विवेचन सारांश
The Twenty-six Qualities of Divine virtues that lead to Liberation
The session started with prayer to Sri Krishna and the customary lighting of the lamp.
Prayers were also offered to the Gurus
Sadāśiva samārambhāṃ śaṅkarācārya madhyamām |
Asmadācārya paryantāṃ vande guru paramparām ||
"Beginning with Lord Sadaśiva (as the first teacher), with Shankaracharya in the middle, and extending down to my own immediate Acharya (teacher), I bow to that entire lineage of Gurus."
Introduction
Completion of Level One – A Spiritual Milestone
The vivechan began by congratulating all students for successfully completing Level One of their Bhagavad Gītā journey. They have studied:
Prayers were also offered to the Gurus
Sadāśiva samārambhāṃ śaṅkarācārya madhyamām |
Asmadācārya paryantāṃ vande guru paramparām ||
"Beginning with Lord Sadaśiva (as the first teacher), with Shankaracharya in the middle, and extending down to my own immediate Acharya (teacher), I bow to that entire lineage of Gurus."
Introduction
Completion of Level One – A Spiritual Milestone
The vivechan began by congratulating all students for successfully completing Level One of their Bhagavad Gītā journey. They have studied:
- Chapter 12 – Bhakti Yoga (Path of Devotion)
- Chapter 15 – Purushottama Yoga (The Yoga of the Supreme Person)
This marks a significant spiritual achievement. Sadhaks initially doubted whether they could recite and memorize Sanskrit shlokas, but after completing two chapters, they feel confident about completing all 18 chapters and memorizing all 700 verses.
Moving to Level Two – Chapter 16
Sadhaks are now entering Level Two with Chapter 16 – Daivasura Sampad Vibhaga Yoga (The Yoga of the Division between Divine and Demoniac Qualities)
This chapter explains the distinction between:
Moving to Level Two – Chapter 16
Sadhaks are now entering Level Two with Chapter 16 – Daivasura Sampad Vibhaga Yoga (The Yoga of the Division between Divine and Demoniac Qualities)
This chapter explains the distinction between:
- Daivi Sampad – Divine qualities
- Asuri Sampad – Demoniac qualities
The Opportunity to Learn Gita is A Matter of Divine Grace
The emphasis is on learning the Gita and it is not merely a personal choice but a result of:
The emphasis is on learning the Gita and it is not merely a personal choice but a result of:
- Past punya (good karma)
- Lord’s grace
- Blessings of saints
Not everyone who receives an invitation to learn joins the program. Out of 100 people invited, only about 10 join. This suggests that:
Bhagavan chooses who is ready.
Spiritual learning happens when Divine Grace aligns.
Thus, Sadhaks should feel grateful and responsible to complete the journey sincerely.
Confidence Through Practice
Initially, Sadhaks doubted their ability
Bhagavan chooses who is ready.
Spiritual learning happens when Divine Grace aligns.
Thus, Sadhaks should feel grateful and responsible to complete the journey sincerely.
Confidence Through Practice
Initially, Sadhaks doubted their ability
- to recite Sanskrit shlokas
- memorize 700 verses and
- to understand the deep philosophy.
But through consistent practice, they now:
- Feel confident
- Enjoy chanting
- Experience mental peace
Gītā shlokas are not ordinary verses — they are mantras. Reciting them creates positive vibrations, calmness, and inner peace.
Gītā as a Practical Checklist – Not Just “Dos and Don’ts”
One key teaching highlighted is that the Bhagavad Gītā is rational and practical. Bhagavān does not command us to “Do this” or “Don’t do this”. Instead, He provides a checklist for self-evaluation.
If we think:
“I am a good person” → Check whether we possess divine qualities.
“I am not doing anything wrong” → Check whether demoniac qualities exist within us.
This self-assessment approach makes the Gita deeply practical and introspective.
Checklist Approach Throughout the Gītā
Throughout the Bhagavad Gītā, Sri Krishna gives checklists:
Gītā as a Practical Checklist – Not Just “Dos and Don’ts”
One key teaching highlighted is that the Bhagavad Gītā is rational and practical. Bhagavān does not command us to “Do this” or “Don’t do this”. Instead, He provides a checklist for self-evaluation.
If we think:
“I am a good person” → Check whether we possess divine qualities.
“I am not doing anything wrong” → Check whether demoniac qualities exist within us.
This self-assessment approach makes the Gita deeply practical and introspective.
Checklist Approach Throughout the Gītā
Throughout the Bhagavad Gītā, Sri Krishna gives checklists:
- Chapter 6 – How to meditate
- Chapter 4 – Knowledge and action
- Chapter 12 – 36 qualities of a true devotee (Bhakta Lakshanas)
- Chapter 16 – 26 divine qualities
Thus, the Gita consistently encourages self-reflection, not blind following.
16.1
śrībhagavānuvāca
abhayaṃ(m) sattvasaṃśuddhiḥ(r), jñānayogavyavasthitiḥ,
dānaṃ(n) damaśca yajñaśca, svādhyāyastapa ārjavam 16.1
Śrī Bhagavān said : Absolute fearlessness, perfect purity of mind, constant fixity in the Yoga of meditation for the sake of self-realization, and even so, charity in its Sāttvika form, control of the senses, worship of God and other deities as well as of one’s elders including the performance of Agnihotra (pouring oblations into the sacred fire) and other sacred duties, study and teaching of the Vedas and other sacred books as well as the chanting of God’s names and glories, suffering hardships for the discharge of one’s sacred obligations and uprightness of mind as well as of the body and senses.
Fearlessness (Abhayam):
Why is Fearlessness the First Quality?
Fearlessness is placed first because:
Why is Fearlessness the First Quality?
Fearlessness is placed first because:
- Without fearlessness, we cannot walk the path of righteousness.
- Fear prevents us from doing the right thing.
- All other virtues require courage.
How Does Fearlessness Develop?
Some practical examples:
A Sadhak feels confident when their teacher knows them well.
A person feels secure if they know someone powerful (e.g., a minister or leader).
Similarly, if we know Sri Krishna is with us, we gain confidence.
Divine Assurance
In Chapter 18 (Shlokas 68 and 69), Bhagavān says that one who studies, teaches, and spreads the Gītā becomes His most beloved. This creates spiritual confidence in the minds of the people.
Two Types of Fear
1. Internal Fear
Arises from guilt.
Happens when we do something wrong.
Psychological insecurity without visible danger.
2. External Fear
Fear of animals, thieves, danger.
Physical threats
One should clearly understand that:
Some practical examples:
A Sadhak feels confident when their teacher knows them well.
A person feels secure if they know someone powerful (e.g., a minister or leader).
Similarly, if we know Sri Krishna is with us, we gain confidence.
Divine Assurance
In Chapter 18 (Shlokas 68 and 69), Bhagavān says that one who studies, teaches, and spreads the Gītā becomes His most beloved. This creates spiritual confidence in the minds of the people.
Two Types of Fear
1. Internal Fear
Arises from guilt.
Happens when we do something wrong.
Psychological insecurity without visible danger.
2. External Fear
Fear of animals, thieves, danger.
Physical threats
One should clearly understand that:
- Alertness is not fear.
- Being cautious is wise.
- Living in anxiety is weakness.
But If we:
Speak truth, Walk on the right path, and do not hide wrongdoing, then fear naturally disappears.
Fearlessness comes from:
Clean conscience
Faith in God
Acceptance of destiny
As taught in Chapter 11, outcomes are already determined. We are merely instruments.
Purity of Heart (Sattva-Samshuddhi):
Purity does not mean external ritual purity. It means:
Speak truth, Walk on the right path, and do not hide wrongdoing, then fear naturally disappears.
Fearlessness comes from:
Clean conscience
Faith in God
Acceptance of destiny
As taught in Chapter 11, outcomes are already determined. We are merely instruments.
Purity of Heart (Sattva-Samshuddhi):
Purity does not mean external ritual purity. It means:
- Clean intentions
- Honest feelings
- No hidden negativity
This quality refers to inner purity.
Example 1 – The Milk Vessel
When we pour milk into a vessel, it must be clean. If dirty, milk spoils. Similarly, if the mind is impure, divine knowledge cannot stay.
Example 2 – Dusty Mirror
A mirror covered with dust cannot reflect clearly. Our mind covered with impurities cannot reflect the Lord.
Impurities include:
Example 1 – The Milk Vessel
When we pour milk into a vessel, it must be clean. If dirty, milk spoils. Similarly, if the mind is impure, divine knowledge cannot stay.
Example 2 – Dusty Mirror
A mirror covered with dust cannot reflect clearly. Our mind covered with impurities cannot reflect the Lord.
Impurities include:
- Jealousy
- Ego
- Greed
- Hatred
- Ill intentions
Bhagavān is pure (Vishuddha). To perceive Him, we must purify our inner instrument (mind and heart).
Steadfastness in Knowledge and Yoga (Jnana-Yoga-Vyavasthitih):
This refers to stability in spiritual practice. Many people begin learning enthusiastically, but lose consistency. They stop due to laziness or excuses.
Steadfastness means:
Steadfastness in Knowledge and Yoga (Jnana-Yoga-Vyavasthitih):
This refers to stability in spiritual practice. Many people begin learning enthusiastically, but lose consistency. They stop due to laziness or excuses.
Steadfastness means:
- Continuing despite distractions.
- Not listening to a lazy mind.
- Remaining disciplined in spiritual learning.
Learning the Gītā itself is Jnana Yoga. Remaining committed to it is Vyavasthiti (steadfastness).
Charity (Daanam):
Charity is presented as a very important divine quality. Our dharma advices us to use our income as follows:
20% – Personal enjoyment
20% – Reinvestment/business
20% – Helping relatives
20% – Charity
20% – Emergency savings
Charity is not limited to money. It can include time, service, knowledge, emotional support, etc. We can offer kindness, encouragement, and serve selflessly. True charity develops the habit of giving. Even a gentle smile to someone who is sad amounts to charity.
It is beautifully said: There are many “pathy” systems (allopathy, homeopathy), but the most important is “sympathy.”
Control of the Senses (Damah):
Damah means Self-control and awareness of sensory impulses. Humans have 5 Jnanendriyas (sense organs) and 5 Karmendriyas (organs of action). Eyes want to see; tongue wants to taste; legs want to wander; mind wants distraction. Control does not mean suppressing them violently, but consciously directing the senses.
Example:
Choosing not to watch a movie because work is important.
Remaining focused in class despite distractions.
Sacrifice (Yajna):
Yajna is not merely ritual fire offerings. It means doing something for the collective welfare (Samasti). One must act for society, not just oneself (Swasti).
Examples:
Charity (Daanam):
Charity is presented as a very important divine quality. Our dharma advices us to use our income as follows:
20% – Personal enjoyment
20% – Reinvestment/business
20% – Helping relatives
20% – Charity
20% – Emergency savings
Charity is not limited to money. It can include time, service, knowledge, emotional support, etc. We can offer kindness, encouragement, and serve selflessly. True charity develops the habit of giving. Even a gentle smile to someone who is sad amounts to charity.
It is beautifully said: There are many “pathy” systems (allopathy, homeopathy), but the most important is “sympathy.”
Control of the Senses (Damah):
Damah means Self-control and awareness of sensory impulses. Humans have 5 Jnanendriyas (sense organs) and 5 Karmendriyas (organs of action). Eyes want to see; tongue wants to taste; legs want to wander; mind wants distraction. Control does not mean suppressing them violently, but consciously directing the senses.
Example:
Choosing not to watch a movie because work is important.
Remaining focused in class despite distractions.
Sacrifice (Yajna):
Yajna is not merely ritual fire offerings. It means doing something for the collective welfare (Samasti). One must act for society, not just oneself (Swasti).
Examples:
- Teaching Gītā to others
- Feeding the hungry during crisis
- Community service
When actions are done for society, they become Mahayajna.
Study of Scriptures (Swadhyaya):
Swadhyaya means studying sacred texts, reflecting on them daily. Studying is a continuous process. Even if one cannot study many scriptures, studying the Gītā deeply is sufficient.
Tips for practice:
Study of Scriptures (Swadhyaya):
Swadhyaya means studying sacred texts, reflecting on them daily. Studying is a continuous process. Even if one cannot study many scriptures, studying the Gītā deeply is sufficient.
Tips for practice:
- Learn one new takeaway daily.
- Reflect and write it down.
- Dedicate at least 10 minutes daily.
Gītā has infinite depth. Even one shloka can be explained for months.
Austerity (Tapah)
Tapah means performing one's duty despite discomfort.
Examples:
A sadhak sitting attentively for hours.
A mother cooking selflessly.
An athlete practicing with discipline.
Tapah is:
Performing duty with commitment.
Ignoring minor discomfort.
Acting with Kartavya Buddhi (sense of duty).
Straightforwardness (Arjavam):
Arjavam means
Austerity (Tapah)
Tapah means performing one's duty despite discomfort.
Examples:
A sadhak sitting attentively for hours.
A mother cooking selflessly.
An athlete practicing with discipline.
Tapah is:
Performing duty with commitment.
Ignoring minor discomfort.
Acting with Kartavya Buddhi (sense of duty).
Straightforwardness (Arjavam):
Arjavam means
- Simplicity
- Transparency
- No crookedness in thinking
- No hidden manipulation
It does NOT mean bluntly hurting others, or speaking harsh truth without sensitivity. It implies Inner and outer alignment, and Clean intention.
Example: Shabari’s Faith
Shabari was told by her guru Matanga Rishi that Śrī Rama would visit. Sh waited for decades with unwavering faith, and daily cleaned the path. She collected and tasted fruits to offer only the sweetest to Rama. Even after 60+ years, she did not doubt. That pure faith and simplicity is Arjavam. She did not question her guru, or lose hope, or develop mental impurity. Her heart was straight and pure.
Example: Shabari’s Faith
Shabari was told by her guru Matanga Rishi that Śrī Rama would visit. Sh waited for decades with unwavering faith, and daily cleaned the path. She collected and tasted fruits to offer only the sweetest to Rama. Even after 60+ years, she did not doubt. That pure faith and simplicity is Arjavam. She did not question her guru, or lose hope, or develop mental impurity. Her heart was straight and pure.
ahiṃsā satyamakrodhaḥ(s), tyāgaḥ(ś) śāntirapaiśunam,
dayā bhūteṣvaloluptvaṃ(m), mārdavaṃ(m) hrīr acāpalam 16.2
Non-violence in thought, word and deed, truthfulness and geniality of speech, absence of anger even on provocation, disclaiming doership in respect of actions, quietude or composure of mind, abstaining from slander, compassion towards all creatures, absence of attachment to the objects of senses even during their contact to the objects of senses, mildness, a sense of shame in transgressing the scriptures or social conventions, and abstaining from frivolous pursuits;
Non-Violence (Ahimsa):
True Ahimsa must exist at three levels:
True Ahimsa must exist at three levels:
- Manasa (Mind) - Not thinking harmful thoughts.
- Vacha (Speech) - Not speaking hurtful words.
- Karmana (Action) - Not committing harmful acts.
Even if we don’t hit someone, but internally wish harm, or insult them verbally, it still amounts to violence.
Deeper Spiritual Understanding:
In Chapter 15, the Sri Krishna says He resides in everyone’s heart.
If we hurt someone, we hurt the Bhagavān within that heart. Thus, violence is not just social misconduct — it is spiritual ignorance.
Truthfulness (Satyam)
Truth is described as the backbone of all divine qualities. Without truth:
Deeper Spiritual Understanding:
In Chapter 15, the Sri Krishna says He resides in everyone’s heart.
If we hurt someone, we hurt the Bhagavān within that heart. Thus, violence is not just social misconduct — it is spiritual ignorance.
Truthfulness (Satyam)
Truth is described as the backbone of all divine qualities. Without truth:
- Fear arises.
- Anger arises.
- Guilt arises.
Demoniac qualities develop.
If we speak truth, we do not fear exposure, and we remain peaceful.
Truth must be Kind, Constructive, and Beneficial.
Satyam vs. Ritam
Satyam : Speaking factual truth.
Ritam : Speaking truth in a pleasant and appropriate way.
A principle quote (from Manusmriti):
satyam brūyāt priyam brūyāt na brūyāt satyam apriyam
priyam ca nānṛtam brūyāt eṣa dharmaḥ sanātanaḥ
Speak truth that is pleasant. Do not speak unpleasant truth. Do not speak pleasant falsehood.
Example:
If someone happily wears a dress and feels confident, even if it doesn’t suit them, there is no need to hurt them by blunt criticism.
Being “straightforward” does NOT mean being harsh. We live in society, and must maintain harmony. Speech must promote welfare, not ego satisfaction.
Absence of Anger (Akrodha):
Akrodha means restraining anger, even when provoked.
Difference between akrodha and Kshama:
Akrodha: Anger arises but we control it
Kshama: Anger does not arise at all
Why and when do we become angry?
If we speak truth, we do not fear exposure, and we remain peaceful.
Truth must be Kind, Constructive, and Beneficial.
Satyam vs. Ritam
Satyam : Speaking factual truth.
Ritam : Speaking truth in a pleasant and appropriate way.
A principle quote (from Manusmriti):
satyam brūyāt priyam brūyāt na brūyāt satyam apriyam
priyam ca nānṛtam brūyāt eṣa dharmaḥ sanātanaḥ
Speak truth that is pleasant. Do not speak unpleasant truth. Do not speak pleasant falsehood.
Example:
If someone happily wears a dress and feels confident, even if it doesn’t suit them, there is no need to hurt them by blunt criticism.
Being “straightforward” does NOT mean being harsh. We live in society, and must maintain harmony. Speech must promote welfare, not ego satisfaction.
Absence of Anger (Akrodha):
Akrodha means restraining anger, even when provoked.
Difference between akrodha and Kshama:
Akrodha: Anger arises but we control it
Kshama: Anger does not arise at all
Why and when do we become angry?
- Ego is hurt.
- Desire is obstructed.
- Greed is denied.
- Attachment is disturbed.
Anger is born from ego-identification. If we understand that we are all equal, are fragments of Bhagavān, and that no one is superior or inferior to another, anger reduces.
Renunciation (Tyaga):
Renunciation does not always mean leaving the world.
It can mean giving up something you like for someone else, or sacrificing your comfort for another’s happiness. The joy that arises by feeling happy in someone else's happiness is greater than personal enjoyment.
Example:
If there is only one cup of tea, giving it to someone else.
Tyaga also means Renouncing attachment to fruits of actions, ie. doing duty without claiming ownership.
Peacefulness (Shanti):
Peace comes from:
Renunciation (Tyaga):
Renunciation does not always mean leaving the world.
It can mean giving up something you like for someone else, or sacrificing your comfort for another’s happiness. The joy that arises by feeling happy in someone else's happiness is greater than personal enjoyment.
Example:
If there is only one cup of tea, giving it to someone else.
Tyaga also means Renouncing attachment to fruits of actions, ie. doing duty without claiming ownership.
Peacefulness (Shanti):
Peace comes from:
- Renunciation
- Simplicity
- Reduced desires
The more possessions and choices one has, the more confusion and mental disturbance one gets. Less attachment = More peace.
Absence of Fault-Finding (Apaisunam):
Humans naturally find faults in others. There is a difference between correcting someone for their welfare, and criticizing out of ego or superiority. Apaisunam means not habitually pointing out faults. It promotes Harmony, Humility, and Compassion.
Compassion for All Beings (Daya):
Compassion is compared to Butter melting in sunlight. A saintly heart is even greater than butter, because butter melts from its own heat. But a compassionate person melts seeing others’ suffering. True compassion is not sympathy, but empathy. It means feeling others’ pain, and taking actions to reduce it.
Absence of Greed (Aloluptvam):
Greed is:
Absence of Fault-Finding (Apaisunam):
Humans naturally find faults in others. There is a difference between correcting someone for their welfare, and criticizing out of ego or superiority. Apaisunam means not habitually pointing out faults. It promotes Harmony, Humility, and Compassion.
Compassion for All Beings (Daya):
Compassion is compared to Butter melting in sunlight. A saintly heart is even greater than butter, because butter melts from its own heat. But a compassionate person melts seeing others’ suffering. True compassion is not sympathy, but empathy. It means feeling others’ pain, and taking actions to reduce it.
Absence of Greed (Aloluptvam):
Greed is:
- Wanting everything we see.
- Constant comparison.
- Endless acquisition.
Examples:
Seeing someone’s bottle, purse, shoes — wanting the same.
Buying excessively despite already having enough.
Aloluptvam means not being restless for possessions.
Practice:
If buying something new, give something away. Keep consumption balanced.
It cultivates Contentment, Generosity, and Detachment
Gentleness (Mardavam):
Gentleness means:
Seeing someone’s bottle, purse, shoes — wanting the same.
Buying excessively despite already having enough.
Aloluptvam means not being restless for possessions.
Practice:
If buying something new, give something away. Keep consumption balanced.
It cultivates Contentment, Generosity, and Detachment
Gentleness (Mardavam):
Gentleness means:
- Soft-heartedness
- Tender conduct
- No harsh reactions
Even if someone hurts us, we do not nurture revenge or harbor bitterness. Gentleness is inner softness, not weakness.
Modesty (Hrih):
Hrih is the feeling of healthy shame. It acts as a moral guard. Before doing something wrong, a voice says, “What will people think?” “Is this right?” That protective inner check is Hrih. It prevents moral downfall and impulsive actions.
Absence of Fickleness (Achapalam):
Fickleness means restlessness, constant body movement, mental instability, and lack of focus. Absence of fickleness means a calm body, steady behavior, controlled movements, and focused attention. Physical restlessness reflects inner disturbance. Steadiness reflects discipline.
These qualities refine:
Modesty (Hrih):
Hrih is the feeling of healthy shame. It acts as a moral guard. Before doing something wrong, a voice says, “What will people think?” “Is this right?” That protective inner check is Hrih. It prevents moral downfall and impulsive actions.
Absence of Fickleness (Achapalam):
Fickleness means restlessness, constant body movement, mental instability, and lack of focus. Absence of fickleness means a calm body, steady behavior, controlled movements, and focused attention. Physical restlessness reflects inner disturbance. Steadiness reflects discipline.
These qualities refine:
- Thoughts (Ahimsa, Satyam)
- Emotions (Akrodha, Compassion)
- Desires (Renunciation, Non-greed)
- Behavior (Gentleness, Modesty)
- Personality (Steadiness, Peace)
The message is clear: Divinity is not external. It is developed internally through:
- Self-control
- Awareness
- Kindness
- Truthfulness
- Detachment
- Compassion
tejaḥ kṣamā dhṛtiḥ(ś) śaucam, adroho nātimānitā,
bhavanti saṃpadaṃ(n) daivīm, abhijātasya bhārata 16.3
Sublimity, forgiveness, fortitude, external purity, bearing enmity to none and absence of self-esteem, these are, O Arjuna, the marks of him, who is born with divine endowments.
In this Shloka Śrī Krishna completes the explanation of the Divine qualities to Arjuna.
Reverence Toward the Great (Tejas & Inner Radiance)
When we see saints or spiritually elevated people, we naturally feel attracted towards their presence, and desire to bow down as a sign of respect and reverence. When listening to them, we get a feeling of “I want to keep listening.” That magnetic spiritual glow that attracts others is Tejas (spiritual radiance). It is not physical beauty, makeup glow, or external charm. It is:
Spiritual brightness
Inner purity reflected outward
Divine energy visible through personality
Many people may be physically beautiful, but saints possess something deeper — a luminous presence that draws others toward them.
Food and Spiritual Radiance:
Bhagavān emphasizes that Tejas is influenced by the type of food consumed, freshness of food, preparation and purity of ingredients. If one consumes junk food, excessively processed food, or highly tamasic or rajasic items, one cannot expect to develop spiritual radiance.
Principle:
From food comes purity. From purity comes radiance. Sattvic food (fresh, balanced, vegetarian, light, pure) supports clarity of mind and spiritual glow, as explained in the 17th chapter of the Bhagavad Gītā.
True Forgiveness (Kshama):
Forgiveness is NOT avoiding conflict because we are weak, or saying “I forgive you” because the other person is more powerful.
True forgiveness means: I have the power to retaliate. Yet I consciously choose not to. I do not carry resentment internally.
This is divine strength. Weakness is not forgiveness. Power with restraint is forgiveness.
Fortitude (Dhriti) – Spiritual Patience:
Spiritual progress requires patience. Spiritual growth is gradual, not rushed.
Example:
Completing all 18 chapters of the Gītā in one month is unrealistic. Memorizing 700 verses requires steady effort over time.
Fortitude is acknowledging the long-term endeavour, and staying committed without frustration.
Purity (Shaucham):
Purity is both external and internal purity.
External Purity:
Washing hands
Physical cleanliness
Hygienic discipline
Internal Purity:
No negative thoughts
No jealousy
No fault-finding
No bad intentions
True Shaucham is Clean body and a clean mind. Without inner purity, outer cleanliness alone is incomplete.
Absence of Hatred (Adroha)
One should not hate others, hold grudges, or carry ill-will. Hatred disturbs inner peace and damages spiritual growth.
Absence of Pride (Amanitvam):
Over-pride arises from:
Divine understanding says:
“I am not superior.”
“I am a small part of the Divine.”
“All beings are equal.”
Humility removes anger, hatred, and ego.
Śrī Krishna addresses Arjuna as Bharata, reminding him of his noble lineage, and explains that those who possess these above qualities are endowed with Divine Nature (Daivi Sampad). Such individuals are called Daivi people.
The session concluded with the chanting of the Divine name of the Bhagavān.
Questions and Answers
Vinodhkumarji
Binduji
![]()
Q6: What is the meaning of the starting and ending prayer?
A: The prayer glorifies Bhagavān Śrī Krishna by describing:
![]()
Q7: What is true Charity (Daan)?
A: Charity includes donating to temples, giving blankets in winter, helping the needy, feeding the hungry, supporting genuine NGOs, even smiling at someone (emotional upliftment).
![]()
Srilathaji
Q8: Why is memorizing shlokas needed? Why exams?
A: Memorization is optional, not compulsory. Level One encourages learning. Level Two is deeper spiritual commitment.![]()
Q9: What is Arjavam (Straightforwardness)?
A: Arjavam means:
Reverence Toward the Great (Tejas & Inner Radiance)
When we see saints or spiritually elevated people, we naturally feel attracted towards their presence, and desire to bow down as a sign of respect and reverence. When listening to them, we get a feeling of “I want to keep listening.” That magnetic spiritual glow that attracts others is Tejas (spiritual radiance). It is not physical beauty, makeup glow, or external charm. It is:
Spiritual brightness
Inner purity reflected outward
Divine energy visible through personality
Many people may be physically beautiful, but saints possess something deeper — a luminous presence that draws others toward them.
Food and Spiritual Radiance:
Bhagavān emphasizes that Tejas is influenced by the type of food consumed, freshness of food, preparation and purity of ingredients. If one consumes junk food, excessively processed food, or highly tamasic or rajasic items, one cannot expect to develop spiritual radiance.
Principle:
From food comes purity. From purity comes radiance. Sattvic food (fresh, balanced, vegetarian, light, pure) supports clarity of mind and spiritual glow, as explained in the 17th chapter of the Bhagavad Gītā.
True Forgiveness (Kshama):
Forgiveness is NOT avoiding conflict because we are weak, or saying “I forgive you” because the other person is more powerful.
True forgiveness means: I have the power to retaliate. Yet I consciously choose not to. I do not carry resentment internally.
This is divine strength. Weakness is not forgiveness. Power with restraint is forgiveness.
Fortitude (Dhriti) – Spiritual Patience:
Spiritual progress requires patience. Spiritual growth is gradual, not rushed.
Example:
Completing all 18 chapters of the Gītā in one month is unrealistic. Memorizing 700 verses requires steady effort over time.
Fortitude is acknowledging the long-term endeavour, and staying committed without frustration.
Purity (Shaucham):
Purity is both external and internal purity.
External Purity:
Washing hands
Physical cleanliness
Hygienic discipline
Internal Purity:
No negative thoughts
No jealousy
No fault-finding
No bad intentions
True Shaucham is Clean body and a clean mind. Without inner purity, outer cleanliness alone is incomplete.
Absence of Hatred (Adroha)
One should not hate others, hold grudges, or carry ill-will. Hatred disturbs inner peace and damages spiritual growth.
Absence of Pride (Amanitvam):
Over-pride arises from:
- Ego
- Superiority complex
- Identity attachment
Divine understanding says:
“I am not superior.”
“I am a small part of the Divine.”
“All beings are equal.”
Humility removes anger, hatred, and ego.
Śrī Krishna addresses Arjuna as Bharata, reminding him of his noble lineage, and explains that those who possess these above qualities are endowed with Divine Nature (Daivi Sampad). Such individuals are called Daivi people.
The session concluded with the chanting of the Divine name of the Bhagavān.
Questions and Answers
Vinodhkumarji
Q1: What is Yajna (Yagya)?
A: Yajna means sacrifice performed selflessly.![]()
Q2: What does “Practice of Śāstras” mean? Is it study or practice?
A: It means regular study and application. If we read the Gītā daily, reflect on it, andtTry to live according to it, that is practicing the Śāstra. Practice is not just reading — it is living the teachings.![]()
Q3: What is the difference between Akrodha (absence of anger) and Kshama (forgiveness)?
A: Akrodha means
![]()
Kshama (Forgiveness)
![]()
Q4: What is Mardavam?
A: Mardavam means:
![]()
Q5: What is Hri (sense of modesty/shame)?
A:Hri is the inner feeling that prevents us from doing wrong.
A: Yajna means sacrifice performed selflessly.
It can be:
- Performing rituals like homa.
- Offering oblations to deities.
- Conducting Gita classes (called Mahayajna).
- Any selfless act done for the welfare of society (samasti).
In simple words:
Yajna = Selfless sacrifice for a larger good.
A: It means regular study and application. If we read the Gītā daily, reflect on it, andtTry to live according to it, that is practicing the Śāstra. Practice is not just reading — it is living the teachings.
Q3: What is the difference between Akrodha (absence of anger) and Kshama (forgiveness)?
A: Akrodha means
- Not becoming angry.
- Controlling anger when it arises.
- Preventing emotional reaction.
- Someone wronged me.
- I forgive and forget.
- I do not remind them repeatedly of their mistake.
- I hate the sin, not the sinner.
Key Difference:
- Akrodha → Controlling anger.
- Kshama → Releasing resentment after being wronged.
They are related but not identical.
Nivedithaji
A: Mardavam means:
- Gentleness
- Softness in speech
- Modesty
- Being humble and elegant
In Hindi, it is like being “komal” (soft-hearted) - Soft and graceful behavior, with no harshness in eyes or cunning manipulation.
A:Hri is the inner feeling that prevents us from doing wrong.
Example:
- “If I do this, what will others think?”
- “This is not appropriate.”
It acts as a moral checkpoint.
Whether an act is good or bad depends on context. If it prevents wrongdoing, it is Good. If it creates unnecessary fear, it is bad and should be avoided. Wisdom is needed to apply it properly.Binduji
A: The prayer glorifies Bhagavān Śrī Krishna by describing:
- His divine qualities
- His role as protector of Dharma
- His identity as:
- Son of Vasudeva and Devaki
- Jagadguru (Universal Teacher)
- Destroyer of evil
It is an expression of devotion and surrender.
VinitshahjiA: Charity includes donating to temples, giving blankets in winter, helping the needy, feeding the hungry, supporting genuine NGOs, even smiling at someone (emotional upliftment).
Important Guidance:
- Avoid giving direct money to child beggars (due to exploitation risks). Instead, buy food for them, Offer service-based help, and Donate through verified organizations.
Q8: Why is memorizing shlokas needed? Why exams?
A: Memorization is optional, not compulsory. Level One encourages learning. Level Two is deeper spiritual commitment.
The analogy given:
- Level One = Primary school.
- Level Two = Higher education.
- Later levels = Graduation & Masters.
Memorization:
- Strengthens discipline.
- Deepens absorption.
- Enhances retention.
But devotion is primary — certificates are secondary.
A: Arjavam means:
- Simplicity
- Honesty
- Transparency
- No hidden agenda
Example:
If I studied two chapters, I say I studied two chapters. I don’t lie or hide out of insecurity.
It is:
- Inner and outer alignment.
- No manipulation.
- Natural honesty.
In Hindi, we term it as “Seedhapan” (straightforwardness).
We are sure you enjoyed reading the Vivechan write- up. Please invest three minutes of your time to provide us your feedback. Use the link below:
https://vivechan.learngeeta.com/feedback/
Thank you-For reading the summary
You have enjoyed this vivechan writeup! In spite of intense editing and proofreading, errors of grammar, as also of omission and commission may have crept in. We appreciate your forbearance.
Jai Shri Krishna!
Compiled by: Geeta Pariwar – Creative Writing Department
Har Ghar Gītā, Har Kar Gītā !
Let’s come together with the motto of Geeta Pariwar, and gift our Geeta Classes to all our Family, friends & acquaintances
आओ गीता सीखें, विशुद्ध उच्चारण के साथ
Learn Geeta, Spread Geeta, Live Geeta
|| OM ŚRĪKṚṢṆĀRPAṆAMASTU ||