विवेचन सारांश

The Threefold Austerities and the Essence of Faith: Understanding Sacrifice, Charity, and Devotion

This verse describes the austerity of speech, emphasizing that one’s words should be devoid of harshness (anudvegakaram), truthful (satyam), pleasant (priyam), and beneficial (hitam). It further highlights the importance of self-study (svādhyāya) and regular recitation of scriptures as an integral part of verbal discipline.

The Bhagavad Gītā categorizes tapas (austerity) into three levels—physical, verbal, and mental. In this verse, Bhagavān Śrī Kṛṣṇa speaks about the discipline of speech.

Words possess immense power; they can either heal or wound. Therefore, speech should be carefully cultivated to ensure it does not cause distress (anudvegakaram). While truth is essential, it should be conveyed in a manner that is both kind and useful. Simply flattering someone for personal gain is not in alignment with satyam priyam hitam, as it ultimately harms both the speaker and the listener.

An illustrative story reinforces this idea: Once, a king invited two astrologers to predict his future. The first astrologer, upon examining the king’s palm, gravely declared that the king would outlive all his family members and witness their demise. Distressed by this ominous statement, the king ordered his imprisonment. Later, the second astrologer, seeing the same fate, phrased it differently—he expressed joy that the king was blessed with a long life, surpassing that of his descendants. Pleased with this positive outlook, the king rewarded him generously. Both astrologers conveyed the same truth, yet the manner in which they articulated it determined the reaction they received. This anecdote underscores the importance of speech that is truthful, yet gentle and constructive.

Bhagavān Śrī Kṛṣṇa and great personalities like Hanumān and Śrī Rāma exemplify mastery over speech. Their words were always purposeful, compassionate, and infused with wisdom. Effective communication is not only valuable in spiritual life but also in everyday interactions.

Furthermore, the verse emphasizes svādhyāyābhyasana, meaning the practice of self-study. Regular engagement with scriptures such as the Bhagavad Gītā, Upaniṣads, and Brahmasūtras is considered a form of austerity of speech. This is not merely about reading; it requires internalizing and applying the teachings in daily life. Memorizing verses (ślokas) and revising previous learnings demand discipline and perseverance. At times, one may feel disinterested or distracted, but true tapas involve overcoming such inertia and remaining steadfast in one’s commitment.

Abhyasana goes beyond reading; it entails living by the principles one studies. If knowledge is merely accumulated without application, it remains superficial. However, when it is put into practice, its impact becomes limitless. Hence, svādhyāya and abhyasana together constitute the verbal austerity (vāṅmaya tapa).

The next level of tapas is that of the mind, which focuses on serenity, self-control, and purity of thought. Bhagavad Gītā continues to elaborate on how mental discipline plays a crucial role in spiritual evolution.

Manaḥ prasāda—mental happiness—is emphasized as an essential form of tapas. It might seem contradictory to consider happiness as a form of austerity, as tapas is often associated with difficulty and restraint. Typically, austerity involves self-control, such as restraining the senses or fasting, which does not immediately bring joy. However, Bhagavān declares that maintaining a state of mental happiness, even in challenging circumstances, is indeed a form of tapas.

Life presents situations that cause distress and negativity, and at such moments, the ability to smile and remain content is a responsibility that lies solely with the individual. No one else can ensure happiness; it must be cultivated from within. This ability to sustain happiness despite adversities is a significant form of mental discipline.

An exemplary instance of this principle is seen in the Mahābhārata. As the Kurukṣetra war was about to commence, the battlefield was charged with tension. Eighteen akṣauhiṇīs of warriors stood prepared for battle, and an inevitable sense of doom loomed over all. Arjuna, overwhelmed with sorrow, declared his unwillingness to fight. Despite the gravity of the situation, Bhagavān Śrī Kṛṣṇa remained calm, composed, and smiling. In the second chapter of the Bhagavad Gītā, Sanjaya describes Arjuna’s teary-eyed distress, yet Bhagavān Kṛṣṇa, maintaining his composure, begins his upadeśa (teaching) with a smile. He initiates his discourse from 2.11—“aśochyān anvaśochastvaṃ prajñāvādāṃścha bhāṣase”—gently but firmly chiding Arjuna for his misplaced grief.

This instance is not merely a lesson in teaching but also embodiment. Bhagavān Śrī Kṛṣṇa does not just impart wisdom; he lives it. Throughout the Bhāgavata Purāṇa and various kathās, his actions reflect his teachings. Observing his demeanor provides a direct understanding of how to incorporate Bhagavad Gītā’s teachings into daily life. Kathā-śravaṇa (listening to divine narrations) is a powerful method of gaining knowledge, as it offers practical insights into these teachings rather than merely intellectual comprehension of ślokas.

Thus, the first and foremost aspect of mānasa tapas is the cultivation of unbroken happiness—manaḥ prasādaḥ. A key indicator of progress in spiritual practice is an increase in happiness. If one finds greater joy in life than before, it is a sign that one has begun to internalize the teachings of the Bhagavad Gītā.

Following this, Bhagavān describes the next element—saumyatvaṃ, or gentleness. A person practicing mānasa tapas should cultivate a kind and serene disposition towards all beings. This inner harmony is reflected in one's thoughts and actions.

Next comes maunam—silence. However, maunam is often misunderstood as merely refraining from speech. Some observe a vow of silence (mauna vrata) on Ekādaśī, abstaining from speaking but continuing to communicate through writing or messaging. True silence, as explained in the Bhagavad Gītā, is not just the absence of spoken words but the stilling of the mind. Maunam is achieved when unnecessary thoughts are restrained, and the mind is not engaged in constant internal chatter. This deeper form of silence is an integral aspect of mānasa tapas.

Ātmavinigrahaḥ (self-restraint) follows, emphasizing control over one’s senses and thoughts. This includes monitoring desires, emotions, and impulses to maintain inner stability. A purified mind—bhāvasaṃśuddhi—is the culmination of mānasa tapas. It involves constant introspection to evaluate personal progress. Are jealousy, greed, and negativity decreasing? Are positive qualities flourishing? This self-analysis is essential, as spiritual practices should transform one’s inner world.

Importantly, Bhagavad Gītā does not teach judgment of others but self-improvement. The focus should not be on categorizing others’ diets or actions as sāttvika, rājasika, or tāmasika, but on refining one’s own conduct and elevating one's own life.

Thus, manaḥ prasādaḥ (mental cheerfulness), saumyatvaṃ (gentleness), maunam (inner silence), ātmavinigrahaḥ (self-restraint), and bhāvasaṃśuddhiḥ (purity of mind) together constitute mānasa tapas. By diligently practicing these, one can cultivate true inner discipline and align with the teachings of Bhagavān Śrī Kṛṣṇa.

The concept of śraddhā, or deep faith, is paramount in spiritual practice. However, before attaining such unwavering faith, one must engage in śravaṇa (listening) and manana (reflection). The scriptures never advocate blind belief; instead, they encourage logical reasoning and contemplation. Manana is the process of understanding why a certain practice is followed and what its outcomes will be. Bhagavān provides logical explanations for every principle, such as the classification of food into sāttvika, rājasika, and tāmasika categories. He does not merely issue directives but explains their significance, allowing one to develop conviction based on understanding.

Penance (tapas), when undertaken with utmost śraddhā, becomes a means to attain true enlightenment. However, it must be performed without any expectation of rewards. Often, people seek recognition for their spiritual efforts—whether by announcing their fasts, sharing their spiritual achievements, or seeking admiration from others. Such an approach falls under rājasika sādhanā, where motivation stems from external validation rather than inner transformation. While this type of sādhanā does bring some benefits, its impact remains limited.

In contrast, sāttvika tapas is marked by selflessness. True sādhakas engage in spiritual practices without any desire for praise or acknowledgment. They undertake austerities in solitude, indifferent to external validation. Their focus remains solely on inner purification and devotion. Such individuals are not driven by a need for recognition but by an intrinsic longing for spiritual evolution. This form of tapas, performed with detachment from worldly rewards, is what is termed as sāttvika tapas.

Thus, Bhagavān delineates the nature of true penance—one that is rooted in faith, undertaken with unwavering determination, and free from any expectation of material or social gain. Such sāttvika tapas alone leads to the highest spiritual attainment.

The desire for recognition, respect, and reverence often becomes a motivation behind penance. When an individual engages in tapas with the intent to gain honor and admiration, it is driven by dambha—conceit and hypocrisy. Such a penance, performed with arrogance and a desire for external validation, falls under the category of rājasa tapas. Bhagavān states that such penance is chalam (fickle) and adhruvam (unstable); its fruits are uncertain, and most importantly, it does not purify the mind.

Material progress is sought by all, but true purification of the mind is invaluable and cannot be attained without sattvika tapas. Only when tapas is performed without any expectation of reward does it contribute to the purification of the mind. Arjuna, in the third adhyāya of the Bhagavad Gītā, questions why individuals often engage in actions they do not wish to perform. He asks why, despite knowing right from wrong, people still find themselves helplessly driven towards sinful acts:

“atha kena prayukto'yaṃ, pāpaṃ carati pūruṣaḥ,
anicchannapi vārṣṇeya, balādiva niyojitaḥ” (3.36)
This resonates deeply with the human experience. Many struggle to control anger or desires, yet find themselves unable to resist their impulses. Such helplessness arises due to an impure mind.

For the purification of the mind, engaging in sattvika sādhana is essential. However, even a person firmly established in sattvika sādhana is not immune to downfall. If one starts deriving pleasure from external praise and admiration, rājasa and tāmasa tendencies slowly creep in. This gradual transformation is exemplified in the story of King Nahusha. Initially a dharmatma, Nahusha was chosen by the devas to temporarily assume the role of Indra when Indra was cursed. Being righteous and humble, he was deemed the most suitable for the position.

However, power and opulence led to his downfall. Over time, arrogance consumed him, and he desired control over everything, including Indra's wife. His pride reached such heights that he commanded revered sages, including Agastya Rishi, to carry his palanquin. As he grew impatient, he demanded them to move faster. Agastya Rishi, angered by his audacity, cursed him to become a serpent. Nahusha fell from his high position and lived on earth as a serpent until Yudhishthira's grace freed him.

This illustrates how even those on the righteous path can fall if they allow rājasa and tāmasa influences to take hold. To guard against such a downfall, many great seekers, such as Swami Ramsukhdas Ji Maharaj, impose strict discipline upon themselves. Some avoid even the sight of gold or worldly distractions, recognizing that attachment to vishayas (worldly objects) can lead to spiritual decline at any moment.

Thus, true tapas must be performed with a focus on self-purification, without attachment to recognition or rewards. The mind must be engaged in sattvika pursuits as much as possible, for only then does it truly evolve towards higher states of consciousness.

There are individuals who, out of sheer ignorance, engage in tapasya without proper understanding or guidance. They neither seek advice from the wise nor refer to the scriptures but follow austerities based solely on their rigid mindset. This kind of tapasya, undertaken with a lack of wisdom, often results in self-inflicted suffering and even harm to others. When such penance is performed with malicious intent, such as wishing misfortune upon others, it is classified as tāmasika tapasya—a form of penance driven by vengeance and darkness.

Having elaborated on the different kinds of tapasya, Bhagavān now turns to the significance of dāna (charity). Dāna holds great importance, especially for householders (gṛhasthas). The structure of life is divided into four āshramas: Brahmacharya Āshrama, Gṛhastha Āshrama, Vānaprastha Āshrama, and Sannyāsa Āshrama. Among these, the gṛhastha plays a crucial role, as it is the sustaining pillar upon which the other three āshramas depend. The householder has the responsibility of supporting not just their own family but also those in the brahmacharya, vānaprastha, and sannyāsa stages of life.

For gṛhasthas, three duties are paramount: yajña, dāna, and tapasya. Bhagavān emphasizes in the Bhagavad Gītā (18.5): "yajñadānatapaḥkarma, na tyājyaṃ kāryameva tat" — these three acts can never be renounced. They must always be performed. Yajña represents sacrifice and devotion, dāna signifies generosity, and tapasya denotes disciplined austerities. These three practices are indispensable for the spiritual and moral progress of an individual and society as a whole.

Bhagavān will further elaborate on the different types of yajña in the fourth chapter, detailing twelve distinct forms. Likewise, He has already expounded on the different levels of tapasya. Now, He begins the discourse on dāna, emphasizing its importance and the spirit in which it should be offered. Just as tapasya and yajña must be performed with the right attitude, dāna too must be given selflessly, without attachment or expectation of recognition.

Thus, yajña, dāna, and tapasya are not mere rituals but essential elements that uphold dharma and guide an individual on the path of righteousness and spiritual evolution.

Charity should be given with the understanding that it is one’s duty to give—dātavyam iti yaddānam. It should be offered selflessly, without any expectation of return—anupakāriṇe. True dāna is not performed with the hope of gaining rewards, recognition, or future benefits. In worldly relationships, there often exists an underlying expectation of reciprocity. A mother nurtures her child, expecting support in old age. A person offers help with the thought that they might receive assistance in return. However, Bhagavān emphasizes that true dāna must be devoid of such motives.

Additionally, charity should be given at the right place (deśa), at the right time (kāla), and to the right recipient (pātra). The right time can be interpreted in two ways: first, auspicious occasions such as Makara Sankranti, Ekādashi, or the holy period of the Kumbha Mela; second, the situational appropriateness of charity. Offering water in an area suffering from drought is meaningful, whereas distributing water in a place where it is already abundant holds little value. Similarly, distributing ice cream during winter merely to dispose of excess stock does not constitute true charity, whereas offering it during summer fulfills a need.

The right recipient (pātra) is equally important. Charity should be given to those who truly need it. For instance, providing food to someone whose hunger is already satiated does not fulfill the essence of dāna. Supporting a deserving Brahmin boy engaged in study is an example of appropriate charity.

Thus, dāna performed with due consideration of deśa (place), kāla (time), and pātra (worthy recipient) is regarded as sāttvika dāna. When charity is given with this awareness, without any desire for personal gain, it attains its highest and purest form.

When charity is given with the expectation of something in return, it is considered rājasika dāna. If there is a desire for personal gain—whether it be recognition, rewards, or the fulfillment of a wish—such an act falls under the category of rajas. For instance, when students offer expensive gifts to their teachers in the hope of securing better grades, it reflects this very nature of rājasika dāna.

Similarly, if one gives charity with a burdened heart, feeling reluctant yet compelled by societal pressure, familial expectations, or personal obligations, then such an offering is not made with true generosity. When the act of giving itself causes distress, making one feel forced rather than willing, it is classified as rājasika dāna. 

Thus, true charity should be free from ulterior motives, given with a pure heart, and without any expectation of return.

Tāmasika dāna is the complete opposite of sāttvika dāna. While sāttvika charity is given at the right time, to the right person, and in the right manner, tāmasika dāna disregards all these principles. It is offered at an improper time and place, given to those who are undeserving, and often done without respect or sincerity.

This type of charity is given inappropriately, sometimes with an attitude of arrogance or disrespect. If one insults the recipient, belittling them for their poverty or helplessness, it turns into a tāmasika act. True dāna should never carry the weight of false pride, ignorance, or dishonor.

Having understood the different types of dāna—sāttvika, rājasika, and tāmasika—it is important to acknowledge that while tāmasika dāna should be avoided, even rājasika dāna has its value. One may not immediately attain the state of sāttvika purity, but by beginning with rājasika actions, one can gradually evolve towards a sāttvika nature. Just as one cannot become sāttvika overnight, devotion and purity of intent develop over time.

Even Swamiji emphasizes that one should engage with Bhagavān daily, praying not only for oneself but also for one's family, society, and the world. This strengthens the bond with the divine, nurturing faith and devotion. In the initial stages, motivation through appreciation or recognition is acceptable. If someone praises an individual for meditating daily, it encourages perseverance. However, excessive attachment to praise can lead to arrogance, which must be avoided. The journey should begin with rājasika tendencies, but over time, one must transition towards sāttvika consciousness.

Now, Bhagavān introduces the profound concept of Om Tat Sat. These three sacred words are indicators of Paramātmā.

The ṛṣis, in their wisdom, recognized that communication with the divine requires a name or designation. Just as one cannot speak of an entity without identifying it, these three words—Om Tat Sat—serve as divine markers of Paramātmā. They encapsulate the essence of the supreme reality, guiding spiritual seekers toward higher understanding.

These three sacred syllables—Om, Tat, and Sat—are the defining markers of Brahman. Just as names serve as identifiers in human interactions, allowing individuals to be addressed and recognized, these three divine syllables are the very nirdesha (designation) of Paramātmā. Without a name, communication is impossible, and thus, the ṛṣis and scriptures have attributed these sacred syllables to the Supreme.

From the very beginning of creation, after Brahmā manifested the universe, it was through the divine essence of Om Tat Sat that the brāhmaṇas were empowered to establish the Vedas and the yajñas. These sacred rituals, scriptures, and spiritual practices all originate from this supreme designation of the divine. The very foundation of dharma, knowledge, and sacrifice is rooted in this eternal principle.

Thus, Om Tat Sat is not merely a phrase but the essence of Paramātmā, encapsulating the eternal, the transcendental, and the absolute truth that governs the cosmos.

Since time immemorial, Brahmavādins—those devoted to the pursuit of the ultimate truth—have declared that all acts of yajña (sacrifice), dāna (charity), and tapa (austerity) must begin with the utterance of Om. This sacred syllable, being an eternal marker of Brahman, sanctifies and elevates these actions, ensuring their alignment with divine principles.

At the very beginning of creation, once the universe was manifested, the Brahmaṇas, the Vedas, and the yajñas were also established. Therefore, every karma rooted in dharma must be initiated with Om—whether it is a sacred ritual, an act of generosity, or an ascetic practice. This is why, before reciting the Bhagavad Gītā, one chants "Om Śrī Paramātmanē Namaḥ," acknowledging the eternal Supreme Being.

The scriptures affirm that these practices, as prescribed by the Vidhis (divine injunctions), should always be performed in this manner. After extolling Om, Bhagavān now turns to the glorification of Tat, further revealing the deeper significance of these sacred syllables.

Those who seek mokṣa—the ultimate liberation—perform yajña (sacrifices), tapa (austerities), and dāna (charity) without attachment to the fruits of their actions. They dedicate all their deeds solely to the divine, signified by the syllable "Tat".

The word "Tat", meaning supreme, that eternal, serves as a reminder of the Paramātmā, to whom all offerings, penance, and acts of generosity are devoted. These seekers of liberation first invoke "Tat", thereby surrendering their actions completely to the divine, without any expectation of personal gain.

Now, Bhagavān turns to the final syllable—"Sat"—revealing its deep significance in the path of righteousness.

The word "Sat" is used to denote virtue, goodness, and auspiciousness. Whenever something pure and noble takes place, the essence of "Sat" is invoked.

Thus, Bhagavān emphasizes that the syllable "Sat" signifies all that is virtuous, pure, and aligned with the highest dharma. It is invoked in every sacred and praiseworthy action.

Bhagavān now elaborates on the significance of "Sat" in the context of self-discipline, charity, and sacrifice.

The unwavering commitment and stability in yajña (sacrificial offerings), tapas (austerity), and dāna (charity) are described as "Sat". When one's mind becomes deeply rooted in these noble practices, it signifies conviction, steadfastness, and alignment with dharma.

Furthermore, "Sat" is also associated with actions performed for a higher purpose. "Tadarthīyaṃ" refers to deeds undertaken solely for Bhagavān, without selfish motives. Any karma dedicated to the Supreme is infused with "Sat", elevating it beyond mere worldly action.

Thus, Bhagavān emphasizes that both the steadfast pursuit of yajña, tapas, and dāna, as well as all karma done in devotion to the Divine, are imbued with the essence of "Sat", leading one toward spiritual elevation.

Bhagavān now concludes by emphasizing the necessity of Śraddhā (faith) in all spiritual practices.

Any yajña (sacrificial offering), dāna (charity), or tapas (austerity) performed without Śraddhā is deemed "Asat"—devoid of any true essence. Such actions bear no fruit, neither in this world nor beyond. If one undertakes spiritual disciplines merely out of societal pressure, obligation, or fear, without genuine faith, then these acts remain hollow and ineffective.

Bhagavān has already described the three types of Śraddhā—Sāttvik, Rājasik, and Tāmasik. Sāttvik Śraddhā leads to ultimate success, Rājasik Śraddhā yields material gains, and Tāmasik Śraddhā may grant short-term achievements but ultimately leads to downfall. However, the absence of Śraddhā altogether ensures complete failure.

A powerful analogy illustrates this truth. A child, unable to see Bhagavān, questions His existence. The mother, in response, gently slaps the child, who cries in pain. She then asks, "Where is your pain? I cannot see it." The child insists that the pain is real, even though it is invisible. Similarly, Bhagavān’s presence is beyond direct perception, yet His existence is undeniable. Faith is the bridge between the unseen and the realized.

In the realm of spirituality, one must first believe—just as in mathematics, where an unknown variable is assumed to be "X" before solving for its value. The seeker must initially accept the path, and practice diligently, and only then, over time, will realization dawn. Even if progress seems slow, any lack of spiritual experience may be due to errors in practice. By refining one's discipline and devotion, one can truly come to realize Bhagavān.

Thus, Bhagavān concludes this chapter, affirming the sanctity of Om Tat Sat—a mantra chanted at the end of spiritual recitations, seeking forgiveness for any errors made in understanding or articulation.

With this, the Saptadaśodhyāya (Seventeenth Chapter) of the Śrīmad Bhagavad Gītā—which is both Upaniṣad-svarūpa (the essence of the Upaniṣads), a Brahma Vidyā (knowledge of the Supreme), and a Yoga Śāstra (scripture of divine union)—comes to a close.

Om Tat Sat. Śrī-Kṛṣṇārpaṇamastu.

Mandakini Ji
Q: In the 19th verse of Chapter 15, is "Bhārat" being used to address Arjuna or as a reference to the nation? Since many figures in the Mahābhārata, including Dhṛtarāṣṭra, Duryodhana, and Arjuna, have been called Bhārat, how should we interpret this term? Can "Bhārat" be taken as a synonym for Arjuna throughout the text?
A: Throughout the Mahābhārata, the term "Bhārat" is used in different contexts. It is derived from Bhārata-vaṃśa, the lineage of King Bharata, from whom many prominent figures in the epic descend. Because Arjuna is a descendant of this lineage, he is often addressed as Bhārata by Bhagavān. However, Dhṛtarāṣṭra and Duryodhana are also called Bhārat because they too belong to the same lineage.

In the 15th Chapter, 19th verse, when Bhagavān addresses Arjuna as Bhārata, it is a personal address rather than a reference to the geographical entity of India. However, in other places, "Bhārat" can signify the broader identity of all Bhārat-vaṃśīs, meaning the descendants of Bharata. Thus, the term holds multiple layers of meaning, and one must interpret it based on the context in which it appears.


Ashok Ji
Q: In hotels, vegetarian food is served under the category of "V", but can it be classified as Sāttvik, Rājasik, or Tāmasik?
A: The categorization of food into Sāttvik, Rājasik, and Tāmasik is based not only on its ingredients but also on its effect on the mind and body.

• Sāttvik food promotes purity, clarity, and balance.
• Rājasik food fuels activity, restlessness, and passion.
• Tāmasik food induces lethargy, dullness, and inertia.

While a food item may be vegetarian, it does not necessarily mean it is Sāttvik. For example, vinegar is vegetarian but falls under the Rājasik or Tāmasik categories due to its fermented nature and strong, stimulating effect. Similarly, soy-based foods can also be Rājasik or Tāmasik, depending on how they are processed and consumed. Thus, the classification depends on preparation, combination, and intent behind consumption.


Ramesh Ji
Q: I have read the Bhagavad Gītā multiple times, and I was wondering about Chapter 18, Verse 48: "saha-jam karma kaunteya, sa-doṣam api na tyajet,
sarvārambhā hi doṣeṇa, dhūmenāgnir ivāvṛtāḥ." (18.48) This verse states that every action carries some imperfection, just as fire is always accompanied by smoke. Does this mean that even Sāttvik actions have faults? How should we understand this?
A: In Chapter 18, Bhagavān classifies karma into Sāttvik, Rājasik, and Tāmasik, highlighting the nature of each. While Sāttvik karma is the highest form of action, it is still subject to the imperfections inherent in the material world.

The analogy used—"Just as fire is always accompanied by smoke"—implies that no action in this world is entirely free from flaws. However, one should not abandon an action simply because it carries minor imperfections. Instead, by aligning actions with Sāttvik principles, one can transcend the faults and elevate the soul.

Even the most Sāttvik deeds may have traces of Rājasik and Tāmasik elements, just as a balanced meal may contain a mix of Sāttva, Rajas, and Tamas. The key is to ensure that Sāttva dominates, making the action spiritually uplifting.


Aruna Ji
Q: You spoke about Śraddhā (faith). What kind of faith should one have to truly understand Bhagavān?
A: Understanding Bhagavān requires true Śraddhā, much like scientific knowledge requires foundational trust in established principles. For example, we accept that H₂O is water or that O₂ is oxygen based on scientific findings, even though we may not have personally verified these claims. Similarly, the wisdom of the Vedas and the words of enlightened sages guide seekers toward spiritual realization.

Initially, one must accept with faith, just as a student first learns basic chemistry before reaching deeper understanding. With continued study and practice, realization follows. When one deepens their spiritual practice with sincerity, glimpses of Bhagavān's presence begin to manifest, confirming the truth of the scriptures.

Thus, faith is not blind belief, but a disciplined pursuit—a path where trust leads to direct experience.

Neenu Ji:
Q: It is said that even when we are inactive, 24 karmas are happening simply because we are alive. What are these 24 karmas, and where do involuntary reflexes such as digestion and breathing fit in?
A: The 24 karmas refer to the constant activities of the body and mind, which occur even without conscious effort. Bhagavān states in Chapter 3:

"na hi kaścit kṣaṇam api, jātu tiṣṭhaty akarma-kṛt" (3.5)
"No being can remain without performing karma, even for a moment."

This includes bodily functions such as respiration, digestion, circulation, and metabolism. These involuntary actions are also considered karma, as they sustain life. Even though we do not actively control them, they still contribute to our existence and the larger cosmic order.

Thus, karma is not limited to physical labor—even existence itself involves continuous action.


Q: You mentioned "Om Tat Sat" as a divine name. Does it mean that Bhagavān should only be addressed by this name?
A: "Om Tat Sat" is not merely a name but an indicator of the eternal truth. These syllables hold deep significance:

These words are often repeated in Vedic mantras as divine indicators. However, Bhagavān is beyond any single name. Scriptures affirm that Bhagavān manifests wherever there is true remembrance—whether one calls upon Him as Śrī Rāma, Śrī Kṛṣṇa, Bhagavān Viṣṇu, or any other form. The key is devotion, not the specific name used.

Thus, while "Om Tat Sat" is significant in Vedic tradition, Bhagavān responds to all sincere calls, regardless of the name invoked.

The session ended with prayers and chanting Hanuman Chalisa.