Gita Daily

How to work with our mind Even a little introspection can demonstrate to us how distracting and distractible our mind is — it gets captivated by trivial things and then makes us captivated by those things. To protect ourselves from such distraction, we may try to neglect every thought that appears in our mind. However, such an approach is imprudent. Why? Because the things that catch our mind’s attention and the things that need our attention are not entirely non-intersecting circles; the mind may sometimes alert us to things that are actually important or urgent. How can we find the overlap zone of these two circles? By treating our mind the way we would treat our phone. Just as some notifications that pop up on our phone can be important for us, similarly some things that pop up in our mind can be important for us. While working with a phone, how do we ensure that our attention is not consumed by every phone notification? By remembering that our phone shouldn’t be determining our purpose; rather, we should first determine our purpose and then determine whether our phone’s notifications help us pursue that purpose.  Similarly, we need to remember that our mind shouldn’t be given sole power to determine our purpose; rather, we need to invest conscious energy and endeavor for determining our purpose with the guidance of wisdom-texts like the Bhagavad-gita — and then determine whether our mind’s thoughts help us pursue that purpose. Pertinently, the Gita (06.05) urges us to elevate ourselves with our mind and not degrade ourselves.  One-sentence summary:  We don’t let our phone determine our purpose – we determine our purpose and use our phone to pursue that purpose; similarly, we can’t let our mind determine our purpose – we need to determine our purpose and then use our mind to pursue that purpose. Think it over:  What’s wrong with neglecting all the thoughts coming in our mind? How can the phone metaphor help us work better with our mind? Review your last twenty-four hours and analyze when you determined your purpose and when your mind determined your purpose. 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. From: https://gitadaily.com/how-to-work-with-our-mind/ 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

Our mind’s attention vs our attention Our mind is by nature fickle (Bhagavad-gita 06.34). It gets attracted to almost any and every shiny object that comes within its attention, be it through external perception or through internal recollection. If we let our attention get caught by all the things that catch our mind’s attention, we will waste our time and even our life on trivial things that fascinate our mind. Or we may even ruin our life by pursuing some terrible things that catch our mind’s fancy.  How can we ensure that our attention is not caught by the things that catch our mind’s attention? By strengthening our intelligence. How can we do that? Through regular study of wisdom texts like the Bhagavad-gita and more importantly through regular contemplation on the truths taught in these texts — especially the twin truths that we are different from our mind; and that the things which matter to us are often different from the things which matter to our mind. Indeed, the Gita (06.25) recommends such an intelligence-directed approach to mind management.  The more we internalize these truths, the more we go beyond two extreme ways of dealing with our mind — we stop embracing the mind’s ideas and we stop excoriating the mind for its ideas. Instead, we calmly accept the mind for what it is without unthinkingly accepting its ideas. We carefully evaluate the mind’s ideas and focus on them only if they matter to us. When we patiently practice refocusing our attention on the things that matter for us, our mind will gradually follow suit — and its distractibility will decline.  One-sentence summary:   Just because something catches our mind’s attention doesn’t mean it has to catch our attention — strengthen our intelligence to focus on what matters to us, not on what matters to our mind. Think it over: What’s wrong with letting our attention be caught by the things that catch our mind’s attention? What twin truths can help us manage our mind?   In dealing with our mind, what are the two extremes to avoid and what is the balance to pursue?  06.25: Gradually, step by step, one should become situated in trance by means of intelligence sustained by full conviction, and thus the mind should be fixed on the Self alone and should think of nothing else. From: https://gitadaily.com/our-minds-attention-vs-our-attention/ 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 a long life a good life? When somebody dies in old age, people often say about them: “They had a good life.” But does the length of a life determine its quality? Not necessarily. What can be inferred from the longevity of their life? That they had adopted some basic practices for good health; and that they had done some good karma in their previous lives. What can’t be inferred? That they did good karma in this life or that the longevity of their life by itself guaranteed its quality. The quality of our life is determined not so much by how long we live as by what we do while we live. And what we do refers not just to our activities but the purpose that animates our activities. Do we contribute toward others’ good, especially their ultimate good and even to our own ultimate good? In perceiving and pursuing that ultimate good, do we contemplate: whether our brief sojourn on earth has any lasting significance; whether life itself has any enduring significance; and whether our present lifespan can contribute toward that significance? Only when we contemplate such questions and find answers by drawing from the world’s great wisdom-traditions, can our life become infused with quality. It is with this focus on life’s spiritual essence that the Bhagavad-gita (02.27) urges us to not lament about death, no matter how disorienting or even devastating it seems from our immediate perspective —  especially when it comes prematurely and unexpectedly. As long as we keep our life’s spiritual purpose at the forefront of our activities, our life will be infused with quality no matter what its longevity turns out to be. One-sentence summary: To live a good life, worry not about its longevity; work on its quality by perceiving and pursuing spiritual purpose. Think it over: What can be and can’t be inferred from the longevity of a person? What infuses our life with quality? What can you do right now to increase the quality of your life? 02.27: One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament. From: https://gitadaily.com/is-a-long-life-a-good-life/ 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 is an outstanding example of your divine manifestation?] But what is [the need of] this extensive knowledge, Arjuna? I support this entire universe unceasingly with a single fraction of myself (42). From: https://gitadaily.com/bhagavad-gita-chapter-10-summary/ 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

[As we are in the middle of a battlefield, with the war about to begin, do you want me to speak briefly?] No; explain to me in detail your power and manifestation again and again —  I am never satiated while hearing your nectar-like words (18). [Will you speak about your manifestations in detail?] Listen! I shall explain to you my divine self-manifestations – only those that are prominent, for there is no end to my extent (19). [How do you extend endlessly?] I am the Supreme Self, Arjuna, residing in all living beings; I am the beginning and the middle of beings, as well as the end (20). [Can you list some of your specific manifestations?] Among the Adityas, I am Vishnu; among luminous objects, I am the radiant sun; I am Marichi among the Maruts; among heavenly bodies, I am the moon (21). Among the Vedas, I am the Sama Veda; among the gods, I am Vasava; among the senses, I am the mind; in living beings, I am consciousness (22). Among the Rudras, I am Shankara; I am Kuvera among the Yakshas and Rakshasas; among the Vasus, I am fire; among mountains, I am Meru (23). Among the household priests, know, Arjuna, me to be Brihaspati; among army commanders, I am Skanda; among water bodies, I am the ocean (24). Among the great sages, I am Bhrigu; among utterances, I am the single-syllable Om; among sacrifices, I am japa; among immovable objects, I am the Himalayas (25). Among all trees, I am the banyan tree; among the divine sages, I am Narada; among the Gandharvas, I am Chitraratha; among the beings with yogic perfections, I am the sage Kapila (26). Among horses, I am Ucchaishravas, born of nectar; among elephants, I am Airavata; among humans, I am the king (27). Among weapons, I am the thunderbolt; among cows, I am the wish-fulfilling cow; among causes of procreation, I am the god of love, Kandarpa; among serpents, I am Vasuki (28). Among hooded serpents, I am Ananta; among water creatures, I am Varuna; among ancestors, I am Aryaman; among the dispensers of law, I am Yama (29). Among Daityas, I am Prahlada; among subduers, I am time; among animals, I am the lion; among birds, I am Garuda (30). Among purifiers, I am the wind; among warriors, I am weapon-bearing Rama; among aquatics, I am Makara; among rivers, I am the Ganges (31). Among creations, I am the beginning, the middle and the end; among knowledge, I am spiritual knowledge; among debaters, I am logic (32). Among letters, I am the letter A; among compound words, I am the dual compound; I alone am inexhaustible time; I am the governing principle, facing in all directions (33). I am all-devouring death, and I am the generating principle of all that is yet to be; among the feminine qualities, I am fame, fortune, fine speech, memory, intelligence, steadfastness and patience (34). Among hymns, I am the  Brihat-sama; among meters, I am Gayatri; among months, I am Margashirsha; among seasons, I am flower-bearing spring (35). [I am the gambling among the dishonest; I am the splendor of the splendid; I am victory; I am adventure; I am the goodness of the good (36). Among the Vrishnis, I am Vasudeva; among the Pandavas, I am Arjuna; among sages, I am Vyasa; among poets, I am the poet Ushana (37). Among law-enforcers, I am punishment; among those seeking victory, I am morality; among secrets, I am silence; among the wise, I am wisdom (38). [Is there a general principle that characterizes all such divine manifestations?] Yes; I am the seed of all existences; nothing, be it moving or nonmoving, could exist if it did not exist through me (39). [How far do your divine manifestations extend?] Everywhere; there is no end to my divine manifestations, Arjuna – these have been declared by me merely as examples of my manifestations (40). [Apart from your divine manifestations listed here, how can I know your other manifestations?] By inference – know that all opulent, beautiful and glorious creations spring from but a spark of my splendor (41).

Bhagavad-gita chapter 10 summary [Among the many things you have spoken till now, can you clearly state what is the highest?] Again indeed Arjuna, hear my supreme words – I shall speak it to you, who are dear to me, with a desire for your welfare (1). [What are these supreme words about?] It is about me – unknown is my origin to both the multitudes of gods and the great sages; I am certainly the origin of everyone, including both the gods and the sages (2). [If you are so difficult to know, is it really necessary to know you?] Yes, for those who want to be liberated; those who come to know me as the birthless and beginningless Lord of the world stay undeluded even while being among mortals and eventually become released from all sins (3). [How can one start knowing you?] By understanding that all the manifold states of being come ultimately from me alone, be they virtues: such as intelligence, knowledge, sobriety [freedom from delusion], patience, truthfulness, sense control, mind control, non-violence, equanimity and contentment; or dualities: such as pleasure-pain, manifestation-nonmanifestation, and fear-fearlessness (4-5). [When the states of being come from you, where do beings themselves come from?] They too come from me; all the creatures that populate the world have come from the seven great sages of the past as well as the four Manus – and they both (the sages and Manus) have come from me, being born of my mind (6). [What is the result of knowing all this about you?] Those who truly know this glory and power of mine become united with me by unwavering yoga – of this, there is no doubt (7). [How does knowledge lead to such a union?] I am the origin of everything; everything proceeds from me – understanding this, the wise ones worship me with all their heart (8). [How do they worship you wholeheartedly?] Their thoughts dwell in me; their entire life, indeed their very life-air, is absorbed in me; they enlighten each other about me and speak constantly about me – thereby, they are content; and therein, they rejoice (9). [How do these activities lead them to liberation?] When they are thus steadfastly engaged in worshiping me with love, I give them the yoga of wisdom, by which they can come to me (10). [Why do you give them such wisdom?] Because they are the objects of my mercy; dwelling within their hearts, I destroy the darkness born out of ignorance that may be present there – bringing forth the shining lamp of knowledge (11). [After hearing all this, what is your understanding, Arjuna?] Arjuna said: You are the supreme Brahman, the supreme abode, the supreme purifier, the eternal divine person, the primal God, birthless and limitless (12). [Are you flattering me by saying this?] No, not at all; this is how you are understood by all the sages, including the celestial sage Narada as well as Asita, Devala and Vyasa – and this is what you yourself have told me (13). [Others may say these things to you, but do you yourself accept these statements?] Everything you have spoken to me, I accept it to be true [– including your statement that you are ultimately unknowable]; indeed, your personal manifestation, O Lord, is not knowable even to the gods, let alone the demons (14). [Who, then, can know me?] You alone know yourself through yourself, O supreme person, Lord of all beings, source of everyone’s welfare, God of gods, master of the universe (15). [How does understanding all this affect you?] It kindles within me a longing to know you; please describe without any reservation your divine self-manifestations by which you pervade all these worlds and even abide in them (16). [Why do you want to know about these particular manifestations of mine?] Because I want to constantly think of you, as do your great devotees. How may I know you, O Yogi, in a way that I can be constantly meditating on you? In what all aspects of being should I think of you, O Blessed Lord? (17)

Bhagavad-gita Chapter 9 summary — part 4 [How can you be worshiped?] Very simply; those who offer me with devotion a leaf, a flower, a fruit or water – that offering of devotion, I accept from them (26). [What other ways can you be worshiped?] Through all activities; whatever you do, whatever you eat, whatever you offer, whatever you give away in charity, whatever you perform in austerity, Arjuna, dedicate it all to me (27). [What is the result for those who act in this way?] They will be liberated from the bondage of karma which manifests as good and bad fruits; being established in yogic connection with me, steadied by renunciation, they will attain complete liberation and come to me (28). [For whom are such opportunities for liberation available?] For everyone; I am equal to all living beings: no one is disliked by me, nor is anyone preferred by me – yet those who worship me with devotion are in me and I am in them (29). [Does everyone even include those who have done terrible misdeeds?] Yes; even if grievous wrongdoers worship me with undivided devotion, they are to be considered righteous, for their determination is rightly situated (30). [But what about their tendency to do wrong?] Quickly, they become virtuous and attain enduring peace; O Arjuna, know for sure that no devotee of Mine will ever perish (31). [Does everyone include even those who are lowborn due to their past misdeeds?] All those who take shelter of me, even if they are lowborn, women, vaishyas,or shudras, go to the supreme destination (32). [What does all this mean for me?] If even the lowborn can be delivered by bhakti-yoga, how much more is that true for brahmanas and devoted saintly kings [like you]? Having attained this impermanent and distressful place, just devote yourself to me (33). [How can I devote myself to you?] Fix your mind on me; offer your heart’s devotion to me; perform sacrifices for my sake; offer reverence to me – by thus steadfastly dedicating your being to me and making me your supreme purpose, you will attain me (34). From: https://gitadaily.com/bhagavad-gita-chapter-9-summary-part-4/ 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

Bhagavad-gita Chapter 9 summary — part 3 [What’s lacking if those who perform sacrifices end up conceiving the Divine as the multiplicity of deities?] They don’t know that it is me whom they are worshiping when they are appeasing various deities: when they study the Vedas, drink the soma juice, become cleansed of sins, perform sacrifices to the gods, seek heaven as their goal, attain purity, reach the world of Indra, and enjoy celestial god-like pleasures (20). [What’s wrong with such an attainment?] It’s temporary — though they enjoy huge pleasures in heaven, they fall back to earth once their pious credits are exhausted; thus, those who follow the three Vedas and desire to fulfill their [worldly] desires stay in the state of going and coming (21).  [How can they attain something more enduring?] By worshiping me — for those who keep their thoughts on me without deviating and those who serve me without wavering, I become the provider of what they don’t have and the protector of what they have (22). [But when you are the source of everything including all the gods, is their worship entirely disconnected from you?] People who faithfully worship the gods also worship me, Arjuna — but they do so in ignorance (23). [What are they ignorant of?] My supreme position; I am undoubtedly the enjoyer and master of all sacrifices — those who don’t recognize me in truth fall down (24). [When the worshipers of the gods attain heaven, why are they considered fallen?] Because worship of any being other than me takes the worshiper to only a temporary destination, be it the realm of the gods attained by those who worship the gods; the realm of ancestors attained by those who worship the ancestors; or the realm of ghosts attained by those who worship ghosts — but those who worship me attain my realm which alone is eternal (25).   From: https://gitadaily.com/bhagavad-gita-chapter-9-summary-part-3/ 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

Bhagavad-gita Chapter 9 summary — part 2 [When you are the overseer of material nature, why doesn’t everyone understand your divine position?] Because some people are deluded; they despise and deride me when I manifest in a human form — they don’t know my higher nature as the Supreme Lord of all that exists (11). [What is their fate?] Their hopes, their actions and their knowledge are all futile because their consciousness is misdirected — they end up abiding in fiendish and demonic natures (12). [What are the characteristics of those who do understand your divine position?] They are great souls: they abide in my divine nature and worship me single-mindedly, knowing me as the imperishable source of all beings (13). [By what external characteristics can such great souls be known?] They glorify me constantly, endeavoring with firm vows; they honor me with devotion, staying ever steadfast in worshiping me (14). [Between these two extremes of those who deride you and those who adore you, are there any other categories of people?] There are those who try to gain knowledge by performing sacrifices — they arrive at three conceptions of the Divine: as the oneness of all existence; as the multiplicity of deities; and as the all-pervasive universal form (15). [What’s lacking if sacrifices lead to the conception of the Divine as oneness?] Those performing such sacrifices don’t know that the oneness that underlies and unites all aspects of the sacrificial ceremony is me — I am the ritual, I am the sacrifice, I am the offering, I am the healing herb, I am the sacred chant, I am the clarified butter, I am the fire; and I am the pouring out [of the oblation] (16). [Does your unifying oneness extend beyond the sacrificial ceremony?] It extends to the entirety of existence — I am the father of the universe, the mother, the maintainer and the grandfather; I am both the object of knowledge and the means to knowledge, which includes any purifying agent, the sacred syllable om, and the Rig, Sama and Yajur Vedas (17). [What other ways are you the oneness that unifies existence?] I am the goal, the sustainer, the master, the witness, the abode, the refuge and the most dear friend; indeed, I am the creation, the annihilation, the foundation, the treasure house and the imperishable seed (18). [How do you sustain existence?] I give heat, and I withhold and send forth the rain; I am [the ultimate cause of] death and immortality as well; I am [the ultimate cause of] enduring spirit and ephemeral matter, Arjuna (19).  From: https://gitadaily.com/bhagavad-gita-chapter-9-summary-part-2/ 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

Bhagavad-gita chapter 9 summary — part 1 [For attaining the supreme result that you just mentioned, what is the easiest process?] Krishna said: This most confidential knowledge, in both its intellectual and experiential dimensions, I shall impart to you, Arjuna, because you are non-envious; understanding this knowledge, you will be delivered from inauspiciousness (1). [Why is this knowledge so special?] It is the king of knowledge, the king of all secrets, the supreme purifier; it is directly realizable through personal experience, righteous, joyfully practicable and imperishable (2).  [For receiving this knowledge, why is non-enviousness important?] Because the envious are faithless — and those who refuse to have faith in this knowledge can’t attain me; they are reborn in this world, which is the path of repeated death and transmigration (3). [What is this knowledge that you will be imparting?] It is the knowledge about my mysterious relationship with the world — this whole universe is pervaded by me in my unmanifest form; all beings abide in me, yet I do not abide in them (4). [What is mysterious about this relationship?] Because simultaneously all beings don’t abide in me [though they rest in me, they don’t burden me] — behold my mystic opulence: although all beings are sustained by me and are contained within me, I am not contained in them; I exist beyond them, as their source (5). [Can you explain this complex relationship with an example?] Contemplate this: as the mighty wind, while going everywhere, still abides within the sky, so do all beings [while moving by their free will] abide within me (6). [When living beings act according to their free will, how do they abide within you?] They are constrained within the boundaries of time — at the end of a kalpa [cosmic age], all living beings, Arjuna, go to my nature; and at the start of a new kalpa, I again send them forth (7). [Aren’t such cycles of unmanifestation and manifestation just the workings of nature?] Nature belongs to me; acting through my material nature, it is I who sends forth the entire multitude of beings, again and again — while going through these cyclic manifest and unmanifest states, all living beings are powerless, being under the power of material nature (8).  [If you send living beings into this world of suffering, aren’t you implicated by karma?] These actions never bind me, Arjuna, because I am seated as if neutral — I am unattached to these actions [I don’t cause the suffering of living beings; it is the result of their own past karma] (9). [If you are neutral, what is your role in the working of material nature?] I am its overseer: under my supervision, material nature gives rise to all beings, moving and nonmoving — within its rules, Arjuna, the universe revolves [living beings function within the boundaries of material nature and are held accountable by its laws such as the law of karma] (10).   From: https://gitadaily.com/bhagavad-gita-chapter-9-summary-part-1/

Bhagavad-gita chapter 8 summary — part 3 [If even Brahma’s world is destructible, is there any world that is indestructible?] Higher than this entire material world, in both its manifest and unmanifest states, is another world, which too is unmanifest but is eternal – even when all beings in this world perish, that world does not perish (20). [What is the significance of that world?] That unmanifest world is celebrated as imperishable and as the supreme destination; those who attain it don’t return – it is my supreme abode (21). [What is so special about that destination?] That supreme destination is [non-different from] the supreme person within whom all beings have their existence and by whom all existence is pervaded – he is attained by one-pointed devotion (22). [Isn’t the supreme destination attained by those who depart at auspicious times?] I shall speak to you, Arjuna, about the times when departing yogis return and when they don’t (23). [Which are the times when they don’t return?] Fire, brightness, day, the bright lunar fortnight, the six months of the northern course of the sun – departing during these times, those who know the eternal spiritual reality [brahman] attain that reality (24). [Which are the times when they return?] Smoke, night, the dark lunar fortnight, the six months of the southern course of the sun – departing during these times, yogis attain the luminous moon and thereafter return (25). But don’t both paths take one to the eternal?] In the universe, the two paths of light and dark are thought to be eternal – by one, yogis don’t return; by the other, they do return (26) [What is the effect of knowing these two paths?] Knowing these paths [to be leading to different destinations], yogis remain free from bewilderment – therefore, Arjuna, be steadfastly engaged in yoga (27). [What is the fruit of such steadfastness?] Whatever the pious fruits of study of the Vedas, sacrifice, austerity and charity, yogis go beyond all such fruits and attain the supreme destination (28).  From: https://gitadaily.com/bhagavad-gita-chapter-8-summary-part-3/ 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

Bhagavad-gita chapter 8 summary — part 2 [While meditating on the attributes of the Supreme, do seekers themselves need to develop any attributes?] They know the Vedas well enough to recognize that Supreme as imperishable; to appreciate that he is sought by leading a life of celibacy; and to acknowledge that he is attained only by those freed from attachment — the path to that Supreme, I will describe in summary (11). [What is that path?] Closing all the sensory doorways of the body, focusing the mind on the heart [the place where the spiritual essence is present], placing the life-air in the head, they become well-established in yoga (12). [After being established in yoga, what exactly do they do at the time of death?] While uttering om, the single-syllable invocation of brahman, and meditating on me, those who depart, renouncing their physical body, attain the supreme goal (13). [Apart from this arduous process of yogic discipline, is there any easier way to attain the Supreme?] I am easy to attain for those who meditate on me constantly and undeviatingly — and are thus constantly engaged in serving me devotionally (14). [What is the benefit of attaining you?] Those great souls who attain me don’t take birth in this distressful and impermanent world, because they have attained the supreme perfection [15]. [Why is attaining you considered the supreme perfection?] All other worlds, extending up to the abode of Brahma, are places where living beings are subject to rebirth; only by attaining me, O Arjuna, are they freed from rebirth (16).  [Isn’t Brahma’s world also eternal?] Those who know cosmic time spans, such as the durations of days and nights in various parts of the cosmos, know that Brahma’s day extends for a thousand ages [yugas] and so does his night [They know that, though his world lasts for a long time from a human perspective, it is not eternal] (17) [If Brahma’s world is not eternal, do his days and nights have any significance?] At the arrival of his day, all manifestations come forth from the unmanifest; at the arrival of his night, all manifestations dissolve thoroughly till the point they become known as the unmanifest (18).  [Don’t living beings have any control in this process?] They are helpless while they are subject, repeatedly, to both physical annihilation with the onset of Brahma’s night and subsequent embodied existence with the onset of Brahma’s day.  From: https://gitadaily.com/bhagavad-gita-chapter-8-summary-part-2/ 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

Bhagavad-gita chapter 8 summary — part 1 Can you explain the terms mentioned at the end of the last chapter (07.29-30)?] Arjuna: Krishna, what is brahman? What is adhyatma? What is karma? What is declared to be adhibhuta? What is said to be adhidaiva? (1) What is adhiyajna and in what manner is it in the body? And how are you to be known by the self-controlled at the time of death? (2) Krishna: Brahman is the imperishable supreme; adhyatma is the inherent nature of the self; action that leads to the formation of living beings’ material bodies is called karma (3). O Arjuna, adhibhuta is the perishable material existence; adhidaiva is the supreme divine agent [purusha]; adhiyajna is I myself, present in the body of living beings (4). Those who at the time of death remember me and relinquish their body attain my state of being – of this, there is no doubt (5). [Why is what is remembered at the time of death so important?] Whatever state of being they remember at the time of death, they attain that state of being – indeed, what is mental eventually manifests as the physical (6). [How can they ensure that they remember you at the time of death?] By remembering me throughout their life while doing their duty [which, in Arjuna’s case, is fighting] – with their mind and intelligence thus dedicated to me, they will undoubtedly come to me (7). [How can they remember you lifelong?] By the disciplined practice of yoga, with consciousness fixed on the Supreme Person and not straying toward anything else – thus, O Partha, yogis attain the ultimate reality (8). [What attributes of the Supreme Person do such yogis meditate on?] They meditate on him as the primeval seer; the ruler; the one who is smaller than an atom, who is yet the sustainer of all; the one whose form is inconceivable, and the one who is effulgent like the sun, existing beyond darkness (9). [How does such meditation help them at the time of death?] At the time of death, they fix their life-air in the space between their eyebrows and steady their mind by dint of their practice of yoga infused with the power of devotion [coming from their lifelong meditation on the Lord]; thus, they attain the Supreme Person (10). From: https://gitadaily.com/bhagavad-gita-chapter-8-summary-part-1/ 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

Bhagavad-gita Chapter 7 summary — part 2 [If you sustain everything, why doesn’t everyone know about you?] Everyone in material existence is deluded by nature made up of the three modes – therefore, they don’t recognize me, who exists eternally above the modes (13). [How does material nature delude everyone?] Divine indeed is this illusory energy of Mine, made up of the three modes – it is therefore difficult to surpass; only those who surrender to me can transcend this illusion (14). [Then why doesn’t everyone just surrender to you?] Because some people are miscreants: they are either foolish, degraded (being the lowest among humankind), robbed of their knowledge by illusion, or attached to demonic existence (15). [What kind of people do surrender to you?] Four kinds of pious people worship me: the distressed, the curious, the wealth-seekers and the wise (16). [Are all these four kinds of people equally situated?] Among them, pre-eminent are the wise, being eternally steadfast and one-pointed in their devotion – they are exceedingly dear to me, and I am dear to them (17). [What is the situation of the remaining three kinds of people?] Noble, they all certainly are; yet the wise are [like] my very self – being steadfast, they always abide in me, knowing me to be the supreme goal (18). [Do the other kinds of people also come to know you similarly?] After many lifetimes, they too become wise and surrender to me, knowing me to be [the essence of] everything – such great souls are extremely rare (19).  [What is the status of those who don’t fall into these two categories of the unsurrendered and the surrendered?] Some whose knowledge has been stolen by worldly desires surrender to other gods – accordingly, they follow the religious rules impelled by their own material natures (20). [How do they get the faith to worship these other gods?] Whoever desires to faithfully worship whichever form, I instill in them firm faith toward that form (21). [What do they get from such worship?] Equipped with that faith, when they worship that form, they get their desire fulfilled – for that fulfillment is arranged by me (22) [If desire fulfillment can be got by worship of other gods, what’s wrong with such worship?] Short-lived are the fruits received by those of small understanding; the worshipers of the gods go to the gods, whereas my worshipers come to me (23).  From: https://gitadaily.com/bhagavad-gita-chapter-7-summary-part-2/ 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

Bhagavad-gita Chapter 7 summary — part 1 [For attaining the level of the highest yogis (06.47), is there an alternative, easier way?] Hear, Arjuna, the knowledge that will free you from doubt and inspire you to take shelter of me by practicing yoga – and thus make your mind attached to me (1). [What is the nature of the knowledge being imparted?] It is comprehensive – I shall give you both knowledge and realization; indeed, after knowing this, there’s nothing more to be known in this world (2). [Is this knowledge widely known?] It is rare – among thousands of humans, only a few endeavor for perfection; even among the endeavoring and the perfected, only a few know me in truth (3).    [What is the content of this knowledge?] It begins by perceiving that all of material existence – made of the eight basic elements: earth, water, fire, air, ether, mind, intelligence and ego – is actually my separated nature (4). [What else is there in existence?] Apart from material nature, which is my inferior nature, is my superior nature: it is made of the sum total of all living beings and it is by them that the universe is sustained (5). [Why is this nature considered superior?] This superior nature of mine is the womb of all living beings – understand this! Indeed, for the entire universe, I am the origin and the dissolution (6). [How deeply are you related with existence?] Nothing higher than me exists, O Arjuna. All of existence is strung on me just as pearls are strung on a thread (7) [How is everything sustained by you?] I am the taste of water; I am the radiance of the moon and the sun, the sacred syllable [Om] in all the Vedas, the sound in air, and ability in people (8). I am the pure fragrance of the earth; I am the brilliance of all brilliant objects such as the sun; I am the life in all living beings and the austerity in the ascetics (9). Know me, Arjuna, to be the primeval seed from which all creatures emerged; I am the intelligence of the intelligent; and I am the splendor of the splendid (10). I am the might of the mighty, freed from selfish desire and attachment; and I am ambition that is not contrary to ethics [dharma] (11). [Is there anything that is not sustained by you?] know that all states of being – be they in the mode of goodness (sattva), passion (rajas) or ignorance (tamas) – proceed from Me. Yet I am not in them; they are in me (12). From: https://gitadaily.com/bhagavad-gita-chapter-7-part-1/ 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

Bhagavad-gita Chapter 6 summary — part 5 [How can this feeling of discouragement be addressed?] Krishna: O Partha, neither in this world nor in the next will they meet with destruction; O dear one, those who do good [by striving for spiritual growth] will never go to misfortune (40). [Where, then, will such yogis go?] They will attain the worlds attained by the virtuous and dwell there for a long time; thereafter, those who have fallen from the path of yoga will be born in this world in families that are pure and prosperous (41). [Is that the trajectory of all deviated yogis?] Alternatively, others [who had advanced substantially before their deviation from yoga] will be born directly in families of wise yogis — such a birth is rarely attained in this world (42). [In their spiritual journey, do they start from scratch in their future birth?] They regain the [spiritual] intelligence they had cultivated in their former body; being thus equipped, O Arjuna, they strive for the perfection that had eluded them earlier (43).  [In their future lives, do they struggle with their mind the way they had struggled in previous life?] By dint of their previous practice, they feel irresistibly attracted toward transcendence, almost as if against their will — their mind powered by such spiritual curiosity, they progress in yoga, going beyond the jurisdiction of ritualistic recitations (44). [What do they finally attain?] By endeavoring persistently and by restraining the mind, they become completely cleansed of all impurities; perfecting themselves through a journey that may extend over many lifetimes, they go to the supreme destination (45). [What is the stature of these yogis as compared to other people?] Superior to the ascetics are the yogis; superior also to the learned are the yogis; superior, certainly, to the ritualistic workers, are the yogis — therefore, be a yogi, Arjuna (46).  [Are all yogis at the same level or are some yogis better situated than others?] Among all yogis, those who become absorbed in me within their hearts, with full faith in me and deep reverence for me — they are the most intimately united with me (47).  From: https://gitadaily.com/bhagavad-gita-chapter-6-summary-part-5/ 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

Bhagavad-gita Chapter 6 summary — part 4 [How is it possible to keep the mind equally disposed when dealing with people of opposite qualities — such as the virtuous Yudhishthira and the vicious Duryodhana?] Arjuna: O Krishna, the path of yoga you have outlined is centered on [achieving the vision of] sameness; this path seems impossible because the mind is unsteady (33). [How unsteady is the mind?] The mind is restless, reasonless, ruthless and relentless — restraining it, O Krishna, is as difficult as stopping a raging wind (34). [Is it even possible to establish the mind in steadiness and sameness?] Krishna: There is no doubt, O Arjuna, that the mind is unsteady and difficult to steady; nonetheless, it can be restrained by practice and detachment (35). [Is restraining the mind absolutely necessary?] For those who haven’t restrained their mind, perfection in yoga is difficult to attain; nonetheless, it is attainable for those who restrain their mind by striving with proper means (36). [What if one tries to restrain the mind, but fails?] Arjuna: Some yogis strive faithfully, but their mind slips away from yoga — because they fail to maintain their self-restraint, they won’t attain the perfection of yoga; what, then, will be their fate? (37) [How scary will their fate be?] Won’t their fate be like that of a riven cloud, caught in a storm and swept away into oblivion — won’t they, who are bewildered on the path of yoga, be lost in both worlds, being left utterly foundationless [having credits neither on the path of spiritual progress nor the path of material progress] (38).  [For addressing this grave concern, how can I turn to anyone other than you?] You, O Krishna, are able to dispel this doubt of mine in its totality; other than you, there is no one who can dispel this doubt (39) From: https://gitadaily.com/bhagavad-gita-chapter-6-summary-part-4/ 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

Bhagavad-gita Chapter 6 summary — part 3 [What happens when the consciousness is steadily fixed on the self?] By the sustained practice of yoga, all material movements of consciousness stop; and the consciousness turns inward, perceiving the self and finding contentment in the self (20). [What is that experience of the self like?] It is the ultimate happiness; it is grasped through the intelligence; and it transcends the senses; having known that supreme reality, yogis never depart from it (21). [Why do they never depart from that reality?] Because the experience of that reality is so enriching that no gain seems to be so great as to be tempting and no pain seems to be so great as to be disturbing (22). [What is such a state called?] Know that such a disconnection from connection with distress is called yoga [in its perfection] (23). [For attaining that sublime state, what frame of mind do practicing yogis need?] They need determination: to engage in yoga practice without letting their thoughts become downcast; to give up their intentions of pandering to worldly desires, allowing for no exceptions; and to restrain the multitude of senses centered on the mind (24). How do they restrain their mind?] Gradually, step-by-step, they firmly grasp the intelligence — and use it to fix the mind on the self and to not dwell on anything else (25). [If the mind wanders to something else, what is to be done?] Whenever and wherever the mind wanders, as is to be expected given its fickleness and restlessness, it needs to be restrained and refocused on the self (26). [Does the mind stay restless forever?] Repeatedly refocusing the mind on the self gradually makes it peaceful; thus, when all the worldly passion within the yogis becomes pacified, they realize their uncontaminated spiritual nature and relish the supreme happiness (27). [How do they relish that happiness?] Engaged in constant yoga practice externally and freed from impurities internally, yogis attain a state of easy, effortless contact with spiritual reality and therein savor a joy that knows no end (28). [In that state, what do they see?] Disciplined yogis see all living beings situated in the Self and the Self situated in all living beings; thus, they see the same spiritual reality everywhere (29).  [How do they always stay in that state?] When they see me everywhere and see everything in me, I am never lost to them, nor are they ever lost to me (30). [What exactly do they see everywhere: the Self or you?] When they become situated in the understanding that the all-pervading Self and I are one, they always dwell in me, in whatever way they may otherwise act (31). [In that spiritually realized state, how do they see other living beings?] By comparing others with their own self, they understand the essential spiritual sameness of all living beings: for all beings share similar hopes for happiness and fears of distress — indeed, yogis with such a vision are to be considered the highest (32). From: https://gitadaily.com/bhagavad-gita-chapter-6-summary-part-3/ 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