Pragmatic Bhagavad Gita: Unlocking the Practical Wisdom of the Bhagavad Gita with Krsnadaasa

Introduction to the 5th chapter After Krishna has explained karma yoga in chapter 3 and jnana yoga in chapter 4 in so much detail, our friend Arjuna has another big question for Krishna. In the BG there are 16 major questions asked by Arjuna to Krishna and verse 5.1 is the 5th question from Arjuna. We will go over all 16 questions below. Before that, we can talk about what chapter 5 is all about.  At the outset, Arjuna is perplexed. He's caught between two paths – that of "renunciation" (Sanyasa) and that of "selfless action" (Nishkama Karma Yoga). Krishna clarifies that both paths can lead to ultimate truth, but their approaches differ.  In this chapter, Shri Krishna talks about the following topics:True Renunciation, the role of a renunciate, how to rise above the dualities of nature, the state of a self realized soul, and the ultimate goal of liberation. Now let us go over the 16 major questions that Arjuna has asked Krishna in the Bhagavad Gita. Q1. Shloka 2.7 कार्पण्यदोषोपहतस्वभाव: पृच्छामि त्वां धर्मसम्मूढचेता: | यच्छ्रेय: स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् || 7|| kārpaṇya-doṣhopahata-svabhāvaḥ pṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥ yach-chhreyaḥ syānniśhchitaṁ brūhi tanme śhiṣhyaste ’haṁ śhādhi māṁ tvāṁ prapannam I am confused about my duty, and am besieged with anxiety and faintheartedness. I am Your disciple, and am surrendered to You. Please advise me on what is certainly best for me. This question pretty much sets the stage for the rest of the Bhagavad Gita.

Revision of chapter 4. All the questions answered by volunteer students. Many thanks to all of them. Grateful for all the love and support of this Satsang family.

Asking questions vs questioning the teacher While studying verse 4.1, we discussed ascending knowledge and descending knowledge. Ascending knowledge is knowledge gained by people based on their trial and error and with limited scope. Whereas, descending knowledge is given by people who are subject matter experts. The Vedas and Bhagavad gita are examples of descending knowledge where God himself has given the knowledge, so it is perfect knowledge. In 4.34, Krishna is telling us to gain spiritual knowledge by approaching a spiritual guru or guide. Krishna is instructing us to inquire from our spiritual guide with humility and with a submissive mindset and to render loving service to our guru.  There are three things Krishna says we should follow to acquire transcendental knowledge (descending knowledge): Praṇipātena — This refers to the act of humbling oneself before a knowledgeable person, showing respect and acknowledging their wisdom. In the spiritual context, it signifies surrendering one's ego and approaching the teacher with humility. Paripraśhnena — This refers to humble inquiries aimed at understanding the concepts (Not questioning the teacher) and making sure that there are no doubts lingering in our minds   Sevayā — This refers to rendering service to the spiritual guide or guru. Serving the teacher or guru is a way to show gratitude and respect. It also helps in building a bond of trust and understanding between the teacher and the student.  We should understand that Krishna is using the term ‘pariprashna’ and not just ‘prashna’. In Sanskrit, prashna means question. Pariprashna means questioning with humility and with the intent to understand, and not just questioning for the sake of questioning or questioning disrespectfully.  In verse 2.7, Arjuna admits that he is confused. He says “I am confused, I take recourse to your superior wisdom. My wisdom fails here. I am your student. Your disciple. Please teach me what is really good for me”. It is only when a student surrenders to the teacher will the teacher begin to teach. Unsought advice is not allowed in Vedanta. Unless you seek something, what is given to you has no value. Krishna is saying that we should prepare ourselves to be a good student by cultivating a mindset of humility and submissiveness and we should seek knowledge from a spiritual guide or guru who have themselves understood the truth.  There is a lot of importance given to a guru. In the vedas it is said that spiritual knowledge cannot be purchased for a price. It is revealed by the Guru’s grace, when the disciple develops humility, and the Guru is pleased with the service and attitude of the disciple. After developing the right mindset, purifying ourselves, approaching the guru and facing many challenges, we may gain higher spiritual knowledge. However, there's a fear that we could forget this knowledge, just as we forget many things from our past. But here, Shri Krishna is providing a strong assurance that once we receive and truly understand this divine knowledge, we will never lose it. This is a very reassuring promise coming straight from Shri Krishna. People without knowledge may feel very confused when they look at a plane flying and think it is some kind of magic. However, people who have the right knowledge will realize that the plane is flying only due to the support of laws of nature. They also realize that the same laws of nature allow for huge ships to float on water as well.  Similarly, Krishna is saying that once we get the higher spiritual knowledge, we will start seeing God’s presence in everything, everywhere. Once we reach that stage, we will never get delusional again and we will get on the path to liberation. Krishna tells Arjuna that by truly understanding his inner self, he'll realize that everything around him - from the physical world to emotions and thoughts - is just an extension of his own true nature. This deeper understanding aligns him with Krishna, the ultimate soul.

Success in Bhakti is based on atma-samarpan In the previous verses, Shri Krishna mentioned the various yogas, austerities, penances etc that spiritual aspirants practice, and how success in all of them was based on personal will power. And then Shri KRishna explained the difference between them and Bhakti Yoga where the success is based on surrender (atma-samarpan) and directing our senses towards Bhagavan.  Here, he describes the various pranayama practices done by yogis as a means to attain liberation.  Prana is often mistaken to be the same as breath, but this isn't accurate. Prana means ‘life force’. By learning to control our breathing, we can gain control over our life force and its activities within us. When we look closely, we see that the scriptures use Prana to describe different aspects of life within a living body. It's the energy that runs the different systems within us. Typically, there are five types of Pranas highlighted, which actually refer to five fundamental bodily functions. The Prana that controls perception and enables us to interact with the world around us is called "Prana" itself. It governs the respiratory and cardiovascular systems and allows for the intake of substances, such as food and air. The function of excretion is overseen by "Apana," which regulates the elimination of waste from our body. It's like the waste management system of the body, involved in processes like urination, defecation, and menstruation. The digestive function, responsible for breaking down food and assimilating nutrients, is governed by "Samana" It regulates the digestion and distribution of energy derived from the food we consume. The circulatory system, which carries nutrients throughout the body, is maintained by "Vyana". It's the force that facilitates the circulation of energies, ensuring that the nutrients from our food reach every corner of our body. Lastly, the Prana that oversees our ability to grow and enhance our mental and intellectual life is "Udana". This is the energy that moves upwards and aids in conscious actions such as speech. It is also said to play a role in the functioning of the memory, thought process, and emotions. Most people aren't consciously aware of these inner life activities. But through Pranayama, a breathing technique, we can gain control over these systems. This means that a seeker, or someone on a spiritual path, can use Pranayama to withdraw his senses and focus inward. This ability to focus inward is particularly helpful when meditating. Breathing consists of four parts: Pūrak — the process of drawing the breath into the lungs. Inhaling. Rechak — the process of emptying the lungs of breath. Exhaling.  Antar Kumbhak — holding the breath in the lungs after inhalation.  Sacrifice through PranayamaBāhya Kumbhak — keeping the lungs empty after exhalation.

Prerequisites for succeeding in Nishkama Karma Yoga In the last few verses, we learned the importance of nishkama karma as it was the only way to engage in inaction and avoid the karmic reactions of our actions. Shree Krishna explains a few key traits of pure devotees who have mastery over their minds and are capable of nishkama karma.  Nirashih - Free from expectations Yata Chittatma - Full control over their mind and intellect Tyakta Sarva Parigraha - Free from sense of ownership Krishna says that people with these traits, when they perform nishkama karma, they are not bound by their actions and they do not incur any sin. We have to realize that nobody can escape from the dual nature of this world. Wherever there is night, there is also day. Where there is happiness, there will also be sadness. Where there is abundance there will also be scarcity. Etc. These are called Dwandwas. They always go together. If you have one, you will have the other also. So if you can experience happiness today, you will be experiencing sadness (unhappiness) some other day. It is not a question of if but rather a question of when.  The concept of Dwandwa, or duality, is a fundamental principle in many philosophical and spiritual traditions. The dual nature of the world is described in many scriptures and philosophies, both Eastern and Western. Upanishads: In the Upanishads, which are ancient Indian scriptures, this dual nature is extensively discussed. For instance, the Isha Upanishad (verse 9) talks about those who engage in the dualities of the world, and contrasts them with those who seek the underlying unity. It is suggested that the wise should avoid the snare of duality which arises from ignorance and attachment. Buddhism: In Buddhism, the concept of "Samsara" refers to the cycle of life, death, and rebirth, characterized by dukkha (suffering, anxiety, dissatisfaction). Buddha preached about transcending this duality of pleasure and pain, gain and loss, and so forth through the Eightfold Path, towards the state of Nirvana which is beyond all dualities. Taoism: In Taoism, the concept of Yin and Yang symbolizes the duality of the universe. Everything has both yin (dark, passive, downward, cold, contracting, and weak) and yang (light, active, upward, hot, expanding, and strong) aspects. Harmony of life lies in balancing these opposites. Christianity: Even in Christian thought, there are teachings which speak to the dual nature of the world. For example, in the Book of Ecclesiastes 3:1-8, it is said that there is a time for everything, and a season for every activity under the heavens: a time to be born and a time to die, a time to plant and a time to uproot, a time to kill and a time to heal, etc. The ninth verse from the Isha Upanishad is very interesting and insightful in this context: अन्धं तमः प्रविशन्ति येऽविद्यामुपासते । ततो भूय इव ते तमो य उ विद्यायां रताः ॥ 9॥ Andhaṃ tamaḥ praviśanti ye'vidyāmupāsate | Tato bhūya iva te tamo ya u vidyāyāṃ ratāḥ || 9 || Into blinding darkness enter those who worship ignorance (Avidya and rituals). Into greater darkness, as it were, enter those who blindly worship Vidya. This verse is a commentary on two groups of people. The first group is those who engage in rites and rituals without understanding the underlying principles of unity in the divine – these people, according to the verse, are entering into blinding darkness. The second group is those who are engrossed only in the intellectual understanding of divine knowledge, but do not have humility and compassion and do not practice devotional activities and other things that they learned. Such people, it says, enter into an even greater darkness. The Dualities of NatureKnowledge without action, and action without understanding, are both incomplete. It's a teaching about the importance of holistic spiritual development: understanding, acting on that understanding, and unifying oneself with the divine in all aspects of life.

The varnas created by Shri Krishna Shri Krishna says that he created the four categories of occupations according to people’s qualities and activities. What we need to understand is that Krishna, as he is saying, created these categories of occupations based on the people’s qualities or gunas, not based just on birth. In olden times, even the son’s of kings had to prove themselves and pass various tests before becoming eligible to rule. It was only corrupt and weak kings who eventually made it a hereditary affair. A great example is Chandragupta Maurya. One of the most successful kings and leaders of all time. He was born of low caste and adopted by the great Chanakya and groomed to become one of the best kings that India ever produced. That was the concept of caste system which Krishna had created. Where people became Kshatriyas or Brahmanas or Vaishyas or Shudras based on their gunas.  If you notice, most avatars of Krishna lived the lives of Vaishyas and Kshatriyas. Buddha was born a Kshatriya and eventually went on to become the most successful preacher of all times although preaching was the domain of Brahmins. Nobody should be proud simply because they were born Brahmins or feel inferior because they were born in lower castes. What is important is how we cultivate our gunas and how we conduct ourselves. Our ultimate success on the spiritual path and liberation is determined by our gunas and karmic activities along with faith and devotion and not based on our caste or race. As Krishna himself has said, he is the creator of Maya however he is not impacted by Maya. He is the creator of the caste system however he is above all castes. He is also a perfect soul who is above the laws of karma and not bound by the cycles of cause and effect. As we read in chapter 3, the sages and saints who are self realized are content in the Atman and are qualified to give up all action. Then, why do they still perform various activities like preaching, writing books, performing devotional service, etc.? The reason is that they wish to serve God, and are inspired to do works for his pleasure.  The other reason is that they feel compassion on seeing the sufferings of the materially bound souls who are lacking God consciousness, and they work for their spiritual elevation. That is the example set by Krishna where he performed various duties and actions with the intent of helping humanity find the path to liberation. Gautama Buddha once said, “After attaining enlightenment, you have two options—either you do nothing (Bhajananandi), or you help others attain enlightenment (Sevanandi).” As we read in earlier chapters, doing your duties without achment and working in devotion attracts the grace of God. Shree Krishna is advising Arjun to also do the same, to perform actions as a service to God, without any attachment. Maya is Shri Krishna’s own energy but He is not impacted by itAction and Inaction

Shri Krishna and His Yogamaya In 4.6 Shri Krishna says that “Although I am unborn, the Lord of all living entities, and have an imperishable nature, yet I appear in this world by virtue of Yogmaya, my divine power”. There are many people who believe that God is ‘only’ formless. So they doubt Krishna saying “He was born like a human and died like a human, so how can He be God”. Here Krishna is explaining his Leela. That He appears in this world and plays the role of a human for the sake of humankind.  There are three parts to this verse: “Although I am unborn, imperishable, and the Lord of all beings": Here, Krishna is referring to his divine nature. As a form of the Supreme Being, he is eternal (unborn and imperishable) and the ultimate controller of all beings. "controlling My own material nature": This refers to Krishna's supremacy over the material world and its nature. He is not subject to the laws of the material world but rather controls and governs them. "I come into being by My own magic potency": Here, Krishna is explaining the concept of his divine descents or "avataras." He descends into the material world by his own will and divine power, not by the laws of karma that govern the births and deaths of ordinary living entities. In essence, this verse underscores Krishna's divine and supreme nature. He is not bound by the material world and its laws, and his incarnations in the physical world are acts of his own divine will and potency, not due to karmic laws. This verse is part of a larger discourse where Krishna is explaining his divine nature and role in the cosmos to Arjuna. Krishna lived and performed all prescribed duties. He led by example and inspired humanity to follow the right path. That was one of the purposes of his incarnation as a human being.  When people insist that God is only formless, it is like saying that the sun is only light. However in reality, the sun is both, the source of light as well as the light itself. Just like that, God can be both formless as well as having various forms. Krishna says that he doesn’t have to be born in human form however he chooses to do so. Why does he choose to do so? Krishna will explain that in the next two verses. Before that, we should understand a subtle aspect, where Krishna says that he will ‘manifest’ or ‘appear’. Not ‘born’. As per the scriptures, Krishna was not technically born out of Devaki’s womb although he made it look like that based on his powers. It is said that before being born, he manifested himself in the form of Vishnu in front of Devaki and Vasudev.  And then Krishna speaks these two very prominent and popular verses: यदा यदा हि धर्मस्य ग्लानिर्भवति भारत | अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् || 4.7|| परित्राणाय साधूनां विनाशाय च दुष्कृताम् | धर्मसंस्थापनार्थाय सम्भवामि युगे युगे || 4.8|| Whenever there is a decline in dharma and an increase in adharma, O Arjuna, at that time I manifest myself on earth.  And what would be his goal for manifesting on earth? He says he will do three things: To protect the sadhus and the righteous He will destroy/ annihilate the wicked, and He will reestablish the principles of dharma  And Krishna says that he will continue doing this in every yuga as per the need. What a wonderful assurance! Krishna is saying that he will personally manifest on earth during such times. Some people have questioned in the past, why does Krishna have to descend Himself on earth for this? Why can’t he just send some of his assistants to do the job? There is a story of Akbar, the mughal ruler. It is said that he was a unique ruler who was wise and kind and not cruel like other mughal rulers. Akbar used to read the Bhagavad Gita and he even got it translated into Persian language. Shri Krishna’s warning and assuranceShri Krishna’s love for His devotees

Strengthening Arjuna’s faith in Shri Krishna’s teachings Shree Krishna is sharing profound wisdom with Arjuna to strengthen his faith in the teachings. He encourages Arjuna to eliminate any doubts in his mind using this enlightening knowledge. Krishna then urges Arjuna to rise and fulfill his duty as a warrior. In Chapter 4, Shri Krishna explains that the knowledge he is imparting is not something newly created for the purpose of motivating Arjuna into battle. It is the timeless science of Yoga that Krishna originally taught to Vivasvan, the Sun God. Vivasvan passed it on to Manu, the father of humankind, who then instructed it to Ikshvaku, the first king of the Solar dynasty and ruler of the entire planet. The Sun has a very special place and purpose for humanity and it is exalted in the vedas often. One of the most important mantras in the Rig Veda is: ॐ तत् सवितुर्वरेण्यं, भर्गो देवस्य धीमहि, धियो यो नः प्रचोदयात्॥ “Om tat savitur varenyam,  Bhargo devasya dhimahi, Dhiyo yo nah prachodayat” ॐ (Om) - Universal sound/Primal sound; तत् (tat) - that; सवितुर्वरेण्यं (savitur varenyam) - of the divine Sun, worthy of worship; भर्गो (bhargo) - radiant, effulgent; देवस्य (devasya) - of the deity; धीमहि (dhimahi) - we meditate upon; धियो (dhiyo) - intellects; यो (yo) - who; नः (nah) - our; प्रचोदयात् (pracodayat) - may inspire/enlighten; We meditate upon the divine Sun, the radiant source of light and life, who is worthy of worship. May He inspire our intellects. There are two ways of getting knowledge. One is called the descending process and the other is called the ascending process. What Krishna is explaining is the descending process of knowledge, where someone who is a perfect authority on the knowledge passes it down to another who wishes to know. The descending process of knowledge is the reception of knowledge or wisdom from a higher or divine source. It is the idea that true and profound knowledge can be revealed or transmitted from a higher spiritual realm, deity, guru, or through divine revelation. In the descending process, knowledge is considered to be timeless, eternal, and absolute. It is believed that this knowledge descends from a higher source to enlightened beings or directly to receptive individuals. The descending process involves a top-down approach, where knowledge is received as a revelation or divine grace. Whereas, the ascending process of knowledge refers to the human endeavor to understand and acquire knowledge through personal effort, observation, study, analysis, and logical reasoning. It is the process of gaining knowledge by using our senses, intellect, and faculties to explore the world around us. In this approach, knowledge is acquired through external sources such as books, teachers, and experiences. The ascending process involves a bottom-up approach, where we start from individual observations and build a broader understanding. Both the ascending and descending processes of knowledge are seen as complementary and interconnected. The ascending process enables us to explore and comprehend the material world, while the descending process provides us with deeper insights, spiritual truths, and higher wisdom that surpasses ordinary intellectual understanding. However, the ascending process of knowledge is error prone and tends to get outdated quickly. Whereas, descending knowledge is eternal and perfect. That is why the knowledge of Bhagavad gita is still relevant today even though it was originally passed on by Krishna to the Sun God millions of years ago. And it will stay relevant for eternity. The significance of Sun GodAscending and Descending process of knowledge

Revision of the 3rd chapter of Bhagavad Gita where student volunteers answer various questions pertaining to this chapter.

Step into an enlightening discussion centered onBhagavad Gita 3.36–3.43, where Arjuna asks Krishna the pivotal question: “What force compels us to act against our own better judgment?” Krishna’s response unveilslust, which when left unchecked evolves intoanger, as the “eternal enemy” that clouds spiritual understanding. In this podcast, we delve deep into the significance ofovercoming lust, a crucial step for anyone seeking genuine self-mastery and divine connection.We begin by unpacking Krishna’s profound explanation of how lust arises in the mind and intellect. By examining the root ofsinful desire, we uncover how unchecked passions become stumbling blocks on the path to spiritual growth. Discover why these verses emphasize the necessity ofcontrol over the senses and how such control paves the way for greater mental peace. Along the way, we explore the importance ofspiritual intelligence as a tool that helps us recognize and navigate the illusions of lust and anger.In practical terms, the guidance Krishna offers inBhagavad Gita 3.36–3.43 resonates with those of us confronting daily challenges. Listen in as we discuss effective ways tomaster the mind, transform destructive impulses, and align ourselves with a higher purpose. We highlight methods to apply this wisdom, including meditative focus, mindful action, and cultivating empathy. These powerful strategies can help redirect your energy away from fleeting desires toward spiritual clarity, setting a firm foundation forhigher self mastery.Our conversation also explores how understanding these verses helps us break the cycle of anger that often follows unfulfilled lust. When desires remain unsatisfied, frustration brews, creating internal and external tensions. Krishna’s message urges us to transcend this negative spiral by focusing on loving service, humility, and unwavering devotion. As you listen, you will learn why sincere devotion to a higher principle can gradually dissolve the very seed of lust within us, replacing it with a genuine longing for purity and connection.This podcast ultimately offers hope and inspiration for anyone battling inner conflicts. Instead of denying the presence of lust and anger, we learn to confront them head-on with steadfast determination and knowledge. Through Krishna’s timeless insights, we are reminded that real freedom arises when we recognize that our true enemy lies within, and the key to victory is a balanced blend of discipline and devotion.Join us on this journey of self-discovery, whereKrishna’s guidance lights the way towardrising above passion. Let these timeless verses encourage you to evolve, free from the clutches of anger and desire, and empowered by the promise of a more peaceful, spiritually enriched life.krsnadaasa(Servant of Krishna)