विवेचन सारांश
Strive to make Paramātmā shift HIS role from being a silent observer to becoming your guide and supporter

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अंग्रेज़ी - English
Sunday, 05 January 2025
Chapter 13: Kśetra-Kśetrajña-Vibhāga-Yoga
2/3 (Ślōka 12-22)
Interpreter: SENIOR TRAINER ŚRĪ VIKAS JI VAIDYA


The 13th chapter of the Bhagavad Gītā is “Kṣhetra Kṣhetrajña Vibhāg Yoga” - the Yoga of distinguishing the Field and the Knower of the Field. 

The session started with Bhajan, Śrī Hanuman Chalisa, and Aarti followed by the lighting of the auspicious lamp. 

Previous chapters enlighten us about Jnana Yoga, Karma Yoga, and Bhakti Yoga. Chapter 13 addresses fundamental questions arising in the minds of common people, such as 

  • What is this body?
  • What is Atma (soul)?
  • Where is Paramātmā? 
  • Whether Paramātmā is Nirguna (without form) or Saguna (with form)? 
  • Where did this matter come from?

One can find all the answers to such questions in this chapter. There are two eternal primordial energies of Paramātmā - matter (insentient energy) which is impermanent and ever-changing, and the eternal and pure Jiva Shakti (sentient energy). The entire universe is pervaded by Paramātmā in various forms. In the Sloka 4 chapter7 Śrī Bhagavān tells-

bhūmir-āpo ’nalo vāyuḥ khaṁ mano buddhir eva cha
ahankāra itīyaṁ me bhinnā prakṛitir aṣhṭadhā (7.4)

Earth, water, fire, air, Aakash, mind, intellect, and egotism constitute the Eightfold phenomenal aspect of HIS nature. 

The great 20th-century physicist Albert Einstein established the relationship between energy and matter by his formula E=MC2, where E= energy, M= mass (matter) and C is a constant- speed of light. The matter and energy transform into each other. There are 118 known elements on this earth, each element is different from another in properties but all are comprised of the same fundamental particles; when an atom of an element is broken into sub-atomic particles all have the same electron, proton, neutron the building blocks of an atom, with same properties. They can further be broken finally there is energy; all these are not seen but observed. Similarly, the existence of Paramātmā cannot be seen by material senses but can be experienced by true knowledge. The entire universe with it's creatures are manifestations of Paramātmā.  

It helps a lot to understand the essence of this chapter once we understand the nature of cosmic energy. This chapter unravels the mystery of the evolution of the cosmos from the void to a complex one.


13.12

jñeyaṃ(m) yattatpraVākṣyāmi, yajjñātvāmṛtamaśnute,
anādimatparaṃ(m) brahma, na sattannāsaducyate. 13.12

I shall speak to you at length about which ought to be known, and knowing which one attains Supreme Bliss. That supreme Brahma, who is the lord of the (two) beginningless entities - ( Prakṛti and Jiva) is said to be neither Sat (being) nor Asat (non-being)

The previous Slokas describe twenty attributes of a Jnani. All other qualities than these amount to ignorance.  In this sloka, Śrī Bhagavān speaks about the supreme, beginning-less Brahmān, who transcends time and human senses. This supreme Brahman is without beginning; exists beyond the dichotomy of being and non-being. Although this may seem paradoxical, it reflects the reality. All that exists in Prakṛti may eventually cease to exist, and vice versa, however Paramātmā is beyond this. When it is day in one place, it is night in another part of the world. Day and night coexist, but there is no day or night in the Sun; it is perpetual light. The supreme Brahman is neither Sat nor Asat; HE is beyond the description by the words of existence or non-existence. 

Paramātmā is the only entity worth knowing- jñeyam, as all other forms of knowledge pertain to the material world, that are mutable, imperfect, and impermanent. Those who understand this Brahman attain immortality- yaj jñātvāmṛitam aśhnute, as they break the distinction between the body and the soul, realizing that they are, in fact, the immortal soul. For Jnani, Paramātmā is formless, for Bhakta HE is in personified forms like Śrī Rama, Śrī Krishna, and Śrī Ganesh. As HE dwells in everyone's body, all are manifestations of Paramātmā. In chapter 14 sloka 27 Śrī Krishna says “brahmaṇo hi pratiṣhṭhāham- I am the basis of Brahman”.

Whether formless or in form, both are the same aspects of the Paramātmā.

13.13

sarvataḥ(ph) pāṇipādaṃ(n) tat, sarvato'kṣiśiromukham,
sarvataḥ(ś) śrutimalloke, sarvamāvṛtya tiṣṭhati. 13.13

It has hands and feet on all sides, eyes, head and mouth in all directions, and ears all around; for it stands pervading all in the universe.

For those who are sensory-focused, understanding the formless supreme Brahman is not easy. This sloka describes how Brahman pervades the entire universe, from the smallest atoms to gigantic stars, with HIS hands, feet, eyes, heads, and faces extending everywhere. Brahman envelops the whole universe, transcending all that exists. All matter, whether manifested or unmanifested, in this universe and beyond, is a form of Paramātmā. 

Chandogya Upanishad describes Brahman in verse 3.14.1 as 

“sarvaṃ khalvidaṃ brahma tajjalāniti śānta upāsīta”

All this is Brahman, everything comes from Brahman, everything goes back to Brahman and everything is sustained by Brahman. 

Paramātmā pervades all existence HE accepts the prayers, the offerings anywhere by anyone.

13.14

sarvendriyaguṇābhāsaṃ(m), sarvendriyavivarjitam,
asaktaṃ(m) sarvabhṛccaiva, nirguṇaṃ(ṅ) guṇabhoktṛ ca. 13.14

Through perceiving all sense objects, it is really speaking devoid of all senses. Nay, though unattached, It is the sustainer of all nonetheless; and though attributeless, It is the enjoyer of Guṇas, the three modes of Prakṛti.

Our interaction with and perception of the material world occurs through our limited material senses. Our spiritual awareness is covered by these material senses, and hence their activities are exhibited through matter. Unlike us, Paramātmā does not possess sensory organs of material senses- sarvendriya-vivarjitam, yet HE possesses divine senses and is the source of our senses and their activities- sarvendriya-guṇābhāsaṁ. Although Paramātmā is unattached to sensory experiences, HE manages the universe and all creation with HIS pure and sublime senses. The Paramātmā, as the sustainer of the entire universe and all creation, transcends these material limitations. 

Through HIS divine senses, Paramātmā manages the entire universe. Being omniscient, HE accepts prayers, the offerings of all, anywhere in the universe. HE provides support to all beings through celestial Gods in the entire universe, Prakṛti the material energy acts according to the plans of Paramātmā. HE is complete and detached from everything. Vedas call HIM Atmaram, as HE rejoices in self, needing nothing from the external sources. By HIS Yogamaya formless (Nirguna) Paramātmā takes form (Saguna) retaining all divine qualities. We are attached to some form as we can perceive forms only with our material (Prakṛti) senses, Nirguna is beyond the three modes of nature.

13.15

bahirantaśca bhūtānām, acaraṃ(ñ) carameva ca,
sūkṣmatvāttadavijñeyaṃ(n), dūrasthaṃ(ñ) cāntike ca tat. 13.15

He exists, without and within, all beings and constitutes the moving and the unmoving creation as well. And by reason of its subtlety, it is incomprehensible. It is close at hand and stands afar, too.

Paramātmā exists both inside and outside of all living beings (bahirantaśca bhūtānām), as well as in all moving and non-moving things (acaraṃ carameva ca). HE is both as distant (dūrasthaṃ) as billions and billions light years away and as near (antike) as breath; HE is beyond comprehension. 

Śrī Bhagavān says in Sloka 2 that the knowledge of Kshetra and Kshetrajna is real knowledge. 

“kṣhetra-kṣhetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama”

In Sloka 12 HE says,” Paramātmā is ought to be known- jñeyaṁ”. In this Sloka HE says “Paramātmā is incomprehensible” (sūkṣmatvāttadavijñeyaṃ). One may consider these as contradictory; and the content of this Sloka is from Vedas. Bhagavad Gītā is an extract from Vedas and Upanishads. Paramātmā pervades the entire universe and all creations, but our limited sensory perceptions, evolutes of Prakṛti, cannot see HIM as HE is beyond Prakṛti. Due to the subtlety, our material senses may not fully grasp Paramātmā, but one can experience Him through Yoga. Such contradictions disappear for a Brahmajnani, or one who has attained knowledge of the ultimate reality, and can perceive Paramātmā in all beings.

13.16

avibhaktaṃ(ñ) ca bhūteṣu, vibhaktamiva ca sthitam,
bhūtabhartṛ ca tajjñeyaṃ(ṅ), grasiṣṇu prabhaviṣṇu ca. 13.16

Though integral like space in its undivided aspect, it appears divided as it were, in all animate and all inanimate beings. And the Godhead, which is the only object worth knowing, is the sustainer of beings (as Viṣṇu), the destroyer (as Rudra) and the creator of all (as Brahma).

Paramātmā is indivisible (avibhaktam) and all-pervasive; while also being perceived as divided (vibhaktam) in all beings (bhūteṣhu). In Sloka 15 of chapter 15, Śrī Bhagavān  says, “I am seated in all hearts”- sarvasya chāhaṁ hṛidi sanniviṣhṭo. This can be compared to space, which appears divided into rooms, plots, and other containers, yet remains fundamentally one. Another illustration is the Sun which appears to be divided when it is reflected in segregations by various reflecting mediums, but in reality it is one undivided source of light. 

Paramātmā pervades the entire universe seamlessly. The division or boundary is an illusion for our material senses only.  Paramātmā is the sustainer (bhūta-bhartṛi) of all beings, serving as both the generator (prabhaviṣhṇu) and devourer (grasiṣhṇu); these are not two separate entities. The generator- the generated, the creator- the created, the destroyer- the destroyed, all are Paramātmā. 

13.17

jyotiṣāmapi tajjyotiḥ(s), tamasaḥ(ph) paramucyate,
jñānaṃ(ñ) jñeyaṃ(ñ) jñānagamyaṃ(m), hṛdi sarvasya viṣṭhitam. 13.17

That supreme Brahma is said to be the light of all lights, and entirely beyond Maya. That Godhead is knowledge itself, worth knowing and worth attaining through real wisdom, and is particularly abiding in the hearts of all.

Paramātmā is the eternal and original source (jyotiḥ) of illumination. All other sources of light (jyotiṣhām), such as the Sun, Moon, fire, and others, are temporary and possess no power of their own; they derive their light from Paramātmā. Everything in this material world, including the mind and intellect (buddhi), exists in the realm of Avidya, or ignorance; in contrast, Paramātmā transcends ignorance (tamasaḥ para) and embodies knowledge (jñānam). HE is both the object of knowledge- jñeyam and the ultimate goal of knowledge itself- jñāna-gamyam. The essence of Sloka 12-17 is: there is nothing but Paramātmā in manifested or unmanifested form. 

13.18

iti kṣetraṃ(n) tathā jñānaṃ(ñ), jñeyaṃ(ñ) coktaṃ(m) samāsataḥ,
madbhakta etadvijñāya, madbhāvāyopapadyate. 13.18

Thus the truth of the kṣetra (body) and knowledge, as well as of the object worth knowing, ie., God, has been briefly described; and knowing this in reality, My devotee attains to My being.

Bhagavān concludes the discussion of the kshetra and kshetrajna in this sholka, by highlighting its merits viz.,
  • What does one obtain with this knowledge?
  • What happens if one puts this knowledge into practice?
The kshetra (body), kshetrajna (knowledge) and Paramātmā (object of the knowledge) have been elaborately discussed and those aspirants who have understood this in reality reach the Yogeshwar. HE reiterates that only his true devotees (bhaktas) understand the relevance of this ultimate truth. Even those who practice karma yoga, jnana yoga, or read Bhagavad Gītā without the true Bhakti rasa do not benefit from it. Any karma done truly to Ishwar with utmost devotion is the real karma, and the rest is deemed sakama karma. That knowledge that increases our love for God and true devotion transforms one to the type of devotee Bhagavān Himself prefers. Yogeshwara very lovingly refers to those bhaktas as madbhāvā (God's nature). Our Vedic texts and Upanishads confirm the same. 

According to Vedas, Bhakti alone can lead one to the Paramātmā, make us see HIM, and bring us in HIS presence. The Upanishads pronounce that Bhakti towards the Supreme Divine by giving up all materialistic desires will help one bypass the inevitable cycle of birth and death. Those with an  unflinching  bhakti towards Ishwar and one's Guru, will be enlightened with all the knowledge and importance of vedic scriptures. In Bhagavatam, Sri Krishna says that HE is not obtained by the practice of Astaanga Yoga  or the study of Saankhya Yoga, cultivation of spiritual knowledge, austerities or renunciation. It is one's true bhakti that wins HIM over. In Bhagavad Gītā too, Bhagavān had stressed the importance of bhakti in the following chapters:

Chapter 8:
puruṣaḥ sa paraḥ pārtha, bhaktyā labhyastvananyayā,
yasyāntaḥsthāni bhūtāni, yena sarvamidaṃ tatam. 8.22

Chapter 11 :
bhaktyā tvananyayā śakya, ahamevaṃvidho'rjuna,
jñātuṃ draṣṭuṃ ca tatvena, praveṣṭuṃ ca parantapa. 11.54

Chapter 18 : 
bhaktyā māmabhijānāti, yāvānyaścāsmi tattvataḥ,
tato māṃ tattvato jñātvā, viśate tadanantaram. 18.55

It is said in Ramayana  that  "Sri Ram Bhagavān can only be reached through love and bhakti; and let this be known to all who care to learn the truth". 
In Guru Granth of Sikhism, it says "There is no personlaity like God, no path that equals the path of devotion, no human who is equal to the Guru and no scripture that can compare itself to the Bhagavad Gītā."

13.19

prakṛtiṃ(m) puruṣaṃ(ñ) caiva, vidyanādi ubhāvapi,
vikārāṃśca guṇāṃścaiva, viddhi prakṛtisaṃbhavān. 13.19

Prakṛti (matter) and Puruṣa (Spirit), know both these as beginningless. And know all modifications such as likes and dislikes etc., and all objects constituted of the three Guṇas as born of Prakṛti.

Bhagavān revisits the same concept of kshetra, kshetrajna discussed in the initial shlokas (1 & 2) of this chapter but with in-depth details. Here HE equates them to :
  • Prakṛti -  kshetra/material nature matter
  • Puruṣa - spirit of the kshetra/ individual soul.
Bhagavān explains to Arjuna that Prakṛti and Puruṣa have no beginning at all (anādi ubhāvapi). All the changes undergone by the body, the 3 gunas, and the 7 vikaaras are born from the Prakṛti. The material nature is the maya of Paramātmā - an energy of Bhagavān that had existed since time immemorial as HE is eternal. Hence the soul is eternal as it is an expansion of energy of Bhagavān, and thereby Prakṛti too.

Vedas consider the soul to be a fragment of the Jeevashakti. It remains divine, intransmutable and unchanged through different life times. The soul is said to go through 6 different stages in its lifetime. 
  • Asti - Coming into existence in the mother's womb
  • Jayati - Taking birth
  • Vardathi - Growth
  • Viparinamathi - Procreation
  • Apakshayati - Shrinkage
  • Vinashyati - Death
Prakṛti is responsible for the 3 types of Guna we possess: the sattva, rajo and tamah, and their innumerable permutations and combinations. It neither has a beginning nor an end. Sometimes the elements manifest as the form, then become formless, and in the end go back to the form. The experiencer of this Prakṛti too does not have a beginning. This is akin to a blob of clay that remains the same, irrespective of the types of toys made out of it or who handles it. Bhagavān illuminates us that the entire world emanates from Prakṛti, all the 5 senses of the body, mind and intellect included. It is just like a kaleidoscope, as each one has a different experience. The human body is composed of more than a trillion cells and billions of nerves, which all took form from the fusion of the microscopic sperm and ovum. 

13.20

kāryakaraṇakartṛtve, hetuḥ(ph) prakṛtirucyate,
puruṣaḥ(s) sukhaduḥkhānāṃ(m), bhoktṛtve heturucyate.. 13.20

Prakṛti is said to be responsible for bringing forth the evolutes and the instruments; while the individual soul is declared to be responsible for the experience of joys and sorrows.

 Where creation (kartṛtve) is concerned, nature (prakṛti) is responsible (hetu) for its cause and effect (kāryakaraṇa), but where happiness/distress is concerned (sukhaduḥkhā bhoktṛtve), the individual soul (puruṣḥ) is responsible. Prakṛti is the creator and Purush is the enjoyer. Nature, under the guidance of Brahmā Dev, creates shristi - a myraid of countless elements and forms of life. There are about 8.4 million species of life on this Earth, which are all the transformation of the material energy. The soul begets a body in accordance to its past karma and it identifies itself with the body, mind and intellect. When the body enjoys the sensory pleasures, the soul enjoys the same as it has identified itself with this body. Hence the soul knows both pain and pleasure, just like the dream state.  This is in line to a chaupai in Ramayan,

Yehi bidhi jaga ashritha rahayi,
Jadpe asathya etha dukh ahayi I
Jyona sapnena sira katayo hoyi,
Binu jagnana duri dukh hoyi II

The world is sustained by Bhagavān. It creates an illusion, though unreal it still gives misery to the soul like if someone's head gets cut in a dream. The misery and distress continue until one wakes up!

The soul is capable of experiencing the pleasure and pain based on its accumulated and present karmas. Despite following all rules dictated by our scriptures and living a pious life, some experience unpleasant occurrences and in those times they blame the Maker. People act according to their nature. Those who have the enlightened knowledge do not blame the Maker but realise that it is in  accordance to their past and present karmas that their cards are dealt. Paramātmā implores his devotees to become gunatheeth in order to attain moksha. The first step to becoming a gunatheeth is by realising that the 3 gunas lead us to bondage and to act accordingly. 

13.21

puruṣaḥ(ph) prakṛtistho hi, bhuṅkte prakṛtijānguṇān,
kāraṇaṃ(ṅ) guṇasaṅgo'sya, sadasadyonijanmasu. 13.21

Only the Puruṣa in association with Prakṛti experiences objects of the nature of the three Guṇas evolved from Prakṛti and it is attachment with these Guṇas that is responsible for the birth of this soul in good and evil wombs.

When the Puruṣḥ (here, puruṣḥ refers to the moola puruṣḥ /hiranyagarba) gets deeply rooted in the Prakṛti, it experiences the pleasures and pain of the soul. The senses, mind and intellect are energised by the soul, as a result of which the Purush takes birth in pure and impure bodies. The soul is always pure. The presence of the Being is due to the soul, which is the jeevashakti. This Being is unenlightened and experiences the gunas of Prakṛti and hence renders himself liable for higher or lower births. He achieves a higher birth on account of his punya karma and a lower birth due to his papa karma. The soul is dormant and accompanies the Being irrespective of the yoni. Our unfulfilled kamanas also latch itself in our mind and the soul considers these kamanas to be his own desire too, and inevitably takes birth (janmasu) repeatedly for the fulfillment of its desires.

Bhagavān points us to the fact that though it is the body that is involved in nefarious activities, the soul silently bears the brunt of it too. Therefore our aim should be to unite the puruṣḥ with the Parampuruṣḥ - The Super Soul, by doing good karma. Bhagavān explains how one can achieve this. Considering the body to be the Self, the soul energizes it into activity that is directed at enjoying the sensory pleasures. The body is made of nothing but Maya, which seeks to enjoy the pleasures of the Prakṛti dictated by the 3 gunas. The body is attracted to these gunas, so the soul identifies itself as the Doer, the Being and the Enjoyer of the body. Here the body, mind and intellect perform the karma, but the soul is at stake! Just like how a driver gets to be blamed as the causative for an accident, inspite of the actual fault being brake failure or a technical/mechanical fault. At times it is better to understand the other person's perspective too, before flying off the handle. This has been very nicely put in the following anecdote.

Dual Coloured Ball:
A deep argument ensued between two students who failed to see eye to eye on a particular subject. Their teacher intervened and made both of them stand on either side of his desk. He held a ball in his hands and asked each of them the colour of the ball. Each one had a different answer again and they were smirking at each other. They thought the other one to be foolish enough as to not see the correct colour and they were confident in their answer. Now the teacher made them switch sides and again asked them the same question. To their astonishment, they realised that the ball was painted in two different colours, and the other one could not see the colour painted on the other side.

This story drives home the fact that sometimes we fight and quarrel at mundane things unaware of the circumstances of the other side, and argue our own stand. This wrecks havoc in relationships too. It is highly recommended that we change ourselves so the perception of the world changes too. Just like how everything that we see through yellow glasses look yellow, likewise if we look at the world with a pure heart, the world too will look pure. Thus we have to cap our kamanas too, as breeding desire is the primary causative for rebirth.

13.22

upadraṣṭānumantā ca, bhartā bhoktā maheśvaraḥ,
paramātmeti cāpyukto, dehe'sminpuruṣaḥ(ph) paraḥ. 13.22

The Spirit dwelling in this body, is really the same as the Supreme. He has been spoken of as the Witness, the true Guide, the Sustainer of all, the Experiencer (as the embodied soul), the Overlord and the Absolute as well.

Bhagavān Shri Krishna makes Arjuna understand that The Parandhama Himself resides in the body as witness (upadraṣṭā), permitter (anumantā), supporter (bhartā), transcedental enjoyer (bhoktā), ultimate controller (maheśvaraḥ) and as Paramātmā Himself. Ishwara explains the status of the individual soul in the body, the position of Paramātmā and the different type of roles HE plays in the body. The individual soul is the knower of the individual body. But the Supreme Soul is the knower of all the various bodies and fields in the entire Universe. This Supreme Soul that resides in everyone manifests itself as the Tatva - the personal form of Lord Vishnu.

Upanishads explain this as two birds seated in a nest (heart) on a tree (body). In the living form it is synonymous to the Jeevatma and Paramātmā. The Jeevatma has misunderstood that tree as its own body and ignores the Paramātmā. It considers the body to be Himself and continues to enjoy the fruits of the body (tree). The body recieves karmaphala of that particular tree. A good and favourable karma begets good sweet fruits and the Jeevatma becomes extremely happy. On the other hand bad karma begets bitter fruit and the Jeevatma becomes exteremely sad. The Paramātmā is a friend of the Jeevātmā , but still HE does not interfere in the awarding of good or bad fruits. But if the Jeevatma turns to the Paramātmā, all his miseries will be put to an end. The Jeevatma has been bestowed with a free will to turn towards or away from the Paramātmā. By improper use of this free will, the Jeevatma enters itself into bondage. If it learns to use it wisely then it will be rewarded bountifully and find itself one with the Paramātmā. In a nutshell, this sloka carries the infinite message of how the supreme soul which resides in all bodies manifests itself as Paramātmā, Parampurush or Maheshwara. 

HE silently watches the actions of the intellect which is under the influence of the ego, thus maintaining the role of upadraṣṭā - observer. Primarily the Paramātmā acts a silent witness, of carefully observing when someone drives the vehicle. The vehicle (body) moves because of HIS presence, but HE is neutral to all the decisions made by the driver (soul). HE neither intervenes nor offers solutions when the driver performs a bad karma. HE may indirectly indicate if we steer away from the righteous path. An aspiring sadhak should be capable of taking this hint by his own discriminatory intellect (viveka buddhi). Later when the person becomes sattvic and performs good karma by reading and understanding religious texts like Bhagavad Gītā, Vishnu Sahasranama, etc., then the Yogeshwar assumes the role of a mother who expects results and achievement from a capable child and becomes optimistic about the child's future. At this stage, HE becomes the anumantā - approver. Having crossed this milestone, the Paramātmā Himself approves of our good karma in the journey of Sanmarg and sometimes leads us by our hand if we falter. If the devotee continues his spiritual journey faithfully, then Bhagavān takes over the role of bhartā - caretaker. After this the sadhak is devoid of desires and his anthakaran is purified by performing nishkama karma. Hence the Paramātmā's role changes from bhartā to bhoktā - enjoyer. Here the Parandhama has become a partner with the devotee, and this marks an incredible stage in the life of the latter. Finally, the mind, intellect and kamana of the bhakta surrenders to the Paramātmā, where sankalpa sthithi becomes nirvikalpa sthithi - no desires in the mind. This apex point sees the union of the Jeeva with Shiva, becoming one with Bhagavān and the devotee becomes the maheśvaraḥ - Supreme Lord.

The Hridayasta Paramātmā enacts the role from being a witness to the Supreme Divine, thus helping a true devotee in his path of spirituality. Bhagavān extends his helping hands to those devotees who are willing to change their behaviour while treading the difficult path. This should serve as the litmus test and every aspiring sadhak should introspect to find the current role the Paramātmā plays in their life. Is HE still a witness? Or he has progressed to approver and caretaker? An aspirant should be willing to change his attitude and behaviour in accordance to that played by Bhagavān. The results of this self analysis will spiral one towards their own spiritual journey. We would be blessed with HIS Grace by performing our karma dutifully and not blindly. Indulgence in nama japa and visits to temples will never work when not matched with the appropriate kartavya karma.

Question and Answers
Uma Charan Ji
Q. Despite embarking on a spiritual journey, our material needs do not completely go away. Will this increase my papa karma?
A. Doing one's duty is more important. We should not get attached to the desires. We should make wise choices and give our best and leave the results to Bhagavān. If we keep worrying about the results, we might be attached to our karmaphala and this puts in the cycle of birth and death. Hence, we should learn to accept it and move on, with the thought that Paramātmā has better plans for us. 

Q. My association with Geeta Pariwar has given me more reason to indulge in Ishwar through Gītā  chanting, Vishnu Sahasranama recitation and sat sang. Does this mean HE is happy with me and is opening new doors for me ?
A. Yes, all these make one strongly believe that we are on the right track. It is also necessary that we gauge ourselves from time to time to ensure we are on the right track.
 
Bhupinder Gupta Ji
Q. What is the definition of  Dharma? What is Adhyātma dharma?
A. Dharma according to Bhagavad Gītā is prescribed duty -  Kartavya karma. Adhyātma dharma refers to the doctrine that Jeevatma is a small fragment of the same Paramātmā and we should strive to make them meet. 

Devender Aggarwal Ji
Q. If we are wronged, should we forgive them or fight against it?
A. Bhagavad Gītā advocates to fight for injustice irrespective of the result, if it is for the benefit of others. Where only one person is concerned, instead of harboring feelings of hate it would be better if you speak out and clarify it. It is necessary that we remain equipoised so that we can forgive them. Unneccesary arguements will lead to ego clashes and a desire of hatred. When all this is taken seriously the soul is affected and hence ends up in the cycle of rebirth. 

Santhosh Zope Ji
Q. How do we cope with the tendency of enjoying sensory pleasures without showing off?
A. Bhagavān describes 20 virtues in this chapter, that we should learn to inculcate in our lives to help us tide through it. Slokas 7 - 11 give a detailed analysis of the same and Bhagavān totally abhors 'dambh' - showing off something that we do not have. 

Q. It is expected of us to do puja with Bhakti rasa. How can we create that bhava of bhakti internally amidst all this din?
A. When we are in a temple/pooja ghar, we should close our eyes for a couple of minutes and try to rid our minds of any unnecessary thought. This is indeed a herculean task, as the mind keeps wandering away. But we still should stay focused and make it a point to bring it back every time it wanders. Having achieved this, then we can think of our Ishtadevata and indulge in shloka chanting, nama japa, etc. It is no small feat, but concentration and practice is the key. 

Q. If we happen to hurt anyone unknowingly/unintentionally, is there a way to rectify it?
A. Some shlokas in Bhagavad Gītā detail how to ask forgiveness from Sri Krishna. Slokas 36 - 46 in Chapter 11 are called ksama Prarthana Stotra, which one may chant for seeking Bhagavān's forgiveness.

RamaPrasad Ji
Q. If 'I' am not soul, then who am I?
A. I is indeed the soul, not the body.

Shobha Shalini Ji
Q. If we are not connected to the soul, then how should our karmas be taken care of because if we are disconnected to Paramātmā we cannot consciously make an effort in doing good karma? 
A. Three things to be taken into consideration are the body, soul and super soul. The super soul is the Bhagavān Himself, like the example of two birds in a nest mentioned in today's session. This soul that we are blessed with now, has always been there with us in all our past several lives and will still continue to be with us in all the future forms of lives we are to assume until we attain moksha. Good karma gives the soul a good life and vice versa. But due to the bad karma performed by this body the silent soul that has been enjoying a good form of life in this birth is also punished to attain a lower birth. It has to downgrade itself. Our actions determine the future of the soul residing in us. Hence it is important for us to connect our souls to Paramātmā so that we do not deter from our divine path. 

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