PRINCE ARJUNA'S
QUESTIONS
A GUIDE TO THE INTERNALIZATION OF
SHRIMAD BHAGAVAD GITA
BY YOUTH, FOR ALL ARJUNAS
PRINCE ARJUNA'S
QUESTIONS
A GUIDE TO THE INTERNALIZATION OF
SHRIMAD BHAGAVAD GITA
BY YOUTH, FOR ALL ARJUNAS
Copyright @ 2020 Chinmaya Mission Niagara
First Digital Edition, July 2020
Designed by Roberta Morris, Leave it to ‘Berta
Direct translations from The Holy Geeta by Swami Chinmayananda, Second Edition
Published by Chinmaya Mission Niagara
niagara@chinmayamission.org
DEDICATION
“The ideal nature of all true students of the Gita should be a glorious
synthesis of both the spiritual knowledge expressed in their equipoise
and character, and the dynamic love expressed through their service
to mankind and their readiness to sacrifice.”
~ Swami Chinmayananda
PREFACE
From the beginning of time, good and bad have fought in the world around us, and the
world within us. This conflict has always unmasked universal questions—Who am I?
What is the purpose of life? Why is it I know what is right and still do what is wrong?
This internal dialogue is systematically, beautifully and mystically expressed as
Prince Arjuna asking, and Bhagavan Krishna answering, in Shrimad Bhagavad Gita.
Understanding the meaning of the answers offered is challenging. Applying the
meaning of the answers is more challenging. Prince Arjuna’s Questions is a reflection
guide to support seekers in the internalization and execution of this ever-relevant,
ever-real Scripture.
We are grateful for the opportunity to be included in this noble project, and to our
Chinmaya Yuva Kendra & Chinmaya Setu Kari for their steady and sincere contributions:
Aardra Rajendran, Chinmaya Mission Raleigh Durham
Deepika Allana, Chinmaya Mission Delhi
Meenakshi Shelat, Chinmaya Mission Washington Regional Center
Srinivas Mantha, Chinmaya Mission Washington Regional Center
Vinay Mallikaarjun, Chinmaya Mission Washington Regional Center
Vineet Bhagwat, Chinmaya Mission Washington Regional Center
We pray to Bhagavan and the Guru-shishya-parampara to grace and guide
Prince Arjuna’s Questions and to grace and guide all Arjunas to defeat confusion,
fear and sadness.
Inspire-Love-Be,
Vivek
Chinmaya Mission Niagara, President
Chinmaya Mission Cleveland, Teacher
Suman
Chinmaya Mission Pittsburgh, Teacher
FOREWORD
”Come to Gita and keep on reading Gita again and again. You will
discover a subtler and quicker joy and self-expansion of Consciousness.”
~ Swami Chinmayananda
Over the centuries, Shrimad Bhagavad Gita has been an ocean of wisdom, strength,
and compassion for those who earnestly seek self-development and societal upliftment. The study of Gita gives comfort in times of grief, courage in times of difficulty,
and clarity in times of confusion. The practice of its teachings empowers us to be
peaceful at all times.
In this reflection guide for the study of Gita, we have identified each of Prince Arjuna’s
questions to Bhagavan Krishna and selected a single verse which best encapsulates
Bhagavan’s answer. Sometimes, in a single Gita verse, Prince Arjuna asks multiple
questions. In those cases, we repeated the whole verse and indicated in bold the
specific question being answered. We used The Holy Geeta by Swami Chinmayananda
for direct translations of the questions and answers. For each question, we have
included an application section connecting the teaching to today’s world, while
drawing upon Swami Chinmayananda’s commentary for guidance.
Lastly, a thought-provoking reflection question has been shared for personal reflection
or discussion in a group setting. We encourage you to take notes in the space provided
on each page to make your journey through Shrimad Bhagavad Gita more personal
and meaningful. We hope Prince Arjuna’s Questions will provide a framework for
you to identify with Prince Arjuna and his sincerity, straightforwardness, and humility.
When you feel that Bhagavan is personally speaking to you through Gita, then Prince
Arjuna’s transformation from finite to Infinite will be your own!
We are deeply grateful to Bhagavan and the Guru-shishya-parampara to be part of
such a meaningful and timeless endeavor. We thank Vivekji and Sumanji for their love
and guidance.
With love and gratitude,
The Prince Arjuna’s Questions Team
Table of Contents
Question 1: What is Peace? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
Question 2: What is Sin? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2
Question 3: What is Righteousness? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
Question 4: What is Prioritization? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4
Question 5: What is Grief? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
Question 6: What is Efficiency? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6
Question 7: What is Sacrifice? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7
Question 8: What is Independence? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
Question 9: What is Silence? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9
Question 10: What is Focus? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10
Question 11: What is Discipline? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11
Question 12: What is Responsibility? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12
Question 13: What is Attachment? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13
Question 14: What is Desire? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14
Question 15: What is Reincarnation? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15
Question 16: What is Doership? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16
Question 17: What is Failure? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17
Question 18: What is Opportunity? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18
Question 19: What is Infinity? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19
Question 20: What is Self? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20
Question 21: What is Work? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21
Question 22: What is Creation? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22
Question 23: What is Perception? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23
Question 24: What is Interaction? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24
Question 25: What is Remembrance? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25
Question 26: What is God? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26
Question 27: What is Virtue? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27
Question 28: What is Vision? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28
Question 29: What is Time? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29
Question 30: What is Devotion? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30
Question 31: What is Matter? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31
Question 32: What is Spirit? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32
Question 33: What is Change? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33
Question 34: What is Changeless? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34
Question 35: What is Knowledge? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35
Question 36: What is Supreme? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36
Question 37: What is Temperament? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37
Question 38: What is Transcendence? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38
Question 39: What is Evolution? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39
Question 40: What is Faith? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40
Question 41: What is Renunciation? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41
Question 42: What is Abandonment? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 42
QUESTION 1: WHAT IS PEACE?
Prince Arjuna’s Question (CH. I, V. 32)
For, I desire not victory, O Krishna, nor kingdom, nor pleasures. Of
what avail, is dominion to us, O Govinda? Of what avail are pleasures
or even life itself?
Bhagavan Krishna’s Answer (CH. I I, V. 38)
Having made pleasure and pain, gain and loss, victory and defeat
the same, engage in battle for the sake of battle; thus, you shall not
incur sin.
APPLICATION
We all desire to be peaceful, but the very nature of life is turbulence. Like a boat in
a stormy sea, we are tossed from success to failure, gain to loss, and joy to sorrow,
caught in the waves of duality. However, true peace, independent of external circumstances, can only be won through the steady and sincere performance of our responsibilities, despite the highs and lows of life. When we selflessly fulfill our responsibilities
instead of acting for pleasure, possession, or position, we are freed from the mental
agitation and anxiety that is brought about by acting in self-interest, and peace is the
natural result.
REFLECTION
ow can you shift your attitude towards your responsibilities from what you can gain
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to what you can give?
NOTES
1
QUESTION 2: WHAT IS SIN?
Prince Arjuna’s Question (CH. I, V. 36)
Killing these sons of Dhritarashtra, what pleasure can be ours, O
Janardana? Sin alone will be our gain by killing these felons.
Bhagavan Krishna’s Answer (CH. I I, V. 33)
But if you will not fight this righteous war, then having abandoned
your own duty and fame, you shall incur sin.
APPLICATION
Though commonly thought of as a set of prohibited actions, sin is the state of mental
agitation or distress. If the fulfillment of our responsibilities quietens our mind, then
naturally abdication from our responsibilities will lead to agitations in the mind.
Arjuna’s question is ironic, because the real sin is not in vanquishing evil on the battlefield, but is in him wanting to shirk his responsibilities. In escaping our responsibilities,
we give up the priceless opportunity to purify our minds of the various personality
flaws that control us. It is yielding to these negativities that is truly sin.
REFLECTION
In what ways do you attempt to escape your responsibilities?
NOTES
2
QUESTION 3: WHAT IS RIGHTEOUSNESS?
Prince Arjuna’s Question (CH. I, V. 37)
Therefore, we shall not kill the sons of Dhritarashtra, our relatives;
for how can we be happy by killing our own people, O Madhava?
Bhagavan Krishna’s Answer (CH. I I, V. 32)
Happy indeed are the KSHATRIYAS, O Partha, who are called to fight
in such a battle, that comes of itself as an open door to heaven.
APPLICATION
By referring to Arjuna as a kshatriya, a warrior dedicated to defending righteousness,
Bhagavan reminds him that even familial attachments should not come in the way of
his responsibilities. Like Arjuna, we all experience the challenge of cheerfully facing
and fulfilling our responsibilities with a sense of higher purpose, even when it is
difficult or unpleasant to do so. In fighting the battle against our negative tendencies
to develop the intellectual clarity and conviction to do what is right, we emerge
ever-dedicated to self-development and rise. Only then can we experience heaven.
Heaven is not a physical place to be reached after death, but rather the experience
of independent happiness in this life itself.
REFLECTION
hat negative tendencies keep you out of this heaven that Bhagavan Krishna
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speaks of?
NOTES
3
QUESTION 4: WHAT IS PRIORITIZATION?
Prince Arjuna’s Question (CH. I, V. 39)
Why should not we, who clearly see evil in the destruction of the
family-units, learn to turn away from this sin, O Janardana?
Bhagavan Krishna’s Answer (CH. I I, V. 31)
Further, looking at thine own duty thou ought not to waver, for there
is nothing higher for a KSHATRIYA than a righteous war.
APPLICATION
When a child misbehaves, a good parent will discipline that child despite protests,
as continued bad actions can form into habits, which strengthen and define an
individual’s character. When our vision is short-term (preyas), we will choose the path
which is easiest and instantly gratifying. But when our vision is long-term (shreyas),
we will prioritize doing that which is meaningful, even if it is difficult. In every responsibility we engage in, sin amounts to choosing what is pleasurable over what is good,
whether in thought or in deed. The more we engage in reflection and strengthen
our intellect, the easier it becomes to engage in actions that prioritize long-term
happiness over short-term pleasure.
REFLECTION
Do you prioritize shreyas over preyas in your everyday life?
NOTES
4
QUESTION 5: WHAT IS GRIEF?
Prince Arjuna’s Question (CH. I I, V. 4)
How, O Madhusudana, shall I in battle fight with arrows, against
Bhishma and Drona, who are fit to be worshipped, O destroyer of
enemies!
Bhagavan Krishna’s Answer (CH. I I, V. 11)
You have grieved for those that should not be grieved for; yet, you
speak words of wisdom. The wise grieve neither for the living nor
for the dead.
APPLICATION
While we all experience grief at times, holding onto grief cannot be justified in any
circumstance. For those who die having lived with purpose and peace, their lives
should be celebrated as an example. And for those who die having lived otherwise,
we should remember that their journey will continue in another body. At the highest
level, grief does not exist. It is only ignorance of our true nature as the infinite Self
and identification with our finite personality (body, mind, and intellect) that subjects
us to limitations such as sorrow and death. Even as we fulfill our responsibilities, the
only remedy for grief is realizing that we and all others are the ever-existent Self,
and therefore beyond death.
REFLECTION
How can you honor the legacy of those individuals who have passed away in your life?
NOTES
5
QUESTION 6: WHAT IS EFFICIENCY?
Prince Arjuna’s Question (CH. I I, V. 7)
My heart is overpowered by the taint of pity; my mind is confused as
to duty. I ask Thee. Tell me decisively what is good for me. I am Thy
disciple. Instruct me, who has taken refuge in Thee.
Bhagavan Krishna’s Answer (CH. I I, V. 47)
Thy right is to work only, but never to its fruits; let the fruit-of-action
be not thy motive, nor let thy attachment be to inaction.
APPLICATION
When overwhelmed by sorrow, we often resort to inaction; however, not acting only
furthers our despair. The only way to be completely free of anxiety with regards to any
action is through the practice of karma-yoga, the path of right action and right vision.
Right actions are those that are necessary to fulfill our responsibilities. The right vision
towards action is when we give our best efforts to the action of the present moment
and let go of the desire and anxiety for a specific result, also known as the fruits-ofaction. When we work free from expectations for a specific result, we experience
greater productivity and satisfaction in all that we do.
REFLECTION
hat are ways in which you can shift your attitude from focusing on the results of your
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actions to focusing on your efforts?
NOTES
6
QUESTION 7: WHAT IS SACRIFICE?
Prince Arjuna’s Question (CH. I I, V. 54)
What, O Keshava, is the description of him who has steady Wisdom
and who is merged in the Superconscious state? How does one of
steady Wisdom speak, how does he sit, how does he walk?
Bhagavan Krishna’s Answer (CH. I I, V. 55)
When a man completely casts off O Partha, all the desires of the
mind, and is satisfied in the Self by the Self, then he is said to be the
one of steady-Wisdom.
APPLICATION
Desires are unfulfilled agitations of the mind. The number of desires that we entertain
is proportional to the degree of mental agitation and unhappiness that we experience.
The transient happiness gained by the fulfillment of a desire is the result of a moment
of quietude within an otherwise agitated mind. To experience true happiness, we must
be willing to cast off all desires. While seemingly impossible, this renunciation of
desires can be accomplished through sacrifice. Sacrifice is when we wholeheartedly
act for the sake of a higher ideal, rather than for ourselves, thereby naturally letting go
of the lower. In letting go of desires for temporary pleasure, we come to experience
lasting peace.
REFLECTION
In a time when you had to sacrifice a “lower” desire for a “higher” goal, what were the
feelings that you experienced?
NOTES
7
QUESTION 8: WHAT IS INDEPENDENCE?
Prince Arjuna’s Question (CH. I I, V. 54)
What, O Keshava, is the description of him who has steady Wisdom
and who is merged in the Superconscious state? How does one
of steady Wisdom speak, how does he sit, how does he walk?
Bhagavan Krishna’s Answer (CH. I I, V. 57)
He who is everywhere without attachment, on meeting with anything
good or bad, who neither rejoices nor hates, his Wisdom is fixed.
APPLICATION
We live in an interdependent world where all of us contribute to the basic functions
of society through our roles and responsibilities. In a functional sense, we need each
other to thrive, but in a fundamental sense, our happiness is independent of others.
Realizing this independence allows us to engage with friendliness and compassion
towards all and take all situations in stride with mental equanimity. It empowers us
to focus on giving rather than taking, from others and society at large. Conversely,
dependency weakens our personality, our relationships with others, and our ability
to face difficult situations in life with steadiness and resilience.
REFLECTION
hat are some inner adjustments you can make to become more independent of the
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articles, beings, and circumstances in your life?
NOTES
8
QUESTION 9: WHAT IS SILENCE?
Prince Arjuna’s Question (CH. I I, V. 54)
What, O Keshava, is the description of him who has steady Wisdom
and who is merged in the Superconscious state? How does one of
steady Wisdom speak, how does he sit, how does he walk?
Bhagavan Krishna’s Answer (CH. I I, V. 56)
He whose mind is not shaken up by adversity, and who in prosperity
does not hanker after pleasures, who is free from attachment, fear,
and anger, is called a Sage of Steady-Wisdom.
APPLICATION
Our speech reflects the temperament of our mind. The Sanskrit word for sage (muni)
translates to one who is silent, due to having a calm body, quiet mind, and still
intellect. As a result, even when a Realized Master appears to be externally engaged
in thinking, speaking, or acting, they are always at peace internally. On the contrary,
we are ever-agitated by likes and dislikes, which strengthen over time and turn into
attachment and aversion. Unfulfilled desires result in fear and anger, leading to our
entire personality becoming cacophonous. The truthful, loving, and helpful words
of the Realized Masters are what guide us back towards peace.
REFLECTION
What are tangible measures that you can take to think before you speak?
NOTES
9
QUESTION 10: WHAT IS FOCUS?
Prince Arjuna’s Question (CH. I I, V. 54)
What, O Keshava, is the description of him who has steady Wisdom
and who is merged in the Superconscious state? How does one of
steady Wisdom speak, how does he sit, how does he walk?
Bhagavan Krishna’s Answer (CH. I I, V. 61)
Having restrained them all, He should sit steadfast, intent on Me;
His Wisdom is steady, whose senses are under control.
APPLICATION
Young children generally have difficulty sitting still, often reaching for an object
around them, examining it, and quickly discarding it for another object. In the same
way, we often instinctively reach for our phones out of boredom or habit, due to a
lack of self-control. The technologies and comforts we have in our lives are useful,
but only when used by a focused intellect for a specific purpose. Otherwise, they
distract us from our responsibilities and become a means of escaping from life itself.
By dedicatedly engaging in our spiritual and secular responsibilities, and avoiding
multitasking, we can develop the focus and steadiness to achieve our goals.
REFLECTION
In what ways do you allow yourself to be distracted?
NOTES
10
QUESTION 11: WHAT IS DISCIPLINE?
Prince Arjuna’s Question (CH. I I, V. 54)
What, O Keshava, is the description of him who has steady Wisdom
and who is merged in the Superconscious state? How does one of
steady Wisdom speak, how does he sit, how does he walk?
Bhagavan Krishna’s Answer (CH. I I, V. 64)
But the self-controlled man moving among objects, with his senses
under restraint, and free from both attraction and repulsion, attains
peace.
APPLICATION
A family may walk into a store and while one spouse shops fervently, the other members of the family may be waiting to return home impatiently. Our innumerable likes
and dislikes constantly pull us in every which way and agitate our mind. However, our
underlying Nature is peace, just as silence underlies all noise. Intelligent restraint over
our five senses, also known as discipline, is necessary to stand firm against impulses
and cravings that weaken our personality. By practicing discipline and moderation in
all activities whether it is eating, sleeping, recreation, or even work, we will be able to
live a life of greater freedom, joy, and peace.
REFLECTION
In what ways do your likes and dislikes prevent you from being happy?
NOTES
11
QUESTION 12: WHAT IS RESPONSIBILITY?
Prince Arjuna’s Question (CH. III, V. 1)
If it be thought by you that ‘knowledge’ is superior to ‘action’, O
Janardana, why then, do you, O Keshava, engage me in this terrible
action?
Bhagavan Krishna’s Answer (CH. III, V. 20)
Janaka and others attained Perfection verily through action alone;
even with a view to protecting the masses you should perform action.
APPLICATION
In any situation, the highest good is that which promotes the maximum happiness
for the maximum number of people in the maximum number of ways. As a warrior,
Arjuna was called to fight a gruesome war for the welfare of society. Although his
responsibilities were unpleasant, to say the least, not fighting would have been even
more devastating. We too have responsibilities that we feel are distasteful but are
necessary for the upliftment of ourselves and others. While knowledge, especially
spiritual knowledge, is necessary for our growth, mere knowing can never substitute
for the performance of our responsibilities.
REFLECTION
hen your responsibilities (personal or professional) require doing something
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unpleasant, how can you overcome your hesitation?
NOTES
12
QUESTION 13: WHAT IS ATTACHMENT?
Prince Arjuna’s Question (CH. III, V. 2)
With this apparently perplexing speech you confuse, as it were, my
understanding; therefore, tell me that ONE way by which, I, for
certain, may attain the Highest.
Bhagavan Krishna’s Answer (CH. III, V. 19)
Therefore, always perform actions which should be done, without
attachment; for, by performing action without attachment, man
attains the Supreme.
APPLICATION
It is not the performance or non-performance of actions that inherently grants peace,
but it is the intention with which we act that matters. By steadily and cheerfully engaging
in our responsibilities, in spite of our attachments to our likes and dislikes, the mind
becomes pure. With a pure mind, we will eventually renounce all selfish motives,
despite still engaging in action. This path of action without attachment is a stepping
stone to the path of knowledge whereby we renounce the ego’s finite identifications
and realize the infinite Self. As long as we are bound by attachment to our actions,
we will forever remain agitated before, during, and after we act, rendering it impossible
to realize the Self. The spiritual path is sequential, just as one cannot read a textbook
without first learning the alphabet.
REFLECTION
hy is it important to take a systematic approach towards self-development in your
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own life?
NOTES
13
QUESTION 14: WHAT IS DESIRE?
Prince Arjuna’s Question (CH. III, V. 36)
But, impelled by what does man commit sin, though against his
wishes, O Varshneya, constrained, as it were, by force?
Bhagavan Krishna’s Answer (CH. III, V. 37)
It is desire, it is anger born of the ‘active’, all-devouring, all-sinful;
know this as the foe here (in this world).
APPLICATION
We desire many things in this world—position through professional recognition, possession of material objects, and pleasure through instant gratification. When desires
go unfulfilled, we experience anger towards that which obstructs our fulfillment, and
with time, our anger turns to sorrow. Anger and sorrow overwhelm the intellect, causing us to compromise our higher values of life for the expression of lower tendencies,
resulting in sin. The immediate cause for desire is the feeling of incompleteness, while
the underlying cause is ignorance of our true nature as infinite existence, awareness,
and joy. It is only by reducing desires and their control over us that we can live peacefully and joyfully.
REFLECTION
hy do you use finite articles, beings, and circumstances to try and complete yourself
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in an infinite way?
NOTES
14
QUESTION 15: WHAT IS REINCARNATION?
Prince Arjuna’s Question (CH. IV, V. 4)
Later was Your birth, and prior was the birth of Vivasvan (Sun); how
am I to understand that You taught this YOGA in the beginning?
Bhagavan Krishna’s Answer (CH. IV, V. 5)
Many births of Mine have passed as well as yours, O Arjuna; I know
them all but you know them not, O Parantapa (scorcher of foes).
APPLICATION
We have been born many times, but since we identify with the ego (misplacing our
sense of “I-ness” in our limited body, mind, and intellect), we have no recollection
of our past lives. The time, place, and situation of our birth, and our experiences
are not merely accidental or coincidental. Unfulfilled desires from an individual lifetime cause the individual personality to be born again for the purpose of exhausting
desires and continuing to grow towards Self-realization. Due to our limited identification, we cannot remember our past lives and start each life as is anew. When we
understand this, every experience becomes an opportunity to break down our
limited identity and realize our infinite potential.
REFLECTION
If the present is a product of the past, and the future is a product of the present, how
should you approach each of these specific aspects of time?
NOTES
15
QUESTION 16: WHAT IS DOERSHIP?
Prince Arjuna’s Question (CH. V, V. 1)
Renunciation-of-actions, O Krishna, You praise and, again YOGAperformance of actions. Tell me conclusively that which is the better
of the two.
Bhagavan Krishna’s Answer (CH. V, V. 2)
Renunciation-of-action and YOGA-of-action both lead to the highest
bliss; but of the two, YOGA-of-action is superior to the renunciationof-action.
APPLICATION
The feeling of doership that we have when we act is the result of our mistaken identification with our equipments (body, mind, and intellect). Renunciation of action
does not mean giving up action altogether, but rather giving up the false notion of
doership, after realizing our identity as the eternal Self. The steady performance of
selfless actions for the sake of fulfilling our responsibilities will exhaust the negative
tendencies in our personality and purify our mind. For Arjuna and for us, engaging
in selfless action is the “best” path as it naturally leads to the renunciation of doership
in action.
REFLECTION
hat are the dangers of misunderstanding “renunciation” to mean giving up your
W
responsibilities, as opposed to giving up your sense of doership?
NOTES
16
QUESTION 17: WHAT IS FAILURE?
Prince Arjuna’s Question (CH. VI, V. 37)
When a man, though possessed of faith, is unable to control himself,
and his mind wanders away from YOGA, to what end does he, having
failed to attain perfection in YOGA go, O Krishna?
Bhagavan Krishna’s Answer (CH. VI, V. 40)
O Partha, neither in this world, nor in the next world is there
destruction for him; none, verily, who strives to be good, O My son,
ever comes to grief.
APPLICATION
No good deed or effort is ever wasted or lost. All past results of our actions (karma)
are being accumulated and accounted for even as we experience our current life.
Similarly, the future (unseen) is a byproduct of the seeds of action we sow in the
present. For any true seeker who diverges from the path or dies before realizing the
Self, they will be born again into an environment conducive to their spiritual development, due to the spiritual tendencies that they have formed throughout their previous
lives. While the spiritual seeker may experience successes and failures in a relative
sense, from an absolute perspective spanning across lifetimes, there is no such thing
as failure.
REFLECTION
How have you progressed on the path of self-development compared to who you
were one, five, or even ten years ago?
NOTES
17
QUESTION 18: WHAT IS OPPORTUNITY?
Prince Arjuna’s Question (CH. VI, V. 38)
Fallen from both, does he not, O mighty-armed, perish like a rent
cloud, supportless and deluded in the path of BRAHMAN?
Bhagavan Krishna’s Answer (CH. VI, V. 41)
Having attained to the worlds of the righteous, and having dwelt
there for everlasting (long) years, he who had fallen from YOGA is
born again in the house of the pure and the wealthy.
APPLICATION
Having detached himself from the lower aspects of life but not yet having firm
abidance in the higher aspects, Arjuna is asking if such an existence will be joyless
and miserable. Bhagavan assures us that if we live in a responsible and selfless way,
we will not only experience material prosperity but also be in an optimal circumstance
to continue our spiritual journey towards the highest. Every experience in life is an
opportunity for spiritual growth, if we approach it with that attitude. If the desire for
Self-realization is strong and we undertake sincere efforts towards it, we will undoubtedly attain our goal, whether in this lifetime or subsequent ones. Thus, there is no
reason to be anxious.
REFLECTION
How is your current life your optimal circumstance for Self-realization?
NOTES
18
QUESTION 19: WHAT IS INFINITY?
Prince Arjuna’s Question (CH. VIII, V. 1)
What is that BRAHMAN? What is the ADHYATMA? What is ‘action’?
O best among men, what is declared to be the ADHIBHUTA? And
what is ADHIDAIVA said to be?
Bhagavan Krishna’s Answer (CH. VIII, V. 3)
BRAHMAN is Imperishable, the Supreme.
APPLICATION
Brahman is the infinite, changeless principle which is the substratum of everything
in the universe. In the movie of life, there are joys, sorrows, victories, and defeats.
Brahman is the screen upon which the drama of creation has been projected. As the
one, unifying principle, Brahman is infinity—everything that has existed, exists now,
and will ever exist. We are all Brahman, and yet Brahman cannot be perceived by
any of our senses. Brahman can only be experienced through inward vision, which
comes from a pure mind and a clear intellect that has been guided by the Scriptures.
The one who knows Brahman in this way, becomes Brahman.
REFLECTION
What do you think would be the lived experience of someone who knows and feels
Brahman?
NOTES
19
QUESTION 20: WHAT IS SELF?
Prince Arjuna’s Question (CH. VIII, V. 1)
What is that BRAHMAN? What is the ADHYATMA? What is ‘action’?
O best among men, what is declared to be the ADHIBHUTA? And
what is ADHIDAIVA said to be?
Bhagavan Krishna’s Answer (CH. VIII, V. 3)
His essential nature is called Self-knowledge.
APPLICATION
Brahman is present in all beings as the eternal Self. Fundamental ignorance of the Self
causes us to wrongly identify with our body, mind, and intellect equipments and the
countless roles that those equipments play in this world (e.g., child, spouse, friend,
worker, mentor). In searching for permanent happiness in that which is impermanent,
we naturally come to experience anxiety, sorrow, and depression. Self-knowledge
teaches us that we are eternal, and happiness is our very nature. The Self is infinite
existence, awareness, and joy. In realizing and identifying with the Self, we become
wholly free from fear, sorrow, and death.
REFLECTION
Using logic, how can you convince yourself that you are the Self?
NOTES
20
QUESTION 21: WHAT IS WORK?
Prince Arjuna’s Question (CH. VIII, V. 1)
What is that BRAHMAN? What is the ADHYATMA? What is ‘action’?
O best among men, what is declared to be the ADHIBHUTA? And
what is ADHIDAIVA said to be?
Bhagavan Krishna’s Answer (CH. VIII, V. 3)
The creative force that causes beings to spring forth into manifestation
is called ‘work’.
APPLICATION
Work does not merely indicate action, but also includes the creative urge present
in one’s intellect that leads one to act. When work is performed with knowledge of
why we are acting (purpose), we experience joy. When work is performed without
knowledge of why we are acting (without purpose), we experience burn-out and are
eventually paralyzed in our work, just as Arjuna experienced in Chapter 1 of Shrimad
Bhagavad Gita. Only conviction in one’s purpose can inspire one’s best performance.
By engaging in our personal and professional responsibilities with a spirit of dedication towards Bhagavan, we come to act for the noblest purpose. We then not only
experience peace for ourselves, but also inspire those around us.
REFLECTION
ow can you adjust your lifestyle and vision to have more enthusiasm and energy
H
when you wake up each morning?
NOTES
21
QUESTION 22: WHAT IS CREATION?
Prince Arjuna’s Question (CH. VIII, V. 1)
What is that BRAHMAN? What is the ADHYATMA? What is ‘action’?
O best among men, what is declared to be the ADHIBHUTA? And
what is ADHIDAIVA said to be?
Bhagavan Krishna’s Answer (CH. VIII, V. 4)
ADHIBHUTA (or elements) constitutes My perishable nature.
APPLICATION
Bhagavan pervades all aspects of creation, both the living and nonliving. As a result,
He exists as both the Self in all, as well as the substance which forms this perishable
and changing material world. However, everything in this world that has a name and
form is subject to change and decay with time. Likewise, anything that has a beginning
must also have an end including articles, beings, and circumstances (gross matter), as
well as our own personality (subtle matter), all of which encompass adhibhuta. Unlike
the objects of the world, Bhagavan is beginningless and endless. He is the changeless
substratum upon which all objects of creation exist.
REFLECTION
ow does recognizing the temporary nature of all articles, beings, and circumstances
H
bring you closer to Bhagavan?
NOTES
22
QUESTION 23: WHAT IS PERCEPTION?
Prince Arjuna’s Question (CH. VIII, V. 1)
What is that BRAHMAN? What is the ADHYATMA? What is ‘action’?
O best among men, what is declared to be the ADHIBHUTA? And
what is ADHIDAIVA said to be?
Bhagavan Krishna’s Answer (CH. VIII, V. 4)
And the Indweller (or the essence) is the ADHIDAIVATA.
APPLICATION
Bhagavan, as the Self, illuminates the organs of action, sensory faculties, mind, and
intellect in each of us. That which makes the eyes see, the nose smell, the ears hear,
the tongue taste, and the skin feel is known as adhidaivata. When we are extroverted,
our faculties are consumed with the world and the temporary pleasure that comes
from articles, beings, and circumstances. When we are introverted, we begin to use
our faculties for developing virtues and experiencing peace. The extroverted personality is dependent on the world, while the introverted personality strives to be independently happy by recognizing one’s own nature as happiness. When we quieten
the body, calm the mind, and still the intellect, our personality naturally becomes
peaceful. This peace is essential for the Self to be experienced.
REFLECTION
How will you evolve from being a slave to your senses to a master of your mind?
NOTES
23
QUESTION 24: WHAT IS INTERACTION?
Prince Arjuna’s Question (CH. VIII, V. 2)
Who, and how, is ADHIYAJNA here in this body, O destroyer of
Madhu? And how, at the time of death, are you to be known by the
self-controlled?
Bhagavan Krishna’s Answer (CH. VIII, V. 4)
I alone am the ADHIYAJNA here, in this body, O best of the
embodied.
APPLICATION
In Vedik times, various rituals (yajnas) involving a sacred fire were performed. The fire
yajna is a metaphor that can be used to describe every experience of life. In these
rituals, the sacred fire, representing Consciousness, is contained within a clay altar,
representing the physical body. We can imagine five priests, representing the five
senses, making various offerings representative of the sense stimuli collected through
the senses. When the offerings enter the fire, large flames erupt. Likewise, when sense
stimuli come into contact with Consciousness, thoughts are produced in the mind.
It is these thoughts which often distract us from our focus. Yet, for the one who sees
Bhagavan Krishna in all, be it the body, mind, sense stimuli, or thoughts, they are able
to remain equanimous no matter what thoughts arise.
REFLECTION
ow would the awareness that you are God playing the role of a human, change
H
your life?
NOTES
24
QUESTION 25: WHAT IS REMEMBRANCE?
Prince Arjuna’s Question (CH. VIII, V. 2)
Who, and how, is ADHIYAJNA here in this body, O destroyer of
Madhu? And how, at the time of death, are you to be known by
the self-controlled?
Bhagavan Krishna’s Answer (CH. VIII, V. 5)
And whosoever, leaving the body, goes forth remembering Me alone,
at the time of his death, he attains My being; there is no doubt about
this.
APPLICATION
At the end of our lives, we are pulled by instinct to those thought-flows which we have
strengthened throughout our lives. Thought-flows are habitual, and so if we constantly
think of Bhagavan while alive, we will naturally think of Bhagavan at the time of death.
Thus, to experience peace at death, one must constantly think and live for peace while
alive. He assures us that if we do so, we will reach Him without a doubt. If we cannot
steady our minds in noble and sacred thoughts at the time of death, we are naturally
bound to experience anxiety, fear, and sorrow.
REFLECTION
If you were to die right now, would you be satisfied with how you have lived, and why
or why not?
NOTES
25
QUESTION 26: WHAT IS GOD?
Prince Arjuna’s Question (CH. X, V. 17)
How shall I, ever-meditating, know You, O YOGIN? In what aspects
or things, O Blessed Lord, are You to be thought of by me?
Bhagavan Krishna’s Answer (CH. X, V. 20)
I am the Self, O Gudakesha, seated in the hearts of all beings; I am
the Beginning, the Middle and also the End of all beings.
APPLICATION
Just as all waves arise from the ocean, exist in the ocean and collapse back into the
ocean, so too Creation arises from and dissolves into Bhagavan. Bhagavan is our
original parent from whom we came and to whom we will return. Purification of the
personality is necessary to experience Him as one’s own Self and the Self in all beings.
This purification can be brought about through sadhana (spiritual practices) such as
seva (service), puja (rituals), japa (chanting), svadhyaya (study of the Scriptures), and
dhyana (contemplation). Once we develop a calm, cheerful mind and a steady, clear
intellect, knowledge of the Self will become experiential.
REFLECTION
hat are practical ways to evolve from externalizing Bhagavan to internalizing His
W
presence?
NOTES
26
QUESTION 27: WHAT IS VIRTUE?
Prince Arjuna’s Question (CH. X, V. 17)
How shall I, ever-meditating, know You, O YOGIN? In what aspects
or things, O Blessed Lord, are You to be thought of by me?
Bhagavan Krishna’s Answer (CH. X, V. 41)
Whatever it is that is glorious, prosperous or powerful in any being,
know that to be a manifestation of a part of My splendor.
APPLICATION
In Chapter 10, Bhagavan Krishna shares eighty specific manifestations of His glory that
can be meditated upon to know and experience His presence in the world. In reality,
however, His glories and manifestations are infinite. Within our own personalities,
virtues are the greatest manifestation of Bhagavan. Virtues such as truth, peace, love,
and responsibility not only make us glorious but, more importantly, glorify God within
us. All of us have these noble values, but to convert those values into virtues requires
practice. If we treat every experience in life as an opportunity specifically designed
for us to develop virtues, we will not only survive the vicissitudes of life, but thrive
despite them.
REFLECTION
What do you gain by being virtuous in a world that is driven by selfishness,
competitiveness, and ego?
NOTES
27
QUESTION 28: WHAT IS VISION?
Prince Arjuna’s Question (CH. XI, V. 4)
If you, O Lord, think it possible for me to see It, if You please, then,
O Lord of YOGAS, show me Your Imperishable Self-form.
Bhagavan Krishna’s Answer (CH. XI, V. 8)
But You are not able to behold Me with these Your own eyes; I give
You the divine-eye; behold My Lordly YOGA.
APPLICATION
To experience Bhagavan, we require a loving heart and a pure intellect capable of
comprehending Divinity. Bhagavan’s Grace can be invoked through our sincere efforts
to be steadfast, truthful, responsible, and selfless. This grace tangibly manifests as the
Scriptures and a Sadguru who both develop our inward vision to “see” the Truth. While
sight uses the tool of the physical eyes, vision uses the tool of the “inner eye,” which
is knowledge. Those who are ignorant see only names and forms, while those with
knowledge see Bhagavan pervading and connecting every single aspect of creation.
While the former is a vision of separation, the latter is a vision of Oneness.
REFLECTION
How have you personally been graced by Bhagavan, the Scriptures, or a Sadguru?
NOTES
28
QUESTION 29: WHAT IS TIME?
Prince Arjuna’s Question (CH. XI, V. 31)
Tell me, who You are, so fierce in form? Salutations to You, O God
Supreme; have mercy. I desire to know You, the Original Being,
I know not indeed Your purpose.
Bhagavan Krishna’s Answer (CH. XI, V. 32)
I am the mighty world-destroying Time, now engaged in destroying
the worlds. Even without You, none of the warriors arrayed in hostile
armies shall live.
APPLICATION
Bhagavan allows all actions, good or bad, to fructify into appropriate results with time.
However, as the embodiment of time, He forces us to acknowledge that everything
in this world will eventually perish. It is foolish to think that we are indispensable when
the world will go on, with or without us. Instead, we should consider life as a privilege
that allows us to fulfill our responsibilities in the here and now, to the best of our
abilities. Through responsible and selfless actions, we have the opportunity to develop
virtues, purify our personalities, serve society, and thereby realize that eternal Self
which is beyond the limitations of time.
REFLECTION
What can you do to make the best use of the limited time that you have each day?
NOTES
29
QUESTION 30: WHAT IS DEVOTION?
Prince Arjuna’s Question (CH. XII, V. 1)
Those devotees who, ever steadfast, thus worship you, and also those
who worship the imperishable, the unmanifested—which of them are
better versed in YOGA?
Bhagavan Krishna’s Answer (CH. XII, V. 2)
Those, who, fixing their mind on Me, worship Me, ever steadfast and
endowed with supreme faith, these, in my opinion, are the best in
YOGA.
APPLICATION
The nature of Brahman is all-pervading, unchanging, and eternal. To worship Brahman
in this way is possible only with great effort, because the human mind struggles to
contemplate on that which is nameless, formless, and attributeless. Born out of His
endless compassion, Bhagavan Krishna offers us a much simpler alternative to reach
Him. It is a universal law that we imbibe the qualities of that which we love. Bhagavan
in any form is the personification of Brahman with name, form, and attributes. Thus,
by cultivating love for Bhagavan and contemplating upon Him, we will develop His
qualities and begin to experience Him as the Self in our hearts.
REFLECTION
How will you cultivate love for Bhagavan?
NOTES
30
QUESTION 31: WHAT IS MATTER?
Prince Arjuna’s Question (CH. XIII, V. 1)
Prakriti (Matter) and Purusha (Spirit), also the Kshetra (the Field)
and Kshetrajna (the Knower-of-the-Field), Knowledge and that which
ought to be known—these, I wish to learn, O Keshava.
Bhagavan Krishna’s Answer (CH. XIII, V. 20)
Know you that Matter (PRAKRITI) and Spirit (PURUSHA) are both
beginningless; and know you also that all modifications and qualities
are born of Prakriti.
APPLICATION
Matter (Prakriti) refers to anything that can be observed. Yet, that which pervades all
matter as existence, consciousness, and joy is termed as the Spirit or Self (Purusha).
From an absolute perspective, both Prakriti and Purusha are eternal. At a more relative
level, our body, mind, and intellect equipments comprise Prakriti, while the Life-force
that enlivens these equipments is Purusha. While our equipments experience constant
change, the Life-force within us remains unchanged in all circumstances. When we
identify ourselves with Prakriti and the changes that occur to Prakriti, our inner peace
is disturbed unnecessarily. If we divorce our identity from the changing Prakriti and
identify with the changeless Purusha, we will reside in an invincible, unshakeable peace.
REFLECTION
hy do you continue to identify with your equipments despite observing their
W
changing nature throughout your life?
NOTES
31
QUESTION 32: WHAT IS SPIRIT?
Prince Arjuna’s Question (CH. XIII, V. 1)
Prakriti (Matter) and Purusha (Spirit), also the Kshetra (the Field)
and Kshetrajna (the Knower-of-the-Field), Knowledge and that which
ought to be known—these, I wish to learn, O Keshava.
Bhagavan Krishna’s Answer (CH. XIII, V. 22)
The Purusha, seated in Prakriti, experiences the qualities born of
Prakriti; attachment to the qualities is the cause of his birth in good
and evil wombs.
APPLICATION
There is no difference between Purusha (Self) and the all-pervading Brahman. However,
in the case of living beings, Purusha appears to take on the qualities of the Prakriti
around it, just as light appears to take on the color of the bulb that surrounds it. We
mistakenly project our sense of identity onto the ever-changing Prakriti, when our
nature is that of the changeless Purusha. For example, if a person has a healthy body,
then they will say “I am healthy!” Or, if they are experiencing anger, they will say “I am
angry.” As detaching from Prakriti frees us from the sufferings of change, simultaneous
identification with Purusha will establish us in permanent peace.
REFLECTION
How does the statement, “what is mine cannot be me,” relate to your identity?
NOTES
32
QUESTION 33: WHAT IS CHANGE?
Prince Arjuna’s Question (CH. XIII, V. 1)
Prakriti (Matter) and Purusha (Spirit), also the Kshetra (the Field)
and Kshetrajna (the Knower-of-the-Field), Knowledge and that which
ought to be known—these, I wish to learn, O Keshava.
Bhagavan Krishna’s Answer (CH. XIII, V. 7)
Desire, hatred, pleasure, pain, aggregate (body), intelligence,
fortitude—this Kshetra has been thus briefly described with its
modifications.
APPLICATION
All that can be observed comprises this Field (Kshetra) that Bhagavan Krishna speaks
of. Only the changeless Self stands apart from the ever-changing Field. This knowledge can help us create distance from any disturbance in our lives. When we experience pain, we suffer because we believe that pain as ‘our’ pain, and in that identification, we falsely project our sense of self onto the changing Field. Pain is unavoidable,
yet suffering is a psychological phenomenon that is the result of our deep identification with the field. By learning to differentiate between the Self and the Field, we will
realize that we are changeless, and our suffering will cease.
REFLECTION
Which aspects of the Field are most difficult for you to detach from?
NOTES
33
QUESTION 34: WHAT IS CHANGELESS?
Prince Arjuna’s Question (CH. XIII, V. 1)
Prakriti (Matter) and Purusha (Spirit), also the Kshetra (the Field) and
Kshetrajna (the Knower-of-the-Field), Knowledge and that which
ought to be known—these, I wish to learn, O Keshava.
Bhagavan Krishna’s Answer (CH. XIII, V. 3)
Know Me as the Knower-of-the-Field in all ‘Fields’, O Bharata;
Knowledge of the ‘Field’ as also of the Knower-of-the-Field is
considered by Me to be My Knowledge.
APPLICATION
The Knower of the Field (Self) is the consciousness dwelling within the Field, remaining unchanged by the happenings of the Field. Just as a shadow is unaffected by any
harm that befalls the individual casting the shadow, the Self is the unaffected witness
of all that we experience. When we practice this witness mindset (sakshi-bhava), we
will realize that our true Self is not anything that can be observed or objectified.
Through steady practice of sakshi-bhava, we will experience that “I” is nothing other
than the Knower of the Field (Self). In moments of stress, if we can observe our
thoughts with gentle awareness, we will separate ourselves from them and respond
to situations constructively, without fear or hesitation.
REFLECTION
lthough you may perceive the experiences of others objectively, why is it harder for
A
you to be objective with your own experiences?
NOTES
34
QUESTION 35: WHAT IS KNOWLEDGE?
Prince Arjuna’s Question (CH. XIII, V. 1)
Prakriti (Matter) and Purusha (Spirit), also the Kshetra (the Field)
and Kshetrajna (the Knower-of-the-Field), Knowledge and that
which ought to be known—these, I wish to learn, O Keshava.
Bhagavan Krishna’s Answer (CH. XIII, V. 12)
Constancy in Self-knowledge, perception of the end of true
knowledge—this is declared to be ‘knowledge’, and what is
opposed to it is ‘ignorance’.
APPLICATION
Among the various branches of knowledge, Self-knowledge is the highest and most
purifying. Yet, it is not enough to intellectually know of the Self; the spiritual seeker
must apply their knowledge, to grow spiritually. For example, even if one reads all of
the parenting books in the world, one only becomes a better parent by applying what
is read and going through the experience of raising a child with consistent attention
and care. An intellectual understanding of knowledge is necessary, as knowledge is
what teaches us who we are and how we should live. However, the real measure of
our knowledge comes only through the test of life’s experiences.
REFLECTION
What is needed for constant remembrance of this knowledge even in the midst of life’s
activities?
NOTES
35
QUESTION 36: WHAT IS SUPREME?
Prince Arjuna’s Question (CH. XIII, V. 1)
Prakriti (Matter) and Purusha (Spirit), also the Kshetra (the Field) and
Kshetrajna (the Knower-of-the-Field), Knowledge and that which
ought to be known—these, I wish to learn, O Keshava.
Bhagavan Krishna’s Answer (CH. XIII, V. 13)
I will declare that which has to be ‘known’ knowing which one attains
to Immortality—the beginnngless Supreme Brahman, called neither
being nor non-being.
APPLICATION
hroughout Shrimad Bhagavad Gita, Bhagavan Krishna has elaborately described
T
Brahman as the changeless substratum supporting all creation and has reminded
Arjuna again and again that there is nothing other than Brahman. Thus, the highest
and only purpose of life is to know Brahman. In order to know Brahman, we must
strengthen our ability to face obstacles with a clear and calm mind. This can only be
done through studying Vedanta, engaging in regular sadhana (spiritual practice), and
applying these teachings to our everyday lives. Upon realization of Brahman, we transcend all notions of limitation, and exist permanently in the unconditional peace and
bliss of Brahman.
REFLECTION
Will your current purpose for living bring you to know Brahman?
NOTES
36
QUESTION 37: WHAT IS TEMPERAMENT?
Prince Arjuna’s Question (CH. XIV, V. 21)
What are the marks of him who has crossed over the three
GUNAS, O Lord? What is his conduct, and how does he go beyond
these three GUNAS?
Bhagavan Krishna’s Answer (CH. XIV, V. 22)
Light, activity, and delusion, when present, O Pandava, he hates not,
nor longs for them when absent.
APPLICATION
The three gunas (personality temperaments) are sattva (purity), rajas (agitation),
and tamas (lethargy). Sattva, rajas, and tamas influence the body, mind, and intellect;
however, the Self remains ever-unconditioned and beyond these qualities. Through
the process of identifying with the Self, we naturally reduce the amount of tamas and
rajas in our personality, while simultaneously increasing the predominance of sattva.
When we are mostly sattvik, our mind is in a state of quietude and we are able to
experience the Self. In doing so, we transcend all mental qualities, including sattva
itself. We become more aware of our gunas when we are mindful of the strengths
and weaknesses in our personality.
REFLECTION
hen faced with a challenge, how do your gunas affect your ability to plan a solution
W
and execute that plan?
NOTES
37
QUESTION 38: WHAT IS TRANSCENDENCE?
Prince Arjuna’s Question (CH. XIV, V. 21)
What are the marks of him who has crossed over the three GUNAS, O
Lord? What is his conduct, and how does he go beyond these three
GUNAS?
Bhagavan Krishna’s Answer (CH. XIV, V. 24)
Alike in pleasure and pain; who dwells in the Self; to whom a clod
of earth, a precious stone, and gold are alike; to whom the dear and
the not-dear are the same; firm; the same in censure and self-praise.
APPLICATION
The gunas in our personality dictate our tendencies. If we are predominantly tamasik,
we will spend our days engaged in laziness; if we are rajasik we will be active and
aggressive towards our responsibilities, and if we are sattvik, we will be predominantly
peaceful in all circumstances. Gunas bind us to these ‘moods of the mind.’ However,
when we transcend the gunas by realizing the Self, we become free from the influences of the gunas on our personality. We engage in all activities with the utmost
equanimity and clarity, indifferent to the ebbs and flows of the mind.
REFLECTION
How is your mental balance affected by taking both praise and blame too seriously?
NOTES
38
QUESTION 39: WHAT IS EVOLUTION?
Prince Arjuna’s Question (CH. XIV, V. 21)
What are the marks of him who has crossed over the three GUNAS,
O Lord? What is his conduct, and how does he go beyond these
three GUNAS?
Bhagavan Krishna’s Answer (CH. XIV, V. 26)
And he, serving Me with unswerving devotion, and crossing beyond
the GUNAS, is fit to become BRAHMAN.
APPLICATION
The same action takes on a different characteristic (guna), depending on the attitude
with which it is performed. In our responsibilities, if we work solely for a paycheck and
nothing more, our efforts take on the quality of tamas. When we work primarily for
recognition, our efforts take on the quality of rajas. When we perform our work as an
act of service, our efforts take on the quality of sattva. Selfless service increases sattva
in us, while lessening the hold of rajas and tamas. Eventually, a predominance of sattva
in the mind will lead to enough mental stillness for the mind to engage contemplation
and establish our identity in the Self, thus transcending even the gunas.
REFLECTION
In evolving towards purity (sattva), how can you use the agitation (rajas) and lethargy
(tamas) in your personality constructively?
NOTES
39
QUESTION 40: WHAT IS FAITH?
Prince Arjuna’s Question (CH. XVII, V. 1)
Those who, setting aside the ordinances of the scriptures, perform
sacrifice with faith, what is their condition, O Krishna? Is it SATTVA,
RAJAS or TAMAS?
Bhagavan Krishna’s Answer (CH. XVII, V. 3)
The faith of each is in accordance with his nature, O Bharata. Man
consists of his faith; as a man’s faith is, so is he.
APPLICATION
There are many injunctions contained in our Scriptures, given to us with the goal of
spiritual growth. However, out of ignorance, we may not follow these guidelines
perfectly or even at all. Bhagavan Krishna emphasizes that the faith with which we
perform actions is more important than the action itself. Faith refers to the convictions
with which we lead our lives, and the temperament of those convictions. If we hold
onto convictions that are noble and live in accordance with them, then with time,
those convictions themselves will evolve to bring us closer to Bhagavan. Although we
all have sattva in us, without continued efforts, the true potential of that sattva may
never be realized.
REFLECTION
What will you do daily to strengthen your commitment to self-development?
NOTES
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QUESTION 41: WHAT IS RENUNCIATION?
Prince Arjuna’s Question (CH. XVIII, V. 1)
I desire to know severally, O mighty-armed, the essence or truth
of ‘Renunciation’, O Hrishikesa, as also of ‘Abandonment’, O slayer
of Keshi (Krishna).
Bhagavan Krishna’s Answer (CH. XVIII, V. 2)
The sages understand SANNYASA to be “the renunciation of works
with desire”.
APPLICATION
The Sanskrit word for renunciation is sannyasa, which literally translates to holding onto
Truth alone, having given up all that is false. Unfortunately, sannyasa is often only associated with the external appearance of an individual (i.e., orange robes, long beard,
japa-mala), when in reality it only refers to one’s internal state of being. To achieve true
renunciation, we must perform our responsibilities without desire. Acting out of desire
causes agitations within the mind, and the fulfillment of desires results in temporary
joy and proliferation of additional desires. To work without desire means to be truly
focused on the present moment and act as best as we can, while eliminating the disturbances caused by desires. This state of constant equipoise is sannyasa.
REFLECTION
What is one instance in your life where you have worked without desire?
NOTES
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QUESTION 42: WHAT IS ABANDONMENT?
Prince Arjuna’s Question (CH. XVIII, V. 1)
I desire to know severally, O mighty-armed, the essence or truth of
‘Renunciation’, O Hrishikesa, as also of ‘Abandonment’, O slayer of
Keshi (Krishna).
Bhagavan Krishna’s Answer (CH. XVIII, V. 2)
The wise declare “the abandonment of the fruits of all actions” as
TYAGA.
APPLICATION
Every action has a result, yet, the results of the actions are never fully in our control.
However, when we are unfazed by what we cannot control, we have more energy
to focus on the aspects of action that we can control. Abandonment does not mean
abandoning society or one’s responsibilities but abandoning attachment towards the
results of one’s actions. Freeing ourselves from the anxiety associated with both the
results and the action itself quietens the mind, rendering it capable of perceiving
the Truth, the Self. Every moment of life then becomes joyful, freeing, and Divine.
REFLECTION
What excuses do you make to justify being attached to the results of your actions?
NOTES
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Prince Arjuna (CH. XVIII, V. 73)
Destroyed is my delusion, as I have now gained my memory
(knowledge) through your grace, O Achyuta. I am firm; my doubts
are gone. I will do according to your word (bidding).
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