विवेचन सारांश

The glorious Bhagavan who gives his light and shows the path of good deeds for the soul to carry to subsequent life

Further, Bhagavān spoke about HIMSELF and described HIS glories. HE said that the brightness and light of the SUN, the MOON and the FIRE is because of HIS powers and are not inherently present in them.

In all of creation, HE is an integral part.

The souls in all living beings are ‘sanatana’, meaning eternal, without beginning or end. (The opposite is ‘purātana’, meaning very old.)

Question 5: Is the birth date of the body or the soul? Does anyone feel it is of the soul and not the body?
Most participants replied that the birth date is of the body.

Since the soul has no beginning or end, the birth date belongs to the body. The soul enters the body and connects with the senses at birth.

Our soul is therefore considered sanatana, as it never ends and remains forever. Our birth date pertains to the body, not the soul

Question 6: Which are the five organs of sense?
Answer: The five sense organs are Eyes, Nose, Tongue, Ears, and Skin.

The soul attracts the senses and assumes they belong to it. This leads to desires and attachments, giving rise to the sense of ownership, saying “my bag, my laptop, my phone,” and so on.

If the senses are focused solely on Bhagavān, the feeling of attachment does not arise.

The soul moves from one body to another in the cycle of birth and death.

To understand the connection between the soul and the senses, consider this example:

In a garden, many flowering plants release a pleasant scent. Even when we move away, the scent lingers in the air and reaches us. If the air did not carry the fragrance, we would not experience it once we leave the garden.

Similarly, the soul carries the effects of our actions within it.

Example: A young child of 7 or 8 memorises the entire Gītā. Most children cannot do this, but some can. Why?

This happens because when the Gītā is chanted and memorised in one life, it leaves an impression in the soul. When the soul enters a new body, it carries this learning forward. In the same way, all good deeds accumulate in the soul and are carried into the next birth. Likewise, bad deeds also leave an impact carried by the soul.

Therefore, we must always perform good deeds so that the soul accumulates positive actions to take into the next life. Every activity, studying, speaking, sitting, or working, if performed with involvement, leaves an impression within us.

What do we learn?
This teaching emphasises the importance of performing good deeds and consciously cultivating positive actions. When we are born again, the learning and impressions from past lives, like studying the Gītā, can help us learn faster and with greater ease.

What happens when the mind wanders?

For example, when the eyes see an object, it is because the mind desires to see it.

• In a classroom, the teacher may be teaching and writing on the blackboard. While the eyes are fixed on the board and the ears are tuned to listen, the mind may still wander elsewhere. As a result, neither the words spoken nor the content written on the board is registered in the mind.
• Sometimes, teachers notice whether a student is concentrating by observing emptiness in their gaze. 
• A few students may not understand the lesson at all because their minds are preoccupied with unrelated thoughts, such as TV shows, games, or other distractions.
• There are also instances when a book is open before the eyes, and words are being read, yet the mind does not focus on the reading.
• Even during Vivechan sessions, participants sit in front of laptops or phones to listen and learn. While all participants are visible on the screen, understanding occurs only when the mind actively perceives and registers the explanations of the slokas.
• Similarly, attendees may see the speaker but focus on the tilak on their forehead or the background on the screen, because the mind directs what the eyes notice.
• At times, even with open eyes, we may fail to notice someone passing by if the mind is elsewhere.

True understanding and learning occur only when the senses and soul work together, supported by the mind. Only then can observation and comprehension happen effectively.

Parents often advise children to concentrate and keep their minds focused while studying. It is essential for the mind to be fully present in the action being performed. The mind must support the senses to perceive the environment properly and maintain focus on the task at hand.

Question 7: What is the name of the 15th Chapter?

• Purushotham
• Bhakti,
• Karma yoga
• Sankhya yoga

Answer: 86% have given the correct answer as Purushotham Yoga.

Many people study science and pursue higher education in the Science stream, but only a few become true inventors.

When and how do some scientists invent?

Only those who possess the “Jnana Chakshu”—the wisdom eye with divine vision, can achieve the extraordinary feat of invention.

Arjuna was one such individual, truly accomplished in every respect. To cultivate qualities like Arjuna, one must immerse oneself in worship, satsang, bhajans, and other virtuous practices. Through continuous effort and disciplined practice, it is possible to attain the level of a sage with divine insight and knowledge. However, reaching this state is not easy and requires significant time and dedication.

Question 8: According to science, what is the main source of light?

• Moon
• Star
• Sun
• Fire

Question 9: How many types of Fire are documented? 

• 2 types
• 3 types
• 4 types
• 5 types

Answer:

• 63%  answered as 2 types
• 19% answered as 3 types
•  5%  answered as 4 types  
• 13%  answered as 5 types

There are mainly three types of Fire based on where they occur.

• Vaishvanara - The fire within the stomach that digests food, sustaining life.
• Badhvanan   - The submarine fire that rages beneath the oceans, balancing waters.
• Davanan       - The wildfire that blazes in forests, consuming everything in its path.

At times, parents mention the fire in our belly. This is actually the digestive fire, and Bhagavān says that even the simple act of digestion is not ours, but is powered by His divine energy within us.

The four types of food are also digested by HIS powers. The four types of food mentioned in the Mahabharata are:

• Bhakṣya : Food that is eaten by chewing.
• Lehya     : Food meant for licking.
• Coṣya    : Food intended to be sucked, similar to extracting juice.
• Peya      : Food in liquid form, meant for drinking.

• Source of Knowledge: All knowledge, whether it is science, mathematics, or any other field, arises because of Him.
  
  
• Memory & Forgetfulness: The ability to remember, whether it is the time we ate, what we spoke, or even our nature (forgiving or unforgiving), comes from Him. At the same time, the power to forget is also given by Him.

  • If this power to forget were absent, we would constantly recall all our past lives. That would lead to great confusion and conflict regarding our relationships, families, and places of belonging.
  • Forgetfulness is also a gift that allows us to leave behind unpleasant experiences and move forward peacefully in life.
• The Vedas: Whatever is revealed in the Vedas and scriptures originates from Him. Therefore, we must remember Him at all times, keeping Him in our minds constantly in whatever we do.

• Ṛig Veda
• Sāma Veda
• Yajur Veda
• Atharva Veda

HE is known as Puruṣottama – the Supreme Being. 

HE is supreme and beyond comparison, standing above both categories: the kṣara (perishable) and the akṣara (imperishable). The body belongs to the kṣara category because it can be destroyed, while the soul is akṣara, as it is eternal and indestructible. Yet, Bhagavān is higher than both, because HE is the source, sustainer, and controller of both matter and spirit. Hence, HE alone is the Puruṣottama – the Supreme Being.

Bhagavān has given a detailed revelation of His cosmic form in the 11th chapter. Through the Viśvarūpa Darśana, He shows that He alone is the Puruṣottama – the Supreme Being, who is the sustainer of this world and the entire universe. In this form, all beings, all elements of creation, and even time itself are seen as emanating from Him and resting in Him.

In this entire world, and all the Vedas - Ṛig, Yajur, Sāma, and Atharva, He is glorified as the Puruṣottama, for He is beyond both kṣara (the perishable body and material world) and akṣara (the imperishable soul). Being above worldly attachment and limitation, He alone is the Supreme Being.

Bhagavān declared that the knowledge revealed here is the supreme secret, the most confidential wisdom. Since Arjuna is addressed as anagha—one free from sin, Bhagavān chose to share this profound truth with him. The one who understands this teaching attains the highest knowledge.

Even if it feels difficult to grasp at once, by reflecting upon it step by step, gradually the truth begins to unfold. With patience and sincerity, one can also become enlightened in due course. By following the righteous path as advised by Bhagavān, one is assured of a noble life and auspicious progress, even in future births.

Thus concludes the teaching of Puruṣottama Yoga, the sacred dialogue between Śrī Kṛṣṇa and Arjuna, which unveils the glory of the Supreme Person beyond kṣara and akṣara.

Question 10: Who all will want to become a Human being in the next life?

• I want to be a human           
• I do not want to be a human           
• I want to be a different species

Answers:

• 87% want to be human beings
• 13% said they want to be a different species

Even those who want to be born as a different species should continue to perform good deeds and follow the path of goodness.

Question and Answers

Dhanushya
Question: How was Bhagavān able to convey so much knowledge to Arjuna in such a short span of time? Some say that Bhagavān stopped time to deliver the Gītā.
Answer: If one chants the entire Bhagavad Gītā at a speedy pace, it takes about an hour. Bhagavān, with His divine power and clarity, could easily speak it within about 45 minutes. Moreover, the battlefield of Kurukṣetra was vast, and while Bhagavān was instructing Arjuna, the other warriors were engaged in arranging their formations, preparing for combat, or waiting for the conch to be blown. This created the impression that time itself had paused. In truth, it was Bhagavān’s mastery of expression and the divine intensity of the moment that allowed such profound wisdom to be revealed in what appeared to be a short span of time.

Madhura ji
Question: When Bhagavān declares that He is the one who gives light to the Sun and the Moon, does it not sound like pride?
Answer: Not at all. Bhagavān’s words are never spoken out of pride or ego, because He is beyond such qualities. When He says that He is the source of the light of the Sun, the Moon, and all beings, it is not self-praise but revelation. Just as a teacher points out the truth for the benefit of the student, Bhagavān explains these facts only to help us understand His supreme nature and recognise Him as the ultimate source of all energy, life, and existence.

Bani ji
Question: If Bhagavān is the one giving light, why is the night dark?
Answer: Bhagavān provides light both during the day and the night. In the day, He gives it through the Sun; in the night, through the Moon and stars. When the Moon is absent or hidden, we experience darkness. Even then, whatever light we do see, whether from the Moon, stars, or fire, is still His gift. Without His arrangement, there would only be total darkness everywhere.

Avani ji
Question: How did Arjuna become a friend of Bhagavān?
Answer: Arjuna was pure-hearted, sinless, fearless, and free from hatred or malice. Because of his noble qualities and good conduct, Bhagavān Śrī Kṛṣṇa was pleased with him and accepted him as a close friend. They were also related by family ties, since Arjuna’s mother, Kuntī Devī, was the sister of Vasudeva, the father of Śrī Kṛṣṇa. Thus, they were cousins, and from childhood itself they developed a bond of affection that grew into deep friendship.

The discourse concluded with a prārthanā offering at the padakamala (lotus feet) of Śrī Hari, followed by the recitation of the Hanumān Chalisa