By Nirooshitha Sethuram, Yogaratna

Graphics by Sheralee (Shambhavi) Hancherow

Chapter 15: Purushottama Yoga (The Yoga of the Supreme Spirit)

Krishna unveils the cosmic vision of existence through the metaphor of the eternal Ashvattha tree, the tree of samsara, showing the cycle of birth, death, and rebirth. 

He describes this upside-down tree, with its roots above and branches below, representing the material world, ever-changing and impermanent. 

The journey towards liberation, he explains, begins with detaching yourself from the entanglements of worldly desires, then seeking the Supreme One (Purushottama) who transcends both the perishable and imperishable aspects of creation.

Within this chapter, Krishna reveals that all things are parts of the Divine. True wisdom lies in understanding the distinction between changeable material nature, the individual soul and the Supreme Soul.

By realizing the Supreme One as the ultimate source and support of all existence, you attain the highest knowledge and freedom from bondage. Thus you reach the supreme state of immortality and bliss.

The Dialog

Krishna says, “The wise speak of an indestructible Ashvattha (peepul or fig) tree with its roots above and branches below. Its leaves are the Vedic hymns. 

“Its branches spread below and above, nourished by the gunas (three qualities). The twigs are the objects of the senses. Its clustering roots spread downward, giving rise to action. The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. 

“With determination, you must cut down this tree with the strong axe of non-attachment. By doing this, you seek the place from which you never return, surrendering to the Supreme One from whom everything has come and in whom everything abides.

“Free from vanity and delusion, free from clinging, dwelling constantly in the Self, free from desires, liberated from the duality of pleasure and pain, the undeluded reach it. The illumination of sun, the moon and the fire cannot reach this abode of Mine. Those who go there will not be reborn. 

“A portion of My Supreme Self has become a Soul, which takes on five senses, with mind as the sixth. When the Supreme One acquires a body, and when leaving a body, He takes these with them. 

“Most people do not see who departs from the body or dwells in it, experiencing objects and enjoying the modes of nature. Those who have the eye of wisdom see all this. Seekers striving for liberation behold the Supreme One dwelling in the body, but those with impure minds don’t see Him.

“That brilliance which illumines the whole universe, residing in the sun, the moon and the fire, is Me. Permeating the earth, I sustain all beings by My energy. Having become the moon, I supply the juice of life to all plants. 

“It is I who has become the fire of digestion and the outgoing and incoming breaths, I am seated in the hearts of all. Memory, knowledge and forgetfulness are all Me. I am that which is known by all the Vedas. I am indeed the author of Vedanta and the knower of the meaning of the Vedas.

“There are two types of beings in this world, perishable and imperishable. The perishable are all the beings in the material realm. The imperishable are the liberated ones. Besides these two, there is the Supreme One, pervading the three worlds and sustaining them. 

“I transcend the perishable and the imperishable, thus I am celebrated in the world and in the Vedas as the Supreme One. The wise ones know Me as the Supreme One. Knowing everything, they worship Me with their whole heart. I have given this most secret teaching. Knowing this, you become wise and fulfill all that is to be accomplished.”

Chapter 16: Daivasura Sampad Vibhaga Yoga (The Yoga of the Divine and the Demoniacal)

There are two fundamental forces at play within every individual: divine and demoniacal. Here, Krishna provides a clear roadmap to discern the qualities that lead to liberation and those that result in bondage.

Divine nature exhibits virtues that illuminate the path toward spiritual progress and ultimate freedom. In contrast, demoniacal nature is marked by traits that entangle souls in ignorance and suffering. 

Krishna urges Arjuna to cultivate the divine virtues and avoid the snares of the demoniacal ones. He emphasizes that every individual has shaped their destiny through conscious choice and effort. A central teaching of this chapter is the power of discernment — the ability to distinguish right from wrong, truth from untruth. By nurturing divine traits, purifying your mind, and surrendering to the Supreme, you can overcome inner obstacles and realize your own immortality.

This teaching is a practical guide for self-examination in regards to spiritual growth, inviting each person to reflect on the qualities they embody and to consciously choose the path of light. Krishna’s reminder: those who disregard scriptural guidance and act solely according to their own impulses miss the higher purpose of life. Those who live in harmony with divine wisdom attain peace, fulfillment, and ultimate freedom.

The Dialog

Krishna says, “These are the virtues of those with a divine nature:  fearlessness, purity, steadfastness in spiritual knowledge, alms-giving, control of the senses, performing your sacred duties, study of scriptures, austerity and straightforwardness. 

“Also non-violence, truthfulness, absence of anger, renunciation, peacefulness, absence of fault-finding, compassion towards all beings, freedom from covetousness, gentleness, modesty, freedom from greed, vigor, forgiveness, fortitude, cleanliness, absence of hatred, absence of vanity. 

“Those in a demoniacal state exhibit hypocrisy, arrogance, conceit, anger, harshness and ignorance of spiritual principles.

“The divine qualities lead toward liberation. The demoniacal qualities cause continuing bondage. 

“Those who are demoniac do not know what is proper and improper actions. Thus they possess neither purity nor right conduct, not even truthfulness. They say the world is devoid of truth, without a moral basis and without a God. It is brought about by sexual union of male and female, with lust as its cause. Holding firm to such views, these lost souls have little intelligence, engage in cruel actions, becoming enemies of the world, threatening its destruction. 

“Filled with insatiable desires, full of hypocrisy and arrogance, they cling to their ideas. They are attracted to the impermanent and work with impure motives. Obsessed with endless anxieties that end only with death, they pursue sense gratification and wealth as the highest purpose of life. Bound by hundreds of desires, driven by lust and anger, they seek wealth by unrighteous means, all to gratify their senses.

“The demoniac think, ‘I have gained so much wealth today, and will gain more in the future. I have destroyed that enemy and will destroy the others too. I am the lord of all, the enjoyer, the perfect, the powerful and I am happy. I am wealthy and have influential relatives. No one else is equal to me. I shall perform ceremonies and give some donations, and thus I shall rejoice.’ In this way, they are deluded by ignorance.

“Obsessed in their imaginings, addicted to sensory gratification, they fall into the foulest hell. Conceited, stubborn, arrogant and prideful due to their wealth, they perform ceremonies in name only, without following any rules or regulations. Blinded by egoism, power, haughtiness, lust and anger, these malicious people abuse Me, who am present in their own body and those of others. 

“I send these cruel people into the wombs of the demons. Deluded in birth after birth, they sink into even a lower condition. Lust, anger and greed are the three gates leading to the hell of self-destruction. Abandon these three. Perform actions for the welfare of your soul to attain the supreme goal. 

“Those who act under the impulse of desire, discarding the guidelines of the scriptures, attain neither perfection, nor happiness nor the supreme goal. Use the scriptures as the authority in determining what should be done and what should not be done. Know such rules and regulations, so you may act in this way.”

1. Entanglement of worldly desires. https://swaminarayanchintan.org/articles/how-to-overcome-worldly-desires-vasana-and-attain-spiritual-liberation/
2. Krishna & Ashvattha tree https://www.holy-bhagavad-gita.org/chapter/15/verse/12/en/
3. Krishna as the Supreme One https://www.radhakrishnatemple.net/blog/bhagavad-gita-chapter-15-purushottam-yog/
4. Divine and demoniacal natures http://www.prabhupadaconnect.com/The-Divine-and-Demoniac-Natures.html
5. Divine qualities, leading to union with Krishna (liberation). https://www.sawanonlinebookstore.com/chapter-16-devasursampadvibhag-yoga-shrimad-bhagwad-gita/
6. Krishna showing demonical qualities lead to “the foulest hell” (bondage). https://www.sawanonlinebookstore.com/chapter-16-devasursampadvibhag-yoga-shrimad-bhagwad-gita/

By Nirooshitha Sethuram, Yogaratna

Graphics by Sheralee (Shambhavi) Hancherow

Chapter 13: Kshetra Kshetraj~na Vibhaga Yoga (The Yoga of the Field & the Knower of the Field)

Lord Krishna reveals profound insights into the nature of existence, the body and the soul. 

The “field” or kshetra is the physical body and the material world that includes it. The “knower of the field” or kshetraj~na is the eternal soul or consciousness that resides within. 

Krishna emphasizes that understanding this distinction is key to attaining true wisdom. It illuminates the transient nature of the physical realm and the eternal essence of the Self.

He further elaborates on the qualities of a wise person including humility, non-violence, patience and devotion. These help you transcend the material attachments of the “field.” He introduces the concept of prakriti (nature) and purusha (soul), describing their interdependence and how they play a role in the cosmic order. 

This chapter also delves into the understanding of ignorance and knowledge, with true knowledge being the realization of your own Self’s unity with Supreme Being. This realization leads to liberation and eternal peace.

Through vivid metaphors and Divine insight, Krishna imparts that the ultimate truth lies in recognizing the imperishable soul as distinct from the perishable body. He stresses that this awareness enables you to navigate life’s challenges, while remaining detached from the fruits of action.

Chapter 13 serves as a spiritual guide for seekers who wish to understand the deeper dimensions of existence and the path to Self-realization.

The Dialog

Arjuna asks, “I wish to learn about the nature, the soul, the field, the knower of the field, knowledge and that which needs to be known.”

Krishna replies, “This body is the field, he who knows it is called the knower of the field. Knowing Me as the Knower in all the fields is real knowledge. All this has been sung by sages in many and different ways, presented with all reasoning as to cause and effect. 

“The field is much more than your physical body. It includes the great elements*, egoism, intellect and unmanifested nature, your ten senses*, your mind and the five objects of the senses*. Also desire, hatred, pleasure, pain, your body, fortitude and intelligence.

“Knowledge includes humility, freedom from hypocrisy, non-violence, forgiveness, uprightness, service of the teacher, purity, steadfastness and self-control. Also renunciation of the objects of the senses, absence of egoism, perception of evil in birth, death, old age, sickness and pain. In addition, non-attachment, non-identification of the Self with a son, wife, home and the rest and constant even-mindedness on the attainment of the desirable and undesirable. 

“Also unswerving devotion unto Me by the Yoga of non-separation, resorting to solitary places and aversion for spending time with others. Constancy in Self-Knowing and perception of the Absolute Truth – all this is declared to be knowledge. What is contrary to it is called ignorance.

“Beyond the cause and effect of this material world, the beginningless Supreme Brahman, who is neither a being nor a non-being, is to be known. This knowing is how you attain Immortality. With hands, feet, eyes, heads, mouths and ears everywhere, existing in the world, enveloping all. 

“That is shining through the functions of all the senses, but without the senses; unattached, yet sustaining all; devoid of qualities, yet the experiencer of all. Outside and within all beings, the unmoving as well as the moving; incomprehensible because of His subtlety; That is near and yet far. Being undivided, That exists as if divided in all beings.

“Brahman is the sustainer of all beings, as also their devourer and generator. That, light of all lights, is beyond darkness; being knowledge, the knowable and the goal of knowledge, seated in the hearts of all. Thus the field, as well as knowledge and the knowable is described. My devotees, understanding this, enter into My Being.

“Nature and soul are beginningless. All modifications and qualities are products of nature. In the production of the effect and the cause, nature is the cause; in the experience of pleasure and pain, the soul is the cause. The soul seated in nature experiences the qualities born of nature; clinging to the qualities is the cause of one’s birth in good and evil wombs. 

“The Supreme Soul in this body is also called the spectator, the permitter, the supporter, the enjoyer, the great Lord and the Supreme Self. He who thus knows nature and soul, together with the qualities, regardless of his present condition, is not reborn. He will be liberated. 

“Some behold the Supreme Soul by meditation, others by yoga philosophy and others by the yoga of action (karma yoga). Others worship, not knowing this but having heard of it from others. They also transcend the path of birth and death, through regarding what they have heard as the Supreme Refuge. 

“Wherever a being is born, whether moving or unmoving, know that it is through the combination of the field and the knower-of-the-field. One who sees, sees the Supreme Lord existing equally in all beings, unperishing. Because he sees the same Lord dwelling equally everywhere, he does not destroy his Self by his ego. Thus he reaches the highest goal. 

“One who sees, sees that all actions are performed by nature alone and that the Self is actionless. When one sees that the variety of beings is resting in the One, spreading forth from That One alone, he then becomes Brahman. 

“The Supreme Self is without beginning, possesses no qualities, is imperishable although dwelling in the body, neither acts nor is tainted! Like all-pervading ether is not tainted because of its subtlety, the Self seated everywhere in the body, is not tainted. 

“Just as the one sun illumines the whole world, so also the Supreme Self illumines the whole field. They who, through the eye of knowledge, perceive the distinction between the field and the knower-of-the-field and also the liberation from the nature of being, they go to the Supreme.”

*The great elements are earth, water, fire, air and ether. Your ten senses are the five organs of knowledge (hearing, feeling, seeing, tasting, smelling) and five organs of action (handling, locomotion, speaking, excretion and procreation). The five objects of the senses are sound, touch, form/color, taste and odor.

Chapter 14: Guṇa Traya Vibhaga Yoga (The Yoga of the Three Gunas)

Here Krishna expounds the profound science of the three gunas — sattva, rajas and tamas — which constitute the fabric of all living beings and nature. 

Sattva is luminous, pure and tranquil. It fosters wisdom, happiness and harmony. When sattva predominates, clarity, serenity and discernment flourish in a person’s life, leading them toward truth and higher knowledge. But sattva can also bind by clinging to joy and knowledge itself. 

By contrast, rajas is restless and insatiable, propelling individuals into action, ambition and unending desire. It brings about longing, agitation and a thirst for results, which bind the soul through its endless pursuit of worldly achievements and pleasures. 

The third guna is tamas, born of ignorance and darkness. It clouds discernment, giving rise to inertia, laziness and delusion. Tamas overwhelms the mind with confusion, resulting in negligence, apathy and stagnation. 

Krishna reveals that these qualities arise from material nature and bind the immortal soul to the cycle of birth and death. He further explains that every human being is influenced by a unique combination of these three gunas, which determine their temperament, actions and destiny. At the time of death, the predominant guna governs one’s next birth. 

Recognizing this, Krishna urges Arjuna to rise above the play of the gunas by cultivating self-knowledge, equanimity and unwavering devotion. Ultimately, He declares that the soul remains ever pure, eternal and untouched, even though embodied and seemingly affected by the gunas. 

True liberation is attained when a person transcends sattva, rajas and tamas, realizing their own identity as the imperishable Self. This chapter illuminates the path to transcendence through understanding, inner discipline and devotion.

The Dialog

Krishna continues, “Those who take refuge in this knowledge attain unity with Me. They are neither born at the time of creation nor are they disturbed at the time of dissolution. 

“My womb is nature (prakriti), wherein I place the seeds of living entities, from which all are born. Whatever forms are produced in any womb whatsoever, nature is their womb and I am the seed-giving father. Material nature consists of the three gunas (qualities): sattva, rajas and tamas. When the imperishable soul encounters nature, it becomes bound in the body. 

“From its stainlessness, sattva is luminous and healthy. It binds by clinging to knowledge and to happiness. Rajas is of the nature of passion; it binds by clinging to action. Tamas is born of ignorance, deluding all embodied beings. It binds by clinging to carelessness, laziness and sleep. 

“If the embodied one meets with death when sattva prevails, he attains the worlds of the knowers of the highest. Meeting death in rajas, he is born among those engaged in goal-driven activities. Dying in tamas, he is born in the womb of creatures devoid of reason. 

“The fruit of good action is sattvik; the fruit of rajas is pain. the fruit of tamas is ignorance. When the embodied soul has risen above these three gunas, of which its body is made, it is freed from birth, death, decay and pain and attains immortality.”

Arjuna asked, “What are the marks of one who has risen above these three gunas? What is his conduct? How can you go beyond these three qualities?

Krishna said, “The one who does not hate when the three gunas bring happiness, action and delusion. He does not long for them when they are absent. Seated like one unconcerned, he is unaffected by these modes of nature.

“He is the same in pleasure and pain, dwelling in Self. He sees a clod of earth, a stone and a piece of gold with an equal eye. Wise, holding praise and blame to be the same, unchanged in honor and dishonor, he treats friends and enemies alike. He abandons all undertakings, having crossed beyond the gunas. 

“One who serves Me with unswerving devotion is fit for becoming Brahman. For I am the abode of Brahman, the immortal and the immutable, of everlasting dharma and of absolute bliss.”

More to come…

1. The “field” & “knower of the field.” https://pragmaticgita.com/kshetra-and-kshetrajna-vibhaga-yoga-1-to-7/
2. Krishna explaining the body is the “field”. https://www.reddit.com/r/AdvaitaVedanta/comments/xo5g0c/krishna_teaches_arjuna_the_distinction_between/
3. Absence of Ego https://www.jkyog.org/blog/dissolving-ego-bhagavad-gita-swami-mukundananda/
4. Soul & Nature (Purusha & Prakriti) https://www.poojn.in/post/30908/purusha-and-prakriti-understanding-the-dualities-of-existence?srsltid=AfmBOooDTK2OEAvywP9Ub8eB9umBpqzoBJlkuQh87YDIa9EIlbRa1Tud#google_vignette
5. Sunlit Earth https://stockcake.com/i/sunlit-glowing-earth_1312324_945176
6. Supreme Self https://sdlindia.com/concept-of-aatma-soul/?srsltid=AfmBOopCJxYwomhbSAHeE2gSzoJaKkSlVR6RW7q4XH2ON5d8VTLCT2IT
7. The Three Gunas https://mindfullyoga.com/what-are-the-3-gunas-in-hinduism/
8. Krishna as the “seed-giving father. https://www.radhakrishnatemple.net/blog/bhagavad-gita-chapter-14-guna-traya-vibhag-yog-explained/
9. Krishna, Rising above the three gunas. https://mydailysadhana.org/content/rise-beyond-three-gunas-maya-attain-god

By Nirooshitha Sethuram, Yogaratna

Graphics by Sheralee (Shambhavi) Hancherow

Chapter 11: Vishwarupa Sandarshana Yoga (The Yoga of the Vision of the Divine Form)

Krishna grants Arjuna the divine privilege of witnessing His Vishwarupa (cosmic form). This unparalleled revelation, a manifestation of infinite splendor, encompasses all creation — past, present, and future — within Krishna’s being. 

Arjuna beholds countless faces, arms and ornaments gleaming with divine radiance, a sight both mesmerizing and overwhelming. Through this form, Krishna demonstrates His omnipotence and serves as a reminder of the Ultimate Truth: One Divine Essence pervades the universe.

As Arjuna gazes upon the cosmic form, awe and fear grip his heart. He sees all the worlds converging into Krishna’s fiery maw, a vision of creation and destruction intertwined. The sight underscores the impermanence of life and the inevitability of cosmic cycles. 

Arjuna, humbled and shaken by the magnificence and ferocity of the divine form, bows in reverence, realizing that Krishna is the origin and end of all existence.

This chapter also emphasizes the necessity of Divine Grace to perceive transcendental reality. Krishna grants Arjuna “divine eyes” to fully comprehend His cosmic form. It highlights the limitations of mortal perception and the profound spiritual awakening that accompanies divine intervention. 

Through this spectacle, Arjuna understands that surrender and devotion are the pathways to recognizing and embracing the divine.

Finally, Krishna reassures Arjuna, urging him to cast aside fear and confusion. He reminds Arjuna of his dharma, the righteous duty of a warrior, and affirms that the Divine will guide all his actions. 

This chapter concludes by underscoring the importance of unwavering devotion and surrender to the divine, laying the foundation for more teachings to come.

The Dialog

Arjuna says, “Out of compassion towards me, You have cleared my delusion by Your explanation of the highest secret concerning the Self. I have learnt from You at length of Your inexhaustible greatness. 

“As You have described Yourself, I wish to see Your Divine Form. If You think it is possible for me to see It, then, show me Your Imperishable Universal Self.”

Krishna says, “Behold now My opulence, multicolored by the hundreds and the thousands, manifold and divine. Witness the Adityas, the Vasus and the Rudras (different forms of God), many wonders that no one has ever seen before. 

“Behold here today, the whole universe, of the moving and the unmoving, and whatever else you desire to see, all concentrated in My body.

“But with these eyes of yours you cannot see Me. I give you divine eyes; behold, now, My sovereign yoga-power.”

Sanjaya says to Dhritarashtra, “Having said that, Krishna, the Lord of Yoga, showed to Arjuna, His Supreme Form as the Lord of the Universe. 

“With many faces and eyes, presenting many wondrous sights, bedecked with many celestial ornaments, armed with many divine uplifted weapons, wearing celestial garlands and vestments, anointed with divine perfumes, all — wonderful, resplendent, boundless, and with faces on all sides. If the splendor of a thousand Suns was to blaze all at once in the sky, that would be like that of the Mighty Being. 

“There, in the body of the God of gods, Arjuna then saw the whole universe resting in the one, with its many groups. Then, Arjuna bowed down his head to the Lord and spoke with joined palms.”

Arjuna says, “I behold all the gods, in Your body, and various classes of beings; Brahma, the Lord of creation, seated on the lotus, all the sages and the celestial serpents. I see You of boundless form on every side. 

“Neither the end nor the middle nor the beginning of the universe I see in Your cosmic form. I see You as a mass of radiance shining everywhere immeasurably, very hard to look at. 

“The space between earth and the heavens and all the quarters filled by You alone. I have seen Your wonderful and terrible form. From the Rudras to the demons, and others are all looking at You in great astonishment. 

“When I look upon Your blazing form reaching to the skies and shining in many colors, with the mouths opened wide and great eyes glowing bright, my inmost soul trembles in fear. I am terrified at heart and find neither courage nor peace. 

“I see everyone hurriedly rush into Your mouths for destruction, as moths hurriedly rush into a blazing flame. Who are You, wearing this terrifying form? I bow to You, Supreme God! Please show mercy. 

“I wish to understand who You are, the Origin of everything, as I cannot grasp Your purpose.”

Krishna says, “I am time, destroyer of the worlds, here to slay these men. Even without you, all these warriors in the opposing armies shall not live. 

“Therefore, stand up and obtain fame. Conquer the enemies and enjoy the incomparable kingdom. Verily, they have already been slain by Me. You are just an instrument. Kill Drona, Bhishma, Jayadratha, Karna, and the other great warriors as well, they already have been killed by Me. Don’t be distressed by fear. Fight! “

Sanjaya says to Dhritarashtra, “Having heard these words of Krishna, Arjuna trembled, folded his hands in adoration, and bowed down. Overwhelmed with fear, he saluted Krishna and then addressed Him again, in a choked voice.”

Arjuna says, “Krishna, the world rejoices in Your glory, while demons flee and the wise bow before You. You are the Infinite, the Creator, the Supreme Refuge, and the Knower of all. You are the primal God, the supreme refuge of this universe, the knower, the knowable and the supreme abode. 

“Forgive my moments of familiarity or disrespect, and bear with me as a father, a friend, or beloved would. Though Your Universal Form fills me with awe and fear, I long to see You again in Your gentle two-armed form. Please grant me this mercy.”

Krishna says, “This Universal Form has been shown to you by My own yogic power, which has never been seen by any other than you, Arjuna. Be not afraid, behold again My other form.”

Sanjaya says to Dhritarashtra, “Having said that, Krishna revealed His own form, a graceful shape again and comforted the terrified Arjuna.”

Arjuna says, “Seeing this humanlike form, my mind is now pacified, I am myself again.”

Krishna says, “It is hard to see the form you saw. Even the Gods are eager to see it. That form cannot be understood simply by studying the Vedas, nor by undergoing serious penances, nor by charity, nor by worship. Only by devotion to Me may I be understood in this form”

Chapter 12: Bhakti Yoga (The Yoga of Devotion)

This Chapter delves into the path of devotion as the means to attain spiritual enlightenment and unity with the Supreme One. Here, Arjuna asks Krishna about the distinction between those who worship the unmanifested, formless aspect of the divine versus those who worship the personal form with devotion.

Krishna explains that while both paths can lead to liberation, the path of devotion is easier and more accessible for most seekers.

He emphasizes that true devotion transcends rituals and external practices. It is the purity of the heart, a deep connection to the divine and unwavering trust that elevate a devotee. 

Worshipping the Formless Absolute requires intense discipline, self-control, and detachment, which are challenging for many. In contrast, surrendering to God through love, humility and unwavering faith brings quicker results and inner peace.

Krishna outlines the qualities of an ideal devotee: free from malice and hatred, humble and forgiving, content and self-controlled, unshaken by joy or sorrow, compassionate and detached from material desires.

Chapter 12 underscores the importance of cultivating a personal relationship with God through love, faith, and selflessness. It emphasizes that bhakti, or devotion, is not only a spiritual discipline but also a way of life, leading to liberation and unity with the divine.

The Dialog

Arjuna asks, “There are devotees who worship You, and there are those who meditate on the unmanifest Imperishable Brahman. Of the two types of seekers, who are superior knowers?”

Krishna says, “Those who, having restrained well all the senses, even minded, rejoicing in the welfare of all beings, meditate on the indefinable, eternal, all-pervading, and Imperishable Brahman, they attain Me. 

“Those who worship Me, ever steadfast in their devotion, endowed with the highest faith, with their mind established in Me, they attain Me too.  But they are in my opinion, the best of yogis.

“Greater is the trouble for whose minds are set on the Unmanifest. The goal of the Unmanifest, is very hard for the embodied to reach. But to those who worship Me, renouncing all actions in Me, regarding Me as the supreme goal, meditating on Me with single-minded focus, I become, ere long, their Savior, quickly lifting them up from the ocean of birth and death. 

“Fix your mind firmly in Me, place your intellect in Me, thereafter you shall live in Me. If you are not able to fix your mind firmly in Me, then desire to reach Me by constant practice of devotion. If you are unable even to practice constant devotion, be intent on performing actions for My sake. Even by doing actions for My sake, you shall attain perfection. 

“If you are unable to do even this, then take refuge in Me, renouncing the fruits of all actions by self-control. Better than knowledge is practice. Better than knowledge is meditation. Better than meditation is the renunciation of the fruits of actions, for peace immediately follows renunciation.”

“He is dear to Me who hates no creature, who is friendly and compassionate to all, who is free from attachment and egoism, balanced in pleasure and pain, and forgiving, ever content, steady in meditation, self-controlled, possessed of firm conviction, with mind and intellect dedicated to Me. 

“They are dear to Me who do not cause agitation and is not agitated by the world, and who is freed from joy, envy, fear and anxiety. 

“He is dear to Me who is free from wants, pure, skillful, unconcerned and untroubled, renouncing all undertakings or commencements, thus devoted to Me. He is dear to Me who neither rejoices, nor hates, nor grieves, nor desires, renouncing good and evil.

“He is dear to Me who does not rejoice when he attains desirable objects nor does he grieve when he parts with his cherished objects and who does not desire the unattained. He who is equal minded towards friends and enemies, in honor and disgrace, in heat and cold, and pleasure and pain, who is free from attachment. 

“He who is silent, meditating, who is satisfied with whatever he gets, who has no particular home, who is decided in mind, who is devoted to Me. Indeed, devotees who follow this great wisdom as described above, endowed with faith, regarding Me as their Supreme Goal, such are exceedingly dear to Me.”

More to come…

1. Krishna’s Vishwarupa https://www.instagram.com/p/BlpFs3tlUk0/?utm_source=ig_share_sheet&igshid=e7q9b4kloxwd&epik=dj0yJnU9TUE2Qm1oc0lLZXY1TWQ4VkNaQWtwUjBSeFBuazRDT0YmcD0wJm49b1ZQLVdBczNFbExaQTRHeUdWZ3ZRUSZ0PUFBQUFBR2llWGFZ
2. Surrender & devotion https://gailbrenner.com/2022/10/devotion-surrender/
3. Krishna giving Arjuna “Divine Eyes” https://bhagavadgita.org.in/Blogs/61a0fc5a5369ed0f148e5ad5
4. Arjuna witnessing Krishna’s Vishwarupa. https://www.pinterest.com/pin/329185053989236502/
5. Krishna reveals his two-armed form to Arjuna. https://asitis.com/gallery/plate32
6. Bhakti Yoga – Purity of heart, connection to Divine. https://www.poojn.in/post/31248/bhakti-yoga-quotes-reflections-a-path-to-devotion?srsltid=AfmBOookcbAgIpxTaO2jTH3VoDoLhVSUjFps13_k6MNIww_UEkxIQG3y
7. Bhakti Yoga- cultivating devotion to Krishna. https://www.radhakrishnatemple.net/blog/bhagavad-gita-for-beginners/
8. Not agitated by the world. https://www.jkyog.org/blog/bhagavad-gita-wisdom-krishna-path-to-detachment-and-inner-peace/

By Nirooshitha Sethuram, Yogaratna

Graphics by Sheralee (Shambhavi) Hancherow

Chapter 9: Raja Vidya Yoga (The Yoga of Kingly Science)

Here, Krishna reveals the supreme knowledge and the ultimate mystery of devotion.  He gives the insights of Bhakti Yoga, the path of devotion. 

He displays His supreme glories, which evoke awe and devotion.  He makes it clear that this path is not only simple, but also the most enjoyable, a direct way to attain Divine union.  

Krishna explains His omnipresent nature, disclosing that He is both the creator and sustainer of the universe. He exists in both the manifest and unmanifest forms, pervading everything that exists. Through steadfast devotion and faith, one can surpass ignorance and understand “The Divine Essence.”

Devotion is not tied to elaborate rituals or grand offerings, He explains. Even the simplest offerings — a leaf, a flower, fruit, or water — when presented with love, devotion, and sincerity, are accepted by Him.  This simplicity underscores the accessibility of the Divine connection regardless of any status or capability.  

It further reveals supreme impartiality, stating that the Divine essence is equally disposed to all beings, but is particularly drawn to those who surrender with wholehearted devotion.

Here Krishna also speaks about selfless action as a means of liberation. He urges dedicating all actions, intentions, and thoughts to Him, thus freeing yourself from attachment. By this, you are freed from the cycle of karma, escaping the cycles of birth and death.  

He invites Arjuna and all seekers to see Him in every aspect of life, and to perform all duties with detachment. This ensures inner peace and spiritual liberation.  Krishna also explains the eternal truth of His Divine nature and the connection between all beings. 

In essence, this chapter is an inspirational and intimate guide for cultivating devotion, surrendering to the eternal essence, and faith in the eternal essence.  It encourages living a life of harmony with the Divine and finding liberation through unwavering love for the eternal essence, thereby achieving the highest spiritual fulfillment.

The Dialog

Krishna says, “You shall be freed from all evil when you have knowledge combined with experience.  

“People who have no faith in this dharma return to the path of rebirth, fraught with death, without attaining Me.  The entire universal manifestation is pervaded by Me in My unmanifest form.  All beings exist in Me, but I am not enclosed by them.  And yet, they do not abide in Me knowingly. 

“Behold the mystery of My Divine yoga energy.  Although I am the Creator and Sustainer of all living beings, I am not influenced by them or by material nature.  All living beings rest always in Me.  

“At the end of a cosmic cycle, all beings enter into My nature. I send them forth again at the beginning of the next cycle.  Animating My nature, the whole cosmic order is manifested again and again, and annihilated at the end by My will.  These actions do not bind Me. I remain unattached to them, as one unconcerned.  Under My supervision, nature produces the moving and the unmoving, making the world revolve.

“Fools disregard Me when I wear a human form.  They cherish vain hopes, perform vain actions, pursue vain knowledge, and behave senselessly.  But the Great Souls, knowing their Divine nature, worship Me with undisturbed minds.  They worship Me with love and unwavering devotion.  

“I am the ritual, the sacrifice, the healing herb, the transcendental chant.  I also am the clarified butter, the fire and the offering.  I am the Father of this universe, the Mother, the support and the Grandsire. I am the object of knowledge, the purifier and the syllable Om. 

Others also, offering the wisdom-sacrifice (jnana yaj~na), worship Me, knowing me as the all-faced, the one without a second, diverse in many, and in the universal form.

“I am also the Rig, the Sama and the Yajur Vedas.  I am the goal, the support, the Lord, the witness, the abode, the shelter, the friend, the origin, the dissolution, the foundation, the treasure-house and the imperishable seed.  I give heat; I hold back and give rain.  I am the immortality and also death.  Both existence and non-existence are in Me.

“The knowers of the Vedas, the drinkers of soma, purified of sins, worshipping Me by sacrifices, pray for the way to heaven. Having attained the world of Indra, they enjoy the heavenly pleasures of the Devas. When their merit becomes exhausted, they enter the world of mortals. They go and return endlessly.  They have no liberation.  Therefore, through the Vedic principles, they achieve only temporary happiness.

“To those who worship Me alone, meditating on their identity with Me and ever devoted to Me, I secure what is not already possessed and preserve what they already possess.  Even those devotees who, endowed with faith, worship other gods, worship Me alone, though in a wrong way.  I alone am the enjoyer and only object of all sacrifices.  The worshippers of the gods go to them.  My devotees come to Me.  

“Whosoever offers Me, with love and devotion, a leaf, a flower, fruit or water, I accept.  All that you do, all that you eat, all that you offer and all that you give in charity, as well as the austerities you perform, should be done as an offering to Me.  Therefore, you shall be free from the bondage of actions, which bear good or evil results.

“I am the same toward all beings.  To Me there is none hateful or dear.  

But those who worship Me with devotion are in Me and I am in them.  Even if one commits the most abominable actions, if he worships Me with unswerving devotion, he is to be considered saintly because he has formed the right resolution.  He quickly becomes righteous and attains lasting peace. 

“My true devotee never perishes.  Women, different castes, those who take refuge in Me, though they be of sinful birth, attain the supreme goal.  Engage your mind always in thinking of Me, be devoted to Me, bow down to Me. Being completely absorbed in Me, surely you will come to Me.”

Chapter 10: Vibhuti Yoga (The Yoga of the Divine Glories)

The magnificence of Krishna’s Divine manifestations is revealed here. He begins with emphasizing His position as the ultimate source of all creation and knowledge. 

Krishna explains that the wise who comprehend His Divine nature are freed from delusions. He elaborates on the supreme aspects of His transcendental nature, which inspire devotion and lead to liberation for those who meditate on them.

Acknowledging Krishna’s Supreme nature, Arjuna asks how to always focus on Him. He asks for a detailed answer.

Krishna further elaborates on His omnipresence by identifying Himself with the most glorious and powerful aspects of creation.   He provides a long list of His glorious manifestations in the perceived universe. Krishna tells Arjuna to discern His Divine essence in every element of existence.  

Reiterating the transformative power of devotion and surrender, Krishna explains that those who dedicate their actions, thoughts and emotions to Him become free from the bondage of karma. He assures that He resides in the hearts of all beings, fulfilling the desires of those who approach Him with faith and love.

The chapter concludes with Krishna declaring that His Divine glories are infinite, that what He has revealed to Arjuna is only a mere fragment of His boundless reality.  All magnificence and splendor in the world stem from His Divine energy.

He invites Arjuna and all beings to recognize and embrace the Divine presence in all aspects of life. Thus is explained the power and fruit of bhakti yoga.  This chapter serves as a profound revelation of Krishna’s Divine nature, inspiring devotion, and offering a path to liberation through love, faith and surrender.

The Dialog

Krishna says, “Neither the hosts of heaven nor great Rishis know My origin.  Among mortals, he who knows Me is undeluded and freed from all sins.  

“All the qualities, intellect, knowledge, clarity of thought, forgiveness, truthfulness, control over the senses and mind, joy and sorrow, birth and death, fear and courage, non-violence, equanimity, contentment, austerity, charity, fame, and infamy arise from me.  

“The seven sages, before them the four others (Brahma’s sons) and the Manus are born out of My mind. All creatures in these planets descend from them.   He who knows in truth this glory and power of Mine acquires unshakable devotion.  I am the Source of All; from Me everything evolves.  

“To they who are always steadfast, worshipping Me with love, I bestow the yoga of discernment, by which they come to Me.  Solely out of compassion for them, dwelling in their hearts, I destroy the darkness born of ignorance by the luminous lamp of knowledge.”

Arjuna says, “You are the Supreme Brahman, the Divine sages have proclaimed. Now You Yourself say the same to me.  I believe all this which You say to me as true.” Then Arjuna asks, “You should tell me about Your Divine powers, and how may I know you.  Is it by constant meditation?  In what aspects or things are You to be contemplated by me?  Tell me Your powers and glories.”

Krishna answers, “I will detail My Divine glories in their prominence, though there is no end to My extent.  I am the Self in the hearts of all creatures.  I am the beginning, middle, and end.  Among the Adityas, I am Vishnu, among the luminaries, the radiant sun.  I am Marichi among the Maruts.  

“Among stars I am the moon.  Among the Vedas I am the Sama Veda.  Among the gods I am Indra. Among the senses I am the mind, and in living beings I am intelligence.  Among the Rudras I am Shiva; among the Yakshas and Rakshasas, I am Kubera.  Among the Vasus, I am the fire.  

“Among the mountains I am Meru.  Among the priests I am the chief, Brihaspati.  Among the army generals I am Skanda.  Among lakes I am the ocean.  Among the great sages, I am Bhrigu.  Among words I am the transcendental ‘Om.’   Among sacrifices I am the chanting of silent mantra repetition, japa. 

“Among immovable things I am the Himalayas.  Among the trees I am the ashvattha (peepul). Among the Divine sages I am Narada.  Among Gandharvas I am Chitraratha.  Among the perfected, I am the sage Kapila.  I am Ucchaisravas among horses.  Among lordly elephants, I am the Airavata and among men, the monarch.  

“Among weapons I am the thunderbolt.  Among cows, I am the wish-fulfilling cow Kamadhenu.  I am Manmadha, the god of love.  Among serpents, I am Vasuki.  I am Ananta among the Nagas.  I am Varuna among dwellers.  Among the ancestors, I am Aryaman.  I am Yama, the God of death, among those who practice self-control.  I am Prahlad among the demons.  

“Among the reckoners, I am time.  Among beasts, I am the lion and Garuda among birds.  Among the purifiers, I am the wind.  I am Rama among the warriors.  Among the fish, I am the shark.  Among the streams, I am the Ganga.  Among creations I am the beginning, the middle and the end.  

“Among the sciences I am the science of the Self.  I am the logic in disputation.  Among the alphabet, I am the letter a, and the dual among the compound words.  I am verily the inexhaustible everlasting time.  I am the fruits of actions, having faces in all directions.  I am all-devouring death, and prosperity of those who are prosperous.  

“Among feminine qualities, I am the fame, prosperity, speech, memory, intelligence, firmness and forgiveness.  Among the hymns also, I am the Brihatsaman; among mantras, I am Gayatri.  Among the months, I am Margashirsha and, among seasons, the flowery spring.  

“I am the gambling of the cheaters.  I am the splendor of the splendid, and I am victory.  I am determination and I am the goodness of the good.  Among Yadavas, I am Vasudeva.  Among the Pandavas, I am Arjuna.  Among sages, I am Vyasa.  Among poets, I am Usana, the seer.  Among the punishers, I am the scepter.  

“Among those who seek victory I am statesmanship and also, among secrets, I am silence.  I am the knowledge among knowers.  Whatever is the seed of all beings, I am that also.  There is no being, whether moving or unmoving, that can exist without Me.  

“There is no end to My Divine glories; this is merely a brief listing. Whatever glorious, beautiful or mighty being exists anywhere, it has sprung from but a spark of My splendor.  With a single fragment of Myself, I stand supporting the whole universe.”

More to come…

1. Showing devotion to Krishna https://www.srigaurangashram.in/Science%20of%20Bhakti%20Yoga.html
2. Krishna explaining to Arjuna about knowledge combined with experience https://vinaire.me/2021/01/04/the-bhagavad-gita-chapter-9/
3. Jñana yaj~na https://en.wikipedia.org/wiki/Shivananda_Lahari
4. Devotion to Krishna while eating Image by S. Hancherow/Canva
5. “Those who worship Me with devotion are in Me & I am in them.” Image by S. Hancherow/Canva
6. Dedicate thoughts to Krishna https://www.jkyog.org/blog/overcome-fear-shree-krishna-will-protect-you-always/
7. “I am the Self in the hearts of all creatures” https://www.holy-bhagavad-gita.org/chapter/10
8. Krishna explains, “I am…” https://theharekrishnamovement.org/2013/04/17/the-opulence-of-the-absolute/
9. Krishna showing divine opulences, including everlasting time & I am Arjuna https://pragmaticgita.com/divine-opulences-34to42/