The Indian Dharma

In the previous episode, we had witnessed Bhagawan Krishna explaining a subtle point to Arjuna that “Karma Yoga” performed with the right “Gnyaanam” will lead one to “Atma-Saakshaakaaram”. Till now we’ve been confusing that the “Karma Yoga” and “Gnyaana Yoga” are intertwined with each other and we should see the “Gnyaana Yoga” inside “Karma Yoga”. Bhagawan Krishna clarifies here that it is not the “Gnyaana Yoga” that we should see inside the “Karma Yoga”, but the “Gnyaanam” which is nothing but knowledge and right understanding of what we’re doing. In other words, if we do our actions with the right understanding and awareness, this would automatically lead us to the highest “Atma-Saakshaakaaram” (Realization of our “Atman”). Thus, we should be very clear that Bhagawan never said that “Karma Yoga” is more significant than the “Gnyaana Yoga”. Even now, Bhagawan implies through this section that the “Gnyaana Yoga” is always more significant than the “Karma Yoga” and it is the next stage. We should be clear here that Bhagawan is talking about how “Gnyaanam” is important while performing our “Karma”. So let us be devoid of this confusion that Bhagawan is trying to clarify. 

Clarifying thus, Bhagawan Krishna explains to Arjuna – “Oh Arjuna! Thus, you need to fight the war, keeping whatever I’ve said in mind – See the war as your “physical action” (“Karma”). Fight the war with the knowledge that I’m behind it. You should have the “Gnyaanam” that you are fighting the war as part of a greater duty to restore “Dharma” in this world! There is no respite for you from this. Hence, take the bow in your hand and let us commence the war right away!” With this, we come to the end of the fourth “Adhyaaya” and we shall now quickly commence the fifth “Adhyaaya”, wherein Bhagawan is going to describe what is “Yoga”. 

“Karma yogascha soukaryam shaikriyamkaaschana vibhaaha!”

Here, Arjuna has a doubt thus, “Oh Bhagawan! You’re telling a lot about the “Karma Yoga”, aren’t you? Don’t you think it is tough to implement it? For instance, warriors like me who are standing in thousands on this battlefield have the similar “Karma Yoga” like how I have. But for all of us, it is a question of life and death, isn’t it? Is it that easy for everyone to sacrifice their lives as part of their “Karma Yoga”? What do you think? Isn’t it difficult for us to execute our “Karma”?” For this, Bhagawan gives a beautiful reply, wherein He talks about something called “Sanyaasa Yoga”. Thus, the fifth “Adhyaaya” fully talks about this “Sanyaasa Yoga” and Bhagawan replies thus, “Oh Arjuna! You’ve asked an important question here – Performing your “Karma” isn’t as difficult as you think. You can do it at your ease and convenience. However, what is important here is that you perform your duty without running away from it!” Bhagawan says thus, 

“Sanyaasah karma yogascha nishreya sakaraavubhou!

Tayosthu karma sanyaasaath karma yoga vishishyate!!”

So, Bhagawan tries to alleviate Arjuna’s fear once again. We can see here that Arjuna is still of the mindset that he should somehow run away from the battlefield without fighting the war. For this, he is raising different questions to somehow get an answer from Bhaagwan Krishna in his favour. However, unfortunately for him. Bhagawan Krishna is absolutely resolute and clear in His approach! 🙂 Bhagawan Krishna says thus, “Oh Arjuna! You should understand the difference between “Sanyaasa” and “Karma-Sanyaasa”. “Sanyaasa” is nothing but leaving everything behind and renouncing your life completely. “Karma-Sanyaasa” means leaving behind your “Karma” completely. Both of these cannot be equated. What you are trying to do here is “Karma-Sanyaasa”, wherein, you are trying to go away from your “Karma”. However, oh Arjuna! Please understand one thing clearly – “Karma Yoga” is far more significant as compared to the “Karma Sanyaasa” that we’re talking about here. If you perform your “Karma Yoga” properly without expecting the results out of it, it is far significant than the “Karma Sanyaasa”, wherein you’re trying to run away from performing your “Karma”! 

Hence, from the above conversion it is clear that performing our duty is of extreme importance and there’s no way out from it! If we’ve to undertake “Sanyaasa”, it is not that easy as Arjuna thinks. What Arjuna is trying to do here is not to take the “Sanyaasa” altogether. If he runs away from the battlefield now, it would be equivalent of taking “Karma-Sanyaasa”, which is not going to benefit Arjuna in any way. This applies to all of us as well. If we run away from performing our duty properly, we are only going to be a big loser! Rather, if we give it a try and then fail in it, it is far more significant than running away from it, isn’t it? So for today, let us understand this point very clearly and we shall wait till the next episode to witness the management and leadership implications of this particular point! Stay tuned! 🙂

In the previous episode, we had witnessed Bhagawan Krishna dropping another bombshell with regards to the discussion on the “Karma Yoga” and the “Gnyaana Yoga” – He now says in the fourth “Adhyaaya” that whatever we’re performing, it should be done with complete awareness and knowledge of what we’re doing. In a way, Bhagawan is concluding the shloka mentioned in the previous episode by indirectly pointing out that the “Gnyaana Yoga” is of a higher state as compared to the “Karma Yoga”! If we’ve to have the “Gnyaanam” (Awareness) as the centre-stage in whatever we’re doing, it is an obvious and a foregone conclusion that the “Gnyaana Yoga” is of more significance than mere “Karma Yoga”, isn’t it? However, this has a catch here, and this is where Bhagawan Krishna is once again going to pitch in with another clarification, so as to avoid confusion for people like us. 

So Bhagawan says thus, “Oh Arjuna! Please understand that the physical activity that you do with your “Deham” is very important and I’m not denying that at all. But if it is done without any awareness, it goes as a waste. Now when I ask you to fight the war, you should not merely fight the war against all these people as a “Kshatrya” warrior. Rather, you should consider it as your duty given to you by me. You should have me in your thoughts everytime when you take your bow and arrow in your hands. This is awareness. Hence, you should fight the war with complete awareness that it is because of me, you’re being able to fight the war. If you do this correctly, your mind will automatically cease to go behind the results. Your mind will get completely focused on me, even while performing your physical actions. This is the stage I want you to achieve and if you do so, you are well on track to attain the “Atma-Saakshaakaaram”!” 

Now, this is very clear now, and in fact, there are several slokas like this in the Bhagawad Gita, which would be quite confusing for laymen like us to decipher. This is where we have several commentaries written by eminent “Alwars”, “Aachaaryas” and great “Mahatmas”, which will go deep into every sloka like this to find out the deeper meaning of what exactly Bhagawan Krishna is trying to say. As mentioned earlier, Bhagawan Krishna is extremely smart with extraordinary intellect. If He wishes, He can easily confuse all of us and take us for a ride! All these instances are also a test of our “Bhakti” and involvement with which we are going through the Gita. This is also one major reason for which nobody till today is able to completely understand the Gita, 100%! There are still enormous amounts of research that is going on across the globe to decipher what exactly Bhagawan has said, but none of us till now are able to decipher Bhagawan Krishna’s words properly! Rather, only He will know what He has said! 🙂 

Thus, the point here is that, more than the physical actions that we perform as part of our “Karma Yoga”, the knowledge and awareness with which we are performing the actions are more important. This automatically implies that the “Gnyaana Yoga” is more significant than the “Karma Yoga”. Readers should understand this point clearly that Bhagawan Krishna is always stressing upon the point that the “Gnyaana Yoga” is more significant. However, if He tells it openly, there is every chance that Arjuna will run away from the battlefield. In order to pacify him and make him fight the battle, Bhagawan Krishna is slightly twisting the narrative by saying that “Karma Yoga” and “Gnyaana Yoga” are intertwined with each other and both are important. However, Bhagawan says that if the “Karma” is performed along with the “Gnyaanam”, it bears the fruit. 

Through all these discussions thus, we should also understand that Bhagawan is clearly differentiating between “Gnyaanam” and “Gnyaana Yoga”. “Karma Yoga” should be performed with the requisite “Gnyaanam”, which is what He is stressing upon in the fourth “Adhyaaya”. Many of us might misunderstand a point here – Bhagawan is not talking about “Gnyaana Yoga” here. Rather, He is talking about the knowledge (“Gnyaanam”). Hence, it might seem to us that both the “Yogas” are intertwined with each other, but actually they are not! At any point, Bhagawan never says that “Karma Yoga” is more significant than the “Gnyaana Yoga”. He always maintains the fact that the “Gnyaana Yoga” is more significant than the “Karma Yoga”, but the point that we’ve to understand here is that, we’ve to perform our “Karma Yoga” with the requisite “Gnyaanam”. 

So for today, let us understand up to this point and we shall continue this discussion further in the next episode as well! Stay tuned! 🙂 

In the previous episode, we had witnessed Bhagawan Krishna giving an important explanation as to how our “Karma Yoga” and “Gnyaana Yoga” are intertwined with each other. With every action that we perform, if we do it with absolute awareness, it automatically becomes “Gnyaana Yoga” within “Karma Yoga”. We’ve witnessed this with an example too in the last episode, which highlights this point. Thus, the point here is very simple – Whatever actions that we perform, should not be mere physical actions. We should have the awareness that Bhagawan is always with us and it is He who is enabling and facilitating us to perform whatever actions that we’re performing. 

Moving on further, Bhagawan Krishna goes a step further to explain thus, “Oh Arjuna! Please understand this point very clearly – You have to meticulously perform the “Dharma” that is assigned to you. You should not look at what others are doing. You should not feel jealous of what others are performing. If the “Dharma” assigned to you is fighting the war, you should be meticulous in doing that without any deviation. If a Brahmana Rishi’s “Dharma” is performing penance by sitting in the forest, it is his “Dharma” that he  is executing. You should not go behind the Brahmana Rishi to perform “Tapas”. Rather, he also should not come to the battlefield and pick up a weapon to fight! Thus, all “Jeevatmas” in this world have their own “Dharma” assigned to each of them and they have to meticulously focus on their “Dharma” alone!” Bhagawan says thus, 

“Shreyaan dhravamayaath yagnyaath gnyaana yagnyaah paranthapa!

Sarvam karmaakilam paartha gnyaane parisamaapyathe!!”

Now this is a very important shloka and readers should note this down very clearly. Here, Bhagawan explains thus, “Oh Arjuna! There are two types of “Yagnyas” (Divine offerings) – One is the “Yagnya” that is offered with a lot of physical elements which are of very high quality (“Shreyaan”) such as milk, ghee, “Vastrams”, etc. and also with a lot of “Dhravyas”. The second one is the “Yagnya” that is offered to me through one’s “Gnyaanam” (Knowledge and awareness). Among these two, if you ask me which “Yagnya” type is more significant, I would always vouch for the second type. This is because, “Gnyaanam” is more significant than everything. This is where we always keep stressing time and again that whatever we’re performing, should be done with complete awareness and knowledge of what we’re doing. In a way, Bhagawan is concluding this shloka by indirectly pointing out that the “Gnyaana Yoga” is of a higher state as compared to the “Karma Yoga”! 

Of course, Bhagawan is not openly declaring it because, Arjuna might immediately pounce and say that he is more comfortable in going to the forest, rather than fighting the war! We should always remember the place from which the entire Bhagawad Gita has commenced – Making Arjuna fight the war again! This is the ultimate agenda behind all of Bhagawan’s explanations that we’ve seen till now. However, readers like us might get confused – In the second “Adhyaaya”, Bhagawan clearly explains that “Karma Yoga” is the ultimate way to attain “Atma-Saakshaakaaram”. In the third “Adhyaaya”, Bhagawan introduces the “Gnyaana Yoga” and with this, the narrative changed in a way that “Gnyaana Yoga” is more significant than the “Karma Yoga”. However, towards the end of the third “Adhyaaya”, Bhagawan clarifies that both “Karma Yoga” and “Gnyaana Yoga” are important for attaining “Atma-Saakshaakaaram”. Now, as we moved into the fourth “Adhyaaya”, Bhagawan started off by saying that we should be able to see “Gnyaana Yoga” within the “Karma Yoga” that we’re performing, and now towards end of it, Bhagawan is once again emphasizing through the above shloka that the “Gnyaana Yoga” is more significant than anything else! 

Now as we read through, aren’t we getting confused? Which is more significant than the other? Which is the one that we should follow? This is where Bhagwan Krishna is extremely smart and tricky! So for today, let us keep reflecting on this shloka and in the next episode, we shall witness how Bhagawan clarifies this confusion! Stay tuned for an interesting accord! 🙂 

In the previous episode, we had witnessed Bhagawan Krishna going back to the narrative of “Karma Yoga” and the “Gnyaana Yoga” after narrating His “Avatara-Rahasyam” to Arjuna. This is as part of the fourth “Adhyaaya” of the Bhagawad Gita and we’re now witnessing a fresh narrative from Bhagawan Krishna wherein He says that one should be able to see “Karma Yoga” as he / she performs the “Gnyaana Yoga”, and at the same time, one should also be able to see the “Gnyaana Yoga” as he / she keeps performing his / her “Karma”. This is a very important point that Bhagawan is stressing here, wherein we get a sense that both the “Karma Yoga” and the “Gnyaana Yoga” are intertwined with each other and are not separate entities as discussed in the third “Adhyaaya”. Previously till now, we’ve been witnessing the narrative that one can attain the “Atma-Saakshaakaaram” through the “Gnyaana Yoga”, which is the second advanced step after “Karma Yoga”. However, since Arjuna was more interested in finding out an escape route by bypassing the “Karma Yoga”, Bhagawan Krishna changed His narrative by saying that one can attain the highest “Atma-Saakshaakaaram” by performing the “Karma Yoga” itself, and “Gnyaana Yoga” is not deemed to be necessary in everyone’s case. However, now, with this new narrative of seeing “Gnyaana Yoga” within the “Karma Yoga”, Arjuna has a huge confusion now! So what is Arjuna’s confusion? Let us witness as follows! 

So what is Bhagawan Krishna trying to say here? When He says that we should be able to see the “Gnyaana Yoga” within the “Karma Yoga” that we perform, we need to understand that while performing our “Karma” there are two distinctive parts to it – Firstly, the physical effort that is involved in performing the “Karma”. Second is the mental involvement and emotional involvement that we need to have while performing the “Karma”. For instance, when we’re visiting a temple of Bhagawan and when we’re performing the “Pradakshina” (Circumventing) around Bhagawan’s “Sannidhi”, our legs are walking along the pathway laid for the “Pradakshina” of the temple, aren’t they? This is the physical part. Second, it is not only our legs that are merely walking around. Our mind and emotions are also involved, aren’t they? This is because, as we circumvent Bhagawan’s divine abode, we also think of Him, we chant some shlokas in praise of Him, etc. while we do the “Pradakshina”, aren’t we? This is the mental and emotional involvement part and this directly contributes to the “Gnyaana Yoga”. 

Thus, going to the temple and circumventing around Bhagawan’s shrine constitutes our “Karma Yoga” and thinking about Him, chanting Mantras and Shlokas while circumventing around His shrine constitutes our “Gnyaana Yoga”. Hence, we can see clearly here as to how the “Karma Yoga” and “Gnyaana Yoga” are intertwined with each other and they are not separate entities. Thus, the point in a nutshell here is that, we should perform our “Karma Yoga” with complete awareness, and this awareness is what we refer to as the “Gnyaana Yoga”. If such is the case, there might be another question here – Can we practise “Gnyaana Yoga” sitting at our homes itself, instead of going to the temple? If we go to the temple, most of the time it is crowded and there are serpentine queues to worship Bhagawan. Hence, instead of “wasting time” standing in the queue, can we sit at home, think of Bhagawan’s shrine and thus practise the “Gnyaana Yoga” straightaway? 

Now, this is what Arjuna is exactly asking here. For this, Bhagawan clearly says that one cannot skip the “Karma Yoga” and move into the “Gnyaana Yoga” straightaway! Going to the temple physically is very important and it is our duty to perform this action. Bhagawan has given us hands and legs primarily for this reason and it is our bound duty to perform this action meticulously. However, this “Karma Yoga” should not be mere physical actions, is what Bhagawan is highlighting and emphasizing here. The point here is that, we should never compromise on our “Karma Yoga”, but at the same time, we should develop that awareness while performing it. This is what is important and for today, let us understand this point very clearly and we shall wait till the next episode to continue this discussion further! Stay tuned! 🙂 

In the previous episode, we had witnessed the “Phala-Stuthi” for understanding the “Avatara-Rahasyam” of Bhagawan Vishnu. In due course, we’ve also discussed the six main characteristics and purposes behind Bhagawan’s incarnations in this world with time. As Bhagawan Krishna concludes this important accord, He emphasizes the point that all those who understand these six important characteristics and purposes will be able to directly attain “Moksha” and this would be their last birth in this world! All their sins would be washed away with immediate effect and this person would become completely eligible in Bhagawan’s eyes for reaching the highest Vaikunta. Those who are able to understand and appreciate Bhagawan’s “Avatara-Rahasyam” will permanently be able to find a place for themselves at Vaikunta in the close vicinity of Bhagawan Vishnu. 

With this, we come to the conclusion of this important discussion as part of the fourth “Adhyaaya” of the Bhagawad Gita. Moving on further, Bhagawan has to continue from where He had left in the third “Adhyaaya”. We might have a doubt here – Where did Bhagawan stop in the third “Adhyaaya” and what was it about? It is nothing but the discussion on “Karma Yoga” and “Gnyaana Yoga” only! We might wonder how Bhagawan Himself deviated so much from this context for this long! This is what we say in Sanskrit called “Prasangita”. For instance, if we are giving a spiritual discourse or if we are writing a blog like this, we would be focused on talking / writing about a topic continuously. However, something related to this topic, but not part of this topic, would start ringing in our mind, and we would want to talk / write about that as well. We’ve also done this many times in the past as part of this blog as well. This “offshoot” discussion would come to the tip of our tongue and at that point we would not be able to control ourselves, but talk about it! This is exactly what Bhagawan Krishna did as well. As He was sequentially explaining the “Karma Yoga” and the “Gnyaana Yoga” to Arjuna, suddenly a thought came in His mind that He should explain the significance of His “Avatara-Rahasyam”, which practically has no connection with what was being discussed earlier! However, Bhagawan couldn’t control His divine will and wish to explain the “Avatara-Rahasya” in the middle of the Karma Yoga” – “Gnyaana Yoga” discussion! 

Hence, we shall now continue from where we left with regards to “Karma Yoga” and “Gnyaaya Yoga”. Now, after listening to the “Avatara Rahasyam” and as Bhagawan again drifts back to the “Karma Yoga”, Arjuna has a huge doubt in his mind! Initially, Bhagawan had given a step-wise template to Arjuna, in which, the “Karma Yoga” is the first step. After we climb the first step successfully, we go to the second step called “Gnyaana Yoga”, which is at a higher level. However, Arjuna got confused during the third “Adhyaaya” and we might remember that since “Gnyaana Yoga” is one step higher, can we directly go to that step, by skipping the “Karma Yoga” step. This is where, Bhagawan clarifies that it is not necessary that one goes to the “Gnyaana Yoga” step to attain “Atma-Saakshaakaaram” everytime, and performing the “Karma Yoga” meticulously itself would take him there. Now as we come into the fourth “Adhyaaya”, Bhagawan spins a fresh narrative. Bhagawan says thus, 

“Karmani akarmayah pashyeth akarmani cha karmayaha!

Sa buddhimaan manushyeshu sa yuktaha krisnkarma krith!!”

Now Bhagawan Krishna says thus, “Oh Arjuna! A person who is able to see the “Gnyaana Yoga” within the “Karma Yoga” and the “Karma Yoga” within the “Gnyaana Yoga” is considered to be a great “Gnyaani” (Scholar and a realised soul)!” Now it seems to us in a way that Bhagawan Krishna wantedly trying to confuse Arjuna here, isn’t it? 🙂 How can one see “Karma” within the “Gnyaana” and “Gnyaana” within “Karma”? Is it really possible? What does Bhagawan mean when He spins such a seemingly confusing narrative? We shall wait till the next episode to find this out in detail! So for today, let us understand up to this point wherein Bhagawan Krishna is coming back to this discussion of “Karma Yoga” and “Gnyaana Yoga” and He now gives a new narrative to the entire discussion that we’ve had so far. We shall wait till the next episode to continue this further! Stay tuned! 🙂

In the previous episode, we had witnessed Bhagawan Krishna concluding His remarks on the main purposes of His incarnation. As an offshoot discussion, we had also witnessed that the ten known “Avataras” of Bhagawan Vishnu are not just the only incarnations of His, but there are several others as well, which are lesser known. We’ve witnessed examples of a few of them and ultimately the point that we’ve to understand here is that, Bhagawan incarnates whenever there is a need to restore “Dharma” and it needn’t to be towards the end of every Yuga. Thus, this marks the end of the “Avatara-Rahasya” discussion as part of the fourth “Adhyaaya” of the Bhagawad Gita. 

Thus, to sum up whatever Bhagawan has said till now, there are six main points that we’ve to remember as we move forward – Firstly, Bhagawan says that each and every “Avatara” (Incarnation) of His is an embodiment of truth. Secondly, Bhagwan says that in all His incarnations, His significance never reduces even an inch. Thirdly, Bhagawan’s divine physical body is an embodiment of “Sathva Guna”, unlike ours, which are embodiments of “Sathva”, “Rajas” and “Tamo Gunas”. Fourth, Bhagawan’s reason for incarnating is not “Karma”, unlike us. It is His unending compassion towards all of us that Bhagawan is incarnating every time. Fifth, Bhagawan’s incarnation spans across time until His presence is required in this world to restore “Dharma”. Nobody can determine Bhagawan’s lifespan in this world, unlike ours, wherein our lifespan is timebound by our “Karma”. Finally, Bhagawan’s purpose of incarnation is not wash away any of His “Karma”, but to protect “Saadhus”, destroy “Adharma” and to establish and re-establish “Dharma” which undergoes a downfall. 

Saying thus, Bhagawan Krishna makes a very important declaration here to Arjuna. Bhagawan says thus, “Oh Arjuna! Now that I’ve released this top secret behind my incarnations right now to you, let me tell you one more thing – All those people who realize this important secret of mine and those who try to attain me by constantly thinking about me and by chanting my divine names, will definitely attain “Moksha” through me. Please note that for such people who realize my “Avatara Rahasya”, this will be their last birth in this world, and henceforth if at all they’ve to take another birth, it will only be at Vaikunta besides me. I shall ensure that I will take care of all their requirements directly. This is my assurance to the world!” 

Bhagawan Krishna says thus, 

“Janma karma cha me divyam yevam yo veh ti tatvataha!

Tyaktvaa deham punar janmanaiti maametiso arjuna!!”

Bhagawan Krishna continues further thus, “Oh Arjuna! The one who enjoys all my “Leelas” that I’m performing in this world, the one who enjoys reading and experiencing the story of my birth as Bhagawan Krishna in this world, the one who enjoys each and every action that I’ve performed in this world as a child at Gokula, the one who enjoys each and every moment of the divine “Raasaleela” that I’ve done with the Gopikas, the one who understands how I destroyed all the Raakshasas from time to time, will definitely attain my divine lotus feet in due course of time. Oh Arjuna! Please be rest assured that for such people, this will be their last birth in this world and I shall take them directly to Vaikunta, bypassing the “Svarga” and the “Naraka Lokhas”. All their sins would be immediately destroyed. This person attains “Mukti” with this knowledge about me!”

Now this is a very important and significant message that Bhagawan is sending out to all of us through this section of the Bhagawad Gita. As ardent Bhaktas of Bhagawan Krishna, what should we do? We should ensure that we keep chanting His divine names at all times. We should ensure that we are in constant thoughts about Him and His divine “Leelas”. We should ensure that if at all we talk about something, we should only talk about His significance. We should ensure that we offer our prayers to His divine lotus feet. In this way, we are constantly affiliated to Bhagawan Krishna at all times, aren’t we? Hence for today, let us understand this point very clearly and we shall wait till the next episode to move on from here. Stay tuned! 🙂 

In the previous episode, we had witnessed Bhagawan Krishna’s declaration with regards to the main purposes behind His divine incarnations in this world in a bit more detail. We’ve already witnessed the first two purposes earlier, and now we’ve discussed the third, and the most important purpose in yesterday’s episode – Establishing the “Dharma” in this world and implementing the “Dharma” in person to show to the world as to how things should happen as per the “Dharma” textbook. Bhagawan Rama’s incarnation was a classical example of this, and when Bhagawan Vishnu re-incarnted as Bhagawan Krishna, He drafted the entire “Dharma” into the 700-shloka Bhagawad Gita, which we’re currently experiencing and witnessing. If “Dharma” should be established and documented as a manual for future generations to follow, Bhagawan has no other option but to incarnate, isn’t it? Hence, the main purpose, as discussed above for Bhagawan is to establish and re-establish the “Dharma” constantly in this world. 

Moreover, as we move with the next pointer, we should also have a small clarity here. We might have a question within ourself thus – “Oh! If “Dharma” has to be established and re-established, will Bhagawan incarnate only towards the end of a Yuga? Why should He wait till the end? Why can’t He incarnate time and again to do this? Of course, in the earlier shlokas, Bhagawan has mentioned that whenever “Dharma” has a downfall, Bhagawan will incarnate then and there to repair it. However, in the last shloka of discussion, Bhagawan is telling “Sambhavaami Yuge Yuge”! Aren’t these two points contradicting with each other? On one hand, Bhagawan says that He would keep incarnating whenever there’s a downfall of “Dharma” and on the other hand, He is saying that He would incarnate only towards the end of the Yuga! Meanwhile, we also know that Bhagawan is yet to incarnate in this Kali Yuga as well, and we’ve crossed more than 5100 years in it! So what can be a justification for this?” 

This is a very important question that we shall try to address here today. First of all, we should understand that Bhagawan’s incarnations are NOT just limited to the ten incarnations that we know of, namely, Matsya, Kurma, Varaaha, Narasimha, Vaamana, Parasurama, Rama, Krishna, Balarama and Kalki. These ten incarnations are documented extensively in our scriptural texts such as the Vedas, Upanishads, Ithihasas and Puraanas, and hence, we often talk about these. However, there are other incarnations which are less known. For instance, the author of this entire Mahabharata text, Sage Veda-Vyaasa is Himself considered to be an incarnation of Bhagawan Vishnu. This become evident from the shloka phrase – “Vyaasaaya vishnurupaaya vyaasa rupaaya vishnave!” We’ve seen this earlier as well. Hence, Sage Vyaasa is himself an incarnation of Bhagawan Vishnu. If not Bhagawan Vishnu Himself, who else in this world can write and document all whatever happened during His own Krishna-Avatara? Only Bhagawan Himself can explain His significance and actions clearly, isn’t it? How can you and me explain Him the way it has to be explained? It’s impossible, isn’t it? We may try and do so with our own ways and means, but will it actually satisfy the standards and requirements which Bhagawan has set? 

Subsequent to Sage Vyaasa, we have Sage Kapilachaarya, who is also considered an incarnation of Bhagawan Vishnu. We’ve witnessed a detailed accord on Sage Kapilachaarya in the Shrimad Bhaagawatha Puraana as to how he was instrumental in granting the highest “Moksha” to his own mother. Similarly, we even have Sage Valmiki, who authored the Ramayana text. In similar lines, we have several incarnations of Bhagawan Vishnu across Yugas, apart from these ten incarnations. Moreover, even in this Kali Yuga, we see a number of “Mahatmas” incarnating in this world, aren’t we? For instance, “Mahatmas” like Bhagawan Ramana Maharishi, Kanchi Chandrashekara (Kanchi Maha Periyava), Shirdi Sai Baba, etc. have incarnated during our contemporary time period only and all these “Mahatmas” are divine incarnations and manifestations of Bhagawan in different ways and forms. 

Hence, it is evident from this discussion that both the points mentioned by Bhagawan are true – Firstly, Bhagawan incarnates whenever “Dharma” has a downfall. It doesn’t matter which Yuga and how many times Bhagawan incarnates in each Yuga. This is where we see all these above-mentioned incarnations  of Bhagawan Vishnu. Moreover, the incarnation towards the end of every Yuga also happens, as we see Bhagawan Rama, Bhagawan Krishna and Bhagawan Kalki being extensively described in our scriptural texts. Hence, we should understand this point with complete clarity and with this, we shall wait till the next episode to continue this discussion further! Stay tuned! 🙂 

In the previous episode, we had witnessed Bhagawan Krishna making a big declaration to the world about the sole purpose of His divine incarnations. He talks about a three-point agenda – Firstly, to protect “Saadhus” (Those who follow the path of “Dharma”), secondly to destroy “Vinaasha” (Those who follow the path of “Adharma”) and thirdly, to re-establish the “Dharma” norms in this world. For this, Bhagawan keeps incarnating time and again, across all the Yugas. This is the literal meaning of the shloka which we’ve witnessed in the earlier episode. Now, we’ve witnessed a detailed description of the first two agendas of Bhagawan, and we’re now left with the third one to be discussed. Let us witness this in today’s episode as we move on further from here. 

Now, as we know that Bhagawan protects the “Saadhus” and destroys the “Raakshasas”, we might have a question in our mind – Should Bhagawan come all the way from Vaikunta to do these two? Can’t He sit there in Vaikunta and execute both these agenda points? Of course, Bhagawan Rama could have destroyed Ravana even while sitting at Vaikunta or at Ayodhya. Bhagawan Krishna could have killed the entire Duryodhana gang, Kamsa, and the others within just a moment! Bhagawan Narasimha could have saved Prahlaada from Hiranya Kashibu within just a second and He did not need to wait till Prahlaada pointed out at the pillar, isn’t it? So why didn’t Bhagawan Rama or Bhagwan Krishna or Bhagawan Narasimha  do that? Why did Bhagawan wait and give a long rope to all these people who were “Adharmic” in nature? 

The answer is very simple and it can be viewed in two ways – Firstly, Bhagawan’s sole motive is not to destroy everyone at a go. He wants to give a chance even for Raakshasas to mend their ways and attain “Moksha”. This shows Bhagawan’s infinite compassion, isn’t it? A classic example of a Raakshasa who used this opportunity to attain “Moksha” is Vibhishana. Even though Vibeeshana was a Raakshasa by birth, born as a brother of Ravana, he was inclined greatly towards “Dharma”. When the opportunity presented itself, Vibhishana grabbed it with both hands and surrendered to Bhagawan Rama’s divine lotus feet, didn’t he? Even though the other Vaanaras like Sugreeva and Angadha opposed it initially, Bhagawan Rama was steadfast in His stance to accept Vibhishana and He eventually did it too, didn’t He? We’ve seen this in detail in our earlier Shrimad Ramayana project as well, under the section of “Vibhishana Sharanagathi”. We’ve seen Bhagawan Rama forgiving Vaali for all the wrong things that he had done. Hence, Bhagawan is ever-compassionate and He would only enable all of us to attain the highest “Moksha”, provided, we take atleast a baby step towards Him. Hence for such things to happen, Bhagawan has to incarnate in person, doesn’t He? He cannot give opportunities for people to mend their ways by sitting somewhere at Vaikunta! So this is one way of looking at it. 

Secondly, when we talk of the implementation of “Dharma” and practising it, can Bhagawan just sit comfortably after destroying the Raakshasas? If this happens, how will further generations of people know what is “Dharma” and what is “Adharma”? If there’s ambiguity, we always start assuming things, don’t we? Most of the time, our assumptions would be wrong! Hence, to clear the air on what is “Dharma” and what is “Adharma”, someone should illustrate it in practical terms so that people will have a role model to follow, isn’t it? This  is why, Bhagawan Himself adorns the role of a model to illustrate the “Dharma”. In other words, Bhagawan takes the responsibility upon Himself to show the path of “Dharma” to the world and through His actions, Bhagawan reminds us that this is how we deal with various situations in life along the path of “Dharma”. So for this, Bhagawan cannot sit at Vaikunta and execute it, isn’t it? He has to incarnate as a normal human being like all of us and then show us the path. Only then people like us would believe! 🙂 It is for this reason, Bhagawan Vishnu incarnated as Bhagawan Rama to execute all the possible aspects of “Dharma” that we need to follow in this world. After this, someone has to provide suitable instructions and guidelines to people in the form of a manual, isn’t it? For instance, if we buy a product, the company would give us a user manual along with it, isn’t it? This manual will contain the procedure on how to use the product. Similarly, Bhagawan Vishnu incarnated as Bhagawan Krishna to provide the “user manual” for “Dharma” in the form of this holy Bhagawad Gita! 

So for today, let us understand this point of establishing “Dharma” in this world and how Bhagawan does it across every Yuga. We shall wait till the next episode to continue this discussion further! Stay tuned! 🙂 

In the previous episode, we had witnessed a very important question that Arjuna was asking, and perhaps this is the entire crux of our discussion on Bhagawan Krishna’s significance of His divine incarnation. Arjuna asks Bhagawan the reason behind His incarnation time and again in this world, given the fact that Bhagawan’s incarnations do not have anything to do with “Karma” and “Karma-Phalam”. In our cases, we are completely bound by the “Karma” cycle wherein if our “Punya Karma” dominates, we get a luxurious birth with all facilities and if our “Paapa Karma” dominates, we will get a life full of challenges to navigate through. Moreover, in our cases, the sole purpose of our births in this world is to wash away both our “Punya Karma” as well as our “Paapa Karma” completely, thus paving the way to attain “Moksha”. We should always remember one thing clearly – “Moksha” is possible only if we clear both our above-mentioned accounts. If we think that we can go to “Moksha” with our “Punya Karma” alone, we are grossly mistaken! If our “Paapa Karma” is nullified somehow and if only our “Punya Karma” exists, we will again take birth here or in the “Deva Lokha” to experience all the pleasures and luxuries, and once again we would start accumulating our “Paapa Karma”, which would again lead us back into the birth-death cycle! We’ve to be very careful in our understanding here. 

Thus, coming back to this point of discussion, as Arjuna asks this question, Bhagawan replies back with the famous shloka thus: 

“Paritraanaaya saadhunam vinaashaayacha dushkritaam!

Dharma samsthaabhanaarthaaya sambhavaami yuge yuge!!”

So now, the declaration of Bhagawan Krishna is crystal clear without any doubt. Even during the “Yadaa yadaa hi dharmasya” shloka, Bhagawan had given a kind of cryptic reply, but here, He’s extremely clear in what He’s trying to convey. Bhagawan Krishna says thus, “Oh Arjuna! My incarnation in this world has three important purposes – Firstly, to protect “Saadhus”. Secondly to destroy “Raakshasas”. Thirdly, to re-establish “Dharma” in this world! For this, I shall keep incarnating again and again across various Yugas!” This is the literal meaning of the shloka, and now we shall introspect this a bit deeper. Firstly, Bhagawan says that He incarnates to protect the “Saadhus”. Now, who are those “Saadhus” and who come under this category? “Saadhus” are those people who meticulously put efforts to follow the path of “Dharma”. It need not be only Maharishis and Sages. It can even be normal people like us. All that Bhagawan wants from us is the effort that we take to reach Him. Hence, if we’re doing this with our full effort and devotion and if we’re trying to follow whatever Bhagawan has mentioned in this Gita, all of us can come under this category of “Saadhus”. 

Secondly, Bhagawan talks about destroying the “Raakshasaas” (“Vinaashaayacha dushkritaam”). Now who are these “Raakshasas”? In this context, it doesn’t simply mean that a “Raakshasa” should be someone who is like a Ravana or a Kumbakarna or a Kamsa or a Jaraasandha with a ghastly form and with a fiery look. Readers might remember this earlier discussion that we’ve had, when the Devas went and requested Bhagawan Vishnu to incarnate as Bhagawan Krishna – Mother Bhoomadevi (Mother Earth) goes and cries to Bhagawan Vishnu saying that “Adharma” is getting to its peak and she couldn’t withstand the wrath of it anymore. So whom does Bhoomadevi refer to here? The reference is for normal people like us only. In fact, Duryodhana and the others in the Mahabharata are not “Raakshasas”. They are normal people like us. However, the norm of “Dharma” had completely deteriorated in the world, that paved the way for Duryodhana and Co. to fall into the trap of “Adharma”. Hence, when we say “Raakshasas”, it refers to normal people like us who are deviating from the path of “Dharma”. So, Bhagawan’s second most important purpose of His incarnation is to destroy those people who walk the path of “Adharma” and who disturb the “Saadhus” and prevent them from following the path of “Dharma”. 

So for today, let us understand up to this point, and there’s a third most important purpose of Bhagawan’s incarnation, which we will discuss in the next episode! Stay tuned! 🙂 

In the previous episode, we had witnessed an interesting discussion wherein we’ve tried answer a common and a pertinent question that props up often in our minds – Given that Bhagawan hasn’t incarnated as yet in this Kali Yuga, and given that there’s so much “Adharma” happening right in front of our eyes all around, are Bhagawan’s words true? We’ve seen Bhagawan declaring to Arjuna that whenever “Adharma” raises its head, He would incarnate and make sure that it is destroyed. So maybe, given the accord of the Kali Yuga by Sage Shukaachaarya in the Shrimad Bhaagawatha Puraana, the definition of “Adharma” according to Bhagawan in this Kali Yuga is very different and whatever we’re seeing today are just glimpses of it. This is why we say that whatever “Adharma” we’re seeing right now is just the “tip of the iceberg” and there’s a lot more to come in the future. We shall be rest assured that Bhagawan’s words would never be false, and as per the same Bhaagawatha Puraana, Bhagawan Vishnu will incarnate towards the end of this Kali Yuga as Bhagawan Kalki to restore the “Dharma” in this world once again. 

With this, we shall move on further. Now Arjuna asks the final question to Bhagawan Krishna thus, “Oh Bhagawan! I know that we’re taking birth in this world due to our “Karma”. I also know that it is our “Karma” that decides when and where I should take birth in this world. Similarly I also know that the sole purpose of our birth in this world is to wash away all our “Karma” of the past. I’m able to understand up to this point very clearly. However, when it comes to your case, as you said, you are not bound by any “Karma”. You are not taking birth because of any previous “Karma”. You are only deciding when to take birth here, and no “Karma” decides it! Yet, if all these things are true, why do you want to take birth again and again in this world? Isn’t it enough if you take one incarnation and finish off all whatever you want to do? We are taking births again and again due to our “Karma Phalam”. But this is not the case for you, isn’t it? Inspite of this, what makes you take repeated incarnations in this world from time to time?” 

Now before we go into Bhagawan Krishna’s answer, Arjuna is highlighting three important points here – Firstly, we are taking birth because of our “Karma Phalam”. Secondly, it is the “Karma Phalam” that decides where we should take birth and when. Thirdly, it is to wash off all our “Karma” that we’re taking birth in this world. Readers should make note of these three important points here as this is the crux of the entire discussion. Firstly we said that we’re taking birth because of our “Karma Phalam”, didn’t we? Now, this is the main reason why some people get a luxurious life with all sorts of facilities and many others aren’t fortunate enough to get such a life. For the former category, their “Punya Karma” would be extremely high and this results in such a luxurious life. For the latter category, their “Paapa Karma” would be extremely high and this is why they might be born in a poor family with enormous challenges to face and navigate. Of course, all of us have varying degrees of “Paapa Karma” and “Punya Karma” sticking on to us. It is only with this proportion, Bhagawan decides where we should take birth and when. We might have seen in a few cases that a newborn baby would die soon after it takes birth from its mother’s womb. If such a thing happens, we might feel sad, but the fact is something else – This baby had only a tinch of “Karma” (Either “Paapa Karma” or “Punya Karma”) sticking on to it. Hence, to wash it off, this baby was in the mother’s womb for ten months and subsequently passed away. Such babies would have been great “Mahatmas” in the past, and mothers of such babies should be extremely proud and fortunate that they had an opportunity to have a “Mahatma” in their womb. 

The above discussion argurs well with Arjuna’s third point wherein he says that the very purpose of taking birth here is to wash off our “Karma”. This is exactly what all of us should do, but instead, we only keep accumulating more and more “Punya” and “Paapa Karma”, don’t we? We should always understand one thing – Whenever we have a happy moment in our life, it means our “Punya Karma” is getting washed away. Similarly whenever we have a sad and a distressed moment in our life, it means our “Paapa Karma” is getting washed away. Upon hearing this from me, someone asked me this question – “Oh! If that’s the case, can we sacrifice all our happy moments and experience only the sad moments in this birth, so that our “Punya Karma” is carefully stored?” 🙂 This is how we think as normal human beings, isn’t it? 

So for whatever Arjuna asks, Bhagawan is now going to explain His stance on it. For today, let us understand up to this point clearly and we shall wait till the next episode to witness Bhagawan Krishna’s important answer! Stay tuned! 🙂