In Search of Rebirth: Gita & God 26

The best way to search for Rebirth is to ask who would be re-born. Atman or Self being indistinguishable part of the never-born, never-dead Paramtman or God will reamian there always and can go through rebirth. The Self or Atman or Paramtman being the only source of everyting is inhererent in everything and everything including the dead body is contained in the Self or Atman. So, the body when dead is still in Atman even as it transforms into ashes or into other elements in the grave. Though the body may not have the gunas / properties to rea,lise the Self or Atman. The body transforms after death and cannot have rebirth the way I wish to see a rebirth.
It is in a live body that the Self may be realized. But for that the mind must become still, the mind and the intellect must meditate on the Self and the ego must go. Then the Self appears and a person may merge with the Self or Atman or God. But who is this person who merges with Atman. He is not the body. He is not the ego or the intellect. He is not the mind because mind becomes still when the Self is realized. Then who is this person who merges with Self and detaches from all gunas, intellect and ego? Yes, I am That (Self). But who is that I that merges in That Self? Is it that the ego unable to use the intellect and mind and therefore the senses becomes unable to give expression to the Gunas? And, therefore ego is that which ultimately dies to merge in the Self? Before that happens, Ego is what I am ! Or, there is a third person who is the I. This I is influenced / captured by guna-combination-personality-illusion (GCPI) and when I overcome the GCPI through Yoga that I realize the Self?
It does not matter however who I am so long as I do not realise the Self or Atman.
But I or the Ego or the GCPI are something that this Universe contains and hence must exist in Atman or God. Therefore , the Self or Atman or God must exist in I and the Ego or the intellect or the mind or the GCPI. But these being only the derivative of God or Atman or the Original source must be susciptble to change just as the body changes or transforms. We know how the body transforms after death. But what happens to I or Ego or Mind or Intellect after body's death? Do they also die and transform or they do not die and yet transform? If they transform, they must be always there and cannot ever die or be born again.

If therefore nothing we can identify other than the Self/ Atman/ God / the Orginal indestructible, immutable source of everything, then everything has to be under transformation. If they transform, they are never really dead - only a particular form may disappear and yield place to another form. That exactly what even the body does while it has life and when it does not have life. If we say the body is dead because there is no life inside it, then every other thing which does not have life in it must be dead.
When does the ego lose the life or does it have a life at all or is it always alive. The Gita and the Upanishads do not consider these questions are relevant. Because, these are part of Apara Vidya and not Para Vidya . Para Vidya is the knowledge by which you know the essence of all other knowledge of science and arts. The question that Para Vidya seeks to answer is where does everything come from? The answer is that it comes from Atman or Paramtman or the Self, the God Almighty. How do we prove or know that. The method to know is Yoga and the ultimate state of Yoga is when the mind has become still, the ego is lost, all desires have gone. It is then when the knower knows the answer by merging with that what is to be known, the original source. The knower, the known and the knowledge bcome the same. The knower has lost any other identity at that stage; he sees every things in himself and him in everything else. This is a rare of state to happen within a ive human body and rare is a human body that experiences this state. It is the state of bliss that no one has described anywhere for another person to understand or feel. So, the probability of such a state arising in any human body like that of mine is in the infinitsimal distance of zero, even if the method of Yoga is taken recourse to.
Whether there is rebirth of anything or not is immaterial to this scientific theory of God.

Preparing for Rebirth: Gita & God 25

With the current birth having been with Hindu parentage, the threat of almost certain re-birth has been a thought nurtured from very childhood, questioned during the college and university education days of romance with scientific methods, almost forgotten during working career life before it started looking up at the face when one is much closer to death. Whether you have reasons to worry about re-birth or not, you like exploring the idea. At many places in the Gita, Lord Krishna talks about re-birth, though one could surmise that the relevant verses re-birth were grafted into Gita by believers other than the original composers of the verses in the Gita.

How far is the concept of Re-birth consistent with the concept of God in Gita? To explore this, one needs to ask the question: who is going to have a re-birth? My existing physical body will not have rebirth: this seems almost certain.Unless of course there is some way to use my body for a thorough repair and surgical reconfiguration. But that would not be a real re-birth: it would be re-conditioned body. So, what will bet rebirth?. My memories of the past? But the relevant brain cells will go dead when my body yields to deathb or even before that. So my memory cannot have rebirth. Even assuming that memory some how lives after my death and gets into a new born babies brain when it is born and after my death, the rebirth of my memory will not be accessible to the new born baby as it grows with accumulating new memories not consistent with the ones that my body had accumulated earlier. I could have written a detailed dairy of events in my life and got it published and a reader could get thatin to his memory but that would not have made a rebirth of I>

Will my ego or intellect that drove my body and mind so far could have rebirth? I have to identify my rebirth with a new born human child or a babd mosquiti or bird or animal as my rebirth. It will have developed its own ego and intellect: how would at the sametime operate with my ego and intellexct. Even if I assume that my ego and intellect can after my death hang in the air for a while before entering into a new born baby, how can this be my rebirth?

My ego and my intellect were fully developed ones: how will it operate as myself in a new born baby? Why does these have to enter the new born baby and not a fully matured adult are some others I have to find answers to.
Can my soul of self or atman be subject to getting reborn after I lose my existing body? Yes, that would seem to be a poosibility because atman has no ego in itself and no personality so it would have no difficulty in getting into another body. But Atman iis unborn and indivisible as is Paratman which is never born and never dead. How can therefore Atman be ever born or dead or therefore have a rebirth. My Atman, I learn, is unattached and covered by the illusion of Maya, which I have to overcome through Yoga to reach this Atman of mine that is not attached to anything. When I reach my Atman, I do not any longer exist but mege in Atman that is indivisible part of Paramatman.

It is only an illusion that I think that I have a soul or Atman that is different from the Atmans of other beings: when I discover my own self or soul, I am supposed to realize that all souls are nothing but the same indivisible, indestructible, ever presesny, never-born, never died, and infinite Paramatman. Atman is thus a mere concept that helps us realize that God exists in all beings and non-beings in this Creation and all these beings exist only in God. That is how God = Creation = Creator.
Atman or Self therefore cannot have rebirth by definition.

Then who can have rebirth? I can have rebirth only as Maya or Illusion that pervades the body, mind, intellect and covers the Self or Atman of an individual being. Illusion is a common property of human beings and it is the combination of three Gunas of varying strengths that work in the environment of Illusion, the Maya. The Guna properties are what are either solely in the body cells or partly in these cells and partly in the mind- intellect and the ego. In a new born baby, the body is genetically/ biologically determined and hence my existing body after death can in no way impart the new baby's genetic code or cells (unless the baby is biologically related to me. But the guna properties that my mind, intellect and ego are enriched with may be hanging somewhere like invisible soundwaves after my bodily death and before being captured / absorbed by or getting attached to a new body. That is the only way something can have rebirth - a kind of continuity of a particular guna-combination personallity of illusion (GCPI) from one body to another. Whether or not there is any correspondence between particular new body genetically imparted with certain guna property combination attracts particular GCPI or not may be a matter of detail and not relevant here.

This GCPI is under continuous transformation while it uses a body and then gets into another body. By composition, each GCPI in each body will be different and under continuous development. Maybe at some stage, a particular GCPI under its continous path of transformation lose all the strength of Gunas and shed the illusion while being attached to a body: it is at that time the body's atman is realised in its true form and the Paramatman is realised even in a physical body.

GCPI drives my body, mind, ego, intellect: GCPI is my false identity. On the death of my body, my GCPI may become attached to another body for continuation of its transformation. But that is not my rebirth. I am always there as Atman to be realised in a body one day by demolishing the GCPI. I have no rebirth - I am always there to experience and witness and once in a while experience the realisation of my own nature while remaining attached to a body.

The GCPI is subject to some kind of rebirth but I am not. This GCPI trabnsformation possibility may be consistent with Gita. The rest of rebirth theory may be designed by some preachers of religions for the purpose of influencing the common people to do good deeds and get better rebirth than worse rebirth (Rebirth & Karma relationship theory.

Hypothetical Unified Existence: God & Gita 24

Let us experiement in a Hypothetical living of Unified Existence of Gog. This living is by a particular agglomeration part X in the Creation. How would X be in perception and reality ?
He would find his entire body and mind as a small part of his existence in the same way he would find evrything else in the Creation as part of his existence. He would find Himself existing in and acting thruough everything: the differenmt human beings, all the non-human living creatures, the entire inanimate world - the breeze, the rain, the storm, the moon, the sun, the planets and stars, the limitless spece, the infinite time - past, present and future, and so on. By definition he would have all knowledge - all that ther was, is and will be to be known, He will simultaneously exist in everything, in every thoughts and actions and behaviour of evrything. He will find everyone in conversation and debate as his own converstion within himself. He would experience all this as one whole existence and would not have to desire anything, attach himself to anything that goes on happening: he will be just a mere witness to all that goes on and on. And, yet he will perceive as reality what X or Y or any Z does as his own action and behavior. He would then become completely one with the entire Creation and the Creator even if he acts in the form of X as a particular human being, as Krishana or Arjun - all at the same time. X would thus be different from normal, would show no fear, no disappointmenr and no anger. He will do anything that he would do without desire and ego. He would excel in whatever he is found to be doing. This is the concept of the person in unified existence.
This is what Lord Krishna has been characterised as and this is what Arjun sees of Krishna as Viswaroop Darshan. This is the Hypothetical Unified Existence. Such an existence is beyond any suffering or attachmenmt or obligation or performance and ever lasting, infinite and what we would call blissful. How did Krisna get into such unified existence. It is stochastically destiny outcome that a rare agglomeration form X would have the properties necessary to have that experience: it is only that rare outcome which we call Krishna by chance.
How would most others would have viewd the hopthetical person X. He would be perceived as one who excels in evry thing. He would by definition attract attention of others and others would be influenced by his thoughts and actions. He would be admired, praised, respected and followed by most others. That is the concept. Each person is different in external behavior because of the stochstically determined combination of Guna-doses facing stochastically determined external environment he / she fasces. X is just one such possibility which has the probability close to zero That is the concept.
Whether Krishna really existed in history or not is not the issue. The issue is the posibility of X, a human outcome with close to zer probabilty, that is identified with God/ Creator/ Creation. X is the concept of God that human mind can describe. That is why X is the incernation of God or God in living form. There are many other possibilities with low probabilities(though higher than the probability of X): these possibilities are X1, X2, X3, ... etc. forsome i and j, Xi = Xj but the equaivalence isnot true in general. These Xi and Xj s are different Avatars, Godly men like Buddha and Crist, saints like Ramkrishna, Chaityana and Mahavir or Nanak or Kabir, some great personalities like Mother Terressa, Mahatma Gandhi, Tagore, and so on.
Each person is just a stochastica outcome. So are the the persons named earlier. Of these X (or Krishna) depicts the stochastic outcome that is the close to the concept of a person being in complete unified existence as the Crerator and with everything in the Creation - a concept developed in the Upanishads and illustrated in the Gita.
After being in search of God or Brahmah in sound, in light, in the air and in the space, the Upanishads described God as not 'coarse,fine, short, long, glowing, adhesive", as without 'measure, inside, outside,shadow, darkness, air, fear, stickiness,odor, taste, eye, ear, voice, wind, energy, breath, mouth, name' , as 'unaging, undying, immortal, stainless, not uncovered and not covered(Aranyaka III: 8:6- Yagyavalkya) that is the "origin, sustenance and dissolution of the Creation" and therefore the only sat (being), chit (consciousness) and ananda (bliss). In Gita, thsi is illustrated by and thruough the character of Krishna: human being in complete unified existence.

Advaita Vedanta

The Rare Agglomeration In Unified Existence: God & Gita 23

The rare being in complete union with the Ultimate source

The rare possibility is an agglomeration that has the properties, gunas and dharma to experience complete union with the source material. How would such a person behave. He would have no desire to satisfy, would never worry about what to do and what not to do, would be fearful of nothing, would not be ever tired, ever worried or ever in dilemas,would be unattached to any particular form of agglomeration of the source material,would be unmoved by any happening or incidence. He would see everything as equal and remain indifferent to any choice except that he would do only that what his gunas/ dharma forces him to do. He would have no anger or personal self-interest. He would be in complete knowledge of all arts ad sciences the human society has developed, and skillful in using knowledge.

Any example of such a rare being? Not one that I have come into contact with. But there a few instances in epics of the Hindus that closely resembles this particular agglomeration of the ultimate source material. One that readily comes to mind is Sri Krishna.

This character in the Hindu scriptures is painted as one without desire, with out fear, without ego and in complete equanimity. He showed tremedous affection and love and yet seemed unattached from everything and detached from worldly affairs. He was full of knowledge in various arts and sciences and extremely skilled in the application of knowledge. He had done nothing in his life that was driven by self-interest. He was beyond praise and yet merciful to others. He was never seen to abuse his powers and knowledge to meet his own self-interest as he had no such interest.

Only such a person can be in unision with the ultimate source material and live a complete unified existence. It was natural that the discourse in Gita came from his mouth.

How would such a person appear to others. It would be different to different people depending on the nature of agglomeration of the source material that each person would represent. The selfish and the greedy would look for his friendship on exclusive basis but would not get and hence would despise him. The weak and the poor would seek his help and get it. The people who would love him will develop intense love for him. The leaned will regard him as the most learned. The skilled would would like to regard him as the model. His personality would be so pleasing and attractive that most people would be his fan and would worship him as God. Yet he would live a life that is simple.

The people who were advanced on the path of various kinds of Yogas would regard him as the ideal and perfect Yogi. It is no surprise that Arjun who was his astute devotee and friend would see him in God's Viswaroop (all encompasing, entire creation). Arjun's Viswaroop Dharshan is not magical event: it is the visualisation of the concept of the ultimate source material generating various agglomerations and transformations through the infinite inner power and dynamics of the source material. The ultimate source material is ever-lasting, infinite, indestructible and present in each and every infinitsimal section thruoghout the Creation ( Universe). There is nothing in the Creation that is not the ultimate source material in various agglomeration and transformation state. So, it was easy for Arjun to see that in Krishna Himself since Krishna reprsented the rare agglomeration of source material that was transparent enough to reveal the true nature of the Universe. All that Arjun saw is that all forms - big and small, dark o and illuminated, beautiful and ugly gushing into Krishna's mouth: symbolic of the the uniqueness of the source material of everything in the Creation.

I may not live an unified existence. But I have to recognise that the Unified Existence is the basis of any concept of physical or meta-physical universe or Creation. A rare type of agglomeration of the ultimate source material as embodied in Krishna is nothing but the miniature representation of the infinite Universe of densely woven source material just like the Ocean of water.
So long as the concept of Unified Existence seems a possible outcome, I , as will others, long to experience that existence. I enjoy seeing the video-film of a past event or a current event in which I am filed: how enjoyable would be to see myself as the source material cutting across the veil of my separate individual existence with a proper or common noun.

Experiencing Or Living Unified Existence: Gita & God 22

That I am unable to live an unified existence is only because of the properties/ gnas/ dharma imparted in the particular agglomeration of the ultimate source material that I represent. But some other shapes or forms of agglomeration that I may identify as X or Y may live a life of some sort of Unified existence with the source material at some time points and periods. Not all soils of the earth grow coconut trees but some do. Not all coal blocks have the same calorific value or ash content. Not all human beings can mother a child, but some do. Some human beings represent particular agglomerations of the original source material that have properties or gunas or dharma that may induce living of unified existence with the source material. They are therefore destined to live such lives. The saints get a chance to live such a life. Mother Terrassa represented an agglomeration of the source material that implied thoughts, feelings and behavior of love for the weak and the needy. Many agglomerations of source material turns out to live a saintly life: some had to become preachers of one religion or other. Ramkrishna Paramhansa was once such agglomeration of source material that lived a great part of life in union with the source material he termed as the Holy Mother Kali. His wife Sarada Devi did not mother a child but was a mother to many and lived a life of unified existence however partial. So did Swami Vibekananda and host of Hindu Sadhaks, Fakirs and clergy men and nums. Buddha and Jesus lived even higher degree of existence in union with the source material.
Their behavior was certainly different from the general folks. All these men and women represented certain types of agglomeration of the original source material that represented certain properties, gunas and dharmas that forced them to be in search for, to understand, to believe in and to behave in a manner conducive to experiencing unified existence in various degrees.

If these saints and holy men and women are possible agglomeratons of source material that were dstined towards searching and experiencing unified existence, then there is also the rare possibility of a particular agglomeration of the source material that forces the agglomeration to live in complete union with the source material continously from birth to death.
How would such an agglomeration of the ultimate source think, believe and behave?

Meaning of Living Unified Existence: Gita & God 21

Living Unified existence in thought, feeling and action

What would living an unified existence mean? Can I as an indivivual entity live as if I have no separate distinguishable entity. It does not seem possible at least in the literary sense. But there is one possibility. Living is in understanding, belief and behavior. First, can I understand and believe that I have really no separate existence as an individual just like a wheel fitted on an automobile does not have a separate existence of its own. I am just an integral part of the whole Universe (Creation) and is composed of the same original/ ultimate source from which everything including the parts that constitute me like the molecules or DNA/ RNA, or sub-atomic elements. This is easy to understand in two ways through meditation and scientific investgations. I need not be a scientist to understand the details but all sciences like physics, molecular biology and genetics are all the time in search of the ultimate source of everything: so far they have gone ahead in a never ending process of identifying infinitesimal things that make up the bigger and bigger size things. So, science is directed towards finding the ultimate source that makes up the DNAs or their constituents, the electrons and their source, the cells and their source. So, it is not difficult to believe that there exists an original and ultimate source that explains existence of everything. Simple meditation and logic convinces that there is an ultimate source. So, it is easy to believe that at the source level everything is same. So, I can live by believing that the sole source is what exists in me and everything else. I visualize that the entire Universe is nothing but that source material. So is my existence. At this level of thinking and belief, I live an unified existence as the source material transformed into a particular shape of aggregation of the source material. I have got the scientific knowledge that the ultimate source has to be one for everything else. Once I have proved that to myself, I start belieiving that as a matter of fact and faith: I develop an urge to connect with the source - I develop bhakti (devotion) towards the source material. At this belief and faith level, I therefore live in union with the source and hence entire Creation or the Universe that is nothing but the agglomeration of the source material. This is my knowledge and I live the knowledge of Unified existence that denies separation of any thing in the universe: all things are composed of the same source material. The drops of water in an Ocean lives an existence of the whole unified ocean and no two drops of water have any separte existence. I can live with this knowledge all my moments.

But knowledge, understanding, belirf and faith may put me in the path of Gyan (Knowledge) and Bhakti (Devotion) Yoga, but I also live doing things or acting other than thinking. How do I live the unified existence in my action and reaction. I have to be on the path of Karmya Yoga to realize the unified existence as well. How do I do that? I do that simply by applying the same knowledge and Bhakti: I know that the particular agglomeration of the original source material that I am composed of, will have properties or gunas and dharma and therefore will act, react and behave in a particular fashion. Depending on their relative locations in the ocean, some drops of water evaporates, while some form the waves and some remain calm and still. I therefore find that I do nothing that I decide but what my inherent properties/ gunas/ dharma make me do in the face of changing/ different agglomerations of the same source material, other than what I refer to as I. Thus the actions and reactions and behavior of me no longer remains my behavior: they become the outcomes of the interaction of various agglomerations of the same source material. I start living an existence that is mere witnessing of the play of the source material. I do what my duty is: rather all duties are actually performed without my having to decide and do: all that I seem to be doing just happens like evaporation of water in the Ocean or the waves near the beach. I am in Karma Yoga because I witness what is just happening. Again, I started living a working life of an unified existence with the entire universe seeing the play of actions and interactions of various things that have originated from the same, sole source material.
But I do not have the understanding, the belief and the faith that is complete; I have not yet lost my ego as a doer of things. So, I have not attained the state that is the ultimate goal of the Gyan Yogi, or the Bhakti Yogi or the Karma Yogi. So, I continue to live a a disintegrated existence.

In Search of Living Unified Existence: Gita & God 20

Living One Whole Unified Existence

Gita and Upanishads suggest that God exists in each of us and we exist in God. God is the Creator and the entire Creation itself. But how do we live these concept in our individual existence?

I live an existence of isolation most of the time: I live what I percieve as my experience of living as an entity as contrasted with other entities. Most of the time:
(a) I live an existence separately from the existence of the parts that make my existence possible, and
(b) I also live an existence separately from the existence of those that I am part of.

How is the experience of (a)? It is what I have been doing since my birth as far as I remember. As a baby I learned to see myself as different from my limbs and parts of the body inside. I had no knowledhe about what was inside me. Much later I came to know that I breate air inside to supply oxygen to my heart and exhale some air that contains things elements that should go out to keep my body functioning smoothly. Over the time, my knowledge about myself improved further. I came to know my senses and my sensitivities, my hunger and thirst, my limbs and their uses, my names and surname, my body parts and mind, and my emotions and sentiments, my feelings and my moods, my discomfort in the body and the mind, my anxieties and tensions, my tastes and preferences, my idiosyncracies and attitudes, my talents and aptitudes, and my strenghts and weakneses.
While I have been living my existence with all these that I cam to know about as mine, I have thought that I lived separately from them. Momemts of my life have been largely filled with them but they seemed to be separate components of which I am made of but they still did not fully capture my existence as an unique entity. A little knowledge about anatomy, biology, physilogy, chemistry and physics reduced all these to atoms, molecules, cells, DNAs, RNAs and the like. I have never lived my existence as an entity in continous, conscious awareness of these infinitsimal entities.
Can I try to live an existence that is a conscious awareness of the cells and sub-atomic particles that are within me? Is it possible to live like that. How would living such an unified existence of my self, my components and their sub-components differ from the existence I have been living so far? Does this thought make sense? How do the molecules, atoms and their ingredients make this useless thought arise in me?
Who would help me in my quest to fid answers to these questions.

There are similar questions associated with (b). As a baby I was clinging to my mother as a part of her physical, emtional and intellectual existence as n entity. Later, I found my own identity separate from her. Later I came to know that I am a part of the family with parents, siblings and our descendnts, that I am a descendant of my forefathers, that I am a part of the locality or group - my neighborhood, my class, my school, my social an business groups, my city, my state and my nation. We fell for each others' heart and became an integrated unit through marriage. I would soon myself as a part of the humanity and could shape humanity. I would be part of all the living beings, of the environment and of the Nature and the entire Universe or the Creation. But I had so far never lived an unified existence of the bigger and bigger entities of which I were just a small part. Why could not I try living that way?
Can I live an unified existence as an entity much larger in scope than what I thought of myself as an entity? Is such an existence possible? Does that have any meaning? How would it differ from my current existential living? Why dies this thought arise in me? Why cannot I have help in my quest to find answers to my questions?

So, the hypothesis is that I try to live an unified existence of the entire Creation - both known and unknown, continously and consciously aware of all the sub-atmoic particles and sub-cellular entities, their dynamics, fission and fusion, and their agglomerations and aggregates in the form of various living beings and non-living entities from a piece of metal, a drop of water, a flick of light, a wave of sound and a tinge of blood to a human body, a glacier, a storm, the Sun, the galaxies and the vast space in the Universe.
The questions are: how, in what sense and with what implications?

Experiencing Unision with God: Gita & God 0019

Comprehending God: BiswaRoop Darshan
At one stage in Gita, God appears in His Universal, Unified form. Arjun was dumb-struck and could not bear for this form long, requesting Krishna to get back to his human form.
What is this mystical event? How is this consistent with the Scientific Theory of God in Gita? Can we explore this myth?

Gita of One's Own: Gita and God 0018

One's Own Gita
Many words used in Gita have the same or similar in meaning. But one can assume that
Gita is trying to reach us to the ultimate realization of the Truth of Oneness with the Ultimate indestructible infinite Cause of all in the Creation. If that is so, one needs to interpret Gita/s words and expressions in one’s own way consistent with the Ultimate Truth and the consistent with the path towards realization of the Truth. This may imple different interpretations and different paths. So long as people do not try to establish that their interpretations or paths are the correct or the best one’s, and instead concentrate on their own interpretations and paths, there is no difficulty as the destination or goal remains the same: Akshara or OUM or Oneness or InfinIte. Some may happen to
get distracted by the various similar words used. Some may in the process of trying to find out the correct interpretations get busy in differentiating definitions and the meanings of various words used in Gita in a societal context of over 3000-8000 years ago that may have no relevance to the societal context in the 21st century.
A simple alternative for an individual to choose his own words and meanings that he/ she thinks consistent and helpful to him/ her in understanding the ultimate truth of Infinite, indestructible Oneness of each and everything in the Creation. " Everything arises from and remains in the process of transformation in the medium of that Infinite, indestructible Oneness. Call and realize this as Param (the Ultimate), Aksharam
(the Oneness) and Brahman (the Indestructible Infinite Mind).”
Similarly, “ All individuals and anything else in
this Creation that one knows of and do not know, originates from and
transforms in the Adi (the unique, all comprehensive Ultimate Source), contain AdiBhootam (Origin/ Source) and reflect Adivaidaivatam (the ultimate source, the ultimate God).”
With such simple statements as one’s own Gita, an individual may just like to remain alert to these statements as many moments of life as one can and see his life alive to this Reality of Infinite, Indestructible Oneness with as many constituents of the Creation.

Life Reading Gita: Gita and God 0017

Utility of Reading Gita Again and Again
The utility of reading any scripture varies from individual to individual. For some, it is an aid to thinking about God, for some others it is about memorizing, for some it is for preparing to give lectures and participate in debates and discussions, for some it is for trying to find what Gita says and probably means, for some it is to show off to others, for some it is an habit, and so on.
For the one more interested in knowing the Ultimate Truth or Knowledge expressed in Gita and in applying the lessons from Gita in day-to-day life, the sloka number or chapter number or the words used in Gita are immaterial. He may read Gita with a critical mind trying to find whether he believes in the following:
1. Anything in this Universe is the manifestation of the same indestructible, all-powerful, infinite unique element that always exited and exits.
2. Therefore, there is ultimately no difference among any pair of things, ideas, living being, and non-living being. All are the same.
3. There is no choice or freedom for any element or collection of elements, physical bodies, living beings, non-living beings to pursue any time path of transformation: whatever happens happen due to the laws/ principles/ properties of the ultimate unique element. Whatever any of us do or think or do not do or do not think are all determined by those properties/ laws / principles embedded in the ultimate unique element.
4. Therefore, all discussion in a community, the terrorist attack, the recession, the financial crisis, the global warming, everything that is happening is just a process over which no one can exert any deliberate control or influence irrespective of whatever emotions, desires, objectives we might think we are pursuing through independent choice / decision. The idea that any individual can change/ decide to do nothing is a myth and illusion: but that illusion itself drives all the activities of each element and all happenings in the universe.
5. When one realizes all the four above fully, he stops thinking about himself or 'I' since these do not exist beyond the fraction of a second.
6. So, it is rational that 'I' lose 'I' and get absorbed in the laws / principles / properties embedded in the Ultimate element. Because that is truly what all 'I' s are. And yet an individual find it difficult to lose one’s 'I'.
7. So, one cannot practice the steps to realization by one’s own volition. It is again the principles/ laws/ properties that determine what one practices. An individual merely happen to know that the individual’s practicing anything is the result of the operation of the ultimate principle through him or her.
8. A person who has no anger, no jealousy, no envy, no enmity and no ego is a person in practice of the ultimate realization.
9. An individual also happen to know, as a result of operation of the ultimate principle through me, that different persons are forced by the ultimate law / principle/ property of the ultimate element to practice love, bhakti, gyan or yoga of various kinds and in various measures of intensity. Those who happen to be transformed into best practioners of all love, bhakti, gyan or yoga of various kinds and in various measures of intensity really attain the ultimate knowledge that makes them lose "I” by the sheer operation of the laws/ principles/ properties of the ultimate unique element.
10. But an individual does not know, at least till one happens to reach the fully realized Truth state, why different persons happen to practice different types of things: he merely knows that all these are determined by the operation of the ultimate principle that is unknowable.
11. One happens to feel good by thinking again and again about 1 to 10 and progressively become continuously happy, without fear of anything to be lost and without being worried what is happening here or there.

The Gita is so cool and simple. And, yet the operation of the ultimate principle that is the unknowable omni-present God, forces people go round and round discussing Gita again and again. The same principle drives so many billions that would never know that there never know of the existence of Gita.

Gita Beyond Discussion: Gita and God 0016

Utility of Discussion
The more we discuss the meaning of different words, the more we get into confusion. Actually, what Gita says is so simple that anyone can understand it if one thinks on his own. No amount of discussion and debates with words will ever make one necessarily understand Nature of God. All thoughts including the concept of God, all words in Gita or any other words, all physical bodies, mind, work, life, names ---all arise from, are contained in, are manifestation of and contains the SINGLE ORIGINAL SOURCE that we refer to variously as GOD or PARA or PARAATMAN or NATURE 0r CREATION or CREATOR. The different forms/identities that we see or recognize are all APARA or the various reflections of PARA the single original source. PARA is the REAL source that eludes us while all that we deal with in life are APARA and the great diversity of APARA keeps us tied to the illusion of you, I, they, mine, our, your, etc. We are all slaves of APARA nature that has been created by the mother source nature of PARA. There is nothing more to know or discuss. All that is manifestation and subject to transformation process and all of us experiencing life, exist / live in Apara. Yet being in Apara it is easy to see that there must exist some source Para, the source, cover, and container of all Apara. The process that moves an individual t from a sense of different identities (APARA) to single identity (PARA) has been named as Sadhana. Such Sadhana process has been observed to take place among some individuals with varying intensities and durations. This does not mean an individual decides to practice Sadhana: one just happens to be under the transformation process called Sadhana. Those who happens to be under the process of Sadhana for long are observed to live in the illusion of differences and diverse identities and yet at the same time constantly being aware of the single source from which everything arises and is contained in. But it is seen that some among those who get interested in discussing and debating over the various concepts and terms, happens to fall under the grip of the Sadhana process. So, discussions and debates may not be an indicator of an individual falling victim to Sadhana process at a later point of time. Again, some people have been observed to fall into Sadhana process without having to go through a process of debates and discussions over spiritual matters, terms and concepts. Utility of discussion and debates thus varies from persons to persons: for some discussions/ debates happen to prove to be the beginning of falling into the trap of Sadhana transformation process while for some others these happen to prove to be another addiction or entertainment.
[Ego = Differentiating one from all others in existence = Doing all with that one does as one identifies one as different from others = Apara = Maya = Illusion = Finite = Destiny= No Choice = Slavery to Diverse Identities = Duty whether desirable or not.
Consciousness= Conscience = Chaitanya = Bayragya = Rising above individual identities = Realization of Brahman = Para = Infinite = Indestructible = imperishable = all pervasive, all inclusive
Apara is what I do and think: Para is the source from which Apara arose and gave me separate identity recognition.
Apara is the concept of I, you, they differentiation that I have to live with while Para is the loss of differentiation and merging of all identities into the single source.
Para creates and contains all Apara: Apara distances from Para or sometimes approaches towards Para but never realizes that.
If Water is Para, ocean, seas, rivers, rains, clouds, ponds, urine, etc are all parts of Apara.]
Discussions and Debates are manifestations and subject to transformation process. Transformation processes may include discussions and debates. The process of discussions and debates have different consequences for different individuals inheriting different mixes of the three Gunas. One does not decide to discuss and debate or participate in the discussions/ debates. It just happens.

Change Amidst God: Gita and God 0015

Change And Development
How does the concept of God consistent with change and development? God is indivisible, indestructible, infinite and yet unchanged, unaffected, unperturbed: but Manifestation of God changes forms through a transformation process that is driven by a Principle that is universal and unchanged. The nature may look like changing over the seasons and over millenniums, but the core source or principle that causes these changes remain unaltered. Gita explains everything in this Universe including change.
The Creation is not static: there is continuous transformation of each element/ body/ thought all the time - though all changes may not be perceptible all the time. Every moment some thing is changing or under process of change in the entire Universe and in each of us. So, change is the essence of Creation. Whether we try or not we are changing. Despite all this change we observe, the source of ultimate origin of all things in the universe remains the same and is unchangeable. That source is what we call GOD, Paramatma or Para. The changing Universe and all its constituents is Apara and is the manifestation of the infinite, imperishable, incomprehensible Para. If all changes and forms are the manifestation of God/ Para, there is nothing best or better or worse. Everything / everyone is the manifestation of the same God / Para.
To know this is easy. To accept this as part of life is difficult because of differences and changes are the essence of the manifestation of Para in the various forms of Apara. To realize the oneness among innumerable varieties of people and things is extremely difficult.
To be really one with everything is virtually impossible despite all Sadhanas. Although we may know that all persons are manifestation of God, we continue to think that someone is better than the others. That is the way the Apara works even if Apara arises from Para. Whether we like or not, some people will hate others while a few people will see and recognize God in everyone and everything.
Gita is all about life. The illusion of Maya keeps us attached to all changes and development in the external environment and our individual lives.
What Gita sayings amount to in this context is:
1. The change and development that we see around is not under our control and will happen irrespective of what we wish or desire.
2. There is no alternative but to accept all changes and developments instead of wasting time and energy about whether the change/ development is desirable or not (that Arjun had no option but to fight in the Kurukshetra War, if necessary with Lord Krishna playing the role of a guide to see Arjun through a suffering from depressed mental turbulence).
3. The only reason that may give comfort to one about what he is forced by circumstances to do, is the call of duty to play one's part as per own’s instinctive property (as a born/grown warrior, Arjun's instinctive dharma was to fight war as all others in the Kaurava side were doing).
4. One's duty is nothing but what one is compelled to do as per the great design of manifestation of God. One's response to change is ordained by the internal properties (dharma) and influence of internal properties ( the mixture of the the three Gunas - Satva, Rajas and Tamas).
5. Whether one is proud or confident or diffident or sad, one has no alternative but to do his duty.
6. While one's duties may have some ex-ante objectives/ goals and one's actions may have good/bad consequences, the duties have generally been observed to be better performed when they happen to be done without thinking about desired objective to be realized or the likely consequences.
7. The persons who happens do his duty with detachment from the desires to be fulfilled and consequences of one's own doing, have been found to contribute more effectively to the mission that the manifestation process always achieves.
8. Changes are things that are certain: realization of goals/ objectives/ desired consequences are only probabilities.
9. So, one feels better when one participates in the change / development with detachment and performs duties as per one's own properties - inherent or imparted by the environment.
10. Even God almighty has to participate in the change/ development (Sambhavami Yuge Yuge and cycle of excessive oppression and justice and equality are all but part of the very nature of Maya-dominated world).
11. Despite all the changes and developments that Maya forces us to observe and get temporary happiness or sadness), there is no change in the Fundamental Realty of absolutely No Change in the inner core of the Creation. All forms and differences that appear under the influence of separate ego/ identity is the influence of Maya. In the ultimate reality, all these are nothing but one - split into slices of different kinds/ forms and recomposed in various permutations and combinations to create the illusion of differences in identities.
12. Thus all changes – natural, environmental, physical. mental, material, spiritual and social etc. are all illusion: the reality is the continuous transformation of the same single constant that is infinite, indestructible and indivisible power – the concept of God in the Gita or the Upanisgads.
13. Participate one will, without any free choice, in the developments and changes in this great, continuous transformation process. For, all forms and identities are nothing but temporary, transient snapshots of the same single core.

God Created Science: Gita and God 0014

Science Content in Gita
Many persons with educational background in physics, chemistry, biology and other sciences seek to find expressions and concepts in Gita that corresponds to or resembles concepts of modern sciences. This is a normal human tendency: if one has a strong faith in some sacred text as being the source of all scientific knowledge, one tends to believe that text must contain something that explains all that modern science has discovered.
Science has progressed much ahead in time from the days Gita was composed or the thoughts in Gita evolved over time in the minds of the Indian sages. There is no point in trying to identify scientific concepts in Gita now, Gita is based on a scientific approach to acquiring knowledge - the basic nature of scientific investigations has remained the same. Gita is based on as much scientific methods of investigations as is possible today: observation, imagination, conjecture, axioms, refutable hypothesis, deductions, inductions and empirical verification, though today we have much advanced instruments to make scientific experiments/ investigations.
If we are really interested in Gita as scientists let us try to find out what is that indivisible, invisible, indestructible and infinite container of the entire creation that simultaneously is contained in any infinitesimal part of the Creation. What is beyond neutrinos and invisible matter or invisible consciousness that fills each and every infinitesimal point in the Universe Space including each and all physical bodies? If we are serious, let us do modern statistical sample surveys to measure the three Gunas in different individuals and the variation of attributes of the Yogis and common people of different backgrounds. Let us calculate the probability of an individual becoming a Yogi of particular variety, or remain Yogi for n number of years without fall and probability of an individual to obtain salvation. Let us, if we happen to be so interested, try to do such empirical studies and see whether we can confirm Gita's findings, whether we can progress further ahead in spiritual knowledge than get stuck in interpreting, reinterpreting and praising Gita, and whether the essentials of Gita can be disproved or not.

Poor God: Gita and God 0013

Gita For the hungry and shelter-less
Can one struggling to find even a single meal during the day and without a roof to sleep under at night find Gita of any use? This is what bothers some intellectual brains. And, they may also perceive that Gita is for killing time for those who do not have to worry about food and shelter.
The question and the perception are very natural but are essentially meaningless. Gita in this World is relevant to (a) those who happens to seek the Ultimate Truth or (b) get pleasure in showing off that they are spiritual and (c) those who think Gita is useless. The nature of relevance varies among the groups (a), (b) and (c). As per Gita people differ in their attributes / behavior depending on differences in their mix of the three Gunas. Not all people are interested in political rights or social justice. That does not mean politics or social / economic equality and freedom. But that does not mean politics or social / economic issues do not exist or not relevant. Gita is as much relevant to the Creation as anything else in this World. E = mc^2 is part of and hence relevant to the Creation.
Living a spiritual life and ensuring meals and shelter are not mutually exclusive options. We have the empirical scientific evidence that many spiritual leaders of the past did not have to work/ find meals and shelter. We would not have got Buddha had Prince Siddarth been worried about food and shelter. Sri Ramakroshna concentrated on thinking about God and trying to establish relation with God: food and shelter came to him without any effort. Those who use Internet can be spiritual without having to worry for food and shelter. There are many who have assured food and shelter does not try to be spiritual. There are many in this world that do not worry about food and shelter but food and shelter come to them whether or not they are spiritual. Aged people often require very little food or very little shelter - many of them let God to take care of their needs and God indeed does so. So, there are various possibilities.
No one is forced to become spiritual: those who try to be spiritual try on their own irrespective of whether they have assured food or shelter. The test of spirituality lies in how far one has submitted to God to take care of the needs. One, who loves God and wants to reach Him through spiritual discussions, does not care whether he fails to live for want of food and shelter. When spiritual tendencies takes over, a person tend to forget about food and shelter. Many Sanyasis had joined Ramakrisna Mission or the Order of the Church not because they were assured of food and shelter. Those who are really spiritual do not need shelter or food yet food and shelter come to them without their effort to get food and shelter.

Superman God: Gita and God 0012

Response to Critique of SuperMan

Some may or may not believe in God but they believe that Mankind has a purpose and Man can independently decide to change the World given Man’s intelligence. Man can bring in prosperity to all, can overcome to Nature’s forces and change social order for the good. Any concept of God therefore is either a rival to Manhood or a separation of powers between the God and Man. And, Gita’s concept of makes everything including Man as a servant/ machine driven by Maya induced desires and self-ego, and the three Gunas. The believers of SuperMan cannot accept Gita’s God that makes each man or woman as a toy created by a stochastic process of transformation / manifestation of God.
The obvious answer from Gita is that is natural: the believers of SuperMan reflect a particular set of combinations out of all possible infinite combinations or mixes of the three Gunas. The Sun gives light to the earth but Sun has no freedom to choose any option for its future other than it is destined to day: burn in simple language. But Sun can enjoy, if it had any mental ability, pride in its great power to illuminate. So, both Sun and Man’s son can bask in their own glory. We know both are but the chance outcome of God’s manifestation process. The lion is the ruler of the jungle and so Man is the ruler of its expanding reach from the Earth to the farthest point in the Universe space Man can send to / receive back signals to/ from, if not the farthest point Man can just imagine.
And, this view is what God as per the abstract concept or the theory of God in the Gita propounds. Gita considers it empirically valid that quite a dominatingly large proportion of human individuals are imparted (through the operation of the three Gunas and the Maya illusion associated with God’s manifestation process,) the property of strong will, self-ego, desire and capability to master, rule and change the Universe. So, those who believe in SuperMan need not worry that the concept of God is does not allow for the validity or utility or the meaningful purpose of the SuperMan: rather, the existence of the SuperMan is an integral part of the theory of God in Gita. Gita accepts the dominance of the SuperMan tendency in human beings because it was empirically true in ancient ages and even now. All SuperMan however need not have to have strong desire or ego or attachment. Gita also says that there could a few among the human individuals with the capability to and indeed in action to master, rule and change Man’s Kingdom who happens to show the characteristics of desire-free, ego-free and attachment free activity and thoughts. Some Yogis may transform the whole World or human civilizations by their desire-free, ego-free and attachment free actions. Some great scientists, technologists, social thinkers/ reformers and philosophers may really have shown the characteristics of a KarmaYogi or a GyanYogi.

God of Alternative Choices: Gita and God 0011

Response to Critique of Believers in God

Those who believe in God, especially personal God, may not like the idea of the abstract concept God of Gita since the abstract God does not seem to be one, being unperturbed by any thing or any event and in a desire-free, ego-free state of ceaseless activity, who would respond to devotees worship and prayers, and one with whom it does not seem to be possible to communicate with. They would prefer a God who can respond and with whom communication is possible even if He is mysterious, one who may have a name or his representative as a human being and who can be visualized in some form that a human being can imagine. An abstract God who is incomprehensible, unexplainable and unfathomable through human senses and imagination is not who can be endeared and communicated with. If God was just Fire or Sun or Gravitational force, or who has sent his human emissaries to humans would me more acceptable.
If we explore the abstract Concept of God in Gita a little more deeply, we shlall realize see that we can get the God of our choice. The abstract concept and theory of God in the Gita is so comprehensive that it allows different individuals to choose the God they like. There is no problem with the abstract concept of God at all.
First, as per Gita God is everywhere inherent in any manifestation that we can or cannot see, touch, feel, smell, perceive or imagine. So, one can easily choose any concept or name or form of God one prefers.
Second, one has to choose a form, concept or name of God because of the effect of the three Gunas. And, this applies to all non-believers as well. One who does not believe in God has to say what is that which he does not believe in or whose existence he does not accept. Even if for example one says he does not believe in any kind of God, he is effectively saying that he believes in Nothing like or as God God. But as per the abstract concept of God in Gita, the thought of Nothing is a manifestation of God. If the non-believer says that the concept of God does not exist, this saying or that thought behind this saying itself is a manifestation of God.
But we are not dealing with non-believers here.
And, we see no difficulty of devotees of God of any type. Since God is infinite/ limitless, there is no problem with infinite identities of God the concept of God. Any God will have some or all the properties ‘ characteristics of the God defined in Gita.
One may still ask, how does one communicate with an abstract God as a devotee, as a worshipper. Gita has the answer, different people can perceive different images / perceptions of God but if they happen to continue to incessantly to try communicating with God and succeed, at some stage all of them will come to same realization of God – a God that is abstract because they then merges in the abstract definition of God. That is what the empirical analysis of human (including Yogis and Sanyasis) over the years in ancient times gave rise to the theory of Abstract God explained in the Gita. Gita and Gita’s God are sacred not because it captures Lord Krishna’s discourse to Arjuna, but because this discourse was based on, at least at that time the most, scientific study of the Creation and human behavior. Gita is not an imagination of Lord Krisna, or Sanjay the narrator or Vyas the author of Mahabharata.
Yogis have followed different concepts of God that they can meditate upon (GyanYogi), worship (all Yogis), pray to (all Yogis), love / serve (BhaktiYogis), work selfless for submitting the consequences of actions to God (KarmaYogi) and practice mental and physical methods of flowering the inherent powers of God in human beings (RajaYogi). They can have different concepts of God with different names or images or thoughts. But when the Yogis reach the final stage of merging with the God they all transit to the abstract concept of God. Even non-Yogi common people follow the Yogis path in a small way – at certain times of the day worshipping various Gods. If they one day happen to make a transit to Yogi state, they follow the different Yogic paths and those who finally happen to succeed realize the God in the most abstract concept to common people. If you happen to reach Godhood, you have complee knowledge and nothing is abstract to you any longer.

Godly Critique of God: Gita and God 0010

Response to Science-Monopolizers' Critique

It is in the nature of the Three Gunas to combine sometimes in a manner to impart the strongest possible scientific aptitudes to some human beings and strongest possible attachment to anything counted as scientific to many others. Both types of followers of science are manifestation of God. It is in the natural transformation process that these persons would need to assurance that the essence of Gita (SenGita here) is scientific.
Of course, the Concept of God is nebulous. But it is not nebulous to science. Science deals with abstract concepts. The concept of God in Gita / SenGita is one of the simplest among all abstract scientific concepts. In the Universe, man has observed that anything can be traced to a source or origin. That is how human civilization has over time arrived at atoms, molecules, sub-atomic particles, neutrinos and unobservable (dark) dusts or whatever. It is easy to get through induction from effect to cause and from derivatives to source in successive sequence backwards to the Ultimate Source of anything and everything in this Creation. That Ultimate Source is named as God. It is a definition that is as scientific as the definition of Science.
Some will ask for proof of existence of God. This is a perfectly valid demand. It is as good as asking for the proof of existence of the Ultimate Source. Let us assume that there exists no ultimate source. Then the cause and effect sequence has to break and scientific enquiry into what resulted in what has to stop somewhere that Science would not know. Alternatively, the sequence of derivatives to sources at some stage has to form a circular chain that admits of derivatives becoming the source of the source at some point (water to vapor to clouds to rain to water). In that case, the cause and the effect become the same thing. That is what Gita says: the Creator and the Creation are all the same. Manifestation is the cause of manifestation and manifestation is the source manifestation. As a result, everything in the Creation is one and the same inherently and therefore God is by definition indivisible. And, if something is indivisible and inherent in everything, it must be all pervasive, omni-present. That is what Gita says.
But assume that the Ultimate Source exists. Then, it must be inherently there in any and all successive transformations and manifestation including in all transformation / manifestation processes from any source to its derivatives. Whether the Ultimate source exists or the Source-derivative chain is circular, the entire process chain exists. The process is then the Ultimate Cause / Source. Since it exists, God by definition exists.

The Ultimate Source (or, the Process Chain) by definition is Unique and one. One does not have to prove that One as a number exists. Science is based on Axioms whose proof lie in the validity of the deductions made from the Axioms.
The Ultimate Source is infinite. If the number of points on any straight line that is smaller in length is infinite, the Ultimate source will be as infinite as the infinite numbers you can use in the Creation. So, God is limit less.

The Ultimate Source is indestructible and ageless because that explains all transformations and transformation processes. If it were destructible, the Creation would have ceased to exist in finite time. Science is yet to prove that Creation would come to an end in finite time or countable infinite time. So, by definition God is indestructible, ageless, never born and never ceased to exist.

The Ultimate Source is ceaseless in its activity of transformation / manifestation without being affected in any way by the transformation processes and the outcomes. God therefore is a desire-free and ego-free
Karma Yogi. The Ultimate Source has the complete knowledge of the transformation processes and their outcomes (Ultimate Source of everything is also the Ultimate Source of all knowledge by definition). So, God is also in Gyan Yogi state.

Fine, these are only connected to definition of God. But from where do the concepts of the three Gunas, desire, the Grand Illusion or Maya and the Yogis come from? These have not come from outside the system or the Creation. These are based on innumerable observations of the characteristics, psychology and behavior of large sample survey of individuals. The methods of empirical investigations that gave rise to classifications of the Gunas, the tendency to experience self-ego, desire, sense driven actions, the tendency to forget the existence of the Unique Ultimate source of everything in the World (and, hence suffering from the Grand Illusion of Maya), the tendency to love others and sacrifice for others, the varying characteristics of Yogis, their experiences, successes and failures – all these have come out of scientific empirical research. We do not know if they had different statistical, sampling, questionnaire- based response gathering, psychometric tests/ methods than the methods modern social, medical, psychological and behavioral sciences deploy.

In any case, Gita’s conclusions on human behavior is stated in forms that are testable / verifiable/ refutable hypotheses. That is what Science is all about. Any social scientist can arrange to test Gita’s statements concerning human traits, psychology, characteristics, tendencies, inclinations, perceptions, experiences and behavior to find out if these Statements are valid or not and if valid, to what extent. That would be the scientific approach to criticize or praise the essence of Gita. Unfortunately neither the Scientists- breed intellectuals nor the Gita-follower intellectuals care to adopt scientific methods to criticize or praise Gita. This however is natural: the Three Gunas and their self-ego prevents them from doing such a massive empirical testing exercise. For the Yogis, the attempt to prove or disprove is immaterial: for them proof of the pudding is eating.

Devotees' Disbelief in God: Gita and God 009

Response to Gita Monopolisers Critique

SenGita (Gita and God 0001- 0007) is far removed from the various original version of the real Gita and distorts the latter is a plausible criticism. The criticism is valid but irrelevant. First, there is no true real Gita available. Even the ones that are available have many slokas that are grafted into Gita from time to time (see Bankim Chandra Chattapadhyay’s essay on SreMadBhagwat Gita) and often contradictory to the main theme and superfluous. So, there may not be any undistorted Gita at all. The translations can always be called distorted whether SenGita or any other translation. Yes, SenGita does not cover translations sloka (verse of Gita) by sloka and covers only a selection of slokas. But this is neither a distortion nor misleading in terms of the essential theme and message of Gita. SenGita cover a selection of slokas that are together more than adequate to capture the essence of Gita and many slokas are not covered because they are either repetitions in some sense or superfluous elaboration and therefore not necessary for understanding the essence of Gita. The Truth and knowledge can be expressed much more cogently and precisely than the mass of sloka renderings of Gita in various so-called authentic/ comprehensive versions. SenGita does not concern itself with the sanctity of each sloka and all slokas: its purpose is to get the essential concepts.
True, the various versions of Gita do not talk about empirical evidence on Yogis. But the words uttered by Lord Krishna are not coming out of the blue: He clearly talks about the learned/ wise men and various types of Yogis as real-life illustrations. So, Gita’s concepts, classification and theory is based on both logical reasoning and study of empirical evidence/ observations on human psychology and behavioral patterns. The dialogue form of question and answer between Lord Krishna and Arjun is unable to hide the fact that the discourse is based on logic, reasoning and empirical validation. Clearly, Gita was not written in a modern text-book form: it adopted the practice of teacher answering questions to a pupil, prevailing in distant ancient times 5000 to 10000 years Before Christ.
Gita also does not preach Yoga for everyone. It specifically recommends Arjun to concentrate on the War without the desire to achieve certain favourable outcomes. Lord advises Arjuna to understand what the Yogis have learnt and act in the battle-field with Yogi-like desire-free, anger-free, fear-free and attachment free state of existence. Arjun might have already known about the Yogis. In any case, battle field was no place to practice Yoga to reach salvation but to act with Yogi-like characteristics by keeping mind, intellect and thoughts concentrated on the concept of God and acting like God who is unperturbed, unattached and free of desire and self-ego, in complete knoweledge of the Creation and Manifestation process and yet always incessantly in action as per His own Dharma / property that is not captured by the three Gunas and the Grand Illusion of Maya. Lord is assuring Arjuna that he will be able to do what he is destined to do. It is only a rare outcome that a warrior will fight like a warrior without getting confused and realizing that what he is doing is only a manifestation of God. The chances of living such a life even in the battle-field while fighting a war is very low but it is going to materialize in the case of the phenomenon of Arjun as the manifestation of God at Kurukshtra. It is the stochastic destiny process that creates all phenomena as manifestation of God,the ultimate source of everything, contained in everything and container of everything including Arjuna, his co-fighters and his enemies in the battle field. It is only a matter of chance that Lord Krishna happens to be charioteer and adviser to Arjuna and that other warriors did not have that chance materializing in their case.

Lord did not need to preach religion or Yoga to Mankind or Arjuna. He was only answering questions to Arjuna. His answers were based on knowledge already available with Mankind through the Yogis / learned / wise people and Lord Krishna was aware of. Lord Krishna was always in the state of Yoga doing what He had to without any desire or attachment. Rather he was referring to religious rituals of worshipping God as something that the Yogis generally did not practice.

Gita is therefore fundamentally grounded on the reality of psychology and individual and social behavior of human beings, rather than trying to cultivate any mysticism about God and preaching religion on that basis. SenGita is true to the essence and fundamentals contained in the Gita without any distortion and does not mislead. But getting misled or confused is a general property of human beings and that cannot be avoided except by chance

Unacceptability of Universal God: Gita and God 0008

Responding to Critique of Gita 0001 to 0007

There are at least four different perspectives to criticizing Gita as expressed in Gita 0001 to 0007 (call this SenGita)
The first is from the perspective of the experts and devotees of Gita. They would find SenGita far removed from the Real Gita they know of, distorted and misleading, casual and simplistic and even outrageous in the contention that Gita did not preach any religion or practicing Yoga to Mankind.
The second perspective is of the seekers of scientific proof of anything about God whether in Gita or in SenGita or anywhere else. They would contend that concept of SenGita is nebulous, devoid of adequate proof of existence of God enunciated in SenGita and that the entire Sengita or the original or authentic versions of Gita is nothing but glib talk.
The third perspective is of the believers of God defined differently from SenGita and particularly those who believe in personal God. They would find the concept of God both abstract and nebulous and something that cannot have any operational significance in terms of worshipping or praying or obtaining blessings from God – the almighty.
The fourth perspective is that of the believers in Man as an intelligent being with a meaningful purpose and freedom to change the world and the society as contrasted to SenGupta’s concept of each human as a chance occurrence of a phenomenon of particular set of properties, tendencies, inclinations that by definition has no free will or independence to decide. To them a fatalistic concept of man as a transient toy that acts only as per the properties imparted into each specific toy as elaborated in SenGita is devoid of any meaning and simply unacceptable.

All these criticisms are valid insofar as they easily are explainable by the concept of God and Human being elaborated in SenGita. Criticisms are nothing but responses that each human being as a particular phenomenon of properties, tendencies and inclinations imparted by the Gunas in the process of manifestation of God.. The same is equally true of Sengita: it is a chance occurrence of such phenomenon of manifestation. God is as much inherent in SenGita as in the criticisms. But that is only one way of response to criticisms from an embodied existence by ignoring the criticisms. There is the more common human phenomenon of responding to criticisms by accepting a criticism or by demolishing or embarrassing a criticism by reasoning or feeling or biased/ blind beliefs. We can just do that now.

In Essence: Gita and God 0007

Summing Up Essence of Gita

Before we begin with a critique of Gita and God 0001-0006, it may be desirable to make a summary of the essence of Gita.

1. God is the ultimate source and cause of all creations and God is present in everything and everywhere of this Creation. The Creation is entirely contained in the Creator and is essentially God’s various manifestations. Thus, God is indestructible, indivisible, infinite and permanent (limit-lessly old who is never born and never ceases to exist), while all that is in the creation as His manifestations are transient and temporary, even if they have long durations.

2. God’s manifestations include all physical bodies, all forces, all energy, all atoms and molecules, all forms of life, all shapes and designs, all natural and man-made processes and phenomena, all planets and their movements, all properties, tendencies, inclinations, natural laws, senses, instincts, mind, intellect, all thoughts, ideas, imaginations, perceptions and concepts including the concept of God, religions, castes and creeds, classifications, logic, reasoning – every thing including all dimensions, time and space. While all these may differ in forms, properties, characteristics, they have two things in common: (a) all of them are transient / temporary embodied or sense-perceived existences and (b) God as defined in 1 is inherently present in each of them as well as contain all of them and hence are inherently indistinguishable from the divine and permanent, unique, indivisible, indestructible, infinite and ceaseless existence.

3.Thus, the transformation process imparts two things in any transient manifestation like human being: (a) an urge to enjoy as a false separate identity of an independent "doer" with free will, individual self-ego, desires, and senses-driven dynamics of actions, reactions, thoughts, feelings, perceptions and relationships with other embodied existences, and (b) the urge to know, realize and enjoy the oneness of divine, indivisible existence inseparable and indistinguishable from other embodied existence.

4. The relative strength of the two opposing forces of 3(a) called the Great Illusion or Maya and 3(b) called Divinity in different individuals varies widely depending on the how the manifestation process imparts the three Gunas (Satva, Rajas and Tamas) in various combinations to each manifestation and the varying external environment that each manifestation happens to face at different points of time. It is all these Guna- combination mixes and the differential environments that explain why human behavior varies across individuals, groups, space and time.

5. Empirical evidence shows that despite the differences among individual behavior, the most dominant behavior is the one completely or largely influenced by the manifestation process of Maya. In the case of only a few individuals, the influence of the Divinity manifestation process is stronger at least at some points of time.

6. Evidence also suggests that the few individuals in whose case the Divinity
process is stronger than the Maya process, show certain common characteristics. They tend to practice certain methods called Yoga's of various types and generally love people, willing to sacrifice for others, do penance, most of the time engaged in worshiping God, praying to God, have faith in God, long to merge with God, mediate over God, control senses, work/ act/ think without any desire, give up ego and the sense of being a doer, show less of anger, fear, rivalry, jealousy, attachment. These people re called Yogis or learned or wise because they happen to be under the strong influence of Divinity process.

7. Some of the yogis makes considerable advance over time towards the path of liberation/ independence from the influence of Maya process while some are recaptured by the Maya process. While some Yogis stop further progress towards liberation and remain at the stage where they are with Maya process able to exercises very little influence on them, a very rare lone Yogi may attain the final stage where he/ she is no longer influenced by the Maya process and completely merged in the Divinity process. Such a Yogi has attained Godhood in the sense that the Yogi is fully liberated from the being driven by senses, desires and external embodied existences and the Yogi shows the characteristics as exhibited by God, namely a self ego -free, desire-free, anger-free, fear -free, unperturbed individual merged in and enjoying oneness existence of indestructible, indivisible, ceaseless God. He is no longer enamoured by the separate identity of embodied existence of worldly pleasures, pains and ambitions.

8. The empirical evidence therefore suggests that given the nature of God's manifestation process, the probability of an individual to become a Yogi is very small, the probability of remaining a yogi is even smaller and the probability of attaining Godhood or come close to that stage is virtually zero. It all depend on the stochastic process of transformation and manifestation of God imparting various Gunas in varying mixes and the exposure of individual embodied existence to other embodies existences resulting from the Grand, Stochastic and Continuous manifestation/ transformation process whose parameters are as incomprehensible as the concept of God.

9. Gita does not preach any Yoga or religion but explains a simple but abstract concept of God, the Creator and the Creation that is based on the empirical evidence of the behaviour of humans in general and the Yogi's in particular. If you happen to be a Yogi, it is not because of your choice but because of the manifestation transformation process. If you do not become a Yogi, that is not because of your choice but the result of the incomprehensible Grand, Stochastic and Continuous Manifestation Process of God, the Ultimate Source, Origin, Creator of and inherent in all of the Creation.

10. All these from 1 to 9 are what make Gita the most interesting aid to the pursuit of knowledge about the nature and operation of the entire Creation and Creator and about all our questions in this regard. The main features of Gita are its comprehensiveness, its logical reasoning and empirical evidence-based findings, its consistency as a theory of god and human life, and finally its universal applicability to understand individual and group living in ever-increasing complexity of the World.
Now we are set for the Critique of Gita.

Implications of the Concept: Gita and God 0006

Implications of Gita's Concept of God

1. Everything and all that is / may be in the Creation – every and all elements, bodies, nature, thoughts, processes, transformation, actions/ reactions, karma, ego, life phenomena, instincts, senses, mind, atoms, genes, desire, forms, properties, gunas, forces, pleasures, pains, ideas, knowledge – scientific, spiritual, or others, the known and the unknown, the seen and the unseen, the imaginable and the unimaginable, all the universe and its components, the concept of God - everything and every possible / probable thing, is contained in the God and manifestation of God that is limitless, infinite, indestructible, ceaselessly in existence and unaffected, unperturbed, desire-free and in complete peace of what goes on in the Creation.

2. All that has been mentioned in 1 above have ultimately originated in God and hence God is the ultimate source. As the ultimate source God is present all the time in all that is mentioned in 1. So, everything in that sense is divinely equal even if they are distinctly separate and dissimilar by their features, behaviors, patterns, colors, forms, actions, reactions, effects or their immediate past origin or source. God is all pervasive and hence in that sense all that exists and mentioned in 1 above including the concept of God, are God or rather God’s manifestations. All manifestations are equal in the sense that they are manifestations of the same ultimate source.

3. But manifestations of God are not God Himself/ Itself/ Divine-self. God is the one that manifests: God’s actions are reflected in His diverse and infinite manifestations. God manifests in infinitely varying ways and forms and without any desire, without any attachment or illusion, fear or pleasure or pain but with full and comprehensive knowledge and understanding of what, when, why and how of all manifestations and their interrelations. This knowledge may be partly known to the manifestations that have the property to understand these parts.

4.Both the concept of God and the how, why etc of His manifestations are not fully comprehensible to the human minds (otherwise, they would have disproved the existence of God as defined in Gita by either comprehensively explaining the entire Universe and all that has been mentioned in 1 or proving that there was nothing to more explain and seek answers to, in this and in regard to this Creation of all that has been mentioned in 1. God has remained an abstract Cocept as an Ultimate origin/ souce of all that is in the creation.

5. The Ultimate source, God, is therefore unalterable and permanent while all the manifestations of God are transient / perishable as observed by human beings, though some manifestations may have been in existence for pretty long durations that human beings are capable of measuring or not capable of measuring.

6. The abstract God exists in all manifestations throughout and therefore in every human being. But being part of the manifestations of God can any human being also come to reflect the State or Characteristics of the unalterable God. If the God that is never tired, never exhausted, never in pain or pleasure of transient nature, never frustrated, never attached to the manifestations and yet continue to act incessantly without any self-ego or desire? This is the question that Gita asks and tries to answer.

7. Gita’s answer is simple: there is some, though very insignificantly small probability of an individual to reach the State of Godhood. The answer in the affirmative is based on empirical evidence among humans. Rarely has an individual achieved this State and only a few have been observed to reach a stage where they have reflected some weak symptoms of getting closer to the Godhood State of being

*desire-free,
*ego-free,
*unperturbed by external environment and internal properties and the consequences/ outcomes/ happenings at any point of time- past, present or future,
*seeing himself and the God in everything in the Universe,
*loving everything else in the Universe as much as loving himself, *completely jealousy-free, fear-free and anger free
*completely and always satisfied and contended.
*complete faith in the concept of God


8. Why are the chances so low for individuals to reach such Godhood State and how even the rare things happen? This is the question that Gita tries to answer by using the concept of God and citing empirical observations/ evidence. First the Gita explains the basic properties imparted to human beings in the form of combinations f desires and the three Gunas and then illustrates how the chances are low by classifying the various Yoga practices observed by different groups of people who have achieved different measures of progress to get to the stage of Godhood or attained Godhood.


9.The three Gunas of Satva, Rajas and Tamas are an integral part of the manifestation of God. It is these Gunas that help develop self-ego in human minds. These three basic properties are observed empirically in humans in the way the humans behave: desire, feel, know, explore, act, react, imagine, think, experience and change using their senses / instincts, in the face of the external environment and objects they are exposed to at different points of time. But the combination of these three properties differ from one human being to another and the impact of these combinations on individual human behavior may change over time due to changes in the strength of the senses with age, impact of past experiences and changes in the external environment that may take place. (The Gunas may be interpreted as something akin to broad genetic sequence classifications referred to in modern science.) The Gunas help classifying human behavioral patterns in terms of inclinations, propensities and tendencies. But, more importantly, the operation of Gunas as a form of manifestation of God in human beings, determine individual behavior: both internal and external behavioral differences noticed among various individuals arise from differences in Guna combinations and the differences in exposures to external environment. These Gunas give rise to individuality and a sense of separate embodied identification as a doer in each individual. In the process the knowledge of the Truth of divine equality in the Creation is lost in human mind. As a result, for most of the time, an individual human being (or other being) identifies himself / herself as separate from all other individuals which in turn gives rises to individual taste and preferences, likes and dislikes, jealousy, rivalry, anger, fear, aggression, disappointment, pains and pleasure. The natural addiction / inclination therefore sustains the concept of the individual embodied existences as distinct from transient, varying manifestations of God. This, therefore, creates a veil over the mind, intellect and other senses to hide the fact of oneness of Divine, indivisible permanent existence that the concept of God implies for all manifestations of God including individual humans. This is referred to as Illusion or Maya – manifestation of God. This illusion is so strong that humans in general cannot cross the barrier of self-ego and desire. This explains why there is a very infinitesimal chance of a human being even seriously trying to come out of the illusion/ Maya of individual embodied existence. This also explains why the probability of an individual human being is even lower than an individual trying to get out of the illusion of transient, separate individual embodied existences.

11. The above findings of the Gita are based on empirical evidence on (a) the proportion of human individuals trying through various methods called Yoga’s to attain Godhood, (b) the proportion out of (a) that reach Godhood and remain in that State never to return within the fold of the Illusion. The essence of all Yoga methods / practices observed to be followed by different Yogi’s (practicing Yoga) and (c) the proportion of individuals spending practically their entire existence in the embodied existence under the complete influence of Maya or Illusion of separateness. Of the two opposing forces: one of Maya-induced proclivity to experience separate and transient / temporary individual embodied identities and the other Divine proclivity to experience the existence of being merged in the unique, indivisible, indestructible, ultimate source / origin called God.in permanent peace. The Guna combinations imparted through the transformation process continuously to the individual embodied existence is so structured that the former Maya-induced force remains overwhelmingly strong and dominating over the other force and therefore the proportions referred to in (a) and (b) while dynamically oscillating within a range but the range always remaining infinitesimal as close to close to zero as possible.

12. All the above points to the hypothesis that the state of individual embodied existence at any point of time is an outcome of an unfolding stochastic process whose parameters and probability-distribution properties are not known. Whether a person would try to be a Yogi or the kind of Yoga to which a particular Yogi be trapped by, or whether a particular Yogi will achieve some measure of success on the progress towards Godhood or attain God hood – are all a matter of chance determined by the transformation/ manifestation process giving rise to various combinations of Gunas and varying environmental exposures to different individuals. No body decides to become a Yogi and no body decides to reach Godhood. All this just happens to a few individuals as a matter of unknown probabilities.

13. Gita thus does not tell all the people to seek Salvation through Yoga but tells you that if the odds happen to be in your favor you may become a Yogi and even attain Godhood. And, the chances are indeed very low. You will try to become a Yogi for as much time as your chances favor you and you may attain Samadhi or Godhood if the probability of success materialises in your case.

Actionable Knowledge of Devotion: Gita and God 0005

Equivalence of Yoga’s Seeking Godhood

Since attainment of Godhood is the ultimate destination of all Yoga’s, at some stage along the path all Yoga’s get merged. With Karma Yoga at one stage the wise person concentrates on work as worship of God that leads him think about the God and he moves towards the knowledge or Gyan. The same is true of Dhyan Yogi who concentrates on the God through deep meditation. Raj Yoga helps prepare body and mind to sustain meditation on God. A gyan Yogi needs at some stage to make all his acts desire-free and hence adopts the same stance as the Karma Yogi. A Bhakta Yogi seeks to develop intense love for the God forgetting every other thing in the World: he becomes desire-free, destroys his ego through complete submission to God, thus getting over anger, jealousy and selfish motives. As intense love fills the Yogi, he is no more bound by Karma and is tuned to realization of Gyan, the ultimate knowledge. A Gyan Yogi at some stage learns to love God and hence everyone and everything. That helps him realize God and walk the final steps to Godhood.
“The wise Yogi who sees himself as equal and same with every other entity/ element/ body or thought or phenomenon is the Greatest among the Yogis.” (V.32)
“The one who does not depend on the effects of Karma to motivate him to Karma and yet carries out all Karma is both a Karmas Yogi and a Gyan Yogi. No Yogi can give up Karma until he reaches the stage when he/she is permanently and continuously in God-realization stage. Even then some acts continue without his conscious involvement or attachment.” (VI.1)
“ When the Yogi reaches a stage when his heart, mind, intellect and senses can no longer make him aware of sensual pleasure or pain, when he has become completely free of all possible desires, he is close to the final destination og Godhood.” (VI.18-19)
“When the embodied existence is permanently free of any connection with any desire, pleasure or pain and hence his mind, thoughts and intellect are permanently and solely established in the knowledge of God, the Yogi has attained Yoga-Samadhi.” (VI.23-26)
“For types of Yogis are found to worship God: those who are in difficulty and seeks relief from the God, those who seek fulfillment of their earthly sensual desires through God’s help or blessing, those who are seeking ultimate knowledge by concentrating their thoughts on me and those who have realized the ultimate knowledge. It is the last category of yogis who are in complete knowledge are the ultimate Gyanis or Tatwa Gyanis who have reached Godhood.” (VII.16-18)
“ The worshipers and Yogis get what they want from God since they concentrate their thought on the God with some desire or the other. If they desire wealth, they concentrate on one of the God’s images (Laksmi) and they get wealth. Those who worship to get education and/ or knowledge, they also get what they want through Yoga and meditation on my image of Education or Knowledge (Saraswati). Those who worship me to obtain physical and mental power superior to those of the ordinary beings, get what they want as they concentrate on one of God’s various images (Shiva/ Kali).”(VII.20-23)
“ The illusive power of the three Gunas makes most Yogis fail to concentrate on the full and comprehensive concept of God and therefore they are unable to reach Godhood. Those who succeed have the same knowledge as God is defined by” (VII.25-26)
“ Those who wants and strives to free themselves from the bondage of the nexus of Gunas-Desires –Senses, completely submits to the whole concept of God and ultimately realizes full knowledge about God and attain Godhood” (VII.29)
“The Yogi who reaches the ultimate stage of complete knowledge about God (the Creator and the Creation) goes beyond the ideas of the infinitesimal sub-atomic particles to an idea of formless all pervasive enlightened existence, merges with such divine existence of God” (VII. 9-10)
“The Yogi who mediates on the concept of God with complete single-point, focused concentration and faith all the time, easily transits to divine existence of God.” (VIII. 18)

For a Yogi who has reached Samadhi state, is always in God and hence work or no work, karma or no karma, rituals or no rituals, prayer or no prayers – all are immaterial to him. Till one reaches that blissful state, practice of Karma, or Bhakti, or meditation, yearning for Gyan or sacrifing for others or helping others, etc. , only keep him on the path towards godhood. He cannot really give up work or Karma. As different Yogis who began on the path of Yoga successfully reach close to the ultimate destination of Godhead, they show similar characteristics- desire-free Karma, completely sub-merged in love with or in prayer or worship of God, in meditation on the ultimate Gyan, love for all, unperturbed by external objects, events, outcome, seeing him in everything in this creation, virtually no disappointment, no pain or pleasure, no fear, no anger, no excitement, no self-ego. The equivalence of Yoga of different types is meaningful only in this perspective.
However, there would be many Yogis who will not show one or more of these charateristics : they are yet to reach closer to the ultimate destination.

All these are findings from empirical observations on those who practices Yogas. This is not to suggest that one can freely chose to decide to be a Yogi or remain in the path of Yoga.

God in Knowledge: Gita and God 0004

Application of God Concept: Gyan Yoga

All applications of the Concept of God is aimed at the possibility of an individual human being attaining Godhood. The different Yoga’s are illustration of the characteristics of different "learned"/ "wise" / "knowledgeable" individuals who have advanced along the path towards attaining Godhood or actually attaining Godhood (implying attaining the characteristics of the God as defined in the Concept of God in Gita and God 0001 & 0002). Clearly, these individuals coming closer to Godhood through different yoga’s ultimately would reflect almost the same characteristics by definition, as the characteristics of God are unique.

1. "The 'learned' / 'wise' individuals worship God (i.e. to become God) in various ways: they may just think about God all the time and seek to be with Him, they may love God and crave for the love of God to unite with Him, they may control and rein in senses and instincts, they may go being self-ego to shun drop the idea of identifying themselves as doer of action they do, they may sacrifice for others, they may give away alms, they may help others, they may give up all physical ad mental desires, they may practice various physical exercises to concentrate on their breath and feel the vibrations going on inside the different parts of their bodies, they may renounce domestic life and all comforts, they may do lot of penance, thy may study about God and meditate on God, they may offer prayers to God in front of an idol or symbol or they may do many other such acts. They are all seeking to free them from the bondage of embodied worldly existence. This freedom is attained by those "wise" persons who are able to do all these acts they do with complete detachment from such acts and their consequences. Once this freedom is attained the "wise" individual no longer remains the individual embodied existence but become God with full knowledge of what goes on in the Creation. Once this freedom is attained, the identification of existence with human body, senses, mind, intellect and ego gets lots and the clouds of desire perpetrated by the illusive powers of the three Gunas of Satva, Rajas and Tamas working out through the senses completely disappear. Being God implies Full Knowledge of how the Creation works and its dynamics. The seeker of Knowledge now is in Full Knowledge and therefore transforms into Knowledge (God) Himself. At that state the individual leaned/ wise person sees God in everything: work, work matter, work process, work consequences, the work consequence victims- in all and everything including those things that others cannot see, the wise Brahma gyani sees God only. Because God sees everything that way." (IV.22- 35).
2." The Brahma Gyani is completely happy and at peace with whatever he happens to get or meet, does not suffer from any conflict or doubt or contradictions or differentiation, finds gains and losses as equally irrelevant, acts without any attachment of such actions, is not connected to any desire that cause his senses to work, does not see himself as the doer of any of his acts/actions/work effort or work. Therefore he remains free from the bondage of slavery to desire motivated work done through the senses propelled by the Gunas." (IV.22- 23).
3. " The learned/ wise person who has given up all desires, controlled his senses and mind from binding his existence to their actions/ operations and is no longer attracted by material goods, comes to acquire Gyan / Real Knowledge (of the Creation and the Creator) that helps to act and work without being involved as a doer of such acts/ actions but merely to allow his embodied existence to continue with its transient existence as long as it happens to last. Always satisfied, irrespective of external environment, and completely desire less, his embodied existence show actions with which he is completely detached and is not involved as the doer of such actions. " (IV.20-21)
4. " Long and sustained efforts of individuals practicing Karma Yoga have been observed to reach the state of Bramha Gyani as the desires and ego get lost allowing the knowledge of the God to flow in freely. The person who has faith in the concept and able to control and rein in all desires and attachment, can arrive at Gyan (knowledge) that brings him all peace. Such a person who is in engrossed in Yoga in the pursuit of God is able to resolve all conflicts and doubts and he can no longer be enslaved by any doings/ actions his embodied existence may be required to perform till the transient embodied existence lasts." (IV.38-42)
5. " The One who does not envy, is never angry and no longer seek or long for any thing, has risen above all conflicts of happiness and sorrow, pleasure and pain and therefore he remains free from the bondage of pleasure and pain / happiness and sorrow. Practice of Karma Yoga, Sanyas (KarmaThyaga) Yoga and Gyan Yoga are ultimately equivalent: at some stage along these paths different paths, the learned and the wise show the same or al most indistinguishable characteristics and behavior. At some stage, Sanyas Yoga cannot advance without Karma Yoga. When Karma Yoga complements Sanyas Yoga, the progress along Gyan Yoga or Brahma Yoga is speedier. Karma Yoga helps one win over senses and instincts, in the process clears the way to see the light of the Real knowledge of Brahma Gyan as the attachment to all desires and work performed by senses disappear. The wise Gyani, remaining always firm in the realization that he is not the doer of anything and yet sees, hears, smalls, eats, moves, sleeps, talks, gives, takes, blinks the eye lids, breathes without getting attached to or involved in all such work his senses and instincts happen to perform or get attracted by sensual objects. The wise see the nature function through his embodied existence but he is not attached to such performance as God is not attached to all that happens in his creation. To the Gyani, a learned person, another Gyani, cow or n elephant, the dog or the vagabond - all are same. Having overcome all illusion created by the three Gunas, the Gyani is no longer excited or worried about any thing or any happening or the giving and taking of any thing or any interactions with the environment including all embodied existence and forms in his neighborhood. The Gyani's only pleasure is in being in full knowledge of the Creator and Creation as defined by the concept of God. The Gyani is in the realization that he is now in the ultimate Godhood existence, being friend of everything without any discrimination and completely satisfied and peace, unaffected by any of the happenings in the Creation." (V.3-29)