SHRIMAD BHAHWAD GEETA CHAPTER TWO

Om shri paramatamne namah

Ath dvitiyo adhayaya

Sanjay uvach


Tamtathakripyaavishtamashrupurarhakuleksharham I

Vishidantamidam vakayamuvach madhusudan II (1)


Sanjay said: Shri Krishna addressed following sentences to lamenting Arjun, overwhelmed with pity and his eyes filled with tears

Attachment to relatives and kinsmen prevails upon Arjun at odd hours of war. When his enemies are out to finish him and his brothers, should he be in this condition?
He has spent best of his life with these elders, they blessed him to grow in best of the fighters.
He is mourning out of cowardness, with his eyes filled with tears out of pity for his dears and nears. Lord Krishna addresses the following verses to lamenting Arjun.

A divine revelation of self soul and supreme self is being made hereinafter!

Shri Bhagwanouvach

kutastva kashmalamidam vishme samupasithatam I

Anaryaajushtamasvargayamakirtikaramarjun II


Klebyam ma sam gamah parth naetattvayeuppadayate I

Kshudaram hrideydorbalyam tyaktvoutishth parantap II (2-3)


Shri Bhagwan asks:
Where from you have found this cowardly infatuation at odd hours?
It is shunned by noble souls; it brings neither fame nor heaven.
You should not yield to unmanliness; Arjun it does not behoove you, shedding your weakness of heart, oh scorcher of enemies, stand up!

Lord is asking lamenting Arjun as to what is he up to. It is never done by noble persons, nor does it fetch one heaven, nor fame. He should not behave like eunuch at this moment.
Addressing Arjun as destroyer of enemies, Lord exhorts him to stand up against the enemy.

Foundation of Shrimad Bhagwad Geeta lays in the ‘mourning’ by the great warrior like Arjun. His expression of attachment with kith and kin is the basis of revelation of eternal truth by the Lord Krishna. He is the beginning, middle and end of entire universe. By knowing and delving on this, makes one realized.


Arjun uvach


Katham Bhishamamaham sankhay drorham ch madhusudan I

Eshubhi partiyosayami pujaaarhavarisudan II



Gurunhatawa hi mahanbhawanchhreyo

bhokutam bheykshayamapieh loke I

Hatwarthkamanstu gurunehaiv

bhunjiy bhoganrudhirpardigdhan II (.4-5)

Arjun said: Krishna! How shall I fight Bhisham and Drona with arrows on the battle field? O destroyer of enemies! They are worthy of deepest reverence.

It is better to live on alms in this world without killing these nobles, as after killing them we shall, after all, enjoy only bloodstained pleasures in form of wealth and sense objects.

Arjun is not ready to slay respected Bhisham and Drona.
Living on alms is considered by him better than killing these revered elders because after killing them, they shall only be enjoying blood stained sense objects and wealth.

How he will be able to face them in battle field with arrows.

Arjun has been over powered by sense of attachment to his respected great grandfather and his teacher and wants to withdraw from battle to lead a life of beggar than to fight them in the battle.

Na chetadvidmah katarno

giriyo yadvajayem yadi va no jayeyu I

Yanev hatwa na jijivishamesteavasitithah

parmukhe dhatrirashtrah II (6)

We don’t know as to what is preferable to us- to fight or not to fight; nor we know as to whether we will win them or they will conquer us Those very sons of Dhritrashtra, killing whom we don’t wish to live are forming part of enemy ranks.

No one knows as to who will be the winner? By killing the sons of Dhritrashtra we shall not like to live, they are standing before us enemy formations.

Karparhayadoshoaphatsavbhavah

prichhami twam dharamssamudhchetah I

Yachheryah nishachayam bruhi


anme shishasteaham shadhi mam twam parpanam II (7)


With myself being affected by vice of weak- heartedness and mind puzzled with regard as to what to do, I am begging you to tell me what is definitely best., I being your disciple, putting myself in thy hands, I pray you to instruct me.

Arjun was devotee of Lord and by surrendering completely to Lord; he asks to enlighten him as to what is the best course in those circumstances, when there is uncertainty of outcome of war?

Devotee has to surrender completely to his teacher and Lord. To seek revelation of truth, complete surrender unto teacher and Krishna is a prerequisite. One has to go to both of them clean breast to dispel doubts.
Only then Guru takes his disciple out of darkness. He blesses him with a path towards light. If one goes there with reservations, the chance of enlightenment is completely lost. If you go to your teacher with ego in your mind, you have already lost the battle. If you are egoless then the teacher may make revelations.

Na hi parpashayamimamapnuyatyad
yachhokamuchshoshrhamindriyarham I

Avapya bhumavsapatnamridhanam


rajyam surarhamapi chadhipatyam II (8)

Even gaining undisputed sovereignty and affluent kingdom of earth and Lordship over Gods I don’t see any means enabling me to drive away grief which is drying my senses.

A great warrior Arjun is so perturbed to think of the after war situation. Before even fighting it, he does not find any solace in undisputed Sovereign kingdom and Lordship of Gods which could ward off distress drying senses.
When a person is over whelmed by deep attachment to worldly objects or relations, he is disturbed even by apprehension of their loss and indulges in high sermons of detachment without actually resorting to it.
Ultimately Arjun decides not to fight his relations to gain kingdom or world objects.

Had Arjun not reached a point of saturation of attachment, Lord would have never revealed his eternal message of Shrimad Bhagwad Geeta.

But it is with the inspiration of Lord himself that Arjun utters such words of coward ness and attachment that eternal message of Geeta spilled out of the mouth of Lord Krishna for the welfare of human kind. There is a message for entire universe, every being, mainly meant for self realization.

Sanjay uvach:

Evamuktwa hrishikesham gudakeshah prantap I

Na yotsaya eti govindamuktwa tusharhim babhuvah II (9)

Sanjay said: O King, having thus spoken to Shri Krishna, Arjun again said to Shri Krishna “I will not fight” and saying this, he became silent.

This verse is important verse as it has made almighty to dispel Arjun’s doubts about non existing relationship which self soul has been conditioned to establish with an embodiment and that of others like him.
This wholesome is self and self alone. Whatever is seen, heard, perceived is nothing but superimposition in self, hallucination, a day dream state .
Had the warrior in Arjun not shown this coward ness of retiring to the back of chariot (rathopastha) the all bliss message could not have come?
But as stated earlier, it was the Divine wish of Almighty to give a message to mankind to deliver them from bondage of life and death, Arjun expressed his unwillingness to fight his revered elders and dear ones that made the Lord reveal the truth about the self soul and its relation to world and Lord himself.

Sanjay uvach:

Tamuvach hrishikashah parahasaniv bharat I

Sanyorubhayormadhey vishidantamidam vachah II (10)

Oh king Bharat! Then Shri Krishna smilingly addressed lamenting Arjun in the midst of formations of two armies in following manner.
Sanjay addressing Dhritrashtra as Bharat as he was descendant of king Bharat tells him that at poor response of willowing Arjun, Shri Krishna smilingly addressed him following words.
It is apparent that it was eternal wish of Supreme Self to deliver an eternal message for the grief stricken self souls to deliver themselves from the cycle of birth and death.
This wish was the reason to bless human beings so much so that a warrior like Arjun stung by the instant humiliation of pulling down the ‘Sari’ of his wife ‘Droupadi’ to parade her naked in full view of courtesans including those kinsmen now shamelessly siding with his foes whom he should killed instantly , could have expressed his desire to withdraw from fighting.

The Lord is the reason behind this illusion expressed by Arjun.

Shri Bhagwanouvach

Ashochyananshoachstavam pargyavadanshachbhaashayas I

Gatasunagatasunashch nanushochanti panditah II



Natuvaaham jatu nasam na tvam neme janaadhipaah I

Na chev na bhavishayamah sarve vayamatah param II (11-12)



Shri Bhagwan says:
You are grieving for those who should not be grieved for and yet addresses like a wise man and enlightened one. Wiseman doesn’t grieve for those who have already gone or for those who have not gone.

The fact is this that there was never a time when I was not there nor when you or these kings were not there. Nor we are going to be ceased to live.

Lord says Arjun you are appearing to be talking like wise man while apparently you is grieving for those, for whom you are supposed to grieve. Men of wisdom never lament for those who have departed from this world or for those who have not left it at yet. They see no difference between those gone and those who are still in the world.
A great revelation of all pervading self is being made.
Why wise men don’t lament for those who have gone and for those who have not left the world.
The reason for this is coming up in the following verses. Each verse is full of eternal wisdom. When given proper thought to verses one by one, the philosophy of life and death becomes easily comprehensible. It can be easily understood. As the self soul is immortal and divine, the self never dies. Death is associated with body only.
Lord tells Arjun that at no point of time the Lord, Arjun or the kings were not there nor there is any possibility that they all shall cease to be in future.
Lord starts unfolding the myth of self soul attaining embodiments.
Self soul is pure, calm, serene, and magnetic, officious, dynamic, disciplined, joyous, pristine, graceful, and it can be focused by constant learning and practice. Self soul has been outwardly contaminated due to its association and identification with evolutes of material nature.



Dehinoasmin yathadehe komaram youvanam jarah I

Tatha dehantarprapatirdhirastatra na muhayati II (13)

Just as birth, boyhood, youth and old age are attributed to the soul through its body, even so it attains another body in the process, and wise man is not deluded about all this.

This verse is eye opener for those who want and wish ‘self realization’.
One can start seeing through the scene presented in this verse. This shows the stages through which a self soul seems to pass while identifying with embodiment.
A self soul first obtains a womb. Embodiment starts in womb of mother through father. After birth, the embodiment has to pass through helpless childhood, then boyhood, youth, and old age. After cessation of life period of body, the embodied soul obtains another body as a natural course of cycle of life and death.
Seeing this automatic karmic transformation, the wise man laments not.
Self soul is free like that of Supreme Self but not free and omniscience like Him. It actually wants to establish its supremacy like Lord but being servitor of Krishna, it cannot supersede him. There are most dangerous example of people who tried to dominate this world but they are no more. But almighty is there controlling the universe. The self soul, though being powerless, with a minute freedom, exercises it to attain supremacy.
It comes in contact with material energy. By way of sense gratification and accumulation of wealth, it wishes to establish its superiority and acclaims himself to be God. Self soul, by coming into contact of material energy in form of body, mind, intellect, senses, identifies itself with them.
It attains embodiment only because of its attachment with nature and its three insurmountable qualities.
As it obtains body, it develops into childhood, boyhood, then transforms to youth. Old age too comes without its desire to face it.
It attains other embodiment due to the result of its attachment to exhaust the fruits of identification with natural reactions.
Action and its fruits result in an ending account. But identification with those actions, self soul accumulates karmic reactions like a deposit in a bank increasing day by day and its proportion multiplies with continuous identification with material energy and its evolutes. There can not be any human interference except conscious surrender.
Knowing this, the wise does not grieve on the departure of soul from a particular embodiment nor is happy at a new arrival as it is constant play of self to maintain the continuity of world.

Is there any self soul who has obtained same body in same form?
‘No’ is the emphatic answer.

And why all these beings are having different shapes, forms and structures.

This is all modification of self as per karmic reactions.

Without having any realization of development of body and its ensuing decay day by day, one out of attachment to it, sees it coming into being, taking birth, growing into child, young boy, attaining youth, getting old and then death of a body (which means the change has affected the body) but the soul was always free and is free for ever as this self soul is the reflection of Lord,
It has never been non-existing. A reflection of transitory thing vanishes with the disappearance of thing itself. But Almighty Supreme Self has no end, so is the case of its reflection. It has been called eternal part of Lord (15.7)
Reflection of mighty sun in different vassals is the same. Put hundred or thousand pitchers filled with water. Reflection of sun in those pitchers brimming to full with water shall be same. With one of them broken, the particular reflection disappears and goes to its source Sun. So reflection of god/self is never destroyed and it has a tendency to go to Supreme Self but because of its attachment, it goes from one body to another.
Wise man is not deluded by changes in the state of body including its attaining new body.
As he sees a living entity or self soul, separate from that material body.
Revelation in ‘Shrimad Bhagwad Geeta’ is so clear that one can understand the ‘self’ and attain liberation or self realization. Eternal self can be felt by seers. It is neither perceptible nor it can be touched with senses. Its presence can be felt by intellect.


Matrasaparshastu kontey sheetosharhsukhdukhdah I

Agamapayinoanitayasntanstitakshav bharat II


Yam hi na vaythantiete purusham purusharashbh I

Samdukhsukham dhiram soamritavay kalpate II (14-15)


O son of Kunti! The contacts between senses and sense-objects which give rise to a feeling of pain and pleasure, heat or cold, are momentary and ephemeral, therefore, Arjun, ignore them.


Arjun! The wise man to whom pleasure and pain are alike, and who is same in distress and happiness, not tormented by these pairs of contacts, he is eligible for liberation.


Attachment with senses and sense objects are the cause of transitory pain and pleasure. No sense object can give lasting pleasure or pain. It is only self realization that gives blessings of detachment from pain and pleasure, joy and sorrow. These pairs come and go as per the effect of previous actions and their reactions caused by attachment with them.
But the witness soul is not affected by them. Body undergoes the torments of these pairs but self soul is free from these short lived effects. One can feel consciousness unaffected even while body undergoing tremendous mental and physical distress. It is the mind which is happy or in distress. Feelings are mental exercises.

This is the self soul which pervades all over.
Humans are from their very birth attached to sense- objects, to things affecting their physical welfare, and to their relatives- all of which are source of danger of imminent bondage to the self soul.
The Lord has not issued an injunction against action but it is an injunction against attachment and desire for fruit and identification, which binds the eternal soul with short- lived sense pleasures ending ultimately in pain.
Wise man unattached with senses and their objects though sitting in body does not involve itself with them. He sees material nature playing in form of actions and their fruits. A pure witness, such a soul is liberated.

nasato vidayate bhavo nabhavo vidyate satah i

ubhayorapi rishtoantastavanyosyayvadarshibhi ii (16)

The unreal has no existence and real never ceases to be; reality of both has been perceived by seers of truth.

Unreal things are merely transposition and they too reflect the self.
Self which is pervading universe is real. The Lord is himself divided in material as well as spiritual nature. The nature of self soul is spiritual. Nature of body is transitory. One has to secure spiritual through material.
Real and unreal both are perceived by a person who sees through the all pervading Lord Krishna.
But ignorant affected by inscrutable power of Lord, sees universe different from that of self. He cannot perceive the superimposition, a reality in dream state. Transcendent and transitory cannot coexist. Their identification is also temporary. It has to end may be after thousand of embodiment. Then why not now and just now

Avinashi tu tadvidhi yen sarvamidam tatam I

Vinashamavayayayasaya na kashchitkartumarhasi II (17)


You know that alone ‘imperishable’, which pervades this universe; for no one has power to destroy the indestructible Supreme Self.

What is that which is pervading this universe?
Is it something inanimate or animate, visible or invisible, infinite or finite?
That from which, an object is transformed, that abides by at its beginning, middle and at its end, remains when these objects return to their cause, is verily real

First verse of Bhagwad Mahapurana says:
Janmadyasyyatah I
From whom this universe sprouts

And ‘Braham’ or self or Lord Infinite alone is eternal, in ever changing creations and it is the cause of all objects.

Self is origin of three evolutes, ‘goodness, passion and ignorance’ causing things which originate, continue and dissolve but self alone existed, exists and will continue to exist.
It cannot be destroyed by any thing because there is nothing except self in all forms, an Omnipotent and Omnipresent self.

In Bhagwad Geeta ‘sarvamidam tatam’ has been repeated in following verses:

purushah sa parah parth bhaktya labhyastuananya i
yasyaantahsathani bhutani yen sarvamidamtattm ii (8.22)

Eternal unmanifested Supreme Pursha in whom all beings reside and by whom all this is pervaded is attainable through exclusive devotion.

maya tatamidam sarvam jagatavyakatmurtina I
matsathani sarvbhutani na chaham teshuavasthitah II (9.4)

The whole of this universe is permeated by me as unmanifested divinity and all beings rest on idea within me. Therefore really speaking, i am not in them.


yatah parvritibhutanam yen sarvvamidam tatam I
savkarmarhah tamabhichary sidhim vindati manavah II (18.46)

Man attains highest perfection, the Lord through whom the tide of creation has emanated and by whom all this universe is pervaded, by worshipping him through his own natural duties.

Self Soul and Supreme Soul are same.
They are never destroyed.
Super soul is infinite, whereas infinitesimal soul identifies itself with the bodies and undergoes different incarnation according to karmic bondage by reactions.
When it comes to senses and recognizes it as consciousness / awareness alone, then it frees itself from bondage. Concentrate on the consciousness which is charging your material body. This is your living entity, your real self.

Antwant eme deha nityasyoktah sharirirhah I
Anashinoaperamaysya tasmatyudhasav bharat II (18)

All these bodies pertaining to imperishable, indefinable and eternal soul are spoken of, as perishable, therefore, Arjun, so you are to fight.

All beings coming into existence are outcome of effect of three qualities of nature.
The bodies coming into existence and departing as per the dictates of these qualities and attributed to imperishable, eternal and indefinable self soul are destructible, so they are always a dead without soul. Lord Krishna is advising Arjun to fight as the relatives whom he does not want to fight with, are being identified by Arjun as bodies of particular persons, not the spirit, soul, self, which is part and parcel of that indestructible Supreme Self.

Ya enam veti hantaram yashchmanyate manyate hatam I

Ubho tao na vijanito nayam hanti na hanyate II (19)


He who knows that the soul to be capable of killing and who takes it as having been killed, they both are ignorant; for verily the soul neither kills nor is killed.

Soul is eternal and blissful. But as it attaches itself to material nature in form of embodiment, its manifestation account starts operating. Due to identification of self with the body, as own self, the soul goes on migrating from one body to other.

When it leaves one body and enters another on account of its attachment with reactions of past deeds, the eternal self remains the same self.

A true reflection of Supreme Self, all empowered divine and full of wisdom.

Whenever it happens to realize its true self, it is liberated.

Bondage was not real but it was there because of attachment.
Self soul is neither capable of killing nor it is ever killed but it departs from one body to enter another with the fruits of past deeds exhausting and body being left forcibly.

What is this all?

One should try to grasp the fact.

Self soul is incapable of doing anything at its own. It is an eternal bliss. When it remained in the service of Supreme Self, it opted to assert its own poweress. It found attractive material nature like a beautiful woman inviting a handsome boy. It then started building its own castles with evolutes of material nature. Since then it has been playing monkey in the hands of material nature, causing pair of dualities, pleasure or pain, happiness and distress, cold and warm etc These have never affected the self soul which is awareness and consciousness. It is same in all beings. A personal embodied soul pretending to kill another only kills the body by depriving it of consciousness.


Na jayate mriyate va kadchinnayam

bhutva bhavita va na bhuyah I

Ajo nityah shashvatoayam puararho

na hanyate hanymane sharire II (20)

Soul is never born nor it dies; nor does it become so only on being born. It is unborn, eternal, ever lasting and ancient; it does not die even though body is slain.

Lord Krishna is unfolding truth of life.
Life is not only to eat, drink and be merry.
It is certainly beyond that.
The human form is mini universe and self realization is so easy in this form that the top most of the sinners has a chance to realize his true self by devotion to Lord.
By chanting his names, one is able to clean his consciousness.
Complete surrenders of every act unto Lord free self soul.

See verse 27 and 28 of Chapter 9:

Yatkroshi yadashnasi yajjuhosh i dadasi yat I
Yattapsaysi kontey tatkurushav madarparham II

Shubhashubhamfalrevam mokshayse karambhandhane I
Sanyasyog yuktaatma vimukto mamupeshayasi II (9.27-28)

Arjun whatever you do, whatever you eat, whatever you offer as oblation, to the sacred fire, whatever you gift, whatever you do by way of penance, offer all to me.

Mind thus established in renunciation of all actions , you will be freed from the bonds of karma in the shape of good and evil effects and freed from them you shall attain me.

Lord Krishna assures that even the sinner of high degree deserves liberation.
Pure self is the Lord.
Self soul is consciousness uncontaminated, but still illuminating not only senses, mind and body but pervading all beings.
It is the reflection of supreme consciousness.
The sun is one but it illuminates the entire universe. Its rays are not different from it but ignorant sees it different and emanating from sun. Self soul seated in the body formed to undergo the fruits of past deeds neither takes birth nor dies with bodies, but its attachment makes it appear to be so.
This soul is unborn, ancient, immortal, everlasting and eternal. Consciousness never dies with body being slain.

Vedaavinashinam nitayam


ya enam ajam avayayam I

Katham sa purushah kam

ghatayati hanti kam II (21)

Arjun! The man who knows this soul to be imperishable, eternal and free from birth and decay, how and whom will he kills and how and by whom he would be killed?

When one comes to know of the eternity of soul and its being beyond birth and decay, how soul can be killed by one and how one can kill it.

Killing embodiment does not entail abolition or dissolution of infinitesimal self soul as it is ceaseless and timeless.

It only changes embodiment due to its attachment with material nature through its qualities, through three modules, goodness, passion and ignorance, in form of action and their fruits in form of reactions.

Vasansi jirnani yatha vihai

navani gerahrhati naroaprarhi I

Tahta sharirarhi vihaye

jirarhanianyani sanyati navani dehi II (22)

As a man shedding old clothes, wears new one, like wise the embodied soul, casting off warn-out bodies, enters into new one.

This is eternal message for mankind whereby Lord Krishna assures the eternity of soul which is consciousness.

Living entity, consciousness, that is spirit, (self soul) never ends, it only changes bodies that too not as per its desire and wish but as per its quantum of attachment with each of three modes of material nature.
Due to its attachment and identification with particular act and modification of embodiment caused by nature, it binds the self effulgent soul.
It attains body after body till it realizes itself to be eternal self soul. Soul is an eternal fragment of supreme eternal self. (15.7)
Soul is beyond material existence and decay, life and death, never changing, timeless, beyond the reach of qualities of nature.

It binds itself like a monkey putting its hand in a bottle or a pot having squeezed entry hole (specially made by monkey catchers to catch monkeys) at neck to pick up small quantity of grams kept in it, to catch it.
But after laying hand on grams, it grabs some of them in its fist, tying to free its hand from instrument. By not unfolding its fist and being caught in trap of monkey catcher.
This is the material situation of the self soul. Despite being free it is tying itself with all non existing dreamlike material relations.

It is so easy to realize yourself.

Separate your self from body and its relations, mind, senses with help of analyzing intellect.

Every verse of this text is message for salvation.
It is message of Supreme Divine spirit.
One may ask how to separate from body. The answer is simple. As you identified yourself with material body, so you have to identify yourself with the spirit, a servitor of Lord.

Nainam chhindanti shastrarhi

nainam dahati pavakah I

Na chainam kaladyantiapo

na shoshayati marutah II



Achhedyoayamadahyoayam

akaledyoashoshay ev ch I

Nityah sarvgatah

sathurachaloayam sanatanah II (.23-24)

Weapons cannot cut it, fire cannot burn it, water cannot wet it nor can air dry it.

Soul is incapable of being cut; it is fire proof, un receptive of water and undriable as well.

This soul is eternal, omnipresent, immovable, constant and ever lasting.

The self can not be wounded by weapons, burnt by fire, moistened by water or blown away by air.

Soul is eternal, omnipresent, immovable, constant and everlasting.
The inanimate nature consisting of ether, earth, air, fire, water, mind, intellect and ego can not affect its cause ‘the self.

Any weapon, fire element, water element, wind are form of material nature.
Consciousness is beyond their reach.
These elements are empowered by the presence of self i.e. consciousness or a living entity.
A dead wood cannot affect the self soul. Omnipresent, supreme, constant, everlasting Supreme Soul is all bliss and sublime. Same present in every being.

Avyaktoaymachintyoaumavikaryoayamuchayate I

Tasmadevam viditavenam naanushochitumarhasi II (25)


It is said that self cannot be seen, understood or changed. Knowing this you should not mourn for the body.

The soul is invisible, inconceivable and immutable.
The soul can not be defined as it has no particular shape, it cannot be seen as it illuminator of every being and self effulgent. It cannot be seen even through a most powerful micro scope.
In chapter fifteen, verse 10 it has been emphasized that the soul seated in the being, enjoying sense objects, going out of body and bound with the three modes of material nature can not be seen by ignorant but the enlightened one can see it with eyes of wisdom.

Utkramantam sithitam
vapi bhunjanam va gurhanvitam I
vimurha na anupashaynati
pashayanti gyanchakshushah II (15.10)

While leaving the body, while seated in an embodiment or
While acting as an enjoyer or while its indulgence with three evolutes of material nature, it cannot be assumed by ignorant but those enlightened feel it.
Self soul is self effulgence, spiritual self but it is not a form like one that a material nature can create, nor can its shape be thought of as it is all pervading in every form and abiding in all, same in ant and elephant.
It can’t be changed as it is eternal, unaffected by material energy. It is a eternal spark which not only illuminates one’s own body but the bodies of entire beings.
Knowing it as such a spectacular divine bliss, there is nothing to worry about. Living entity remains in body under certain circumstances pretend to enjoy sense objects and also leaves this body under some peculiar circumstances.

This self soul can not be seen and explained. it can’t be understood as it is beyond the sphere of mind. Knowing this, there is no cause to mourn for these relatives.

Ath cheinam nityamjatam nityam va manyase mritam I

tathapi tuvam mahabaho nainam shochitumarhasi II

jatasya hi dhurvo mrityurdhurvam janan mritsya ch I

tasmadapariharthe na tuam shochitumarahsi II

avayaktadini bhutani vayakt madhyani bharat I

avayaktnidhayanev tatra ka paridevna II (26-28)


Even if you are of the belief that the soul is born and die continuously, you still do not have any reason to lament for it.

Death is certainty for who has born and birth is certain when one dies. So for this certainty you are not required to grieve.

Before coming into existence, the beings were not known, they are manifest during life time, but they again go oblivion on their death, as such, there is no reason to wail.


If Arjun believes that soul is continuously born and dies, even in that case there is no cause for lamenting.
If soul dies, it is certain to be born and after birth it is certain to die. in case of this certainty, there is no reason for lamenting.
All beings are unmanifested in their beginning and end.
They are manifest in the middle. as such there is no reason to lament.
This is real state of self soul.
A self soul, before coming into contact with material energy of Lord, does not manifest. Birth of being is dependant on the self soul identifying itself with material nature. This is under the direction of Lord that self soul comes in the contact of material nature. It is not supposed to identify itself with evolutes of material nature. but self soul, while acting as a performer of an act in spiritual drama enacted by the eternal will of Lord Krishna, identifies itself with the dress it was allotted to play its role. Its identification with this modification is trouble caused by three modes of nature
‘Ego’ of this being a cover or dress binds the self soul in a circle of birth and death.

A soul coming into the womb of mother is unknown to the world. While being developed in a particular shape, material energy of five basic elements earth, water, air, fire and ether play major role in development of body. The other part of material energy, mind intellect and senses are made available due to karmic infrastructure. Now after coming into being self soul obtains a body.
This body comes into existence to undergo the fruits of previous attachments with actions.
One can analyze this in relation to a human being very easily.
A child when born is only a body with soul in it. he is unknown. He is given a name. As he grows, he attaches himself with mother, father, and other relations by their association with him.
With his further growth, he is attached to his brother, sister, friends and other institution of blood relationship.
Volume of attachment thus goes on increasing with passage of time. Total life time of an embodiment is nothing but queer mixture of various attachments and identification with actions of three modes of material nature.
When in the last, the embodiment has to be left, while departing from a body, a self soul again goes oblivion.
In such a state there is no reason for lamentation for the departure of body or relations of a body.
Arjun is being instructed in view o his attachment with his relatives that the bodies of are being are transient. Self soul in a particular embodiment is temporary phase of transmigration circle.

Ashcharyvadpashyati kashchitenamashcharyavad tathev chanya I

Ashchayvachenamanyah shrirhoti shrutvapienam veid na kashchit II (29)

Someone see it amazing, other explain it amazingly, there is one who hear its mystery, but while even listening, the other one does not know it.

The mysteries of soul are not fathomable. It is not possible to see it, listen it or perceive it in mind, by intellect, by senses, or by sense objects.
With limited material parameters of the body, mind, intellect, senses and sense objects human being cannot understand the mystery of soul. The ‘ego’ factor affects our day to day actions.
Actions are the result of modes of nature. The consciousness which is sparks this entire set up cannot be understood by the decaying instrument. If we get a spark of knowledge by blessings of Lord, only then one can peep through the mystery of self soul by eyes of wisdom.
From the time immemorial, so many awakened souls have conducted the search for the knowledge of soul, but this being beyond comprehension of mind, it has remained a mystery so far. Lot of research work is available but nothing has been conclusive but Shrimad Bhagwad Geeta being the eternal message delivered by divinity incarnate. This clearly explains the self effulgent spark of consciousness. This spark is same in all beings. Even an elephant or an ant has no different self soul. The imperishable consciousness in all beings is same and eternal.

Dehinityamavadhyoayam dehe sarvasya bharat I

Tasmarsarvarhi bhutani na tuvam shochitumarahsi II (30)


Oh Arjun! You are not required to lament for any one as the self manifest in all beings is eternal and indestructible.

The Lord has explained the principle of self soul from verse 11 to 30 concluding here in this verse that the self soul manifest in every being is eternal and indestructible.
This is the epitome of statement made in verses 22,23,24,25 of this chapter. The self soul changes body like a person changing old clothes with a new one. The self soul cannot be cut by any weapon, nor it can be burnt by fire, neither can it be moistened by water nor can it be dried by air.
Whatever capacity a weapon, fire, water and air may have, they are not able to affect consciousness.
This supreme truth imbibes in us but we are not able to realize it because of our identification with body, which is but only carrier of self soul. So the consciousness is the supreme in this whole structure, which is full of all filthy and hateful material.
Separate anything from body and see it intimately. You will find it so hateful. Skin, bones, blood, urine, latrine, saliva, and many more all are hateful and transient. Only consciousness is eternal and like spark illuminating every thing in this body.
This consciousness is same in all beings and it is fragment of super consciousness. This pure and twinkling pearl like consciousness has been covered with dirt of attachment with material nature. Due to this attachment and identification one has accumulated rough and unpleasant experiences in the past lives and still doing so in the present life span in human body. This consciousness is not destructible. With the departure of it the body is dead.
This spirit or consciousness, living entity, life factor are same in all and it can not be destroyed.

Savdharamamapi chavekshy na vikamparitumarhasi I

Dharmyadhi yudhachhreyoanyatkshtriyasay na vidyate II


yadidrichhya chopapanamsawargdvarumapavritam I

sukhinah kshtriyah parth labhante yudhamidrishamI(31-32)

Seeing your duty as warrior, you are not required to hesitate as this kind of war for justice is rarely available to a warrior.
This war has come to his way without any desire for it and this war for establishing righteousness is scarcely found to warriors.

And keeping in view his category, Arjun is bound to fight this war for righteousness and to secure justice. Duryodhan and his kinsmen supported by schemer Shakuni. There remained no hope to secure justice for Pandavas. There remained no possibility when Duryodhan refused to give land even equal to tip of a needle to Pandavas without a war. This became war for justice. Lord Krishna told Arjun that he has to fight this war as hails from fighting tribe and moreover this war is for righteous cause.
This war for justice and right cause should become handy to any warrior like Arjun. It is open door to heaven. It is rare opportunity that warriors find war in their life.


Athchetvamimam dharmayam sangramam na krishayasi I

Tatah savdharamam kirti ch hitva papamavapsayasi II


Aakirti chapi bhutani kathshiyanti teavyayam I

Sambhavitasy chakirti mararhadatirichayate II


Bhayadrarhadupratam masyante tauam maharathah I

Yesham tuam bhahumatoh bhutva yasyasi laghvam II


Avachyavadanshch bahunvadishayanti tavahitah I

Nindantastav samarthayam tato dukhtaram nu kim II


Hato va prapsaysi svargam jitva vaq bhokshayse mahim i

Tasmadutishath kontey yudhay kritnishchayayII (33-37)


If you don’t fight this righteous war, you will damage your duty and repute and thereby causing harm to yourself.

People will always speak of your this never lasting ill repute by referring to your dishonorable act of running away from war, what else will be more grieving than this. act which would be worst than the death.

The warriors revering in high esteem you for your bravery, shall consider you to have fled from battle out of fear, you will no longer find respect from them and they will see with indignity.

These people will say all kind of unspeakable and intolerable words pointing out your incapability to fight, what will be more painful to this.

If you are killed in this righteous and justified war, you will go to heaven and if you happen to win then you would enjoy the earth.


Lord Krishna is explaining the complexity of not fighting the righteous war out of attachment. the duty of brave warrior is to fight justified war coming in his way. even if capable, if one runs away from duty of fighting enemy, the people who once respect, would call this man coward fleeing battle field out of fear of death. It is incumbent on Arjun to face the enemies. Lord Krishna is making a point that Arjun is expected to take up fight either to go to heaven or for enjoying earthly comforts.

Sukhdukheh samekritva labhoalabho jayaajyo I

Tato yudhaye yujasav nevam papamapasaysi II (38)

Seeing sameness in happiness and distress, victory and defeat, profit and loss, you only fight for sake of battle, this way you will never attain sinfulness.

Lord exerts Arjun to fight this righteous battle as his duty, without caring for result. Treat victory or defeat, gain or loss, happiness or distress alike. You unnecessarily fear of being sinful by fighting against your relatives.
This is message of unattached performance of one’s duty.
Attachment with body and its near relations stands in way of realization. These should be made instrument of service of Lord.
One has to perform one’s allotted duty without attaching one self to their fruit and even action themselves.
Whatever may be the result, it should come as blessing of Lord. This way the Lord is enunciating principal of positive thinking in one’s life.

Eshah teabhitah sankhey budhiryoge tuamimam shirrhu I

Budhya yukto yaya parth karambandham prahasyasi II (39)

I have told you this in an analytical way of Sankhya. Now you get it from me in relation to action without desire of favorable result.

Lord says that in this verse I have explained your duty to be performed without care for what happens in result. This is in relation to the analysis of knowledge but now listen about yoga of action.
Practice of detachment of action by presumption of non-doer.
One is caught in fix like Arjun. Seeing all his close family members, blood relations and loving one ready to sacrifice their lives at the altar of ego of hefty Duryodhan, longing for undeserving empire and wealth.
But when one performs one’s allotted duty without any attachment and fruit for his undertaking, he is not worried about the result.
This is expected to be done by every one.

nehaabhikaramnashoasi pratvayyo na vidayate I

Savalpamapiasy dharmasy trayate mahto bhayat II(40)


There is no impediment in following this path nor is it any way wasted even if it is left half way. Small quantity of it saves from great fear.

We will not come across in chapter six when Arjun asks Lord Krishna about the fate of person who neither completes yoga to attain Lord nor fixed his mind because of wavering faith.
Lord has assures that such a person who has put in good work never vanishes. Here Lord is assuring that the sequence of this yoga never breaks nor there any reaction. Even a small effort in this direction saves the self soul from great fear of transmigration. He is allowed another opportunity to complete his endeavor.

Vayavsayatmika budhirekeh kurunandan I

Bahushakha hiantashch budhyoaavayavsayinam II (41)


Those who are of one determination, their intellect is
established and when the persons have different thoughts, they develop divergent intellects.

The purpose of this human embodiment is to attain self realization.
But human beings endeavor accumulating of wealth and material possession. Sense gratification, pride of false ego is the real cause for attachment. Even if one does not disturb the equilibrium of things, changes shall come due to auto mechanism of three evolutes of material nature.
One has a choice to be subjugated to material energy or to attain spiritual domain. One often acts under false pretension of ego. There is no effort to know one own identity. What others tell one, he opts to be that?

All through life, one remains thus, a stranger to oneself.

While leaving this body, self soul finds itself overburdened with so many false accumulations/ result is quite apparent. Cycle of birth and death and more of bodies. One has to determine that the entire universe and beyond it, all over it is reflection of Lord Krishna. Even in disturbing circumstances one can see the mercy of Lord.
Lord’s mercy is unlimited. That may come in any form. It is the positive thinking by which one can realize this
In verse 19 of chapter seven, Lord Krishna lays down:

Bahunamjanmamante gyanvan mam parpadayteI
Vasyudevah sarvamiti sa mahatma sudurlabhahII(7.19)

After numerous incarnations of various beings on attaining last incarnation as human form, the wise man surrenders to me realizing that I am the cause of every thing.

When one attains this wisdom he neither hates nor loves. Desire less ness envelops him. Even if one leaves the embodiment in a premature state of this stage one does not vanish like the one attached.

Yamimam pushpitam vacham parvadantiavipashchitah I

Vedvadratah parth naanyadastiti vadinah II


Kamatmanah svargparah janamkaramfalpradam I

Kriyavisheshbahulam bhogeshvarya parti II


Bhogeshvarya parsaktanam tayaaphritchetsam I

Vayavsayatmika budhih smadhou na vidhiyate II(42-44)

Oh Parth! Those eluded by desires to sense gratification and they prefer that part of holy scriptures which describe as how to obtain material prosperity,

They say that there is nothing beyond sense gratification, ignorant as they are, they immersed in sense satisfaction through material acquisition. They think of the next birth in heaven and attaining more comforts there, is their only desirable. Such people always involved in rituals.

Those whose are attached to the material desires and wealth, their mind disillusioned by impressive words of Vedas don’t have deep insight.

Persons having less knowledge are attached to the flowery language of Vedas attempting to lay down regulations for achieving material prosperity and various fruitive activities for attainment of heaven, good birth, power and opulence.
They emphasize that there is nothing beyond it.
These persons deeply involved in sense gratification, don’t have determined intellect to guide them to devotion to Lord and self realization.
Sense gratification and materialistic prosperity is nothing before the spiritual attainment which is the real source of satisfaction. But persons of lower intellect identifying with material body cover don’t realize that the ultimate goal of human incarnation of soul is to attain realization. Every material acquisition remains in the mortal world. Purpose of life is to attain freedom not subjugation to ‘MATERIALISM’.

Treygurhayvishyah veda nistregeryo bhavaarjun I

Nirdvadvo nitayamsatvastho niryogkshemo atamvan II


Yavavanarth udpane sarvatah sampaluyodake I

Tavansarvashu vedeshu brahamarhasy vijanatah II (45-46)

The Vedas deal with three evolutes of nature, you should be free from all the three modes of nature, free from the pairs of opposites, fixed in the eternal truth, not caring for any thing, stay tuned to Supreme Self.

As on obtaining a reservoir of water, the small well is abandoned, wise one knowing self realization peculiar purpose of life in human form, has no purpose in Vedas.

Lord Krishna is revealing the secret of Vedas, the Holy Scriptures. These Holy Scriptures have no parallel as far as the knowledge is concerned.
The major part of each Veda is devoted to material acquisition in a particular field dealt with in that Veda. Three evolutes of nature goodness, passion and ignorance are the subject matter of these texts. The last part of each Veda deals with the knowledge of almighty. This part deals with Vedic knowledge. Rare person reach that state. Vedas itself are so lengthy that one can not have proper appreciation of it in a limited time and intellect. Even concept in last part of each Veda is not easily comprehensible. Significantly these have been continuously contemplated by great seers reaching a conclusion that one sees nothing in this world but a dream of Lord almighty.
knowing that the three evolutes are the subject matter of Vedas, Lord directs Arjun to be free from them all dualities, fixed in the all truth Lord Krishna, without any worry about gain or its safety, contemplating only self.

When on reaching a reservoir full of water, there is no use of small well, it is left, so is the case of wise knowing the three modes being contents of Vedas. It transpires that Vedas deal with celestial, worldly and hellish references. But the last part is devoted to the search of eternal truth.

Purpose of human life is to realize oneself. For self soul (self is jiva or living entity) who is part of all pervading supreme self, Lord Krishna, there is bondage without beginning owing to ignorance, and liberation is through knowledge. One is free when one realizes that he is free and I am not this body. It is the result of my previous attachment. The actions are not mine, they are reactions of material nature.
One can seek the example of Sun and its reflection to understand this phenomenon.
The Sun is separate from its reflection in the water; any motion in water causes the motion of reflection. This motion is neither the result of action by sun nor by reflection. It has caused by outside force. This is the exact case with self soul who is the consciousness reflected in an embodiment. There is no change in reflection. At the same time reflection in one vessel may differ from that in another. When one vessel is broken, that particular reflection is one with Sun but not the others. Similar is the case with self soul (consciousness or awareness) who is reflection of all mighty Krishna in nescience which causes the appearance of diversity. But when this nescience has vanished, it is one with the Braham.
One has to divert one’s devotion from material energy to spiritual energy without caring for material gain or loss. This is the only way to go home.
Lord is the creator of three evolutes. He did so for his eternal play. Even three evolutes or modes of nature are divine. No body can see them yet they bind the self soul with in embodiment:

Sattvam rajastama iti gurhan parikiti sambhvha I

Nibhananti mahabaho dehe dehinamavyayam II (14.5)

Arjun! Sattava (goodness), Rajas (passion) , Tamas (ignorance)- these three qualities born out of nature
tie down imperishable soul to the body.

mamavnasho jeevloke jeevbhutahsanatanah (15.7)

This eternal soul is my fragrant.

Awareness in beings is their consciousness which has identified itself with mind body set and which now appears to be dancing to the tune of material nature.


Karamarhyevadhikaraste ma faleshu kadachan I

Ma Karamfalheturbhurma te sangoastavkarmarhi II (47)

You have a right to perform your duty but you have no right to claim fruit in lieu of this performance. So you are not to suppose yourself cause of fruit nor you should be inclined to inaction.

This verse depicts complete philosophy of Shrimad Bhagwad Geeta.

THIS IS WHOLE SOME BHAGWAD GEETA.

This verse is a part of daily course of Indian population. Even a layman can be found to refer this verse. May he not comprehend its true vitality?
An embodied soul has a right to act through mind, intellect, senses as per nature but desire of its fruits is a sin for it.

The real purport of this verse is little known to even some of the realized.

The self soul comes in contact with three modules of material nature in its quest for attaining opulence like Lord. Lord created these modules for the purpose of divine play. Self soul is the servant of Lord. He is an actor in this divine play of Lord. He has nothing as his own. Eternity can not intermingle with material energy.
Self soul as it is Lord own reflection.
When he starts playing a role allotted to him in this divine drama enacted by Lord, acting with three different modules, he identifies with them. It also identified with the actions of particular module.
This results in bondage and resultant different embodiments in sequence of this eternal drama.

Devaadhine sharireusmin gurhbhavyen karmarha I Vartmaneabudhastatra kartaasmiti nibadhayate II

(Maha Bhagwad Puran 11.11.10)

Living in the body which is under the sway of resultant past actions, foolish one, on the action done by organs, becomes bound by identifying with them.

To cleanse the attachment, the body, mind, intellect, senses, work out actions with organs indulging in sense objects. Fruit are happiness-sorrow, hot-cold, love-hate etc. having opposite meanings.
The self seated in the embodiment, presumes himself to be the doer of act and desires fruit of that act. he is neither doer nor he undergoes the fruit, it is the material nature which prompts body, mind, intellect, senses to act so as to liberate this self soul from embodiment.
But the impact of divine evolutes is so great that the self soul, presuming itself to be the doer starts hoping for their fruits whereon he has no right nor has any control over these results.
The embodiment is the store of reactions of past deeds which go on changing every moment. A man with crores goes penniless in a moment and in next minutes, man worth nothing acquires an empire.

In chapter 18 the reason for this is given:

Anishtamishtam misharam ch trividham karmarha falam I
havtiatyaginam pretya na tu sannyasina kavchit II( 18.12)

Pleasant, unpleasant and mixed, three fold fruit of the action or actions is bound to follow for them who wish to have fruits of their action and have not yet renounced the desire of fruit but those who have renounced this desire, the actions don’t bring any fruit.

Panchetani mahabaho karnarhi nibodh me I
Sankhey kritante proktani sidhiye sarkamrhanam II

Adhishthanam tatha karta karrham ch prithakvadham I
Vivdha prithakcheshtha devam chevatra panchamam II


Sharirvangmanobhiryatkaram prarabhte narah I
Nayayam va vipreetam pachete tasya hetvah II


Tatraivm sati kartaram atmanam kevalam tu yah II

Pashayatiakritbudhitwatna sa pashayati durmati II 18.13-16)

Arjun! In the Sankhya branch of learning which gives out the ways to neutralize the actions, these five factors have been mentioned as contributories to the accomplishment of all actions, know them from me.
Seat of action, the agent, organs of different kinds and separate divergent movements and fifth is destiny.
Whatever actions, right or wrong performed from mind, speech and body, their causes are these five.
Not withstanding this, he who having impure mind considers the Self alone the doer, is a person of perverse understanding and does not know the truth.
The action done without attachment and desire do not bear fruit like the burnt seeds do not raise any crop. These actions become liberating when done by organs and all time witness, sees them being done, whereas the attachment puts self in stringent prison of transmigration.
There is not even a moment when embodied living entities remain without action. They will come in any form and continue till the past attachment which resulted embodiment exhausts.

In verse 11 of chapter 18 Lord Krishna confirms it:

Na hi dehbhrita shakyum tyaktum karmarhi asheshtah I

Yastu karamfaltyagi sa tyagietiabhdhiyate II ( 18.11)

A self soul having embodiment cannot remain act less in entirety, even for a moment , but he who renounces the fruit of the action is the man of renunciation.

Not only human being indulges in action, all the creatures are active all the time. Body itself is the result of attachment with three modes of nature.

In fifteenth verse of chapter five the Lord has addressed the self soul a beast (jantvah).
For broad reference all the co related three verses are given herein below:

na kartitvam na karamarhi lokasya srijti parbhu I
na karamfalsanyogam savbhavastu parvartate II

naadate kasaychitpapam na chev sukritam vibhuh I
agyanenavritam gyanam ten muhayanti jantavah II

gyanen tu tadagyanam yesham nashitamatmanah I
teshamadityavatgyanam parkashayati tatparam II (5.14-16)

Lord does not determine the doer ship or doings of embodied souls, nor their contact with fruit of actions, but it is the nature alone that functions.

Supreme Self neither receives sins nor virtues of embodied souls, since knowledge is clotted by ignorance; hence embodied soul is being constantly falling prey to delusion.

But whose ignorance has been set aside by virtue of true knowledge of self, that wisdom shining like Sun reveals Supreme.

The deeds of person of renunciation do not give any dividend but the deeds done with attachment do give good, bad and mixed pleasant and unpleasant results, which a soul in embodiment appears to undergo.
So the selfless deeds for the benefit of others and devoted to the Lord Krishna, become acts of god and emancipate.
The soul by way of attachment considers itself the doer, which infect, he is not.
Lord in the statement in verse 14 of chapter 4 of Shrimad Bhagwad Geeta confirms this.

Na mam karmarhi limpanti na mei karamfale spriha I

Eti mam yoabhijanati karambhirna sa badhayate II (4.14)

Since I have no craving for the fruit of actions, actions don’t pollute Me. Even he who thus knows Me in reality is not bound by actions.

Actions as earlier enunciated by the Lord, have no binding force in them, rather they liberate the self soul from bondage. But it is the attachment which tends to bind the self soul to nature causing continuous cycle of life and death, again life coming from life and end of yet another embodiment. This circle goes on till self soul renounces attachment and identification with actions and their fruit.
To end this imbroglio, the self soul has to act in nature but without attachment. Lord in process of creation, maintenance, and destruction of universe, puts nature in action and he neither acts nor he attaches himself to these works of creation. Self soul an eternal reflection of supreme self, is also pure and pious but he has committed a grave mistake of identification with material nature. This has contaminated its purity. Leaving dirt of attachment and identification, by devotion to Lord Krishna by a complete surrender, self soul can again attain its pure form to go home.
Doing actions and sacrificing them to Lord is the salvation. The self soul when comes to know the truth that he is soul and is not the doer he is free from bondage.
This universe has come into existence and continues to be in existence despite the fact that a large number of human beings and other creatures dying daily and coming in to existence too, but the creator self is witnessing all this play of him dispassionately. The eternal nature of self is no different. He is free like that of Lord but he has committed a folly of creating his own universe like Lord Krishna with help of material nature. He can not be Lord. A ray of Sun, though having all qualities of Sun in form, cannot be Sun with help of material nature. One can see that the ‘ego’ is natural in embodied self soul because Lord omnipresent is all powerful with all opulence. So is the nature of his ray. But for identification with material nature the self soul is free. Ego has been caused by identification.

Human beings out of their ‘ego’ are making searches and researches forgetting their real aim of self realization.
By indescribable power of Lord in form of three modules (gunas), the universe exists, vanishes and is still coming into being. All the workmanship of doer, doing and done rests in the material nature in form of three qualities. But self soul assumes doer ship by its identification with material nature in form of mind body set.
Self is neither doer, nor receiver of any action or its fruit.
The Lord is always willing to take him back to home but the self soul is not ready.
How the self, the sustainer of all can be doer?
It is the ‘jeeva’ the individual self who has done an act of attachment only by outer identification with these acts of material nature and thereby binding itself.
It is the mindset which is to be rectified. Salvation is exists right now, just before you, it is to be felt.
But for ignorance, the blissful self is free.

Yogasthah kuru larmarhi sangam tyaktva dhananjay I

Sidhasidhyoh samam bhutva samatavam yog uchayate II (48)

Arjun! You should do your prescribed duty with equanimity, with no attachment to success nor failure, this is yoga of equipoise.

Lord advises Arjun to act selflessly without any attachment to success or failure. Since it is the material ego which has
bonded self soul. Out of this ego it has identified itself with body, mind, intellect, senses and sense objects. But when it shines upon the self soul that all this is the cheating game of ‘Maya’ it detaches itself from actions and desire for their fruit. Actions done by body, mind, intellect, senses lose binding effect as they are coming naturally to emancipate the self soul, as a mother cleaning a dirty child by applying soap and water. Nature is graceful depiction of nature, very attractive, fascinating. The self soul has caused dirt of identification thrown at it by itself.
Attachment through simple identification with material nature is the real reason for bondage.
Out of sheer attachment, one develops desire to satisfy senses by acquiring sense objects. All the troubles which an embodied soul faces result from identification. This mischief is committed by mind which is nothing but a bundle of contours of different identifications.
If one is attached to one thing, he may be envious of its opposite. One desires to be happy by acquiring material possession in the farm of wealth, property, material acquisition of different kinds. Thereby he develops relations, but with these possessions, one can not find satisfaction. Selfless discharge of one’s duties gives the most sought mental satisfaction and peace. This reflects awareness. This awareness is show case of our real self.
The Lord has time and again laid emphasis on selflessness of acts. In chapter 4, verse 22 Lords says:

Yadidrchhalabhsantushto dvandvatito vimatsarah I

Samah sidhavsidho ch kritvaapi na nibadhyate II (4.22)


The Karamyogi, who is contented with whatever he gets without effort, free from jealousy, has transcended all opposites like pleasure and pain, joy and grief and is same in success and failure, is not bound by action.

A selfless embodied soul does neither attaches itself to action nor desires its fruit, satisfied with whatever it gets, without making a desire for it, Remains detached to profit and loss, completely satisfied in self , such self soul appearing doing actions does not bind itself in the cycle of transmigration.

In the same chapter Lord in verse 19 says

Yasya sarve samaarmbhah kamsankalapvarjitah I

Gyanaagnidagadhkarmarham tamahu panditam badhah II (4.19)

Whose all undertakings are free from desire and sense of worldly attachments, is termed as sage with all his actions burnt up by the fire of wisdom.

Sage does not mean a person in saffron clothes but who has renounced his desires and attachment with the act coming naturally. His actions become fruitless on account of wisdom.
In verse 24 of chapter 4 Lord says:

Barahmaarparham baraham havirbarhamagno barahamrha hutam I
Barahamev tein gantavyam barhamkaramsamadhina II (4.24)


In practice to see Braham (Supreme Self) every where as a form of sacrifice, Brahma is the spoon (wooden ladle with which oblation is poured in fire) etc; Brahma again is the oblation; Brahma is the fire, sacrificer is Brahma; Braham constitutes the act of pouring oblation into the fire; Brahma is the goal to be reached by him who is absorbed in Brahma.

Every aspect which we come across is nothing but super imposition of supreme self. When there is only self all around, one finds only super imposition of self in shape of different forms. It may be success or failure we are not disturbed. We have to see it direction by Lord Krishna himself. He loves the deprived one most.
We have been there with him, serving him but we decided to become one like him. The material energy of Lord attracted self soul, the fragment of Lord himself. Self soul has to face utter failure in its endeavor. It is better to surrender to Lord.
Love of Lord, complete surrender to him, is the beginning of wisdom. By the advent of this wisdom, one is enabled to find solace even in the most adverse circumstances. By loving Lord we find him an omnipresent phenomenon.
To attain yoga of sameness, we have to love to serve him through his self souls all around us. To seek blessings of Lord and his representative in form of Guru, we have to pray Lord through sincerity of heart and steadfastness. We have not to be alarmed when disaster comes. This is the opportunate time to wait for his blessings. This is the moment one has to cling to him so that we are honored with his grace. It may come in any form, we should accept it.
Whatever happens, accept it as blessing from him. In uncertainties, we have to show best of our humble state. We have to be patient since gold is tested in furnace of fire.

Furnace of humiliation is a test for you. Trust him, and rest assured he will uphold you.

Durerh hivaram karam budhiyogaddhaanjay I

Budhou sharnamanvichh kriparhah falhetvah II (49)


Oh winner of wealth, keep the fruitive actions at a distance by yoga of devotion. You should surrender to Lord in that consciousness. Those who want fruit of their labor are miser.

Lord Krishna addressing Arjun as winner of wealth, stresses upon him to sacrifice the actions for which one expect results for own self, by resorting to devotional yoga. By devotion he will be able to see sameness even in adverse circumstances.

This is the way of positive thinking.

The person having negative thinking is never successful in his life as he always sees wrong side of every happening.

Ego of embodiment leads to false pride.

Work done with selfish motives is inferior by far too selfless service.

Those who want to enjoy the fruit of their work are miser. There is a reason behind this. Doer has no control over the fruit of action. (See verse 47) it may come just now, may be deferred to decades or million of years. A wailing self soul can do nothing about it. He may go on indulging in pride but ultimate end of his desire is negative. If one has no desire and expectation of fruit of natural action, it will neither be binding nor they generate negative thinking.

Budhiyukto jahateeh ubhe sukritdushkrite I

Tasmadyogai yujasva yogah karmsu koshalam II (50)


Immersed in yoga of sameness by devotion, you should transcendent both good and bad deeds. Therefore you fight while merged in yoga; yoga is the art of all works.

When one comes to understand that this body itself is the result reactions past attachment with material nature, it is afraid of indulging in more of it, the reactions are coming in form of acts of body, mind, senses, intellect. Self is owner of entire universe which has long been trapped in a prison of material energy. From owner, it has been reduced to the level of deaf and dumb slave of material energy. When it realizes this, then it enlightens upon him that he is not the doer.
When we are talking about realizing self, we are not talking about understanding one’ physiology or one’ psychology alone, rather we are talking about the understanding the fundamentals as to who we are, what is the purpose of this human form?
Lord Buddha did not lack material acquisition when he left his beautiful wife, new born Rahul and well to do Nepal kingdom
When ‘A’ sees himself, he sees himself a body of a person but one must analyze as to how this person happened? When this body was born, it was so small but now it has increased enormously in s8ize as well as volume- but how?
Whether this body was created from outside or inside?
No doubt it was created inside.
Who created this body?
When body was created from inside, it means, the creator is inside this body. Creator of the ‘person’ is within the body. Without knowing him you cannot know yourself. When very source of creation is within, self realization means befriending the creator within. If this creator is one’s friend then there is no problem in life. Life as it is is bliss but its contamination with material energy has caused dualities of happiness and distress, sorrow and joy and other like dualities. Free from good and bed results of past deeds, one can become liberated from the chain of life and birth. This is possible by the blessings of spiritual person having him realized. This is the peak of your well being and must be attained in this form alone.

Karmajam budhiyuktah hi falam tyakatva manishirhah I

Janambandhvinirmuktah padam gachhantianamayam II (51)


Renouncing reactions born out of actions, by complete surrender to Lord, the sages transgress the cycle of birth and death; then go to the eternal planet of Godhead.

The sages completely surrendering unto Lord Krishna renounce all the reactions born out of actions. By this simple way, these devotees transgress mode of repeatedly coming into being and dying. They thus attain eternal peace and tranquility.
A man is born with tendencies (Sanskaras- fate) that he acquires commensurate with his activities in his past embodiments. This proves that life itself is eternal, it never ends, this journey of self soul is always joyful but this foolish self soul identifies itself with those naturally coming actions and goes on from one journey to other. This whole universe of relations has been established by the eternal self soul and its material association. Quantum of attachment of self soul with goodness, passion and ignorance causes the character of a being in next body. All his actions and thoughts are dictated by those tendencies stored in unconscious mind. One’s character is molded by one’s tendencies. It will one act in such a manner that events play as destined. If one develops detachment with this naturally coming action and side by side become desire less for fruit of the actions, one can definitely be assured of going back to home.

yada te mohkalilam budhivayatitarishayati i

tada gantasi nirvedam shrotavayam shrutasya ch ii(52)

When your illumined intellect transcendent dense forest of
illusion, then you will surpass what you have heard of Vedas and what is yet expected to be heard.

Attachment with transient and ephemeral relations of body, mind, Intellect, senses, sense objects and material nature is the cause of illusion. This is our world to which we are deeply attached. We have aptly identified our eternal self with a body which is decaying every day but we still acquire new clothes, ornaments, objects of beautification to make it look attractive. We take bath to clean body so that others may not hate us, we eat good food to nourish it and we make relations with others for promoting more affectionate relations. All these activities revolve around the body which is doomed to exhaust as soon as account of (Sanskaras) tendencies are over. But we shall be binding us further if we attach ourselves with these activities thinking that we are the doer.
Purpose of all injunctions of Vedas is to attain self realization and not merely acquire material prosperity.
Scriptures say that fate of five things in one’s life is already decided at the time of one’s conception in womb.

1. Aggregate wealth one will acquire.
2. One’s education.
3. One’s occupation.
4. Life span.
5. When, how and where one will die.

This act is going to happen even if you don’t desires. Your destiny is fixed, your character is fixed. This will make you act in the manner that the pre-destined events play out. So there is no room for illusion. We have a free will either to identify ourselves with these predestined reactions or detach us so as to go to real home. One could utilize this limited free will that one has, in a quest to evolve spirituality.

Shrutiviparipanna te yadasathasyasi nishchala I

Samdhaavachala budhistada yogamavapsayasi II (53)

When your intellect confused by various scriptural injunctions, shall come to be fixed, then you shall attain self realization.

From the very beginning we are taught to do this and not to do this. We follow those injunctions very sincerely to lead a perfect life. But after one realizes that the real ‘self’ is not the embodiment with which we generally identify ourselves, but it is the truthful of eternal bliss, rather bliss in itself, at that moment the injunctions of scripture lose all relevance as per verse 46, because one attains an ocean of self realization.
One comes to know his foolishness of this identification with all unreal dreams like in a sleep. With confusion gone, one realizes the ‘spirit’, ‘self soul’, ‘consciousness’’ divine’ seated inside. The next verses in this chapter are coming to tell as to what are the ingredients of a realized man. When Arjun asks Lord Krishna as to what are the symptoms of steady minded person.



Arjun Uvach:

sithitpragyasya ka bhasha samadhiasthasya keshav I

sithitdhi kim prabheshet kimasit varjet kim II(54)


What are the symptoms of wise self soul fixed in the Lord? How this steady person speaks, how he sits and how he moves.

Arjun asks the Lord what are the
Symptoms or characteristics of an accomplished person devoted to Lord Whole heartedly. How he speaks, how he sits, how he moves. A person is recognized by his speech, his actions and his movements. If one knows as to what are the characteristics of a person who has realized himself, only then there is a scope of following such person for the sake of self realization.
Lord himself reveals this secret in following verses.

Shri Bhagwanouvach:

Parjahati yada kamansarvanparth manogatan I

Atmanyevatmana tushtah sithatpargyastadouchyateII (55)

Lord Krishna says: When an embodied self soul, gives up all mental desires for sense gratification, when he is satisfied in self by his self alone, then he is termed as steady.

Self soul is desire less. But when it identifies itself with material body, mind, intellect and senses, it starts thinking through the prism of mind, that it is the centre of existence. This false and concocted identification acts as constricting weight on the otherwise free self soul. This is the cause of bondage.
This false ego of embodiment creates crave for sense gratification. The action for sense satisfaction causes reaction in form of pleasure and pain. This all is only false mental exercise and is transitory. One can safely assert that this entire universe is the creation of mind which is one in all but its strange relationship with three modes creates different models like a potter creating different forms of pottery from same clay.
The body, while being a source of material pleasure, is also a source of physical discomfort, disease, ageing and eventually death. The mind is victim of countless thoughts and is definitely conditioned by limited beliefs, emotions and behavior. The false ego of identification with body manifests enemies in form of lust, greed, anger, madness, illusion, and envy. Pure self soul, the real ‘I’ has none of these evolutes. But when it identifies with the cover/material body/body/khetra/ kshar/parkriti, it adopts all the sins which the body has to undergo under the sway of reactions of previous deeds. Then it weeps and smiles as per the fruits. Again it identifies with them, again puts himself in jail of cycle of transmigration.
Death of an embodiment is not the end, it is not final and it is an interval. Once one recognizes one self as servitor of Lord, an eternal self, this interval will end. Life will never end. It will remain in this embodiment or in another one.
When all mental desires vanish, the self soul is satiates in self alone, this self soul is free. This is steady state of detachment. Devotion to Lord is the best method of attaining this state. Lord in 12 chapter, verse 8 Lord Krishna stresses:

Mayiev man adhatsav mayi budhim niveshay I

Nivashyasi mayiev at urdham na sanshyayh II (12.8)

You fix mind upon me, you thrust your intelligence in me, by so doing you will dwell in me.

Mind and intellect are part of inanimate material nature of Lord (verse 4 of 7th chapter) they are changeable and destructible.
Another superior nature of Lord is soul. (Verse 5 of chapter 7)
Inactive mind and intellect coming into contact with superior nature soul, becomes alive like electricity passing in to working electric bulb, due to activation by the impact of eternal. These two thieves striving for Lord, start devoting to him cause cessation of mental concoction and desires for sense gratification. When these desires subside, the self realization is not far off.

Dukheshuanudviganmanah sukheshuvigatsprihah I

Veetragbhaykrodhah sithitdhirmuniruchayte II (56)


He who is neither perturbed by distress, nor attracted to happiness and one who is free from attachment, fear and anger is termed as steady.

In the suffering and happiness, when one is unaffected, he is neither confused in suffering nor he is genial in happiness, free from anger, attachment with body, mind etc., and fear, then he is said to have tranquil mind.

What is to be renounced?

The self has nothing in its possession, then what it can renounce?

One addresses others by naming one’s body, by which name he is generally called. It has never been said that a ‘self’ has born. But it is always said that a son or daughter to someone has born. It means it was an embodied soul having no identity, was born from the womb of a mother. This body has been called a field in chapter 13 verse one:


Idam srirum kontey! khetrum ityabhidheyate I

Etadyo veti tam prahuA khetragya it tadvidah II (13.1)


Lord Krishna says that this embodiment is termed as the field.

He who knows it, sages call him the ‘Knower of the field’.


Every embodiment, whatsoever be the shape, is actually a field through which the blissful self soul ‘jeeva’ enjoys the fruit of his pervious deeds. These fruits are reactions in form of happiness and distress, desire and aversion, love and hate, life and death, an unending list of dualities. These appear to crop up during life time in an embodiment. But a realized soul has a capacity to find happiness in moments of distress.

(Self soul x three evolutes of material nature = action=fruits in form of joy and pain, happiness and sufferings x attachment and identification with actions coming naturally=birth, death and rebirth)


It is not a chemical formula stated in a chemistry book. It is play of spirit and nature causing continuous flow of embodiments, coming into existence and departing like travelers on a railway station.

THE KNOWER OF THIS FIELD IS HE HIMSELF. INVISIBLE BUT SEATED IN THIS BODY AS CONSCIOUSNESS

As consciousness, the Lord is the illuminator of the embodiment. Sages discerning the truth about both, differentiate both in form of self and nature, spirit and matter, materialism and spirituality. Body which is field is actually result of attachment with material nature. Self is eternal but it identifies itself with that material nature in form of body which he is not.

Again in chapter 13 verse 21 Lord Krishna states:

purshah parkritstho hi bhunkte parikirtijan gurhan I

Karnam gurh sagoas sadasad yonijanamasu II


Actually this eternal fragment of Lord Krishna addressed as Kutastho/Ishwarah/ Mamevansho/ Jueevbhutah/ Sanatanah/ Khetragya in various references in Bhagwad Geeta, identifying with material nature, pretend to enjoy the fruit of happiness and distress, goes to different embodiments to purify itself but instead of achieving this attainable goal, identifies itself with those actions, happiness and pain and by this foolishness it also forms relations with co existing embodied self soul. With some of them he is very happy, to others he hates due to some aversion. An onlooker witnesses sees Lord Krishna in every happening. He sees some hidden kindness of Lord in every deed. This embodiment is not an end of life. This is eternal. It will go on till we recognize ourselves if Lord blesses us. In last of all incarnation a self soul when on attuning purification is about to go to his real abode, he is blessed with knowledge by the Lord by which he sees Lord in every incident and in every thing:

Bahunam janmanamante gyanvan mam parpadayate I
Vasudevah sarvamiti sa mahatma sudurlabhah II (7.19)

When everything is Lord, happiness and distress is his blessings then what is the cause of concern. it is the meditation of Lord which causes this disillusion of material attachment. a complete surrender to Lord Krishna is the only way to realize. There is a wonderful revelation in verse 27 and 28 of chapter nine to seek emancipation from the cycle of life and death

Yatkroshi yadashnasi yajjuhosh i dadasi yat I
Yattapsaysi kontey tatkurushav madarparham II

Shubhashubhamfalrevam mokshayse karambhandhane I
Sanyasyog yuktaatma vimukto mamupeshayasi II (9.27-28)


Arjun! Whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you gift, whatever you do by way of penance, offer all to me.

Mind thus established in renunciation of all actions , you will be freed from the bonds of karma in the shape of good and evil effects and freed from them you shall attain me.


All work is subject to change. soul in a particular embodiment having been attached with it does acts of, eats to attain satisfaction and health, with satvica leaning it makes sacrifices with a purpose to attain liberation and if has some interested motive, it may do that with a purpose to go to heaven, and some time he gives alms, and also takes a recourse to penance to get rid of worldly misfortunes,
Lord says whatever good or bad is done it should be surrendered to me. By doing so embodied soul shall be free from the bondage of fruits of actions of embodiment, which are essentially result of past deeds and are done by embodiment to undergo them.
Attachment with actions, desires of fruit, pushes soul self in association with qualities of nature, into worldly pit and bitten by the non- stop time snake, it again indulges in same action and desires, their satisfaction all again resulting in transmigration.
If one surrenders all deeds to Lord and keeps itself unattached, it slowly and slowly develops infatuation towards Lord. Giving up riches, enjoyment and happiness for the sake of Lord, making sacrifices, gifts, and penance to Lord ascertains detachment of self soul with them which ultimately releasing soul from bondage. One can attain one’s own self by detachment of body, mind, intellect, senses and their objects


It is very easy to renounce what is not ours’. Every thing of which we claim belongs to that material world and is its proprietorship vests in Lord Krishna and if we surrender this to real owner, we free ourselves from the sin of committing theft:

tavdeeyam vastu Govind tubhayam ev samarpaye

WHATEVER YOU HAVE GIVEN US LORD KRISHNA, IT IS SURRENDERED TO YOU

As embodied soul surrendering all deeds good or bad to Lord attains yoga of renunciation, transcending pleasure and pain, misery in hankering after sense pleasures stands liberated from cycle of birth and death.

Yah sarvatraanabhisanehatattatprapya shubhashubhamI

Naabhnandati na dueshti tasya prgya pratishthitahII(57)

He who is, in this material world, remains unaffected by on attaining good and bad circumstances, on attaining evil circumspect, he is not perturbed, nor on attaining favorable results he is not overjoyed.

This is the consciousness fixed on the Lord, seeing Lord in every where and in every object.
Let us try to understand what we do practically. when we refer to a healthy person we call him health conscious and this list goes on increasing with different prospects like god conscious and many more like these. This word implies awareness of surroundings. Consciousness is itself not awareness, the awareness come to another material entity that is mind. a peculiar circumstance for one may bring happiness and sorrow to other. The person whose mind is controlled does not see any difference between circumstances of happiness and sorrow. For him it is all pervading Lord dominating every moment. In material world sorrow and happiness are bound to come and go. Lord in verse 14 and 15 has explained this aspect by advising Arjun to tolerate these dualities. Lord in this chapter has unfolded the real way of self realization. When a man is able to see the dualities of happiness and distress, iron and gold representing same graceful Lord, he reaches the stage of Lord himself.

In chapter 14 too Lord has devolved on the qualities of a person transgressing the three evolutes of material nature:

Parkasham ch parvirti ch mohamev ch pandav I
Na duveshti sampritani nivritani na kankshayati II

Samdukh such swastha samloshthaashmkanchna I
Tulyapriyaapriyo dhirastulyanindaatamstuti II

Manapmanyostulyastulyo mitraaripakshyo I
Sarvaarambhprityagi gurhanatitah sa uchayte II

Mam ch yo ayaybhcharerhbhaktiyogen sewate I
Sa gurhansamteetyaetan barahambhuyae kalpate II

Barhamano hi partithaahamamritasyaavavysya ch I
shashwat ch dharmasya sukhasyaekantikasya ch II (14.23-27 )

He is neither disturbed when the effect of three qualities viz. knowledge, work/action or sleep laziness prevails nor he desires them to come when they are off.
He who sitting like a witness is not disturbed by gunas (three qualities of material nature) and who knowing that gunas (three qualities of material nature) are moving among gunas (three qualities of material nature), remains established in identity with god/self and never falls from this position



He, who is once established in self, for him there is no difference between sorrow and joy, he takes the clod of earth, a stone, a piece of gold as equal value, for him pleasure and displeasure are alike and same he treats censure and praise.
He who is indifferent to honor and dishonor, sees sameness for him friend and enemy, he has lost the feeling of doer ship in all actions is stated to be above three modes of nature.
He who constantly worship me through yoga of exclusive devotion, transcending these three qualities of nature, he is eligible to attain Brahman. As I am the ground of imperishable Brahman, of eternal nectar, of immortality, of the eternal virtue and unending immutable bliss.

The mind is swayed by the past deeds and accumulations in form of tendencies. Body is the result of karmic reaction of attachment with three modes of material nature. In a new incarnation the self soul gets the senses, intellect and mind as per the requirement to undergo the karmic reaction in the body. so when knowing that these karmic reactions are to be definitely undergone one sees these acts coming naturally through act of senses. when it is not of one’s choice, then there is an happy state to see these dualities as blessings of Lord. Mind dwells on sense objects experienced or heard of in many bodies it has obtained till now, when it goes to new body, sleeps over the past and identifies itself with new one.
Though the self soul is free from all bondage but when it follows the mind like lover following his fiancée, it subjects itself to bondage.

This bondage does not exist but the identification with subtle body binds the eternal self with action/sorrow-joy, hatred –desire and unending pairs like this.
When one is able to renounce the attachment with body and its relations in this distressful material world, he recognizes his own self. With this recognition, reality dawns upon him that the body he has occasionally got is not his ‘self’ rather it is the outcome the past works of the previous body or bodies. his identification with it is nothing but fake and unreal. Body is transitory. It is fake cover of material nature.
Being enlightened of fact that self being eternal part of ‘supreme self’ one now does not identify itself with any deed of this body.
For him now there is no difference in pairs of sorrow or joy, hot or cold and like pairs.
Inscrutable power of supreme self, ‘Maya’ consisting of three gunas (three qualities of material nature), creates through them, innumerable modifications. all pairs of these modifications consisting of not only animate but inanimate too and the feelings and their likes are also because of these qualities. One with realization does not differentiate between them.

Even scolded by wicked or insulted, ridiculed ,calumniated, beaten, bound, robbed of living, or spat upon or otherwise badly treated by the ignorant- being thus variously shaken and placed in dire circumstances and extremities, the one shunning attachment and desires remains unaffected.

Lord Krishna is the supreme self, Braham - existence-knowledge- bliss absolute. As he is the originator of all this and many other galaxies, he holds the key to peace, eternal and material prosperity.
In the case of dualities, a realized self soul remains serene and unperturbed.

Yada sanharte chayamj kurmoanganiv sarvashah I

Indriyarhiindriyarthebhaystasy pragya partishithitah II(58)

When a realized one withdraws all his senses from their sense objects like tortoise withdrawing senses in his shell, then the intellect of this person is steady.

Mind swayed by past works goes from one sphere to another .accompanied by the five senses. The spirit which is distinct from mind follows it. Identification of conditioned embodied soul with mind causes all this invincible trouble of bondage. Insatiable senses are like fire which, if not controlled, may cause havoc, so are the senses uncontrolled. All sins are committed to satisfy theses senses. A realized person withdraws senses from their objects like a tortoise.
A tortoise resides in a shell. Seeing any coming onslaught, the tortoise withdraws his feet, mouth, eyes and other senses within shell.
Ear, nose, palate, eyes and skin are five organs of knowledge, tongue, hands and legs are organs of action and mind is both. Sound, touch, taste, smell and cooler are five sense objects. Motion, speech, exertion and manual art are effects of organs of action. All these require regulation so that one is able to liberate one self from the clutched of bondage and go to one’ own self
Lord Krishna in chapter 16 exhorts all the embodied self souls to act as per the regulation laid down in Holy Scriptures.


Tasmachchhastram parmarham te karyakaryvayavasittou I

Gyatva shastravidhanoktam karam kartumiharahsiII (16.24)

The Scriptures are proof of what duty is and what not, duty is and knowing this from scriptures, you are entitled to act.

Scriptures are proof for what to do and what not to do. Certain principles of material prosperity have been given in Holy Scriptures. Sense control is foremost for spiritual progress. Altogether sense prohibition has not been prescribed. The tongue has been given to recite: Lord’s name and his supreme tales, not for eating and enjoying specie food. One eats foods for sustenance but 99% person don’t posses this perception. All the senses have a way out to serve the Lord. a realized man controls his senses within a parameter.
When this liberated self soul is able to control his senses like a tortoise, his intellect stands established.

Vishya vinivartante niraaharasy dehinaahI

Rasvrajam rasoapiasya param drishtva nivartate II (59)

Forbidding senses from sense objects entail control of senses but the desires from enjoying them is not extinguished. But the person who has realized self, his palate of his sense objects vanishes.

This verse is verily sign of highest point of devotion. Reaching such a mile stone of spirituality, the devotee becomes desire less, which is the peak point of self-liberation. One now sees the nothing except Lord. He finds the overflowing mercy of Lord in every aspect of life of his embodiment.
If a human being is deprived of sense objects by force or denial, he goes on thinking about the way to satiate that urge. Verse 6 and 7 of chapter three put these phenomena as:

Karmendrarham sanyam ya aste mansa samran I
Indrayarthanvimarhatmah miyhyacharah sa uchayate II

Yastuindrarhi mansa niyamyarbharatearjun I
Karmendriyeah karamyogasaktah sa vishishayte II (3.6-7)

One who outwardly restrains his organs of senses and action but mentally dwells upon the sense objects, that man of deluded intellect is hypocrite.

Arjun! On the other hand, he who controls the organs of senses and action by his will power and remaining unattached, is able to undertake yoga of action through those organs, he excels.


The real factor for causing bondage is the attachment and mind is the root cause of attachment. One verily does not reflect that thing, persons or objects which one has never come across by seeing, hearing, tasting, experimenting or by any other means but reflection of those things which have been experienced goes deep in memory and comes up in mind time and again. This causes a sort of repetition contours on the mind set. One remembers his past pleasure and pain because of this memory and attachment to it. The memory is to analyze own self, Lord and attaining self realization.
Outwardly restraining the organs of senses and action, sitting aloof from them but always craving for them in mind, is nothing but hypocrisy and does not dilute the process of bondage.
It is the control of senses organs and action by will power and remaining unattached to them, that one undertakes yoga of action through those organs. One cannot restrain the nature from doing its act but if the doer (who is actually not doer) does not identify itself with body it can avoid attachment to the act of body. Reality is that only a witness of action involves itself with the fruits and deeds of nature consisting of mind, senses, body, and instincts and so on. This identification is bondage.

As soon as reality of Material nature, Eternal nature of Supreme Self dawns upon the seeker, taste for sense gratification subsides. Due to development of higher taste of devotion to Lord Krishna increases day by day.
To him this is not an ordinary happiness; rather it is transcendental happiness well beyond the reach of sense objects, it is realization of self.
The inclination to enjoy a sense objects is contacted with one’s being conditioned to certain acts out of ego. This urge remains in mind in form of ego, which further involves mind set followed by the self soul to act in the material world full of distress and misery. As long this ego and desire for material enjoyment subsists, the transcendental progress does not take off. But the mercy of Lord Krishna takes the devotee to that point from where he becomes averse to sense enjoyment.

Yatato hiapi kontey purushach vipashchitah I

Indraiyani parmathini haranti parasabham manah II (60)

The agitating senses forcibly over power the mind of yogi having complete knowledge of discrimination.

Lord Krishna is stressing the importance of regulation of relation of senses with sense objects. While in material world embodied self soul can not remain without action. To maintain body one has to eat, but eating the vegetarian food only to nourish body is a necessity. Such is a case for all other senses.
Vedic scriptures have made regulations for the senses and sense objects. One can follow these but devotion to Lord, complete surrender to his lotus feet build up distaste for sense objects and material world. Where there is devotion to eternity, there is a certain aversion to materialism. Senses even overtake great yogis who try to reach the peak of attainment. In Ramayana there is a story of Devarshi Narada having developed ego of winning the sex urge, gone to Lord Vishnu even though he was advised against it by Lord Shiva. Narrating his feat to Lord Vishnu he made for his routine of visiting different planets. While returning from Vikunth he found a beautiful kingdom put up by Lord’ power, where he was so attracted to the princess that he wanted to marry her and went to Lord to make him beautiful like himself so that he may marry that princess. Though he was made to look like monkey, yet he could not understand mystery. The princess shunned him and put the marriage garland on the neck of Lord who took away the princess. Sage Narada was so upset that he inflicted a curse on Lord to bemoan for a woman in next incarnation and the shape which he gave Narada, those species will help him. Lord accepted this curse and was found crying for his beloved Seeta like a human being. One cannot claim complete subjugation of senses unless one attains Lord’s mercy.

Tani sarvarhi sanyamya yuktaeet matparah I

Vashe hi yasyeindriyarhi tasy prgya partishithitah II (61)

Lord tells to Arjun to control all his senses and stay devoted to Him. Whose senses are controlled, he is of steady intellect.

All senses automatically abstaining from their objects and serving the Lord, mind fixed on his lotus feet, ear hearing tales about the pass time of Lord, eyes having spectrum of Lord’s figures, feet traveling to his temple and abode of Lord, nostrils smelling the flowers, leaves surrendered to Lord, his desire to attain the perception of Lord, hand making offerings to Lord, head bowing before Lord in obeisance.
These activities of devotion when become a routine, then the devotee has no moment left to think of senses. But for mere maintenance of one’s body that to serve the Lord and to meditate him, a devotee is blessed with complete control of his senses. Surrender to Lord is of utmost importance as it leads to liberation. Liberation does not mean to going to some other sphere. It is freedom from attachment of body, mind, intellect, senses and their evolutes. Lord Krishna has used word ‘matparha’ at many places in his eternal message, which means complete surrender of all the above conditioning of self soul.

Dhayayto vishiyanpunsah sangteshuupjayate I

Sangadsanjayate kamah kamatkrodhoabhijayate II


Krodhatbhavati sammoha sammohat smiritivibharamahI

Samiritirbhanshad budhinasho budhinashatparhashayatiII
(62-63)

Thinking about sense objects, it brings attachment with sense objects, attachment breeds lust, lust results in anger which further leads to delusion, which causes loss of intellect and this leads to fall.

This is brief analysis as to what happens by attaching with sense objects. When one conditioned self soul, out of conditioning to material attachment and sense of enjoyment, contemplates sense objects, it brings about an attachment with them, which results in a chain of desires, desire being remained unfulfilled results in breeding frustration, this frustration brings delusion. Deluded one loses memory; this diminishes intellect, with loss of intellect one again goes to the grip of material nature in three modes.
Identification with material body, the self soul follows the mind set which, out of practice in previous series of bodies (see verse 7, 8 and 9 of chapter 15) contemplates on senses and their objects in material forms. It leads to attachment which develops in lust. When there is some obstruction in fulfillment of lust, it leads to anger. Anger causes frustration, delusion and loss of intellect. All these are materialistic symbols which affect the life of embodied soul. The deeper it identifies with sense objects, deeper it goes to acquire lust, anger, frustration, delusion, and intellect and steep fall in material world.
Forgetting its real self one has been identifying with material nature from the time immemorial. with diversion of all this attachment towards Lord Krishna, one is sure to attain one’s real self.
It is not a material object which can be acquired, but one has to convince one self in mind that this material world is different from spiritual one and one has boarded a wrong plane from which one has to consciously disembark oneself and board an spiritual plane to go to one’s own home. Self soul is different from material body; it is consciousness which is our real self.

This real self has no distress nor does it have any happiness. It is always unaffected by the worldly duals of happiness and distress, heat and cold, desire and aversion, it is a disciplined witness looking at every happening impartially. Neither it involves in any activity nor does it tend to do that activity. it is the mind and intellect which play havoc. The mistake of identification of this real ‘I’ with outer material body, mind, intellect, senses is the real cause of bondage. The process of freedom and bondage are so simple that one can do both within a second. de- identify your self from material nature to be free and bind your self with outer self created by oneself helped to be developed by surroundings in material forms.

ragduveshviyuktestu vishyaniindreyerahscharan I

atamvashayervidheyaatma parsadamadhigachhati II


parsade sarvdukhanam hanirasyoupjayate I

parasanchetsyo heashu budhi paryavtithate II (64-65)

But a man of disciplined mind, though moving among the objects of senses, with senses under control, free from likes and dislikes attains tranquility of mind.

With the attainment of such tranquility of mind, all his sorrows come to an end and the intellect of such person of placid mind, soon withdrawing from all sides, becomes firmly established in God.

It is the mind which plays either in material world or in spiritual side. Lord Krishna has repeatedly emphasized surrender of mind unto him. For understanding proper purport of this verse one has to go to following verses in Bhagwad Geeta. These have been vividly expressed in verse 8 of chapter 12:

Mayiev mann adhatsav mayi budhim niveshay I
Nivashyasi mayiev at urdham na sanshyayh II (12.8)

You fix mind upon me, you thrust your intelligence in me, by so doing you will dwell in me.

Lord Krishna asks Arjun to dwell his mind and intelligence on him. If one dwells these two on material nature, the self which has identified itself with mind shall excel in material opulence. But if follows Eternity /Lord /God / Supreme Self /Omnipresent / Omnipotent of all, than it will identify itself with supreme self of whom it is an eternal part.
In such a way the mind shall stop going hither and thither, becoming serene and calm
Lord emphasis main aspect of devotion for following reasons too.
Mind and intellect are part of inanimate material nature of Lord (verse 4 of 7th chapter) they are changeable and destructible.
Another superior nature of lord is soul. (Verse 5 of chapter 7)
Material natured mind and intellect become active by coming in contact with eternal soul but with identification of self with them the thought becomes vice versa, real ‘I’ starts making out that my mind is working very fast, it is working on this subject. Due to activation, by the impact of eternal mind and intellect, self soul has to act with senses. They are only the instruments of undergoing the past good deeds or bad deeds. Neither they are doer nor the self is doer but the complexity of attachment with three modes of nature is so deep and confusing that a simple thing that a self soul is different from body becomes incomprehensible.

These two are most dangerous looters as well as friend.

If one tends to follow material energy, they lead to darkness, but if the two are tamed by devotion to lord, the two lead to realization.

As the man of lust follows a beautiful looking woman without knowing that she is a eunuch, the self soul follows the mind and intellect like that illusion man. The eternal soul chooses to identify itself with them.

For this lord has instructed Arjun to dwell his mind and intellect in him. By this method he will reside in him.
Lord is eternal, even a part of material nature cannot enter lord. But when one thrust one’s mind and intellect towards lord, the self soul conditioned to follow them abides by it and follows the lord, leaving the company of material nature in form of mind and intellect.
The self soul with his senses, subdued, intellect and mind fixed in Lord Krishna, craves for nothing, becomes even minded to all, remains satisfied in Lord.
Lord’s instruction for all those who want emancipation from the cycle of birth and death, are clear and specific.
With the mind and intelligence attaching free self soul with material nature of senses and sense objects, through themselves, keep the transmigrating from one body to another, alive but when these two fixed in lord by chanting his names, hymns related to him, singing his glories, seeing evenness in all beings, bring one to back original home.

Lord Krishna at several references, in this eternal message of Shrimad Bhagwad Geeta, has instructed embodied souls to fix their mind in him and has assured that he shall reach him by this way.

Mayyarpitmanobudhirmameveshyasiashanyah (8.7)

(Mind and intellect fixed in me, you will attain me.)

manmana bhav madbhakto madyaji mam namaskuru I
Mameveshayasi yuktveavamatamanam matparyanah II (9.34 )

Fix you mind on me, be devoted to me, worship me, salute me, thus attaching yourself to me and entirely depending upon me, you shall attain me.

From all angles only Lord, the self of all and supreme consciousness is to be thought of, worshipped, meditated, and all obeisance made to him and thus linking one with Lord, one attains him in whatever form it wishes and prays.
Lord has assured all beings to come to him by attaching themselves with him by devotion.
When the devotee gets disgusted with material undertaking and is averse to their results, of work, the devotee, with senses under his control holds his mind in lord steady by practice of meditation on self. Meditation and devotion makes mind serene and steady. A steady mind can make one realize.

Yoginamapi sarvesham madgateantraatmana I

Shradhavan yo mam bhajate sa me yukttamo matah II (6.47)

But of all yogis, again, who devoutly worships me with his mind focused on Me, is the best of all.

Yogi with attainment of self realization seeing even ness in all universe coming to existence by and from one omnipresent self is superior to soul having practiced ascetics; because he has been doing all those acts with a particular motive of obtain nearness to Lord or attaining liberation or attaining heaven with a desire to enjoy the celestial objects but all these desires are bondage, where as the devotee with no desire, only attached to lord attains Lord. All qualities of nature are binding and ascetics with a particular set of thinking may not lead to liberation. it may result in further bondage and never ending transmigration.
Yogi is superior to wise man having obtained knowledge of scriptures and coming to know the one superior form is the ultimate source of all beings.
Yogi is also superior to those who perform action with some motive. So Lord Krishna directs Arjun, formidable warrior of that time, to become yogi.

Lord clarifies here emphatically that yogi who has his mind focused on me is the best of the yogis.

There is no doubt that by fixing one’s mind and intellect in lord one will attain him. Lord in first verse of chapter 7 assures his complete revelation on fixing one’s mind upon him and meditating.

mayyasakatmanah parth yogamyunjan madaashrya I


ashanshayam samagram mam yatha gyasaysi tatchhrirhu II(7.1)

Lord Shri Krishna says:

Parth! While devoting your mind to me, meditating me and taking my shelter, how you will
Know me completely, that you listen from me.

It is not possible to know Lord without a complete surrender unto him.
It is not a surrender of body as usually understood in worldly parlance. It is surrendering of one’s association with the material nature through its qualities. Disassociation with embodiment and its so called relations in form of mother, father etc.
Mind devoted to lord Krishna, the self of all, complete surrender of desires and meditating him, leads one to liberation.
How one can know ‘self’ alone, this secret being unfolded. Lord says that devotee should have mind addicted to hearing my eternal birth, eternal acts, listening to my messages, stories thus he develops a taste for it and he cannot remain without remembering me all the time. Addiction is such a phenomenon which controls mind so much that it always desires to have possession of a particular thing, situation or company. a drunkard always thinks how to obtain drink. a drug addict cannot live without drug. Even in prison such addicts are officially supplied small quantity of drug to save their life. so when one becomes addict to listening tales about Lord Krishna, he is infatuated to them. He does not require worldly bookish knowledge. He attains every thing but addiction.
if one becomes addict to Lord Krishna, He has a promised to reveal himself unto that devotee.
This is not worldly knowledge rather it illuminates the truth about it and how every thing is being done and being dominated by self.

It is a revelation of a stark and bitter truth about material prosperity being day dreaming.

The attachment factor is so deep rooted that embodied soul is not ready to know itself because the ‘ego’ .about the self being embodiment.
Its complete identification with modification as body makes it unidentifiable.
Sages who have attained this , have been trying to make the human beings to know their true ‘selves’ but none is going that way preferring darkness to stay.
What is mind? It is a faculty, a revelation of lord himself. Lord says in chapter 10:

Indriyarham manashchasmi bhutamasmi chetna (10.22)

The embodiment is nothing but a heap of garbage. But with the help this mortal substance one can find one’s true self. One has to invest nothing from pocket. Mind is expression of Lord himself. This mind is to be concentrated on Lord himself.

Lord has asked to divert mind and intellect on him.

Now coming to verse 64 and 65 when a man of disciplined mind is able to control his senses and even in the midst of sense objects he is able to thwart any craving for sense objects and remains calm. he becomes free from likes and dislikes, attains tranquility of mind. it stays placid and steady. With attainment of such a tranquility of mind, all his sorrows come to an end; his intellect becomes established in the almighty lord. He is not affected by the dualities of material nature.


Nasti budhirayuktasya na chaayuktsya bhavanah I

Na chaabhavyatah shantirashantasya kutah sukham II (66)

For a unsteady minded, there is neither wisdom and nor divine feeling. Devoid of this person has no peace and without peace where is the happiness.

Real happiness and peace lies in our innermost. All of us, though consciously or unconsciously, through the process of what we call a life, create a certain image of ourselves. This image which we create for ourselves has nothing to do with reality. It has nothing to do with the real self-soul, which has embodied by material nature, only to undergo the fruits of past deeds. None can say with precision as to when this foolish servitor of lord Krishna went astray and identified itself with material nature. But one thing which is certain is that it was there and it will be there either in material nature or in service of eternity. The embodiment has to undergo the deeds in form of actions. Good deeds in past bodies result in material prosperity and bad deeds cause distress.

When this body is a field to undergo the fruits of past deeds why this foolish embodied self-soul has assumed himself doer?
This is because of identification and attachment with material nature in form of body, mind, intellect and senses, which result from attachment to three modes of nature.
When it comes to realize this from the devotion of mind and intellect to Lord Krishna, it becomes free to go to his real home.
If the mind and intellect remain unsteady as usually in the company of material nature, it shall not dwell of eternity. Distancing from Lord the self soul again goes to deeper water of transmigration. Without devotion to Lord, there is no short cut to attain peace, without peace there is no happiness. There is no parity of an ocean and a drop from it. Chemically both have same symptoms, they are one and the same but a drop cannot be ocean. Lord Krishna is such a vastness enveloping entire cosmic, macro and micro and beyond that:

tuvamaksharam sadasattatparam yat (11.37)

Self soul has been in association of material nature and it has been so conditioned that it does not want to liberate itself from the modem of material nature. Actions don dispassionately become an instrument of freedom. When one is dispassionate, he acts selflessly. However, one cannot do so when he desires to satisfy his senses. When there is lack of steady intellect, it brings disbelief in existence of lord, such person never attains peace and he who have no peace, cannot be happy.

Think of the spiritual world!
There is neither thirst nor hunger,
All dualities diminish there, only lord and his servitors playing divine. There is no material rivalry, only eternal bliss, and eternal pleasure.

Indriyarham hi chartam yanmanoanuvidhiyate I

Tadasy harti pargya vayurnavamivimabhansi II


Tasmadyasya mahabaho nigrihitani sarvashah I

Indriyarhiindrebheystasya pargya partishthitah II (67-68)


The senses engaged in sense gratification, even one sense-attracting mind toward its gratification can sweep the intellect of this man like a wind sweeping a boat on water.

So whose all senses are completely controlled from their objects, his intellect is steady.


Whichever of roaming senses mind hankers after, it may carry away intellect of a man like wind capsizing a boat in water.
Senses themselves are not that much strong to carry away the intellect but mind attracted to , even if one of the senses, can cause havoc in the life of a person of wisdom. All senses when indulging in sense objects cause attraction and aversion.


Indrasayeindraasyarthe ragdvesho vayavsthito I
Tyorna vashamagachheto haysay paripanthino II (3.34)



Senses and their objects involve attachments and repulsions. One should never be swayed by them, as they are the two principal enemies blocking the way of liberation.


all senses and their objects are caused by qualities of nature. mind, senses and intellect are so inter mingled that it is not possible to separate them. One can not locate any of them at a particular part of body.

One can locate sense organs but not the senses. These are so thin and divine that these do not appear to be material just like their organs.

Whatever one perceives in mind, it is reflected to intellect and this inter- transmission in reflected to a particular sense organ causing an alert in organ itself. This causes craving and an attraction to sense objects. When this craving remains dissatisfied it causes repulsion. Each of desire being satisfied or dissatisfied causes its own effect. These further cause actions or reactions. All this is the process ensuring transmigration from one embodiment to another. So wise man does not attach
To the senses or their objects and does every act wihtout a sense of lust and attachment.

But how it is possible?

In verse 59, Lord Krishna says that forbidding senses from sense objects may deprive the senses from their activity. But the senses of person devoted to Lord free him from the palate of their objects. Senses cannot be controlled forcibly. Even if one controls in such a way, they may burst one day.

Devotion to Lord Krishna establishes a person in steadiness.

As such, whose all senses are established, he is of steady mind.

For making senses steady, devotion to lord is paramount. Then this man of steady intellect shall not have any craving for sense objects. he shall keep the body until all its actions or reactions are complete and he is free from bondage. the self is not a material. All activities pertain to material nature and self-soul has no relation, whatsoever, with material nature. This, eternal servitor of Lord has bonded itself with material nature through identification with matter, one cannot liberate itself. However, by doing every thing selflessly, one may liberate from this unnecessary bondage.

Ya nisha sarvbhutanam tasyam jagriti sanyami I

Yasyam jagriti bhutani sa nisha pashayato muneh II(69)


The night, which beings sleep, the self-controlled keeps awakening and when the beings are awake, that seems to be night to the awakened one.


There is distinction of materialistic and spiritual approach.

The worldly people consider material prosperity as sole achievement of life. This is day time for them. They work hard to attain this acquisition of wealth, property and establishing relations with worldly people. But they keep away from attaining self realization and it is night for these materially engrossed persons.

In comparison to this an introspective enlightened person, these material property is nothing in comparison to spiritual accomplishment. He not only realizes himself, he makes others too awakened.

Attachment and identification of self soul with material energy and accumulation of wealth has caused bondage of self and embodied it with unending cycle of transmigration.

Self realization that this self is spotless and pure; the wise man keeps meditating on Lord Krishna and conducts all actions of during the period of present embodiment,

All its actions are done selflessly for the benefit of others.
Thus the materialism becomes immaterial for those on the path of spirituality and this becomes vise versa for person longing material accumulation.

Material possession causes theft, injury to others, falsehood, haughtiness, dissension, amenity, distrust, competition, and indulgence in vices. Those desirous of well being, distance the evil of materialism.

Brothers, wives, fathers, and friends, who are very near and dear to the heart, turn foes for a negligent sum of money. Even the least sum of amount upsets them and inflames their anger, so that they immediately part their company, all cordiality abandoned, they rival and even kill one another.

The wise thinks otherwise.

Attaining this human body which even demigods covet, if one disregards it, one mars own interest and meets an evil end.

The gratification of senses is a gateway to hell of transmigration whereas the detachment is open to liberation in this embodiment.

Apoorymarhamachalpartitham

Samudramapah parvishanti yadvad I

Tadvadkama yam parvishanti sarve

Sa shantimapnoti na kamkami II (70)


As in, always filled, steadily situated Ocean, the entering water do not cause any disturbance, so to the person of steady mind, the rising desires do not cause any disturbance, but who wishes to satisfy the continuously rising desires never attains peace.


Swami Akhandanand Sarasvati once asserted that we are not able to fulfill our desires, but we can leave to desire, at least leaving to desire is in our hands. A person having desires and longing for their fulfillment, always makes efforts to satiate these incessantly arising desires. But the misery is that these desires never end. It is multiple systems, which actually gives rise to other desires. Therefore, there is an endless chain.
However, a person devoted to Lord Krishna and percepting Lord everywhere and in every thing, stops craving for material sense gratification. It does not mean that this person is doing nothing. As long as this material body exists, it requires limited satiation of sense urges. However, he is detached with these activities like a yogi described in verse 7, 8 and 9 of chapter five of Shrimad Bhagwad Geeta. Lord Krishna has described in verse 22 to 25 the feats which steady persons:



Parkasham ch parvritim ch mohamev ch pandav I
Na dvethi samprivritani na nrivritani kankshayti II

Udaseen vad aseeno gurheryorna vichalayete I
Gurha vartant itiev yoavtithti nengate II

Samdukh sukh swastha samloshthaashmkanchna I
Tulyapriyaapriyo dhirastulyanindaatamstuti II

Manapmanyostulyastulyo mitraaripakshyo I
Sarveatambhparityagi gurhaatitah sa uchayate II (22-25)

Shri Bhagwan says: Arjun! he who hates neither light of knowledge , nor activity, nor even stupor, when prevalent nor longs for them when they have ceased.

Who is sitting neutral, unmoved by activities of modes of nature, knows the modes of nature, are active, he is not disturbed.

Who is same in distress and happiness, being situated in self, sees sameness in a lump of earth, stone and gold. Who is same in dear one and enemy, who is steady, who is same in defamation and praise of himself.

Who is same in honor or dishonor, same in parties of friends and foes, who has renounced all endeavors, he is said to be transcendental to modes of material nature.


An all kindled soul is undisturbed when wisdom outcome of goodness mode of material nature (satva) endows upon him, activity born out of passion mode (rajas) and stupor created by ignorance mode (tamsa) as he has attained a position sublime to these modes. He is always conscious of his inner reality.
He is ever alert, being master of senses, desire less, freed from the all three above modes, while waiting for the time of leaving the embodiment and going to his real abode of ‘Brahman’, gets rid of the cause of embodiment itself by transgressing the cycle of birth and death.
He is always neutral watching activities being conducted by the mode of nature, unaffected by these activities, he is undisturbed by all reactions. He sees sameness in friends and enemies seeing almighty lord in them too.
Absolute truth does exist, and it can be fully realized. But unfortunately those who realize it are very few. Desire less ness is not to remain without food and forcefully restrain all the senses from their objects. The statement made in verse 59 is very important. One may not be able to set off the palate of sense objects with their abandonment. With devotion to lord, one can be able to evolve dispassion for sense gratification.
The vast majority of people remain in illusion and are unfulfilled because they stubbornly hold onto the misconception that they are the center of the universe.
The mad pursuit of material sense gratification is of no use. Even an ant in stone gets its daily needs fulfilled. One requires to develop full potential that human form offers to them for attainment of self realization. There is no relation of this self soul but with identification, one creates hoards of relations. These are not only relation with few human beings but even with pets, material property and every aspect of transitory acquisition.

Those who would like to throw off the shackles of illusion and realize the absolute truth should seek it with a completely open mind. if they hold on to a preconception of what is the absolute truth, that preconception will distort their vision and prevent them from realizing the absolute truth. their vision of reality will be twisted around their prejudice. so pure and pious objectivity is required. if one is daring enough to throw all prejudices and be prepared to accept whatever he may discover, the absolute truth is revealed to him in due course of time, and he is sure to enter into an eternal life, full of bliss, and full of knowledge. True and simple person do attain the absolute truth by complete surrender to Lord Krishna.

Surrender means surrender of mind, intellect; senses are devoted in service of Lord Krishna.

In ‘Narada bhakti Shastra’ verse 53 states:

tadarpitakhilachara san kamkrodhabhimandampaadikam tasminev karaniya


All actions surrendered to him, love, anger, ego, pride too diverted to him.

What one actually does is love, anger, ego, and false pride is toned to actions purporting to sense gratification.

This is a change which one has to be made.

Vihaye kamanayah

sarvanpumanshcharti nisprihah i

nirmamo nirahankarah

sa shantimadhigachhati ii (71)


Leaving all desires, a person acts selflessly, without any sense of possession, egoless, he attains perfect peace.

This verse is the crux of this entire text. How one can become desire less. As stated previously by the Lord Krishna, one when tries to force desire less ness, he rather entangles himself in mere frustration. But when attachment and identification to actions are diverted t to Lord Krishna, one tends to liberate himself from the bondage of transmigration.
When a person frees himself from desires, has no sense of proprietorship of material belongings, body, mind, intellect, senses and sense objects, he feels the peace of mind within himself.

In chapter 9 Lord Krishna says:

Yatkroshi yadashnasi yajjuhosh i dadasi yat I
Yattapsaysi kontey tatkurushav madarparham II

Shubhashubhamfalrevam mokshayse karambhandhane I
Sanyasyog yuktaatma vimukto mamupeshayasi II (9.27-28)


Arjun! Whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you gift, whatever you do by way of penance, offer all to me.

Mind thus established in renunciation of all actions , you will be freed from the bonds of karma in the shape of good and evil effects and freed from them you shall attain me.

All work is subject to change. Soul seated in a particular embodiment having been attached with, what the mind, intellect, senses acquires sense objects for senses gratification. It identifies with embodiment. One eats to attain satisfaction and health but if this exercise of eating is done with a purpose to keep body in perfect shape so that it could meditate on the Lord, this becomes devotion. one with satvica leaning ,one makes sacrifices with a purpose to attain liberation and if has some interested motive, it may do that with a purpose to go to heaven, and some time he gives alms, and also takes a recourse to penance to get rid of worldly misfortunes,
Lord says whatever good or bad is done it should be surrendered unto me. By doing so, embodied soul shall be free from the bondage of fruits of actions. These bodies are essentially resulting of past deeds done by senses in embodiment to undergo them for liberating the self soul. This is the reason Lord Krishna says that whatever pious or impure acts one has to do under the impact of nature, one should surrender them to, Lord Krishna for liberation of soul.
Attachment with actions, desires of fruit, pushes self in association with qualities of nature, into worldly pit and bitten by the non- stop time snake, it again indulges in same action and desires, their satisfaction all again resulting in transmigration.
If one surrenders all deeds to lord and keeps itself unattached, it slowly and slowly develops infatuation towards lord.
Giving up riches, enjoyment and happiness for the sake of lord, making sacrifices, gifts, and penance to lord ascertains detachment of self soul from them, which ultimately releases soul from bondage.

tavdeeyam vastu Govind tubhayam ev samarpaye

As embodied soul surrendering all deeds good or bad to lord, it attains yoga of renunciation and transcends pleasure and pain.
Misery in hankering after sense pleasures vanishes and it stands liberated from cycle of birth and death.
The freedom from false ego and identification with embodiment makes self soul free as ever. Desire less ness, absence of sense of proprietorship of material attainment is basic feature of self soul. It is an eternal bliss. it has quality like Krishna. It is eternal fragment of Krishna. It is eternal servitor of Lord, but it has identified itself with decaying material body. This perception is so deep that even the so called learned person address himself by the name of body.
Its owner is aligning to this material world. The self soul follows the mind, intellect which derives it to sense objects. The body, mind, intellect and senses are driven but the driver of this body identifying a wrong vehicle has bound itself. Once one becomes desire less the desires subside for all the time. If this position one attains during life time, he remains in this once for all.

This is salvation. (Jeevanmukti)

Esha brahami sitithi

parth naenam prapya vimuhatiI

sithitvaasyamantkaleapi

brahamnirvarhamrichhati (72)


This Brahmi proposition, even if attained, at the arrival of end of embodiment, the person dying in this state goes to Lord’s eternal home.

The self soul is ever free from all materialism. it is pure transcendent. The body one attains to clear the works of previous bodies which come in form of happiness and distress.

Lord Krishna is divine gardener.

He keeps the self souls trim and fit for his kingdom by a continual pruning process that is why we undergo afflictions and sorrows.
Once one cultivates a divine prospective, things begin to fall in place. One’s life is transformed. This transformation sometimes takes time unlimited, even life in several embodiments but at other time it happens in the twinkling of eye.

Actually self soul is not the doer. when one allows Lord Krishna to take first place in one’s life in a particular body, one finds that he has not only guided one out of wood but has blessed one to guide all other to whether their tormenting, frustrating and altogether adverse circumstances. Even if this brahmi state is attained at the time of death of a body, the self soul attains its real state and goes to the Lord Krishna’s dominion.

An eternal bliss.

Self soul in this unstained for from the three evolutes of material nature, goes to that abode which is free from the fog of loneliness, misfortune, pain and misunderstanding.

Attaining this supreme state of bliss is possible even if one becomes desire less of material accumulation even at the time of departure from a body.

(Thus ends the second chapter of Shrimad Bhagwad Geeta consisting of yoga of renunciation)