विवेचन सारांश

Doing selfless action with unwavering devotion is the path to reach the Paramātmā

Bhagavān explains that HE is the Paramātmā in the form of Father, Mother, and Grandfather.  HE specifically mentions Grandfather to clarify that there is no other entity from whom HIS lineage was created; HE was created from HIMSELF. HE is the sole and single entity.

HE is the Veda, the Purifier, and the pure primordial sound of Omkar, Prāṇav. When we want to refer to Paramātmā, we refer to HIM as OM or Prāṇav. There is no need to know about anyone else.

HE is the Vedas, the source of all Knowledge. Veda is considered to be only one, but Veda Vyas Ji had divided it into three parts as Ṛig Veda, Sāma Veda and Yajur Veda; and per some even the Atharvana Veda. The foundation and source of our Indian knowledge are the Vedas which Bhagavān says is actually HIM.

The ultimate goal of all mortal beings is union with the Paramātmā to reach HIM and be one with him. HE is the Supreme Goal. The main purpose of our lives is to know the truth and the secrets of this Universe by knowing HIM since HE is the Creator of all.

Whenever we need help, we need to seek from HIM as HE is the ultimate guardian for all. Worldly people have limited powers, but Ishwar has unlimited power. HE is the ONE who has control over everything.

If we are doing the right thing, we may or may not receive appreciation from other people, but Paramātmā is the witness who notes all our Karmas, our actions across births and rebirths.

For instance, when we are alone with no one around and thinking negatively about someone else, we must remember that Bhagavān is observing us. The real fruit of our Karma whether positive or negative is determined and dispensed by Sakshi since she is the silent and ultimate observer of all our thoughts and actions.

Bhagavān says that HE is the eternal seed, who is never created nor destroyed. HE is the Beginning and the Dissolution of the world. During Pralaya, the whole universe is destroyed and gets dissolved unto HIM. After the dissolution, everything is given a new life as per their previous Karmas which is stored in the Brahman.

HE is the cause of the heat that emanates from the Sun as also the rain that falls on the earth.

HE is both, immortal and mortal, both the eternal existent (Soul) and the non-existent (illusory, transient elements).

In this Shloka, Bhagavān gives a new theory about the Swargaloka. Śrī Bhagavān clarified the general notion about the concept of Swargaloka or Surendra lokam, the Kingdom of Gods, Heaven.

People who have led their lives in a righteous and pious manner by adhering to the scriptures, following the path of Dharma and speaking the truth get access to Swargaloka, after death.

Those who successfully complete such yagnas as per the Vedas, and drink Somarasa, the juice of the soma plant, as a mark of completion of the sacrifices and self-purification, get the right of passage to the Surendraloka. Such people can experience and enjoy the heavenly pleasures limitlessly, something which is not possible on earth due to the limitations of our mortal body. They gain access to divine objects that are only available to the celestial Gods. In Garuda Purana there is a mention of this loka.

However, Bhagavān explains in the next shloka that while reaching Swargaloka is a step in the right direction, it should not be our ultimate goal and the reasons thereof.

Good and noble services that one performs in a lifetime enables one to accumulate Punya or virtuous credit/merit, which allows one the right to passage to Swargaloka.

However, the acquired virtuous credit is finite. Hence one’s capacity to expend such merits is limited. Thus, one’s ability to live in Swargaloka is for a finite period of time. He remains there for certain duration depending on the extent of the Punya, or good deed he has been able to accumulate. After enjoying all the divine objects in Swargaloka, he then must return to Martyaloka, this Earth, when his Punya is exhausted. One can live in Swargaloka only till such time that his accrued Punya Karma allows him to. When he returns to the Martyaloka, our Earth, all the worldly problems, sorrows, the mundane pains and more comes back to him.

Hence, Ishwar says that reaching Swargaloka should not be our ultimate goal as life in Swargaloka too is transient. One must come back to the Earth and the life of pain and sorrow associated with it once he exhausts his balance of Punya Karma. So, one will remain entrapped in the cycle of birth, death and rebirth.

In the 16th Shloka of Chapter - 8, Bhagavān has said,

ābrahmabhuvanāl lokāḥ punar āvartino ’rjuna
mām upetya tu kaunteya punar janma na vidyate

HE says, in all the worlds of this material creation, up to the highest abode of Brahmā, one will be subject to the cycle of birth and rebirth. While there is a possibility of attaining Moksha or Liberation from Brahmāloka but not from Swargaloka. However, on attaining HIS Abode, there shall be no further rebirth.

One cannot attain Brahma Vidya such as the knowledge of the Bhagavad gītā in the Swargaloka. To attain that knowledge, one needs to come back to the Martyaloka and take the form of the human body. That’s why it is sometimes said that the human body is greater than the Devata's body, as through the Devata’s body one cannot earn any Punyas or good Karmas or Brahmā Vidya necessary to attain Moksha. However, this can be attained in the Brahmaloka, the supreme loka, through Hiranyagarbha who stays in Brahmaloka. But reaching Brahmaloka is very difficult for which one needs much effort and Sādhanā.

Let us consider the example of when we go to stay in a luxury hotel. We need to deposit some amount of money to get entry in a hotel and enjoy its luxuries. We are allowed to stay there and enjoy all the amenities as long as there is a positive balance of payment in our favor. Once the balance is over, we will need to vacate the room. In the same way one needs to accumulate a large amount of good deeds that will be utilized to enjoy the assets and amenities in Swargaloka. Once the good deeds are exhausted, one will be instantly sent back to the earth.

Hence, it is important to dedicate oneself in seeking Bhagavān when eager of attain Mokṣa so that one does not get entrapped in the cycle of rebirth and death.

This is a very famous Shloka. In fact, it is the tagline of the biggest insurance company of India.

To succeed in spiritual and physical life, one needs to follow three things. The first is Ananyā which is single-minded focus on his union with the Paramātmā. They would have completely surrendered to HIM.

For example, if we want to pass an exam, we need to totally focus on the same. Likewise, we need to pray and think of HIM even if being distracted by our daily mundane incidents like attending parties, receiving guests etc.

In Geeta Pariwar, we greet each other by saying ‘Jai Śrī Krishna’ because in doing so we are in constant remembrance of HIM. Hari OM also means the same. By doing this, Bhagavān is always on our Chintan or thoughts.

Whatever we do, we need to concentrate only on the ultimate goal of union with HIM.

While learning Bhagavad Gītā, we take a goal to become a Geeta Vrati. However sometimes, maybe, after we complete Level –2 we are constrained to temporarily discontinue due to some family events. We always plan to restart the journey by joining the next month, but it gets postponed again and again due to some reason or other. However, if we have strong determination, we can achieve the goal of completing our Geeta Vrati journey. In the same way we need to have unwavering focus on our ultimate goal to reach the Paramātmā.

When one is totally devoted in their pursuit of Ishwar with unwavering determination, Bhagavān arranges Yoga-Kṣemaṃ, that is help them secure what they lack and preserve what they have. Thus, HE assures the welfare of HIS devotee when they are resolute in their devotion and focus towards HIM.

People worship different divine beings with faith and fervour in order to get certain desires fulfilled. Each deity has specific powers and hence can fulfil only certain desires. However, actually, they are indirectly worshiping Paramātmā albeit in an improper manner.

An example would be that of the relationship between various cabinet ministers and the Prime Minister. While each minister has authority and knowledge of the portfolio he manages, it is the Prime Minister who has the overall authority and knowledge.

Another example would be how we go from shop to shop to buy our daily grocery needs. We go to one shop for milk, to another for vegetables and so forth. But in case we go to a big departmental store, where everything is available under one roof, we will get all the things at one place. Paramātmā is like that Departmental Store, or the Prime Minister who is like the One-Stop entity with powers to bestow all upon us.

People who understand this choose the path of worshipping the Paramātmā HIMSELF, instead of multiple Devatas or Deities.

For all the yagnas that is performed, Paramātmā is the ultimate enjoyer, as the controller of the world.

If one doesn’t have a tongue, even being the richest person in the world, he cannot enjoy all the delicious food that is placed before you. The body is God given, precious and  cannot be purchased with the money. It is only the material things that can be purchased and enjoyed.

The fruits of our Karmas are bestowed upon us by Paramātmā HIMSELF according to HIS will.      

Just like the mother doesn’t allow her son to touch a poisonous tree, Bhagavān doesn’t allow his devotee to face the cycles of life and death with all its miseries in this toxic world again and again. People who don't realize this truth need to undergo the cycle of birth, death and rebirth over and over again. Some writer has said that ‘Bhagavān is like a jealous lover’. HE is not really like a lover but like a protective mother who does not want harm to touch his devotees.

Let us take the example of two classmates who face similar problems. One keeps on harping on the problem as he is not connected to the inner soul. The other on the other hand, leaves it to Bhagavān and focuses on HIM. This person is connected to his inner soul. Paramātmā says, that difficulties will always come, and one needs to face then by being strong one’s connection with Bhagavān.

Param Pujya Swamiji established Geeta Pariwar so that more and more people could learn Bhagavad gītā. By doing so, more and more of us could connect with the Ultimate Superior Being, the Paramātmā. Swamiji is already a Siddha Purush who has experienced the divine connection with the Paramātmā  and he wanted others to get the same. Devotees can take refuge in Yogeshwar, completely surrendering unto HIM with total devotion.

In this Shloka, Bhagavān says people who worship Devatas or deities go to the Devatas. The worshippers of Pitris or ancestors go to the ancestors. Those who worship the ghosts and spirits will take birth among such beings. Those who love and worship Śrī Bhagavān unconditionally will go and become one with HIM. It is the law of life that as our mind thinks, so we become.

Thoughts and emotions have a great impact on our actions. They include different perspectives that we bring to any experience that colors our point of view for better, worse, or neutral. We all have clothes of various colors. It is impossible to have any clothes that is without a color. Our choice of color also signifies some of our choices. We may like to white color, because we feel white stands for peace. Such it our mind too. It cannot exist empty and without a thought. Even if we remove some thoughts from our mind, it will grasp some other thought from around us. This makes it imperative for us to always carry positive and spiritual thoughts in our minds. Thoughts create feelings in our minds which results in Karma or actions. Our mind creates good and bad thoughts, and it is our responsibility to remove the bad thoughts and welcome positive thoughts.

This Shloka brings up the question of whether it is very difficult to worship the Paramātmā. The answer is that it is very easy to please Bhagavān. Whatever is offered to HIM with love, be it a leaf, a flower, a fruit or water, (common things we offer to Bhagavān during our daily prayer), HE delightfully partakes of that item offered by the devotee.

The One and only condition is that one needs to have complete devotion and true intention while offering. The action is not so important compared to the Bhava (attitude) in the offering. Good intention while making the offerings is very important.

Bhagavān now starts to explain Karma Yoga. HE says that if one is unable to devote time to visit a temple or perform any rituals, they can pursue the path of Karma Yoga where they dedicate all their Karmas, good or bad to HIM.

Bhagavān says, whatever one does, or eats, or offers or gives, whatever austerities one performs, one needs to do it as an offering to HIM. One needs to dedicate everything, Shubh or Ashubh, good and bad to HIM alone.

All actions are to be performed with only one motive and that is dedication to the Paramātmā.

Every action either good or bad should be dedicated to the Paramātmā. When one dedicates everything and every action to Bhagavān, they will be liberated from the bonds of action and its auspicious or inauspicious results. Through this principle of renunciation, one will be liberated to merge become One with Ishwar.

In this way, one can become Saṃnyāsa Yogi or the Yogi of renunciation, and not be bound by the effect of Karma which will lead one to the path of Moksha or Liberation.

The question that arises in this Shloka is who will then get the benefit if everyone dedicates every action to Bhagavān?

To this, HE answers that HE does not envy or hate anyone. HE is not partial to anyone. HE treats everyone equally and cares for whoever offers all their actions and thoughts to HIM with full and unwavering devotion. Such devotees reside in HIM and HE in them.

HE and his devotee in such cases become ONE. What is important here is the sense of unwavering devotion and sincerity to the Paramātmā.

In this Shloka, Bhagavān talks about the worst sinner, a person who commits the most abominable actions.

Even the vilest of sinners can become a Sadhu or Saint and reach HIM if he starts worshiping Paramātmā with single minded devotion.

An evil sinner too can become Dharmatman or a saintly person soon by performing penance for his bad deeds, and starts worshiping Paramātmā . He will then be granted eternal peace. Once one comes to the refuge of Paramātmā unconditionally, Bhagavān takes complete responsibility of HIS devotee and ensures that HIS devotees never perish.

Paramātmā is impartial to everyone. HE does not discriminate on gender, cast or creed. Upon coming to the Bhagavān’s shelter and becoming HIS devotee, one will always be protected by HIM and achieve the ultimate goal of life of becoming one with HIM.

The social implication and importance of this verse lies in the fact that at the time of Mahabharata when the Gītā was recited, there was discrimination related to caste and gender. So, HE emphasizes on this topic to drive home the point that all creations are equal in HIS eyes.

This is like a clarification note that Bhagavān provides to someone who wishes to restrict anyone from trying to reach HIM. He clearly states that the Supreme Knowledge of the Bhagavad Gītā and the right to devotion towards the Paramātmā is not restricted to a chosen few but is Universal.

The pious Brahmānas and Kṣatriyas, who have the advantage of being initiated into the knowledge of the Vedas from their childhood can attain HIM much more easily.

If a sinner can reach HIM by following the path of devotion, then those devotees who have grown up in a spiritual atmosphere can easily reach HIM.

In this Shloka, Bhagavān shows the path to reach HIM. HE tells everyone to always engage their mind in thinking about HIM, offering obeisance to HIM, worshipping HIM, and being completely absorbed in HIM. By doing so they can reach HIM and HE guarantees to take care of them. This is also possible by following HIS teachings given in the Puranas and Śāstras.

By engaging in unwavering devotion to HIM, Bhagavān promises that one will surely be able to attain HIM

The Vivechan was followed by a Questions and Answers session and concluded with prayers and offering the entire discourse at the lotus feet of Bhagavān Śrī Krishna and chanting of Hanuman Chalisa.

Questions and Answers:

Malay ji

Q: In Shloka – 32, why are women specially called out and compared with Vaishya and Sudra. Why not men?

A: The reason for this is, at the time when Mahabharata happened, there was discrimination between Men and Women. Women have specifically been called out so that it is not assumed that Bhagavad gītā is not for them and this excluded from reading the Holy Book. This Shloka made it very clear that everyone has equal right to read the Bhagavad gītā.

Murali ji

Q: All living beings, like for example, flies have souls. How do they achieve salvation? If some human being, because of his Karma ends up as a fly, how and after how long will he be able to make progress towards Bhagavān?

A: Param Pujya Swamiji's view is, it is not necessary one has to go through all the cycles of to birth through all the Yonis or life forms, to get a Human birth again. It all depends on our actions or Karma. If Karma has been good one can attain higher Yoni faster.

Q: It is said, that we should submit all our Karma to Bhagavān and in that way, we become free of the effects of that Karma. If that is the case, one can do anything and submit to Bhagavān and get away with it. Is that correct?

A: It depends on one’s intentions while performing that, Karma. We can’t dedicate our action to Bhagavān after committing it. If an action which may appear as a sin is done with the right intention or as part of one’s duty, then it will not be considered as a sin. If a Karma that apparently looks good is done with a wrong intention, then will definitely be considered as a sin. So, it all depends on the intention with which the Karma was performed.

Shalini Mishra ji

Q: Shloka – 30 says that if a Durachari or unrighteous person will also receive salvation if he worships Bhagavān with wholehearted dedication. In that case, isn’t there really no Good Karma or Bad Karma?

A: Well, tell me who is not a Durachari? Are we not really Durachari in our everyday lives? Just because we think we are doing good things in society and are reading the Bhagavad gītā doesn’t really make us all good. What Bhagavān says in this Shloka is if a person has done something wrong, and after realizing his mistake is filled with Atmaglani or remorse for his bad deed, and takes up Tapas or penance, he will be redeemed of that bad deed. The story of Ahalyā is such an example. Because of the Tapasya she did doing, she was redeemed from her husband’s curse and she is considered to be a Devi today.

Satyanarayan Setty ji

Q: When we pray and do Puja for other deities like Hanumanji or any other, does that not lead to Moksha or Liberation. Is it only through the devotion to Bhagavān Vishnu that one can attain Moksha?

A: It is not about Bhagavān Vishnu. When we attain freedom from attachment and our mind is purified, we will go beyond Bhagavān Vishnu, who is actually a Sakar swaroop or manifested form of the Paramātmā and attain HIS Nirakar  swaroop or Unmanifested form. Upasana of any Deities or Vishnu is a step towards attaining the Paramātmā, the Supreme Being.

Question through Chat

Q: How can we train our mind to not wonder while meditating but remain steadfast on Bhagavān? 

A: This comes through practice and rigor. When the mind wanders, we need to rein and bring it back to concentrate on Bhagavān. It is not easy but with time and practice one is able to attain the required focus to not let the mind wander.