that are conditional are followed by repentance but no reform; misdeeds that are intentional are followed by neither repentance nor reform. Think it over: What characterizes circumstantially motivated misdeeds?  What characterizes conditionally motivated misdeeds?  What characterizes intentionally motivated misdeeds?  Audio explanation is here: https://gitadaily.substack.com/p/three-kinds-of-misdeeds 16.14: The demoniac person thinks: “… He is my enemy, and I have killed him, and my other enemies will also be killed. I am the lord of everything. I am the enjoyer. I am perfect, powerful and happy.”  From: https://gitadaily.com/three-kinds-of-misdeeds/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

Three kinds of misdeeds When we commit a wrong, especially after resolving not to, we can become disturbed and discouraged. To atone for our errors and prevent their recurrence, we may want to discipline ourselves. But how do we determine the appropriate level of discipline? One approach is to distance ourselves from our actions and view ourselves as if we were a person different from us, a person we care for. If that person had committed a lapse similar to ours, how would we respond if they reported it to us? Taking a second-person perspective on ourselves is recommended in the Bhagavad-gita (06.05) when it advises us to elevate ourselves with ourselves — that means we avoid degrading ourselves with self-condemnation and find the best way to help ourselves. By looking at the misdeeds carefully, we can categorize the underlying motivations into three broad categories: circumstantial, conditional and intentional. Circumstantially motivated misdeeds: These occur when we succumb to wrongdoing due to extremely provocative or tempting circumstances that we were exposed to or thrust into. Of course, we cannot outsource the responsibility for our actions to the circumstances alone; we need to acknowledge that we played a role in the wrong action or at least agreed to it. However, had we not been exposed to those circumstances, it is unlikely or even improbable that we would have succumbed to wrongdoing. For example, suppose a normally honest person faces a sudden family crisis wherein their loved one’s life is in great danger and they urgently need money for an expensive surgery — and they chance upon an open safe at a friend’s house. They may take money from that safe, but that does not make them a habitual thief ; they soon realize what they did, apologize and make amends. Generally, wrongs committed due to circumstantial motivations are quickly regretted by the wrongdoer, leading them to make reparations — and reform themselves. Such people don’t require too much external disciplining; they are hard enough on themselves.  Conditionally motivated misdeeds: When a person repeatedly engages in wrongdoing, such behavior can’t be attributed to the circumstances alone. Though circumstantial wrongs are usually infrequent, does that mean wrongs that are repetitive are intentional? No, those actions may fall in an intermediate category: conditionally motivated wrongs. Due to their inner conditioning, people may relapse into wrongdoing even without intending to do so. Certainly, their conditioning does not exempt them from responsibility for their wrong actions, yet it does imply that they are not inherently bad or evil. When wrong is done due to conditional reasons, there is repentance for the wrong, but it is not followed by reform because the conditioning is too strong. In such situations, the person may need adequate support and monitoring to both avoid external circumstances that trigger their conditioning and to guard against internal triggers due to which they succumb to their conditionings. The Bhagavad-Gita acknowledges this predicament, outlining in verses 2.60 and 2.67, how people may sometimes be carried away by temptation even against their intelligence and endeavor. Can they overcome their conditioning? Yes, it requires patience, time, and persistence to develop healthier habits for replacing unhealthy habits. By such inner work, they can move from feeling merely repentant to actually becoming reformed. Intentionally motivated misdeeds: These occur when a wrong is committed deliberately, with planned and cynical calculativeness to cover one’s tracks and avoid accountability. Some individuals may scheme to acquire power and position, and use those to do wrong with impunity. Such people may even boast about their so-called cleverness in doing wrong and getting away with it. The Bhagavad-gita (16.13-15) outlines this mentality when describing ungodly people who give themselves completely to lust and anger — and who consider eliminating the opponents as trophies of their own success.

The difference between consciousness and conscience Consciousness is the fundamental energy of the soul. The Sanskrit word for it is chetana. If we compare the soul to a flashlight, consciousness is the beam of light. Consciousness arising from the soul enters the mind, spreads across the body, and then expands outward, enabling us to be aware of our surroundings, analyze those inputs, and act appropriately. Consciousness is the energy that utilizes the mind and body as instruments for awareness, analysis and action. Without consciousness, we can’t function — as happens when we are unconscious or in a coma. During such times, the beam of light is obscured — that is, the consciousness coming from the soul no longer surfaces to the level of the physical body, which is why we observe no signs of consciousness in the person.  Within our consciousness is the specific faculty for moral awareness, which is called conscience, known in Sanskrit as viveka-buddhi. Conscience is the source of our sense of right and wrong. While all living beings are driven in their choices by their biological instincts, our choices as human beings are guided by one additional factor: conscious moral awareness or conscience.  Both consciousness and conscience can become conditioned and contaminated. Just as a polluted consciousness can distort our awareness, a polluted conscience can distort our moral compass. While everyone possesses some sense of right and wrong, not everyone’s sense of right and wrong always aligns with what is objectively right and wrong. For instance, suppose someone grew up in a family where meat-eating is the norm. If they choose to become vegan, They may feel guilty that they are betraying their family or tradition. Though they are doing something good — ceasing violence against animals perpetrated to satisfy their palate — why do they feel bad about doing something good? Because of their culturally conditioned conscience, which is misled and misleading. Therefore, while our conscience is important as a guide for discerning right and wrong, it is equally important to recognize that conscience is not the ultimate authority. We need to align our conscience with wisdom derived from time-tested sources like scripture. When conscience becomes thus purified, it becomes a channel for the voice of the divinity within us, the Supersoul. A divinely aligned conscience is a potent guide to take us toward our highest good, as indicated in the Bhagavad-gita (18.62). Summary:  Consciousness is the foundational faculty for all awareness; conscience is the specific faculty for moral awareness. Think it over: What is consciousness? What is conscience?  Why may conscience be unreliable? How can it be made more reliable?  Audio explanation of article is here: https://gitadaily.substack.com/p/the-difference-between-consciousness 18.62: O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode. From: https://gitadaily.com/the-difference-between-consciousness-and-conscience/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

Two kinds of contentment — and how they are opposite The sentiment of contentment is sometimes seen negatively. Some people think of it as the symptom of laziness and the cause of stagnation — they hold that people who are content won’t strive to improve themselves or the world around them. For example, consider someone who lives on welfare, never holding any responsible job, and being satisfied merely in playing video games, watching porn, and doing drugs.  While such people may appear content, their condition is best described not as contentment but confinement. They are confined to the prison they have created through their own lethargy and apathy. The Bhagavad-gita (18.39) refers to such perverse pleasure as pleasure in the mode of ignorance.  Contentment, in the positive sense of the word, is far from confinement; it is refinement — of insight and taste. As their insight gets refined, they understand the superficiality and hollowness of worldly pleasures — and they seek something transcendental. They recognize that there must be something higher, something better, something deeper that is truly worth pursuing. They step off the rat race of chasing after material things and sensual thrills — not because they are too lazy to pursue those things, but because they are too busy pursuing transcendental things.  As their refinement of insight is complemented by refinement of taste, they start finding joy within themselves by realizing their own indestructible spirituality and especially their innate connection with the divine, whom the Gita knows by the name Krishna. Those who are thus content soon become busy, but with a big difference: they are busy sharing the fullness and richness of their lives with others out of concern and compassion, not busy pursuing temporarily titillating things out of insatiable craving. This indeed is the contentment recommended in the Bhagavad-gita as a discipline of the mind (17.16).  Summary: Contentment that arises from indolence results in confinement — such people are too lazy to do anything worthwhile; contentment that arises from transcendence results in refinement — such people are too busy pursuing the things that matter most to be caught in pursuing lesser things. Think it over: Why is contentment sometimes seen negatively?  How is such contentment different from positive contentment?  How can that positive contentment be developed? Audio explanation: https://gitadaily.substack.com/p/two-kinds-of-contentment-and-how 17.16: And satisfaction, simplicity, gravity, self-control and purification of one’s existence are the austerities of the mind. From: //gitadaily.com/two-kinds-of-contentment-and-how-they-are-opposite/ To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

To get short articles daily on the practical application of the Bhagavad Gita now on telegram, join the channel via this connecting link Gita Daily https://t.me/gitadailyCCP

How to deal with trauma There has been an alarming increase in the number of people, especially war veterans, suffering from PTSD (Post-Traumatic Stress Disorder). The cause of PTSD is generally thought to be the ghastly experiences during wars. But brutal wars have been fought throughout human history — wars that have left countless soldiers wounded and maimed. Yet there are not too many reports of people rendered dysfunctional by the emotional scars of past wars. Why is that? Could it be that in the past, PTSD went undiagnosed due to a shortage of mental healthcare resources? That’s possible, but the sheer number of PTSD patients nowadays suggests that the fragility of the human psyche may have increased. This suggestion is not meant to label trauma patients weak or weak-willed; it is meant to open us to explore other causes of PTSD: causes such as the lack of meaning in today’s world.   We humans develop a robust psyche when we function within frameworks of meaning that bring purpose into our lives and thereby foster tolerance to suffering endured in the pursuit of that purpose. For example, when people are fighting a war to protect their country, their actions function within that framework of meaning: their love for their country. While not everyone may have the same degree of love for their country and not everyone may act with equal nobility when fighting for their country, still, their patriotic vision gives people a sense of meaning and purpose which, to some extent at least, makes whatever suffering they encounter meaningful and thereby bearable. But suppose young people are thrust by their political rulers into regime change wars in faraway countries. Such wars are fought not to protect their national security interests, but to further the interests of the military-industrial complex. In such wars, soldiers encountering the horrors of war are traumatized not just by the suffering, but also by the pointlessness of that suffering. “Why did my colleague have to die? What is the point of this fighting? Why are we even here?” Such questions, when unanswered, can be far more crippling for our spirit than are crippling wounds sustained by our body.  Pertinently, it could be said that Arjuna at the start of the Bhagavad-gita (01.26-30) exhibited symptoms similar to those associated with PTSD. More precisely, what he experienced could be called pre-traumatic (not post-traumatic) stress disorder because he experienced unbearable stress before the war began. When faced with a fratricidal war, his framework of meaning centered on caring for his dynasty collapsed, leaving him purposeless and paralyzed (01.30).  Thankfully, the Gita provided him with a bigger worldview within which he found a sense of both universal meaning, and personal purpose. This, in turn, fortified his determination for the difficult duty of fighting a war against aggressors who happened to be his relatives. Though Gita wisdom didn’t remove his suffering, it removed his trauma — by enabling him to find meaning in his suffering. Gita wisdom stands ready to equip all of us with a similar shield of meaning and purpose so that we too can face life’s stresses and distresses without being traumatized. Summary:  Trauma is caused not just by the presence of suffering but also by the absence of meaning — even if we can’t avoid suffering, we can protect ourselves from trauma by finding meaning in suffering.  Think it over: What is often thought to be the cause of PTSD? What’s lacking in that analysis? How can a deeper analysis reveal a different cause of PTSD?  How can Bhagavad-gita wisdom protect us from trauma? 01.30: I am now unable to stand here any longer. I am forgetting myself, and my mind is reeling. I see only causes of misfortune, O Krishna, killer of the Keshi demon. Audio explanation of this article is here: https://gitadaily.substack.com/p/how-to-deal-with-trauma From://gitadaily.com/how-to-deal-with-trauma/