Geeta question bank chapters 10 to 18

1. Concept of Vibhuti-s and description of Vibhuti-s (LQ)

Concept of Vibhūti-s and Their Description in the Bhagavad Gītā

The term Vibhūti (विभूति) originates from the Sanskrit root vi-√bhū, meaning "to be eminent, powerful, or
glorious." It refers to divine manifestations or extraordinary opulences of the Supreme Being. In the context
of the Bhagavad Gītā, Vibhūti-s are described as the special, supreme, and divine expressions of Lord Kṛṣṇa
in various aspects of creation.

Vibhūti-Yoga (Bhagavad Gītā, Chapter 10)

The concept of Vibhūti-s is extensively elaborated in the tenth chapter of the Bhagavad Gītā, titled Vibhūti-
Yoga (The Yoga of Divine Glories). In this chapter, Lord Kṛṣṇa explains to Arjuna that He is the essence of all
that is magnificent, powerful, and extraordinary in the universe.

Key references from the Bhagavad Gītā regarding Vibhūti-s:

1. Bhagavad Gītā 10.20

अहमात्मा गुडाकेश सर्वभूताशयस्थितः।
अहमादिश्च मध्यं च भूतानामन्त एव च।।

"O Arjuna, I am the Self, seated in the hearts of all beings. I am the beginning, the middle, and the end of all
existences."

➤ This verse establishes that Kṛṣṇa is the indwelling Self (Ātman) present in all beings, and He is the origin,
sustainer, and conclusion of everything.

2. Bhagavad Gītā 10.21

आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान्।
मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी।।

"Among the Ādityas, I am Viṣṇu; among luminous bodies, I am the radiant Sun; among the Maruts, I am
Marīci; and among stars, I am the Moon."

➤ Here, Kṛṣṇa reveals that He is present as Viṣṇu among celestial deities, the Sun among luminous objects,
and the Moon among stars, signifying His supreme influence in cosmic order.

3. Bhagavad Gītā 10.22

वेदानां सामवेदोऽस्मि देवानामस्मि वासवः।
इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना।।

"Among the Vedas, I am the Sāma Veda; among the gods, I am Indra; among the senses, I am the mind; and
in living beings, I am consciousness."

➤ This verse highlights Kṛṣṇa’s presence in knowledge (Sāma Veda), divine rulership (Indra), sensory
perception (mind), and sentience (consciousness).

4. Bhagavad Gītā 10.25

महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम्।
यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः।।

"Among the great sages, I am Bhṛgu; among vibrations, I am the sacred syllable ‘AUM’; among sacrifices, I
am japa (chanting of holy names); and among immovable things, I am the Himalayas."
➤ This verse emphasizes the spiritual power of Bhṛgu, AUM, japa, and the grandeur of the Himalayas.

5. Bhagavad Gītā 10.32

सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन।
अध्यात्मविद्या विद्यानां वादः प्रवदतामहम्।।

"Of all creations, I am the beginning, the end, and the middle. Among sciences, I am the science of the self
(Adhyātma Vidyā), and among debaters, I am the logical argument."

➤ This verse shows that Kṛṣṇa is the essence of creation, supreme knowledge (Adhyātma Vidyā), and the
power of reasoning.

6. Bhagavad Gītā 10.39

यच्चापि सर्वभूतानां बीजं तदहमर्जुन।
न तदस्ति विना यत्स्यान्मया भूतं चराचरम्।।

"O Arjuna, I am the seed of all beings. Nothing moving or non-moving exists without Me."

➤ Kṛṣṇa declares that He is the very seed (cause) of existence, without which nothing can exist.

7. Bhagavad Gītā 10.41

यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा।
तत्तदेवावगच्छ त्वं मम तेजोंऽशसंभवम्।।

"Whatever possesses splendor, glory, or power, know that it has originated from My divine energy."

➤ This verse sums up the Vibhūti-s, stating that all exceptional qualities stem from the divine energy of
Kṛṣṇa.

Significance of Vibhūti-Yoga

 Vibhūti-s are the manifestations of the divine presence in various aspects of life.

 This chapter helps devotees recognize the omnipresence of the Divine and cultivate bhakti
(devotion) by seeing Kṛṣṇa in all things.

 The realization of Vibhūti-s leads to jñāna (wisdom) and vairāgya (detachment) by understanding
that everything extraordinary is but a fraction of Kṛṣṇa’s infinite power.

Conclusion

The concept of Vibhūti-s in the Bhagavad Gītā serves as a spiritual tool to recognize the divine in all aspects
of existence. By contemplating these manifestations, one develops a deeper connection with the Supreme
and understands that all greatness, knowledge, and power originate from the Divine.

2. Cosmic form of Krishna (LQ)

The Cosmic Form of Krishna is described in the Bhagavad Gita, Chapter 11, known as the Vishwarupa
Darshana Yoga (The Yoga of the Vision of the Universal Form). This is when Krishna reveals His Vishwarupa
(universal form) to Arjuna on the battlefield of Kurukshetra.

Key References from the Bhagavad Gita (Chapter 11)

1. Arjuna’s Request (BG 11.3)

manyase yadi tacchakyam mayā draṣṭumiti prabho

yogeśvara tato me tvaṁ darśayātmānamavyayam
Translation:
"O Lord, if You think I am able to behold Your universal form, then, O Master of Yoga, please reveal Your
imperishable self to me."

2. Krishna Grants Divine Vision (BG 11.8)

na tu māṁ śakyase draṣṭum anenaiva svacakṣuṣā

divyaṁ dadāmi te cakṣuḥ paśya me yogam aiśvaram
Translation:
"But you cannot see Me with your present eyes. Therefore, I grant you divine vision; behold My divine
power and opulence."

3. Description of the Vishwarupa (BG 11.10-11)

aneka-vaktra-nayanam anekādbhuta-darśanam
anekadivya-ābharaṇaṁ divyānekodyatāyudham
Translation:
"He had many mouths and eyes, displayed many wondrous sights, and was adorned with many divine
ornaments and uplifted divine weapons."

4. The All-Consuming Form (BG 11.32)

kālo’smi loka-kṣhaya-kṛit pravṛiddho

lokān samāhartum iha pravṛittaḥ
Translation:
"I am Time, the great destroyer of the world, and I have come here to engage all people. With the exception
of you (the Pandavas), all the warriors will perish."

5. Arjuna’s Surrender (BG 11.45-46)

adr̥ṣṭa-pūrvam hr̥ṣito’smi dr̥ṣṭvā

bhayena ca pravyathitaṁ mano me
Translation:
"Having seen what was never seen before, I am overjoyed, yet my mind trembles with fear. O Lord, please
return to Your normal form."

6. Krishna Returns to His Original Form (BG 11.50)

sañjaya uvāca
ityarjunaṁ vāsudevas tathoktvā
svakaṁ rūpaṁ darśayāmāsa bhūyaḥ
Translation:
"Having spoken thus to Arjuna, Krishna revealed His normal, four-armed form, and then finally His human
form to reassure Arjuna."

Significance of Krishna’s Vishwarupa

 Demonstrates His omnipresence, omnipotence, and omniscience.

 Shows that time (Kāla) is a manifestation of Krishna, signifying the inevitability of destiny.

 Establishes Krishna as the Supreme Reality (Brahman) beyond all conceptions of form and
formlessness.

 Reinforces Arjuna’s faith and his duty as a Kshatriya (Svadharma).

3. Reaction of Arjuna on the Cosmic form of Krishna (SN)
Arjuna’s reaction to the cosmic form (Vishvarupa) of Krishna in the Bhagavad Gita (Chapter 11) is a
mixture of awe, devotion, fear, and surrender. Here’s a breakdown with references:

1. Overwhelmed with Wonder and Devotion

When Krishna grants divine vision and reveals His cosmic form, Arjuna is awestruck by the infinite faces,
arms, eyes, and the brilliance that surpasses thousands of suns.

 BG 11.10-11: "There, in that universal form, Arjuna saw unlimited mouths, unlimited eyes,
unlimited wonderful visions. The form was decorated with divine ornaments and weapons."

 BG 11.12: "If a thousand suns were to rise at once in the sky, their radiance might resemble the
effulgence of the Supreme Being in that universal form."

2. Reverence and Praise

Arjuna bows in reverence, realizing Krishna as the Supreme Divine beyond all gods and sages.

 BG 11.16: "I see Your infinite form everywhere, without beginning, middle, or end, adorned with
many crowns, clubs, and discs, and glowing like a blazing fire."

 BG 11.18: "You are the Imperishable, the Supreme One to be realized. You are the ultimate resting
place of the universe."

3. Fear and Trembling

As Arjuna sees the terrifying aspects of the cosmic form, including the destruction of warriors and
worlds, he becomes deeply frightened.

 BG 11.23: "O Lord of lords, I am terrified upon seeing Your many faces and eyes, Your numerous
arms, thighs, and feet, and Your dreadful teeth like fires of destruction."

 BG 11.24: "Seeing You touching the sky, blazing in many colors, with gaping mouths and enormous
fiery eyes, my soul trembles, and I find neither peace nor courage."

4. Seeing Destruction and Destiny

Krishna shows Arjuna how time (Kala) is already annihilating great warriors, indicating the inevitability
of fate.

 BG 11.32: "I am Time, the great destroyer of the world, and I have come to engage all people. Even
without you, all these warriors shall cease to exist."

 BG 11.33: "Therefore, arise and attain glory! Conquer your enemies and enjoy a prosperous
kingdom. By My will, they are already slain."

5. Surrender and Prayer

Realizing Krishna’s supreme power, Arjuna seeks forgiveness and requests Krishna to return to His gentle
human form.

 BG 11.44: "You are the Father of this world, the worshipable and supreme teacher. No one is equal
to You, and no one is greater than You."

 BG 11.45-46: "Having seen this cosmic form, my heart trembles. O Lord, be gracious! Show me again
Your four-armed form as Vishnu and Your gentle human form."
 6. Krishna’s Assurance and Restoration

Krishna reassures Arjuna and reveals His more familiar form, bringing Arjuna back to his normal state of
mind.

 BG 11.50: "Having spoken thus, Krishna revealed His gentle form again, bringing peace to the
frightened Arjuna."

Conclusion

Arjuna’s reaction moves from wonder (adbhuta), reverence (bhakti), and fear (bhaya) to ultimate
surrender (sharana). This vision reinforces his duty as a warrior and his trust in Krishna’s divine plan.

4. Characteristics of the devotee (LQ)

In the Bhagavad Gita, Lord Krishna describes the characteristics of a true devotee (bhakta) in various
chapters. Below are some key qualities with references:

1. Devotion and Surrender (Bhakti & Sharanagati)

 अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते।

तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम्॥
(BG 9.22)
Meaning: Those who worship Me with unwavering devotion (ananya bhakti), I take care of their
needs and protection.

2. Equanimity and Detachment

 समः शत्रौ च मित्रे च तथा मानापमानयोः।

शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः॥
(BG 12.18-19)
Meaning: A devotee remains equal towards friends and enemies, honor and dishonor, heat and
cold, happiness and sorrow, and is free from attachment.

3. Non-Envy and Compassion

 अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च।

निर्ममो निरहङ्कारः समदुःखसुखः क्षमी॥
(BG 12.13)
Meaning: A devotee is free from envy, friendly, compassionate, free from possessiveness and ego,
and remains patient in happiness and sorrow.

4. Steadfastness in Yoga

 योगी युञ्जीत सततमात्मानं रहसि स्थितः।

एकाकी यतचित्तात्मा निराशीरपरिग्रहः॥
(BG 6.10)
Meaning: A yogi (true devotee) should always engage in meditation, staying in solitude, self-
controlled, free from desires and possessiveness.

5. Faith and Absence of Doubt

 श्रद्धावान् लभते ज्ञानं तत्परः संयतेन्द्रियः।

ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति॥
(BG 4.39)
 Meaning: A devotee with faith (shraddha), who is devoted and controls the senses, attains
knowledge and ultimate peace.

6. Freedom from Material Desires

 ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते।

श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः॥
(BG 12.20)
Meaning: Those who follow this path of eternal dharma with faith and devotion, considering Me as
supreme, are dearest to Me.

5. Types of devotion (SN)

The Bhagavad Gita (BG) describes different types of devotion (bhakti), primarily in Chapter 12: Bhakti Yoga
and in other verses throughout the text. Below are the key types of devotion along with their references:

1. Sakam Bhakti (Selfish Devotion)

 Reference: BG 7.16 – Chaturvidhā bhajante māṁ janāḥ su-kṛtino 'rjuna…

Explanation: Four types of people approach Krishna:

o Ārta (distressed, seeking relief from suffering)

o Jijñāsu (inquisitive, seeking knowledge)

o Arthārthī (desiring wealth and material benefits)

o Jñānī (wise, seeking self-realization)

 Interpretation: The first three types approach God with material desires, showing devotion driven
by personal needs.

2. Nishkam Bhakti (Selfless Devotion)

 Reference: BG 7.17 – Teṣāṁ jñānī nitya-yukta eka-bhaktir viśiṣyate…

Explanation: Among all devotees, the Jñānī (wise one), who worships Krishna with exclusive
devotion and without selfish desires, is the highest.

 Reference: BG 9.22 – Ananyāś cintayanto māṁ ye janāḥ paryupāsate…

Explanation: Krishna assures that those who worship Him with single-minded devotion (Ananya
Bhakti) receive divine protection and fulfillment of needs.

3. Ananya Bhakti (Exclusive Devotion)

 Reference: BG 8.14 – Ananya-cetāḥ satataṁ yo māṁ smarati nityaśaḥ…

Explanation: Those who remember Krishna constantly with unwavering faith attain Him easily.

 Reference: BG 12.6-7 – Ye tu sarvāṇi karmāṇi mayi sannyasya mat-parāḥ…

Explanation: Krishna promises to personally rescue His exclusive devotees from the cycle of birth
and death.

4. Apara Bhakti (Lower Bhakti) & Para Bhakti (Higher Bhakti)

 Apara Bhakti (Lower Bhakti) – Devotion mixed with rituals, desires, or material attachments.
 o Reference: BG 7.20 – Kāmais tais tair hṛta-jñānāḥ prapadyante 'nya-devatāḥ…
Explanation: Those whose intelligence is clouded by material desires worship demigods for
temporary benefits.

 Para Bhakti (Supreme Bhakti) – Devotion based on love and surrender to the Supreme without
expectation.

o Reference: BG 18.66 – Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja…

Explanation: Krishna urges Arjuna to abandon all duties and surrender to Him completely.

5. Kevala Bhakti (Pure Devotion)

 Reference: BG 9.13-14 – Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ…

Explanation: The great souls engage in devotional service without any material motives, chanting
and worshiping Krishna constantly.

Conclusion

The Bhagavad Gita presents a progressive journey in Bhakti, starting from devotion driven by needs (Sakam
Bhakti) to selfless, exclusive, and pure devotion (Kevala Bhakti, Ananya Bhakti, and Para Bhakti), culminating
in complete surrender (Sharanagati Bhakti).

6. Concepts of Kshetra and Kshetrajna (LQ)

The concepts of Kṣetra (क्षेत्र) and Kṣetrajña (क्षेत्रज्ञ) are discussed in Bhagavad Gītā, Chapter
13, titled Kṣetra-Kṣetrajña-Vibhāga-Yoga (The Yoga of Differentiation between the Field and the Knower of
the Field). These concepts are fundamental to understanding the distinction between the material body and
the conscious self.

1. Definition of Kṣetra and Kṣetrajña (BG 13.1-2)

🔹 Kṣetra (क्षेत्र - The Field): Refers to the physical body and all that is associated with it, including the
mind, senses, and material existence. It is subject to change, birth, and death.

🔹 Kṣetrajña (क्षेत्रज्ञ - The Knower of the Field): Refers to the individual consciousness (jīvātman) that
resides within the body and perceives it. It is eternal and distinct from the body.

📖 Bhagavad Gītā 13.1-2

"Idam śarīram kaunteya kṣetram ity abhidhīyate |
Etad yo vetti taṁ prāhuḥ kṣetrajña iti tadvidaḥ ||"

Translation: "O Arjuna, this body is called the field (Kṣetra), and he who knows it is called the knower of the
field (Kṣetrajña) by the wise."

2. The Supreme Kṣetrajña - Paramātman (BG 13.3)

While each individual soul (jīvātman) is a Kṣetrajña within its own body, the Supreme Lord (Īśvara or
Paramātman) is the ultimate Kṣetrajña who resides in all beings.
📖 Bhagavad Gītā 13.3
"Kṣetrajñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata |
Kṣetra-kṣetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama ||"

Translation: "Know that I (Krishna) am also the knower in all bodies, O Bhārata. The knowledge of Kṣetra and
Kṣetrajña is true knowledge in My opinion."

This verse establishes the duality of jīvātman and Paramātman, where Krishna identifies Himself as the
universal Kṣetrajña, present in all beings.

3. Composition of Kṣetra (BG 13.5-6)

The Kṣetra, or body, is described as a combination of five great elements (pañca-mahābhūtas), ego, intellect,
unmanifest nature (prakṛti), and various sensory and mental faculties.

📖 Bhagavad Gītā 13.6

"Mahābhūtāny ahaṅkāro buddhir avyaktam eva ca |
Indriyāṇi daśaikaṁ ca pañca cendriya-gocharāḥ ||"

Translation: "The great elements, ego, intellect, and unmanifest nature, along with the ten senses, mind, and
five sense objects—these constitute the field (Kṣetra)."

This verse shows that Kṣetra is entirely material and perishable.

4. The Purpose of This Knowledge (BG 13.11-12)

The real purpose of distinguishing Kṣetra from Kṣetrajña is to develop detachment from the body and realize
the eternal nature of the self.

📖 Bhagavad Gītā 13.12

"Anādi matparaṁ brahma na sat tan nāsad ucyate ||"

Translation: "That Supreme Brahman is beginningless, beyond both existence and non-existence."

This verse connects Kṣetrajña to Brahman, the ultimate reality, highlighting the path of self-realization.

Summary of the Concept

1. Kṣetra (The Field): The body, including mind and senses, is perishable.

2. Kṣetrajña (The Knower of the Field): The individual soul, which is eternal and different from the
body.

3. Supreme Kṣetrajña: Krishna (Paramātman) is the ultimate knower in all bodies.

4. Jñāna (True Knowledge): Understanding the difference between Kṣetra and Kṣetrajña leads to
liberation (mokṣa).

This teaching is crucial in Vedantic philosophy, as it lays the foundation for the distinction between Prakṛti
(matter) and Puruṣa (consciousness).
 7. Nine attributes of the instruments of Knowledge (SN)
In the Bhagavad Gita, Lord Krishna describes various attributes that serve as instruments of knowledge
(Jñāna Sādhanā). In Chapter 13, Verse 8–12, He enumerates twenty qualities that constitute Jñāna (true
knowledge), but among them, nine are often highlighted as essential instruments of knowledge. These
attributes refine the intellect and perception, enabling one to realize the Supreme Truth.

Here are nine key attributes from Bhagavad Gita (13.8–12) that serve as instruments of knowledge (Jñāna
Sādhanā):

1. Amanitvam (अमानित्वम्) – Humility (Absence of pride)

2. Adambhitvam (अदम्भित्वम्) – Simplicity (Absence of hypocrisy or pretentiousness)

3. Ahimsa (अहिंसा) – Non-violence (Avoidance of harm in thought, word, and action)

4. Kshanti (क्षान्तिः) – Forgiveness (Tolerance and patience towards others)

5. Arjavam (आर्जवम्) – Straightforwardness (Honesty and integrity in thoughts and actions)

6. Acharya Upasana (आचार्योपासनम्) – Service to the teacher (Reverence and devotion to the
guru)

7. Shaucham (शौचम्) – Purity (Both internal and external cleanliness)

8. Sthairyam (स्थैर्यम्) – Steadfastness (Firmness in pursuit of knowledge)

9. Atma-vinigraha (आत्मविनिग्रहः) – Self-control (Mastery over one’s senses and desires)

Reference:

🔹 Bhagavad Gita Chapter 13, Verses 8-12

"Amanitvam adambhitvam ahimsa kshantir arjavam
Acharyopasanam shaucham sthairyam atma-vinigrahah..."

These qualities prepare the mind for higher wisdom and self-realization, leading to the understanding of
Kshetra (field – body) and Kshetrajna (knower – soul).

8. Nature of the lord (SN)

The Bhagavad Gita (BG) describes the nature of the Lord (Bhagavan, Krishna) in
multiple ways, emphasizing His transcendental, omnipotent, and all-pervading nature.
Below are key references from the Gita that illustrate His nature:

1. Supreme Reality and Cause of All

BG 10.8
ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ budhā bhāva-samanvitāḥ
Meaning:
"I am the source of all spiritual and material worlds. Everything emanates from Me.
The wise who understand this worship Me with devotion."
 ➡️This verse establishes Krishna as the ultimate cause of creation, sustenance, and
dissolution.

2. Transcendental and Beyond Material Nature

BG 7.7

mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya

mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva
Meaning:
"O Arjuna, there is no truth superior to Me. Everything rests upon Me, as pearls are
strung on a thread."
➡️Krishna is the Supreme Reality, beyond the material world, and everything is
dependent on Him.

3. Imperishable and Eternal

BG 2.17
avināśi tu tad viddhi yena sarvam idaṁ tatam
vināśam avyayasyāsya na kaścit kartum arhati
Meaning:
"That which pervades the entire body is indestructible. No one can destroy the
imperishable soul."
➡️This verse refers to the eternal nature of both the soul and the Supreme Lord.

4. Omnipresent and Witness to All

BG 13.16
bahir antaś ca bhūtānām acaraṁ caram eva ca
sūkṣmatvāt tad avijñeyaṁ dūra-sthaṁ cāntike ca tat
Meaning:
"He is outside and inside of all living beings. He is both moving and non-moving.
Being subtle, He is beyond ordinary perception and is both far and near."
➡️Krishna is omnipresent, immanent, and beyond ordinary perception.

5. Ultimate Goal and Shelter

BG 18.66
sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ
Meaning:
"Abandon all varieties of dharma and surrender unto Me alone. I shall deliver you
from all sinful reactions. Do not fear."
➡️Krishna is the ultimate refuge and liberator of souls.

9. Concept of Prakriti and Purusha (SN)

The concept of Prakriti (प्रकृति) and Purusha (पुरुष) in the Bhagavad Gita (BG) is central to its
philosophical teachings, particularly in explaining the dual nature of existence—the material and the
spiritual. This idea is primarily discussed in Chapter 13 (Kṣetra-Kṣetrajña Vibhāga Yoga) and Chapter 7 (Jñāna-
Vijñāna Yoga).

1. Prakriti and Purusha in Chapter 13 (Verse 19–23)

Here, Krishna explains the distinction between Prakriti (nature, matter, or energy) and Purusha (the
conscious self, or the experiencer).

🔹 BG 13.19
"Prakritim purusham chaiva viddhy anadi ubhav api;
Vikaramsh cha gunamsh chaiva viddhi prakritisambhavan."

➡ "Know that both Prakriti (material nature) and Purusha (the conscious self) are beginningless. The
modifications (vikaras) and the three gunas arise from Prakriti."

🔹 BG 13.20
"Kārya-kāraṇa-kartṛtve hetuḥ prakṛtir uchyate;
puruṣaḥ sukha-duḥkhānāṁ bhoktṛtve hetur uchyate."

➡ "Prakriti is said to be responsible for cause and effect (creation and change), while Purusha is responsible
for experiencing pleasure and pain."

🔹 BG 13.22
"Purushaḥ prakriti-stho hi bhunkte prakriti-jān guṇān;
Kāraṇaṁ guṇa-saṅgo ’sya sad-asad-yoni-janmasu."

➡ "When Purusha resides in Prakriti, it experiences the three gunas (sattva, rajas, tamas). Attachment to
these gunas leads to birth in good or bad wombs."

✅ Key Idea:

 Prakriti is the material cause of creation and change.

 Purusha is the conscious experiencer, but it becomes bound when attached to Prakriti.

 Liberation happens when Purusha realizes its distinction from Prakriti.

2. Prakriti and Purusha in Chapter 7 (Verse 4–5)

Here, Krishna speaks about His twofold nature—the lower (material) and the higher (spiritual).

🔹 BG 7.4
"Bhūmir āpo ’nalo vāyuḥ khaṁ mano buddhir eva cha;
Ahaṅkāra itīyaṁ me bhinnā prakṛtir aṣṭadhā."

➡ "Earth, water, fire, air, space, mind, intellect, and ego—these constitute My eightfold separated Prakriti
(material nature)."

🔹 BG 7.5
"Apareyam itas tv anyāṁ prakṛtiṁ viddhi me parām;
Jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat."

➡ "But beyond this (material Prakriti), O mighty-armed Arjuna, is My higher Prakriti, which is the living
entity (Jīva-ātmā) that sustains this world."
✅ Key Idea:

 Krishna categorizes two types of Prakriti:

o Apara Prakriti (lower nature) – the material world (five elements + mind, intellect, ego).

o Para Prakriti (higher nature) – the soul (Jīva), which is actually Purusha.

3. Summary of the Concept

1. Prakriti – Material nature, consisting of the five elements, mind, intellect, and ego. It is unconscious
and dynamic.

2. Purusha – The conscious self (Jīva or Ātman), which is beyond material nature.

3. Bondage – When Purusha identifies with Prakriti, it experiences samsāra (the cycle of birth and
death).

4. Liberation (Moksha) – Happens when Purusha realizes its distinction from Prakriti and aligns with
the Supreme (Brahman/Krishna).

10. Concept and description of Trigunas (LQ)

The concept of Trigunas (त्रिगुणाः) in the Bhagavad Gita (BG) is fundamental in understanding human
nature, actions, and spiritual evolution. The three gunas—Sattva (Purity), Rajas (Activity), and Tamas
(Inertia)—are intrinsic qualities of Prakriti (Nature) and influence every aspect of life. Below is a structured
explanation with references from the Bhagavad Gita.

1. Introduction to Trigunas (BG 14.5)

Lord Krishna explains in Chapter 14 – The Yoga of the Division of the Three Gunas that all beings in the
material world are influenced by these three qualities.

Verse 14.5:
सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः।
निबध्नन्ति महाबाहो देहे देहिनमव्ययम्॥

Translation:
"Sattva, Rajas, and Tamas—these three qualities born of material nature—bind the imperishable soul to the
body, O mighty-armed Arjuna."

🔹 This verse establishes that all human experiences and actions are governed by these three gunas, which
bind the soul to the cycle of birth and death.

2. The Nature and Effects of the Three Gunas

(A) Sattva – Purity, Knowledge, and Harmony (BG 14.6)

Verse 14.6:
तत्र सत्त्वं निर्मलत्वात् प्रकाशकमनामयम्।
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ॥

🔹 Sattva is pure, illuminating, and free from affliction.

🔹 It binds the soul to happiness and knowledge.
🔹 A person dominated by Sattva Guna is calm, wise, and inclined toward spiritual growth.

(B) Rajas – Activity, Passion, and Desire (BG 14.7)

Verse 14.7:
रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम्।
तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम्॥

🔹 Rajas is characterized by passion, attachment, and desire.

🔹 It binds the soul through constant action and craving for results.
🔹 A Rajasic person is ambitious, restless, and highly involved in worldly pursuits.

(C) Tamas – Darkness, Ignorance, and Inertia (BG 14.8)

Verse 14.8:
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम्।
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत॥

🔹 Tamas arises from ignorance and leads to delusion.

🔹 It binds the soul through negligence, laziness, and sleep.
🔹 A Tamasic person is lethargic, confused, and resistant to change.

3. Consequences of Each Guna (BG 14.14-15)

 Sattva Dominance → Leads to higher realms (spiritual elevation) after death (BG 14.14).

 Rajas Dominance → Leads to rebirth in the material world full of desires and struggles (BG 14.15).

 Tamas Dominance → Leads to lower births (such as animals or demonic forms) due to ignorance (BG
14.15).

4. Transcending the Gunas – The Path to Liberation (BG 14.26)

Verse 14.26:
मां च योऽव्यभिचारेण भक्तियोगेन सेवते।
स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते॥

🔹 "One who engages in pure devotion to Me rises above these gunas and attains the state of Brahman
(liberation)."
🔹 Bhakti Yoga (the path of devotion) is the ultimate way to transcend the gunas and attain moksha
(liberation).
5. Conclusion: The Role of Trigunas and the Path Beyond

 Sattva is the highest guna but still causes attachment to happiness and knowledge.

 Rajas keeps one entangled in material pursuits and actions.

 Tamas leads to ignorance and spiritual degradation.

 The Solution: Only through spiritual practice, self-discipline, and devotion can one transcend the
gunas and attain true liberation.

Final Takeaway:

"Trigunas govern human life, but true freedom lies in transcending them through wisdom, detachment, and
devotion."

11. Characteristics of Sattvaguna (SN)

In the Bhagavad Gita, Sattva (सत्त्वगुण) is one of the three gunas (modes of material nature) along with
Rajas (रजोगुण) and Tamas (तमोगुण). Sattva is characterized by purity, knowledge, and harmony. Below are
the key characteristics of Sattva Guna with references from the Bhagavad Gita:

1. Purity and Illumination

सत्त्वं सुखे सञ्जयति ज्ञानं सञ्जयते रजः।

प्रमादमोहौ तमसः भवतोऽज्ञानमेव च ॥ (BG 14.9)
Translation: Sattva binds one to happiness and knowledge, Rajas to action, and Tamas to ignorance and
delusion.

2. Knowledge and Wisdom

सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च।

प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥ (BG 14.17)
Translation: From Sattva arises knowledge, from Rajas arises greed, and from Tamas arises ignorance and
delusion.

3. Light and Clarity

उर्द्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः।

जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥ (BG 14.18)
Translation: Those situated in Sattva rise upwards (towards liberation), those in Rajas stay in the middle, and
those in Tamas go downwards (towards darkness).

4. Detachment and Inner Peace

न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति।

उदासीनवदासीनो गुणैर्यो न विचाल्यते ॥ (BG 14.22)
Translation: One who is established in Sattva does not hate activity when it arises, nor does he crave it when
it ceases.

5. Leads to Liberation

सत्त्वेन निर्मलत्वात्प्रकाशकमनामयम्।
सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥ (BG 14.6)
Translation: Sattva, being pure, is illuminating and free from disease; it binds the soul through attachment to
happiness and knowledge.

Thus, Sattva is the mode of harmony, knowledge, and enlightenment. However, even Sattva binds the soul,
as it attaches one to happiness and wisdom, which ultimately must be transcended for liberation (moksha).

12.Characteristics of Rajoguna (SN)

In the Bhagavad Gita, Rajoguna (रजोगुण) is one of the three gunas (modes of material nature) and is
associated with passion, activity, desire, and attachment. The key characteristics of Rajoguna, as described in
the Bhagavad Gita, are:

1. Driven by Passion and Desire

Reference: Bhagavad Gita 14.7

"रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम्।

तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम्॥"
Translation:
"O Kaunteya, know that Rajas is of the nature of passion, arising from desire and attachment. It binds the
embodied soul through attachment to action."

 Rajoguna fuels desires and ambitions.

 It makes a person restless and constantly engaged in action.

2. Leads to Attachment to Action and Its Fruits

Reference: Bhagavad Gita 3.36–37

Arjuna asks Krishna what compels a person to act sinfully. Krishna responds:

"काम एष क्रोध एष रजोगुणसमुद्भवः।

महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्॥" (BG 3.37)
Translation:
"It is desire, it is anger, born of the mode of passion; know it as the great devourer and the great sinner—this
is the enemy in this world."

 Rajoguna manifests as kama (desire) and krodha (anger).

 It drives people toward excessive material pursuit, leading to attachment.

3. Produces Restlessness and Discontentment

Reference: Bhagavad Gita 14.12

"लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा।

रजस्येतानि जायन्ते विवृद्धे भरतर्षभ॥"
Translation:
"When Rajas is predominant, greed, excessive activity, restlessness, and longing arise, O best of the
Bharatas."

 A person influenced by Rajoguna is never satisfied.

  It leads to overexertion in material pursuits.

4. Results in Joy and Sorrow Alternating

Reference: Bhagavad Gita 18.38

"यत्तदग्रे विषमिव परिणामेऽमृतोपमम्।

तत्सुखं राजसं स्मृतं कर्मसङ्गसमुद्भवम्॥"
Translation:
"That happiness which arises from contact of the senses with objects, which is like nectar in the beginning
but like poison in the end, is said to be Rajasic."

 Rajasic happiness is short-lived.

 It starts with pleasure but ultimately leads to dissatisfaction and suffering.

5. Leads to Rebirth in Activity-Oriented Realms

Reference: Bhagavad Gita 14.18

"राजसि प्रलयं गत्वा कर्मसङ्गिषु जायते।"

Translation:
"Those who die in the mode of Rajas are born among those attached to action."

 Rajasic tendencies cause the soul to be reborn in environments where action and ambition
dominate.

 One remains bound to the cycle of karma.

Conclusion

Rajoguna is essential for worldly progress but also binds the soul to the material world through desire,
attachment, and restlessness. While it can lead to achievements, it ultimately needs to be transcended by
cultivating Sattvaguna (purity and wisdom) for spiritual progress.

13.Characteristics of Tamoguna (SN)

Tamoguna (तमोगुण) is one of the three Gunas (modes of nature) described in the Bhagavad Gita. It
represents darkness, inertia, ignorance, and delusion. Below are its key characteristics with references from
the Bhagavad Gita:

1. Nature of Tamoguna

BG 14.8
तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम्।
प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत॥

Translation:
"O Bharata, know that Tamas, born of ignorance, deludes all embodied beings. It binds them through
negligence, laziness, and sleep."

➡ Key Characteristics: Ignorance (Agyan), Delusion (Moha), Laziness (Alasya), Negligence (Pramada), and
Excessive Sleep (Nidra).
2. Effects of Tamoguna on Actions

BG 14.16
कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम्।
रजसस्तु फलं दुःखमज्ञानं तमसः फलम्॥

Translation:
"The fruit of Sattvic action is pure, that of Rajasic action is pain, and the result of Tamasic action is
ignorance."

➡ Key Effect: Tamasic actions result in further ignorance and delusion rather than wisdom or progress.

3. Behavior Under Tamoguna

BG 18.39
यदग्रे चानुबन्धे च सुखं मोहनमात्मनः।
निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम्॥

Translation:
"The happiness which is delusive at first and in the end, which arises from sleep, laziness, and negligence, is
declared to be Tamasic."

➡ Key Behavior: Seeking pleasure in dullness, procrastination, and heedlessness.

4. Types of Faith Under Tamoguna

BG 17.4
अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः।
दम्भाहंकारसंयुक्ताः कामरागबलान्विताः॥

Translation:
"Those who perform severe austerities not enjoined by the scriptures, who are hypocritical and egoistic, and
who are impelled by desire and attachment, are dominated by Tamas."

➡ Key Traits: Performing actions against scriptural wisdom, being egoistic, hypocritical, and driven by blind
desires.

5. Foods Associated with Tamoguna

BG 17.10
यातयामं गतरसं पूति पर्युषितं च यत्।
उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम्॥

Translation:
"Food that is stale, tasteless, putrid, decomposed, and unclean is dear to those in Tamas."

➡ Key Food Traits: Rotten, tasteless, foul-smelling, leftover, and impure food.

6. End Result of Tamoguna

BG 14.18
ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः।
जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः॥

Translation:
"Those situated in Sattva go upward, those in Rajas stay in the middle, and those in Tamas go downward."

➡ Key Consequence: People dominated by Tamas degrade spiritually and intellectually, leading to lower
births or suffering.

Summary of Tamoguna Characteristics

✅ Ignorance and delusion (Agyan, Moha)

✅ Laziness, sleep, and negligence (Alasya, Nidra, Pramada)
✅ Actions leading to further ignorance (Agyan ka Phal)
✅ Indulgence in blind rituals and hypocrisy (Dambh, Ahankar)
✅ Preference for impure, stale, and unwholesome food
✅ Leads to spiritual and intellectual downfall

14. Characteristics of the Gunatita (LQ)

In the Bhagavad Gita, a Gūṇātīta (one who has transcended the three Gunas—Sattva, Rajas, and Tamas) is
described in Chapter 14, verses 22-25. Below are the key characteristics of a Gūṇātīta, along with references:

1. Equanimity in All Situations (समदुःखसुखः स्वस्थः)

📖 Bhagavad Gita 14.22 – "He who neither hates illumination (Prakāsha from Sattva), activity (Kriya from
Rajas), nor delusion (Moha from Tamas) when they appear, nor longs for them when they disappear."
🔹 The Gūṇātīta remains undisturbed by joy and sorrow, treating them with the same equanimity.

2. Witness-like Detachment (उदासीनवदासीनो गुणैर्यो न विचाल्यते)

📖 Bhagavad Gita 14.23 – "He who, seated as a neutral observer, is not disturbed by the Gunas and remains
firm, knowing that the Gunas alone act."
🔹 A Gūṇātīta does not identify with the Gunas but watches their play like a witness.

3. Non-attachment to Action and Results (समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः)

📖 Bhagavad Gita 14.24 – "He to whom pain and pleasure are the same, who regards a clod of earth, a stone,
and gold alike, who is wise and unperturbed, who treats blame and praise equally."
🔹 No preference for material objects or emotions—whether wealth, loss, or social validation.

4. Beyond Dualities (मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः)

📖 Bhagavad Gita 14.25 – "He who is the same in honor and dishonor, the same to friend and foe, who has
abandoned all undertakings, is said to have transcended the Gunas."
🔹 Neither disturbed by insults nor elated by praise, the Gūṇātīta remains in a state of equilibrium.
5. Exclusive Devotion to the Supreme

📖 Bhagavad Gita 14.26 – "He who serves Me with unwavering devotion, having transcended these Gunas, is
fit to attain Brahman."
🔹 True transcendence comes through unwavering devotion (bhakti) to the Divine.

Thus, the Gūṇātīta is a state of absolute detachment, equanimity, and devotion, leading to liberation
(Moksha).

15. Metaphor of the tree (SN)

The metaphor of the tree in the Bhagavad Gita appears in Chapter 15, Verse 1-4, where Krishna describes
the Ashvattha tree (Peepal tree) as an inverted tree with its roots above (in Brahman) and branches below
(in the material world). This metaphor explains the illusory nature of existence (Maya) and the path to
liberation.

Reference: Bhagavad Gita 15.1-4

1. श्रीभगवानुवाच |
ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् |
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् || 15.1 ||
(śrī-bhagavān uvāca | ūrdhva-mūlam adhaḥ-śākham aśvatthaṁ prāhur avyayam | chandāṁsi yasya
parṇāni yaḥ taṁ veda sa veda-vit || 15.1 ||)

Meaning: The Supreme Lord said: There is an eternal Ashvattha tree, with its roots above and branches
below. The Vedic hymns are its leaves. One who knows this tree truly knows the Vedas.

2. अधश्चोर्ध्वं प्रसृतास्तस्य शाखा |

गुणप्रवृद्धा विषयप्रवालाः |
अधश्च मूलान्यनुसंततानि |
कर्मानुबन्धीनि मनुष्यलोके || 15.2 ||
(adhaś cordhvaṁ prasṛtās tasya śākhā guṇa-pravṛddhā viṣaya-pravālāḥ | adhaś ca mūlāny
anusaṁtatāni karmānubandhīni manuṣhya-loke || 15.2 ||)

Meaning: Its branches spread both upwards and downwards, nourished by the three gunas (Sattva, Rajas,
Tamas). The sense objects are its twigs, and its roots, binding actions, spread downward into human society.

3. न रूपमस्येह तथोपलभ्यते |
नान्तो न चादिर्न च संप्रतिष्ठा |
अश्वत्थमेनं सुविरूढमूलम् |
असङ्गशस्त्रेण दृढेन छित्त्वा || 15.3 ||
(na rūpam asyeha tathopalabhyate nānto na chādir na cha saṁpratiṣṭhā | aśvattham enaṁ su-
virūḍha-mūlam asanga-śhastreṇa dṛḍhena chhittvā || 15.3 ||)

Meaning: The true form of this tree is not perceived here. It has no beginning, no end, and no foundation.
One must cut this deep-rooted tree with the strong axe of detachment (Asanga Shastra).

4. ततः पदं तत्परिमार्गितव्यं |

यस्मिन्गता न निवर्तन्ति भूयः |
तमेव चाद्यं पुरुषं प्रपद्ये |
यतः प्रवृत्तिः प्रसृता पुराणी || 15.4 ||
 (tataḥ padaṁ tat parimārgitavyaṁ yasmin gatā na nivartanti bhūyaḥ | tam eva chādyaṁ
puruṣhaṁ prapadye yataḥ pravṛttiḥ prasṛtā purāṇī || 15.4 ||)

Meaning: Having cut this tree of illusion, one must seek that supreme abode, reaching which there is no
return. One must surrender to that Primordial Person (Purushottama), from whom this world process has
expanded.

Interpretation & Significance

 The tree symbolizes Samsara (worldly existence), where people get entangled in desires, karma, and
illusion.

 The roots above represent the Supreme Reality (Brahman), from which everything originates.

 The branches below represent the material world, influenced by the three gunas.

 The leaves (Vedic hymns) nourish the tree, showing that spiritual wisdom sustains the world.

 The axe of detachment (Asanga Shastra) represents renunciation—one must cut off attachment to
the material world to attain liberation.

 The goal is to seek the Supreme Being (Purushottama Krishna), leading to Moksha (liberation).

This metaphor beautifully explains the transitory nature of worldly life and emphasizes the necessity of
detachment and spiritual pursuit to attain ultimate freedom.

16.Greatness of the lord (LQ)

The greatness of the Lord is extensively described in the Bhagavad Gita (BG), particularly in chapters that
focus on His divine opulence (Vibhuti), cosmic form (Vishwaroopa), and supreme position. Here are some
key references:

1. Lord as the Supreme Cause (BG 10.8)

अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते |

इति मत्वा भजन्ते मां बुधा भावसमन्विताः ||

Translation:
"I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this
perfectly worship Me with great devotion."

💡 This verse highlights Krishna as the ultimate cause of creation, sustenance, and dissolution.

2. His Divine Glories (BG 10.20)

अहमात्मा गुडाकेश सर्वभूताशयस्थित: |

अहमादिश्च मध्यं च भूतानामन्त एव च ||
Translation:
"O Arjuna, I am the Self seated in the hearts of all creatures. I am the beginning, the middle, and the end of
all beings."

💡 Krishna is present as the Atman in all beings, signifying His omnipresence.

3. The Universal Form (BG 11.16)

अनेकबाहूदरवक्त्रनेत्रं पश्यामि त्वां सर्वतोऽनन्तरूपम् |

नान्तं न मध्यं न पुनस्तवादिं पश्यामि विश्वेश्वर विश्वरूप ||

Translation:
"I see Your infinite form with many arms, bellies, mouths, and eyes. I see no beginning, no middle, and no
end, O Lord of the universe, O Universal Form."

💡 This verse describes the terrifying yet awe-inspiring Vishwaroopa, showing that Krishna pervades the
entire cosmos.

4. The Eternal Shelter (BG 9.22)

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते |

तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ||

Translation:
"To those who are constantly devoted to Me and worship Me with love, I provide what they lack and
preserve what they have."

💡 Krishna takes personal care of His devotees, ensuring their spiritual progress and well-being.

5. The Supreme Controller (BG 7.7)

मत्तः परतरं नान्यत्किंचिदस्ति धनञ्जय |

मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ||

Translation:
"O Arjuna, there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread."

💡 This verse establishes Krishna as the Supreme Reality upon whom the universe depends.

These references showcase the Bhagavad Gita’s profound declarations about the Lord's greatness—His
omnipresence, supremacy, divine protection, and infinite manifestations.

17. Attributes of the Daivi Sampad (SN)

In the Bhagavad Gita (Chapter 16), Lord Krishna describes the Daivi Sampad (divine qualities) in contrast to
the Asuri Sampad (demonic qualities). These divine attributes lead to liberation (moksha), while demonic
traits lead to bondage. The Daivi Sampad is enumerated in Bhagavad Gita 16.1–3.
Daivi Sampad (Divine Attributes) - Bhagavad Gita 16.1–3

1. Abhayam (अभयम्) – Fearlessness

2. Sattva-saṁśuddhiḥ (सत्त्वसंशुद्धिः) – Purity of heart

3. Jñāna-yoga-vyavasthitiḥ (ज्ञानयोगव्यवस्थिति: ) – Steadfastness in knowledge and yoga

4. Dānam (दानम्) – Charity

5. Damaḥ (दमः) – Self-restraint

6. Yajñaḥ (यज्ञः) – Sacrifice

7. Svādhyāyaḥ (स्वाध्यायः) – Study of scriptures

8. Tapaḥ (तपः) – Austerity

9. Ārjavam (आर्जवम्) – Straightforwardness

10. Ahiṁsā (अहिंसा) – Non-violence

11. Satyam (सत्यम्) – Truthfulness

12. Akrodhaḥ (अक्रोधः) – Absence of anger

13. Tyāgaḥ (त्यागः) – Renunciation

14. Śāntiḥ (शान्तिः) – Peacefulness

15. Apaiśunam (अपैशुनम्) – Non-covetousness

16. Dayā (दया) – Compassion toward beings

17. Aloluptvam (अलोลुप्त्वम्) – Freedom from greed

18. Mārdavam (मार्दवम्) – Gentleness

19. Hrīḥ (ह्रीः) – Modesty

20. Acāpalam (अचापलम्) – Absence of fickleness

21. Tejaḥ (तेजः) – Vigor

22. Kṣamā (क्षमा) – Forgiveness

23. Dhṛtiḥ (धृतिः) – Fortitude

24. Śaucam (शौचम्) – Cleanliness

25. Adrohaḥ (अद्रोहः) – Absence of malice

26. Nāti-mānitā (नातिमानिता) – Absence of excessive pride

These qualities are essential for spiritual evolution and are the foundation of a sattvic (pure) life. According
to Krishna, those who possess Daivi Sampad are destined for divine existence and ultimate liberation
(moksha).

18. Attributes of the Asuri Sampad (SN)

In the Bhagavad Gita, the attributes of Asuri Sampad (demonic qualities) are described primarily in Chapter
16 – Daivasura Sampad Vibhaga Yoga. Lord Krishna contrasts these qualities with Daivi Sampad (divine
qualities) to guide Arjuna on the righteous path.

Key Attributes of Asuri Sampad (Demonic Qualities)

(References from Bhagavad Gita Chapter 16, Verses 4–20)

1. Dambha (Hypocrisy, Pretentiousness) – (BG 16.4)

o Pretending to be virtuous while being internally corrupt.

2. Darpa (Arrogance, Pride) – (BG 16.4)

o Excessive ego and self-importance, disregarding others.

3. Abhimana (Conceit, Self-conceitedness) – (BG 16.4)

o Being overly proud of wealth, beauty, knowledge, or status.

4. Krodha (Anger, Fury) – (BG 16.4)

o Easily losing temper and being violent in speech and action.

5. Parushyam (Harshness, Cruel Speech) – (BG 16.4)

o Speaking rudely, hurting others with words.

6. Ajnana (Ignorance, Lack of Discrimination) – (BG 16.4)

o Acting without wisdom, ignoring spiritual truths.

7. Asatyam (Untruthfulness, Falsehood) – (BG 16.8)

o Denying truth, spreading lies for selfish gain.

8. Akrti-nishchaya (Unrighteousness, Absence of Faith in Dharma) – (BG 16.7)

o Rejecting moral principles and the concept of divine law.

9. Kama (Excessive Desire, Lust) – (BG 16.10)

o Uncontrolled material desires leading to unethical actions.

10. Lobha (Greed, Covetousness) – (BG 16.12)

 Hoarding wealth and power without concern for others.

11. Asuci (Impurity, Uncleanliness of Mind and Body) – (BG 16.10)

 Lack of moral and ethical purity.

12. Krura Karma (Cruelty, Malicious Actions) – (BG 16.9, 16.12)

 Harming others physically or emotionally for personal gain.

13. Atma Sambhavitah (Self-glorification, Overestimation of Oneself) – (BG 16.15)

 Considering oneself supreme and invincible.

14. Ishvaradvesha (Hatred Towards God, Atheistic Mindset with Arrogance) – (BG 16.18)
  Rejecting divinity and divine laws, assuming oneself as the ultimate power.

15. Mohajala (Delusion, Confusion Due to Attachment) – (BG 16.16)

 Being lost in worldly illusions, unable to see reality.

16. Naraka-praptih (Path to Hell, Self-Destructive Lifestyle) – (BG 16.19–20)

 Indulging in sinful actions that lead to downfall and suffering.

Conclusion

Lord Krishna warns that people with Asuri Sampad are trapped in an endless cycle of desires, anger, greed,
and ignorance, leading them toward spiritual downfall. He urges Arjuna to embrace Daivi Sampad (divine
qualities) to attain liberation (Moksha).

19. Characteristics of the persons with Asuri Sampad (SN)

In the Bhagavad Gita, the characteristics of persons with Asurī Sampad (demonic qualities) are described
primarily in Chapter 16 (Daivasura Sampad Vibhaga Yoga). These traits contrast with Daivī Sampad (divine
qualities). Below is a summary with references:

Characteristics of Persons with Asurī Sampad

(Referenced from Bhagavad Gita, Chapter 16, Verses 4–20)

1. Hypocrisy, Arrogance, and Harshness (Dambha, Darpa, Abhimāna, Krodha)

o "दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च।

अज्ञानं चाभिजातस्य पार्थ सम्पदामासुरीम्॥" (BG 16.4)

o Hypocrisy, pride, arrogance, anger, harshness, and ignorance characterize people with Asurī
Sampad.

2. Lack of Righteousness and Purity

o "न शौचं नापि चाचारो न सत्यं तेषु विद्यते॥" (BG 16.7)

o They do not follow purity, good conduct, or truth.

3. Materialistic and Atheistic Views

o "असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम्।
अपरस्परसंभूतं किमन्यत्कामहैतुकम्॥" (BG 16.8)

o They believe the world is without truth, without foundation, and without a divine order.

4. Excessive Desires and Lust for Enjoyment

o "काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः।

मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः॥" (BG 16.10)

o They are driven by insatiable desires, hypocrisy, pride, and attachment to false values.

5. Self-Centered and Egoistic Mentality

 o "इदमत्प्राप्त्स्ये मनसा मनोरथं
इदं मे भविष्यति पुनर्धनं च॥" (BG 16.13)

o They constantly think about their own material gains and are greedy.

6. Lack of Compassion and Ruthless Behavior

o "चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः।" (BG 16.11)

o They are tormented by endless worries and bound by desires.

7. Addiction to Sense Gratification

o "कामोपभोगपरमा एतावदिति निश्चिताः॥" (BG 16.11)

o They see material pleasures as the ultimate goal of life.

8. Jealousy and Hatred Towards Others and God

o "आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि।

मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम्॥" (BG 16.20)

o Such individuals are repeatedly born in demonic wombs and fall into lower births.

Consequence of Asurī Sampad

 Such individuals gradually descend into lower births (Adhama Gati).

 They remain in ignorance, bound by material attachments.

 They do not attain the Supreme (Mām aprāpya - BG 16.20).

This chapter strongly emphasizes the need to cultivate Daivī Sampad and avoid Asurī Sampad to progress
spiritually.

20. Three types of Shraddha (SN)

In the Bhagavad Gita (Chapter 17), Lord Krishna explains the three types of Shraddha (faith) based on the
three gunas—Sattva, Rajas, and Tamas.

1. Sāttvikī Shraddha (Faith in Goodness)

 Reference: Bhagavad Gita 17.4

"Yajante sāttvikā devān yakṣa-rakṣāṁsi rājasāḥ,
Pretān bhūta-gaṇāṁś cānye yajante tāmasā janāḥ."

 Explanation: People with Sāttvikī Shraddha worship divine beings and follow pure spiritual
practices. Their faith is based on wisdom, self-discipline, and devotion to truth.

2. Rājasī Shraddha (Faith in Passion)

 Reference: Bhagavad Gita 17.4

o The same verse continues, mentioning that those in Rajas worship Yakshas and Rakshasas
(demigods and powerful beings).

o Their faith is driven by desires, power, and material gains.

3. Tāmasī Shraddha (Faith in Ignorance)

 Reference: Bhagavad Gita 17.4

o Again, in the same verse, Lord Krishna states that those in Tamas worship spirits and ghosts
(pretas and bhuta-ganas).

o Their faith is often associated with superstition, harmful rituals, and a lack of true
knowledge.

Summary

 Sattva leads to pure devotion and enlightenment.

 Rajas leads to ambition and materialism.

 Tamas leads to delusion and destructive tendencies.

This classification helps in self-reflection to determine where one’s faith lies and how it can be elevated
towards Sattva for spiritual progress.

21.Three types of Ahara (SN)

In the Bhagavad Gita (Chapter 17, Verses 7–10), Lord Krishna classifies food (Ahara) into three types based
on the three Gunas—Sattva, Rajas, and Tamas.

1. Sāttvika Āhāra (Food in the Mode of Goodness) – Verse 17.8

"Āyuḥ-sattva-balārogya-sukha-prīti-vivardhanāḥ
Rasyāḥ snigdhāḥ sthirā hṛidyā āhārāḥ sāttvika-priyāḥ"

Meaning: Foods that increase lifespan, purity, strength, health, happiness, and satisfaction are liked by those
in Sattva Guna. Such foods are juicy, nourishing, and pleasing to the heart. Examples include fresh fruits,
vegetables, milk, ghee, and whole grains.

2. Rājasika Āhāra (Food in the Mode of Passion) – Verse 17.9

"Kaṭv-amla-lavaṇāty-uṣṇa-tīkṣṇa-rūkṣa-vidāhinaḥ
Āhārā rājasasyeṣṭā duḥkha-śokāmaya-pradāḥ"

Meaning: Foods that are excessively bitter, sour, salty, hot, pungent, dry, and burning are preferred by those
in Rajo Guna. Such foods lead to pain, sorrow, and disease. Examples include spicy, fried, and overly
processed foods.

3. Tāmasika Āhāra (Food in the Mode of Ignorance) – Verse 17.10

"Yāta-yāmaṁ gata-rasaṁ pūti paryuṣitaṁ ca yat

Ucchiṣṭam api cāmedhyaṁ bhojanaṁ tāmasa-priyam"

Meaning: Foods that are stale, tasteless, decomposed, putrid, leftover, and impure are liked by those in
Tamo Guna. Such foods dull the mind and lead to laziness. Examples include fermented foods, alcohol, and
meat.

This classification aligns with Yogic principles, emphasizing Sattvika Ahara for clarity of mind and spiritual
progress.
22. Three types of Yajna (SN)
In the Bhagavad Gita, Lord Krishna describes three types of Yajña (sacrifices) in Chapter 4, verses 25–30.
These are:

1. Deva Yajña (Sacrifice to the Deities)

o Reference: Bhagavad Gita 4.25

o "Some yogis offer sacrifices to the devas, while others offer the self in the fire of the
Supreme Brahman."

o This refers to ritualistic sacrifices made to celestial deities through Vedic rituals,
symbolizing devotion and gratitude.

2. Jnana Yajña (Sacrifice of Knowledge)

o Reference: Bhagavad Gita 4.28

o "Others offer wealth, austerity, and yoga as sacrifice, while some renunciates perform
sacrifice through the study of sacred texts and pursuit of knowledge."

o This represents self-inquiry and wisdom as an offering to attain self-realization.

3. Pranayama Yajña (Sacrifice of Breath Control)

o Reference: Bhagavad Gita 4.29

o "Some offer the incoming breath into the outgoing breath, and the outgoing breath into
the incoming breath, thus controlling their breathing process."

o This signifies yogic practices like pranayama, where breath regulation leads to inner
purification and spiritual awakening.

These three Yajñas highlight physical, intellectual, and spiritual sacrifices, illustrating the holistic approach of
the Bhagavad Gita towards self-discipline and realization.

23.Six types of Tapas (SN)

In the Bhagavad Gita (Chapter 17, Verses 14-16), Shri Krishna classifies Tapas (austerity) into three
categories—Sharirika Tapas (bodily austerity), Vachika Tapas (verbal austerity), and Manasika Tapas (mental
austerity). Each of these is further divided based on the three gunas—Sattva, Rajas, and Tamas, making a
total of six types of Tapas.

1. Sharirika Tapas (Bodily Austerity) - Verse 17.14

Austerity of the body includes:

 Worship of the Supreme (deva), spiritual teachers (guru), and wise beings (dvija).

 Cleanliness, simplicity, celibacy, and non-violence.

Three types based on Gunas:

 Sattvic Sharirika Tapas – Done with faith, without desire for rewards, for self-purification.
  Rajasic Sharirika Tapas – Performed for respect, honor, and admiration.

 Tamasic Sharirika Tapas – Undertaken with self-torture or to harm others.

2. Vachika Tapas (Verbal Austerity) - Verse 17.15

Austerity of speech includes:

 Speaking truthfully, pleasantly, and beneficially (anudvegakaram vakyam).

 Recitation of scriptures (svadhyaya).

Three types based on Gunas:

 Sattvic Vachika Tapas – Truthful and kind speech, for the well-being of all.

 Rajasic Vachika Tapas – Speech with hypocrisy, deceit, or for gaining influence.

 Tamasic Vachika Tapas – Harsh, hurtful, or blasphemous words.

3. Manasika Tapas (Mental Austerity) - Verse 17.16

Austerity of the mind includes:

 Serenity, self-restraint, silence, and purity of thoughts.

Three types based on Gunas:

 Sattvic Manasika Tapas – Inner peace, devotion, and clarity of thought.

 Rajasic Manasika Tapas – Anxiety-driven, restless, or desire-motivated thoughts.

 Tamasic Manasika Tapas – Negative emotions like delusion, depression, and cruelty.

Thus, the six types of Tapas in the Bhagavad Gita are:

1. Sattvic Sharirika Tapas

2. Rajasic Sharirika Tapas

3. Tamasic Sharirika Tapas

4. Sattvic Vachika Tapas

5. Rajasic Vachika Tapas

6. Tamasic Manasika Tapas

24.Three types of Dana (SN)

In the Bhagavad Gita (Chapter 17, Verses 20-22), Lord Krishna describes three types of Dāna (charity) based
on the three Gunas (Sattva, Rajas, and Tamas):

1. Sāttvika Dāna (Charity in the Mode of Goodness) – Verse 17.20

यत् तु प्रत्युपकारार्थं फलम् उद्दिश्य वा पुनः।
दीयते च परिक्लिष्टं तद् दानं राजसं स्मृतम्॥

Meaning: That charity which is given with a sense of duty, at the proper place and time, to a worthy
recipient who does not expect anything in return, is called Sāttvika Dāna.

2. Rājasika Dāna (Charity in the Mode of Passion) – Verse 17.21

यत् तु प्रत्युपकारार्थं फलम् उद्दिश्य वा पुनः।

दीयते च परिक्लिष्टं तद् दानं राजसं स्मृतम्॥

Meaning: Charity given with the expectation of reward, or with reluctance, is considered Rājasika Dāna.

3. Tāmasika Dāna (Charity in the Mode of Ignorance) – Verse 17.22

अदेशकाले यद् दानम् अपात्रेभ्यश् च दीयते।

असत्कृतम् अवज्ञातं तत् तामसम् उदाहृतम्॥

Meaning: Charity given at the wrong place, time, or to an unworthy person, without proper respect and with
contempt, is considered Tāmasika Dāna.

These classifications emphasize the intention behind giving and its consequences, guiding one toward
selfless and righteous actions.

25. Significance of the statement ‘Om Tat Sat’ (SN)

The phrase "Om Tat Sat" appears in Bhagavad Gita (17.23) and holds deep philosophical and spiritual
significance. It is considered a triple designation of Brahman (the Absolute Reality) and is used in Vedic
rituals and spiritual practices. Let’s break down its meaning:

Reference in the Bhagavad Gita (17.23)

The verse states: "ॐ तत् सत् इति निर्देशः ब्रह्मणस्त्रिविधः स्मृतः।
ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा॥"

Translation:
"Om, Tat, Sat—this has been declared as the threefold designation of Brahman. By that, the Brahmanas, the
Vedas, and the sacrifices were instituted in ancient times."

Meaning and Significance

1. OM (ॐ) – The Primordial Sound

o Represents the Supreme Reality (Brahman).

o It is the cosmic vibration that pervades everything.

o Used at the beginning of Vedic mantras and spiritual practices.

2. TAT (तत्) – "That" (Referring to the Absolute)

o Denotes detachment from the fruits of actions.

o Symbolizes selfless devotion and surrender to the Divine.

o Reminds seekers to dedicate all actions to the Supreme without personal attachment.

3. SAT (सत्) – "Truth" or "Reality"

 o Stands for eternal existence, goodness, and righteousness.

o Indicates sincerity in spiritual pursuits and actions.

o Everything done with truthfulness and dedication leads to spiritual elevation.

Application in Spiritual Practice

 "Om" is chanted to sanctify an action.

 "Tat" is used to indicate that actions are done without attachment to results.

 "Sat" ensures that actions are performed truthfully and sincerely.

Conclusion

Krishna explains that this threefold formula guides Vedic sacrifices, penances, and charity to ensure they are
done in the right spirit. It emphasizes that spiritual acts should be done with sincerity, dedication, and
detachment from material gains, leading to ultimate liberation (Moksha).

27. Views about renunciation (SN)

The Bhagavad Gita (BG) presents a nuanced and balanced view of renunciation (Sanskrit: sannyāsa) and its
related concept, renounced action (tyāga). The text explores these themes in depth, particularly in Chapters
3, 5, and 18. Here's a structured overview with references to specific verses:

🔹 1. Two Paths: Renunciation (Sannyāsa) and Yoga of Action (Karma Yoga)

 BG 3.3:

“In this world, there is a twofold path as taught before by Me, O sinless one: the path of knowledge of the
Sāṅkhyas (sannyāsa), and the path of action of the yogis (karma yoga).”

🔸 Krishna distinguishes two valid spiritual paths: one of renunciation (jñāna yoga / sannyāsa) and the other
of selfless action (karma yoga). Both lead to liberation, but karma yoga is often emphasized as more suitable
for most.

🔹 2. True Renunciation is Mental, Not Merely Physical

 BG 5.3:

“He who neither hates nor desires, is called a renouncer (sannyāsī) and he who is free from dualities is easily
liberated from bondage.”

🔸 Renunciation is not merely giving up actions, but giving up attachment and desire for the results.

 BG 6.1:

“He who performs his duty without dependence on the fruits of action is a true renunciant and a yogi, not he
who has merely renounced all action.”

🔹 3. Superior Path: Selfless Action Over Mere Renunciation

  BG 5.2:

“Renunciation of action and yoga of action both lead to liberation. But of the two, the yoga of action is
superior.”

🔸 Krishna recommends karma yoga — performing one's duty without attachment — over physical
renunciation.

🔹 4. Three Types of Renunciation (Tyāga)

In Chapter 18, Krishna categorizes tyāga (renunciation of the fruits of action) into three types based on the
three guṇas:

 BG 18.7-8 – Tāmasika Tyāga (deluded renunciation):

Abandoning duty due to delusion or fear of difficulty is considered tamasic.

 BG 18.9 – Sāttvika Tyāga (pure renunciation):

“When work is done as duty, giving up attachment and fruits, that renunciation is regarded as sattvic.”

 BG 18.11:

“It is not possible for an embodied being to renounce all action entirely. But he who renounces the fruits of
action is truly renounced.”

🔹 5. Ideal of Renunciation: A Balanced Yogi

 BG 6.10:

“Let the yogi try constantly to keep the mind steady, remaining in solitude, alone, with the mind and body
controlled, without desire and free from possessions.”

 BG 6.27-28:

The renouncer/yogi attains peace, purity, and ultimately liberation (moksha) through disciplined
renunciation of ego and desires.

✅ Summary

Term Sanskrit Description

Renunciation Sannyāsa Giving up actions entirely (ideal for advanced yogis)

Renounced Action Tyāga Giving up attachment to results; preferred path

Best Path (according to Krishna) Karma yoga Selfless action without attachment to fruits

28. Three types of Tyaga (SN)

 29. In the Bhagavad Gita, Chapter 18, Lord Krishna explains three types of Tyāga
(renunciation) based on the three gunas (modes of nature): Sāttvika, Rājasika, and
Tāmasika. These are found in verses 18.7 to 18.9.
30.

31.🔹 1. Tāmasika Tyāga (Renunciation in Ignorance)

32. 📖 BG 18.7
33. "Prescribed duty should not be renounced. Such abandonment out of delusion
is declared to be in the mode of ignorance."
34. Sanskrit:
niyatasya tu saṅnyāsaḥ karmaṇo nopapadyate |
moḥāt tasya parityāgas tāmasaḥ parikīrtitaḥ ||
35. 🧠 Key idea: Giving up duties out of confusion, misunderstanding, laziness, or
delusion is considered tāmasika.
36.

37.🔸 2. Rājasika Tyāga (Renunciation in Passion)

38. 📖 BG 18.8
39. "He who renounces action because it is troublesome or causes bodily
discomfort, does not truly renounce. Such renunciation is said to be in the
mode of passion."
40. Sanskrit:
duḥkham ity eva yat karma kāya-kleśa-bhayāt tyajet |
sa kṛtvā rājasam tyāgaṃ naiva tyāga-phalaṃ labhet ||
41. 🔥 Key idea: Abandoning duties due to fear of discomfort or hardship is rājasika, and
doesn’t bring true benefit.
42.

43.🔹 3. Sāttvika Tyāga (Renunciation in Goodness)

44. 📖 BG 18.9
45. "When one performs prescribed duties only because they ought to be done,
and renounces attachment and desire for results — that renunciation is said to
be in the mode of goodness."
46. Sanskrit:
kāryam ity eva yat karma niyataṃ kriyate ’rjuna |
saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ ||
47. 🌿 Key idea: True renunciation (sāttvika) is doing one’s duty without attachment to
outcomes or personal gain.
48.

29.Five factors responsible for undertaking of any action

In the Bhagavad Gita, particularly in Chapter 18, Verse 14 (18.14), Lord Krishna outlines five factors (pañca
hetavaḥ) that are responsible for the successful completion of any action (karma). These are important for
understanding how karma functions within the framework of Sankhya philosophy and the Gita's doctrine of
action.
Verse: Bhagavad Gita 18.14

adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthag-vidham।

vividhāś ca pṛthak ceṣṭā daivaṁ caivātra pañcamam॥

Translation (by Swami Gambhirananda – Advaita perspective):

“The seat (body), the agent (ego), the various organs, the many and different kinds of efforts, and divine will
– these are the five causes of the accomplishment of all actions.”

Explanation of the Five Factors:

1. Adhiṣṭhānam (अधिष्ठानम्) – The base or the seat of action, i.e., the body.

o This is the physical foundation where all actions are executed.

2. Kartā (कर्ता) – The doer or agent, i.e., the ego-sense which identifies as the performer of the act.

3. Karaṇam (करणम्) – The instruments, i.e., the senses, mind, and body which are employed to carry
out the action.

4. Ceṣṭāḥ (चेष्टाः) – Effort, i.e., the various mental and physical efforts made to perform the action.

5. Daivam (दैवम्) – Divine influence or destiny, i.e., the unseen divine factor such as fate, grace, or
the influence of past karma.

Commentarial Insight:

 Shankaracharya in his commentary explains that these five are necessary and interdependent
conditions, and none of them alone can produce results.

 The "Daiva" factor particularly emphasizes the element of the unknown – divine will, cosmic order,
or the cumulative effect of past karmas, which even the doer cannot control.

Importance in Karma Yoga:

Krishna presents this idea to dissolve the ego of the doer and promote detachment from the fruits of action,
emphasizing that:

"You are not the sole doer. Action arises out of these five factors."
This leads to selfless action (niṣkāma karma), which is the cornerstone of Karma Yoga.

30.Three types of Jnana

In the Bhagavad Gita, Jnana (knowledge) is discussed in various contexts, and in Chapter 18 (particularly
verses 20–22), Sri Krishna classifies three types of Jnana based on the three Gunas—Sattva, Rajas, and
Tamas.

Here is the breakdown:

1. Sāttvika Jnana (Knowledge in the mode of Sattva)

📖 Reference: Bhagavad Gita 18.20

"Sarva-bhūteṣu yenaikaṁ bhāvam avyayam īkṣate

avibhaktaṁ vibhakteṣu taj jñānaṁ viddhi sāttvikam"

Translation:
That knowledge by which one sees the undivided, imperishable reality in all beings, though divided in
countless forms—that knowledge is sattvic.

🔍 Essence:

 Unity in diversity

 Sees the one eternal Self (Atman) in all beings

 Leads to liberation

2. Rājasika Jnana (Knowledge in the mode of Rajas)

📖 Reference: Bhagavad Gita 18.21

"Pṛthaktvena tu yaj jñānaṁ nānā-bhāvān pṛthag-vidhān

vetti sarveṣu bhūteṣu taj jñānaṁ viddhi rājasam"

Translation:
That knowledge which sees the multiplicity of beings in different kinds, as distinct and separate from one
another—that knowledge is rajasic.

🔍 Essence:

 Focuses on diversity and division

 Driven by desires and ego

 Leads to attachment and action

3. Tāmasika Jnana (Knowledge in the mode of Tamas)

📖 Reference: Bhagavad Gita 18.22

"Yat tu kṛtsnavad ekasmin kārye saktam ahaitukam

atattvārtha-vat alpaṁ ca tat tāmasam udāhṛtam"

Translation:
That knowledge which is irrational, clings to one single activity as if it were everything, without reason, and
is narrow and false—that knowledge is tamasic.

🔍 Essence:

 Fragmented, deluded understanding

 Superstitious or dogmatic beliefs

 Leads to ignorance and stagnation

Summary Table:

Type of Jnana Guna Verse Key Quality

Sāttvika Sattva BG 18.20 Sees unity in all beings (Oneness)

Rājasika Rajas BG 18.21 Sees diversity and separateness

Tāmasika Tamas BG 18.22 Narrow, deluded, irrational understanding

31.Three types of Karma(SN)

In the Bhagavad Gita, three types of Karma are discussed to explain human action and its consequences.
These are:

1. Sanchita Karma (संचित कर्म) – Accumulated Actions

 Definition: The total accumulated karma from all past lives. It is like a storehouse of all actions
(good and bad) waiting to bear fruit.

 Reference: While the exact term Sanchita Karma is not explicitly mentioned in the Gita, the concept
is implied in verses discussing the continuity of the soul and the cumulative effect of actions.

BG 4.17 – "Gahana karmano gatih"

(Chapter 4, Verse 17)
"The intricacies of action are very hard to understand."
This acknowledges the deep, accumulated layers of karma that influence our present.

2. Prarabdha Karma (प्रारब्ध कर्म) – Fructifying Karma

 Definition: That portion of Sanchita Karma which has begun to bear fruit in the present life —
essentially, our current destiny.

 Reference: Again, while not named directly, this concept is reflected in Krishna's teaching that one
must act without attachment to the results, as results (fruits) are already in motion.

BG 2.47 – "Karmanye vadhikaraste ma phaleshu kadachana..."

(Chapter 2, Verse 47)
"You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions."

This reflects the idea that the fruits (often from past actions) are beyond our control — an allusion to
Prarabdha.

3. Agami Karma (आगामी कर्म) – Future Karma

 Definition: The karma being created by our current actions, which will bear fruit in the future.
  Reference: The Gita encourages Nishkama Karma — action without attachment to future fruits —
essentially guiding one to avoid binding Agami Karma.

BG 3.9 – "Yajnarthat karmano 'nyatra loko 'yam karma-bandhanah"

(Chapter 3, Verse 9)
"Work done as a sacrifice for Vishnu has to be performed, otherwise work binds one to this material world."

This hints at how present actions (Agami) can either liberate or bind, depending on intent.

Summary Table

Type of Karma Meaning Role in Life Gita Reference

Sanchita Accumulated from past lives Latent karma yet to manifest BG 4.17

Prarabdha Karma currently being experienced Determines current birth and situations BG 2.47

Agami Karma created now Shapes future births and experiences BG 3.9

32. Three types of Karta (SN)

In the Bhagavad Gita, the concept of Karta (doer or agent of action) is discussed in the context of the three
Gunas—Sattva, Rajas, and Tamas. These Gunas influence the quality of actions and the nature of the doer.
The three types of Karta are described in Chapter 18, Verses 26–28.

1. Sāttvic Karta

📖 Bhagavad Gita 18.26

“Muktasaṅgo'nahaṅkārī dhṛtyutsāhasamanvitaḥ |
Siddhyasiddhyor nirvikāraḥ kartā sāttvika ucyate”

Translation:
He who is free from attachment, egotism, endowed with firmness and enthusiasm, and unaffected by
success or failure is called a Sāttvic doer.

Characteristics:

 Free from attachment (muktasaṅga)

 Ego-less (anahaṅkārī)

 Firm and enthusiastic (dhṛti & utsāha)

 Stable in success and failure (nirvikāra)

2. Rājasic Karta
📖 Bhagavad Gita 18.27

“Rāgī karma-phala-prepsur lubdho hiṁsātmako 'aśuciḥ |

Harṣaśokānvitah kartā rājasas parikīrtitaḥ”

Translation:
The doer who is passionate, seeks the fruits of actions, greedy, violent, impure, and subject to joy and
sorrow is declared to be Rājasic.

Characteristics:

 Passionate and desires fruits (rāgī, karma-phala-prepsu)

 Greedy (lubdha)

 Violent (hiṁsātmaka)

 Impure (aśuci)

 Alternates between elation and depression (harṣaśokānvitah)

3. Tāmasic Karta

📖 Bhagavad Gita 18.28

“Ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko 'alasaḥ |

Viṣādī dīrgha-sūtrī ca kartā tāmasa ucyate”

Translation:
The doer who is unsteady, vulgar, stubborn, deceitful, wicked, lazy, despondent, and procrastinating is said
to be Tāmasic.

Characteristics:

 Uncoordinated, ignorant (ayukta, prākṛta)

 Arrogant and deceitful (stabdha, śaṭha)

 Malicious and lazy (naiṣkṛtika, alasa)

 Depressed and procrastinating (viṣādī, dīrgha-sūtrī)

Summary Table:

Type of Karta Chapter 18, Verse Characteristics

Sāttvic 18.26 Detached, egoless, stable, enthusiastic

Rājasic 18.27 Desires results, greedy, emotional, impure

Tāmasic 18.28 Ignorant, arrogant, lazy, depressed

33. Three types of Buddhi (SN)

In the Bhagavad Gita, three types of Buddhi (intellect) are described based on the guna theory—Sattvic
Buddhi, Rajasic Buddhi, and Tamasic Buddhi. These are elaborated in Chapter 18, Verses 30 to 32.

1. Sattvic Buddhi (Intellect in the mode of Sattva)

📖 Bhagavad Gita 18.30

"pravṛttiṁ ca nivṛttiṁ ca kāryākārye bhayābhaye |

bandhaṁ mokṣaṁ ca yā vetti buddhiḥ sā pārtha sāttvikī ||"

🧠 Translation:
O Arjuna, that intellect is Sattvic which knows the paths of action and renunciation, what ought to be done
and what ought not to be done, fear and fearlessness, bondage and liberation.

✅ Clarity, discrimination, and discernment define this Buddhi.

2. Rajasic Buddhi (Intellect in the mode of Rajas)

📖 Bhagavad Gita 18.31

"yāyayā dharmam adharmaṁ ca kāryaṁ cākāryam eva ca |

ayathāvat prajānāti buddhiḥ sā pārtha rājasī ||"

🧠 Translation:
That intellect, O Arjuna, is Rajasic which wrongly understands Dharma and Adharma, what ought to be done
and not done.

⚠️This Buddhi is clouded by desires and ego, leading to misjudgment.

3. Tamasic Buddhi (Intellect in the mode of Tamas)

📖 Bhagavad Gita 18.32

"adharmaṁ dharma-miti yā manyate tamasāvṛtā |

sarvārthān viparītāṁś ca buddhiḥ sā pārtha tāmasī ||"

🧠 Translation:
That intellect, O Arjuna, is Tamasic which, shrouded in darkness, regards Adharma as Dharma and perceives
everything in a perverted way.

❌ Marked by delusion, confusion, and ignorance.

34.Three types of Dhruti (SN)

In the Bhagavad Gita, Dhruti (धृति), meaning fortitude, resolve, or perseverance, is classified into three
types according to the three Gunas—Sattvic, Rajasic, and Tamasic—in Chapter 18, Verses 33 to 35.
🔹 1. Sattvic Dhruti (धृति)

📖 Reference: Bhagavad Gita 18.33

श्लोक:
धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः ।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥

Translation:
That unwavering fortitude by which one controls the mind, the prana (vital forces), and the senses through
the practice of yoga, with single-minded devotion—O Arjuna, that fortitude is Sattvic.

Key Traits:

 Steady mind and senses

 Yogic discipline

 Constancy in truth and purpose

🔸 2. Rajasic Dhruti

📖 Reference: Bhagavad Gita 18.34

श्लोक:
यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन ।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥

Translation:
But the fortitude by which a person holds fast to duty, pleasure, and wealth, out of attachment and a desire
for rewards, O Arjuna—that fortitude is Rajasic.

Key Traits:

 Motivated by desire for outcomes

 Attachment to material goals

 Focused on rewards (phala)

⚫ 3. Tamasic Dhruti

📖 Reference: Bhagavad Gita 18.35

श्लोक:
यया स्वप्नं भयं शोकं विषादं मदमेव च ।
न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥

Translation:
That fortitude by which a foolish person does not give up sleep, fear, grief, depression, and indulgence—that
fortitude is Tamasic, O Arjuna.

Key Traits:

 Persistence in ignorance and inertia

  Inability to overcome fear and grief

 Clinging to delusion and laziness

35. Three types of Sukha (SN)

In the Bhagavad Gita, three types of Sukha (happiness) are described in Chapter 18, verses 36 to 39. These
are categorized based on the three gunas—Sattva, Rajas, and Tamas. Here's a breakdown with references:

1. Sāttvika Sukha – Happiness born of clarity and inner peace

📖 Reference: Bhagavad Gita 18.37

"yat tad agre viṣam iva pariṇāme 'mṛtopamam |

tat sukhaṁ sāttvikaṁ proktam ātma-buddhi-prasāda-jam ||"
(BG 18.37)

Translation:
That which seems like poison at first but is like nectar in the end—born of the clarity of self-knowledge—is
declared to be Sattvic happiness.

🌀 Nature:

 Begins with difficulty (like poison)

 Ends with bliss (like nectar)

 Arises from inner clarity and self-realization

2. Rājasika Sukha – Happiness from sense pleasures

📖 Reference: Bhagavad Gita 18.38

"viṣayendriya-samyogād yat tad agre 'mṛtopamam |

pariṇāme viṣam iva tat sukhaṁ rājasaṁ smṛtam ||"
(BG 18.38)

Translation:
Happiness that arises from the contact of the senses with their objects, and appears like nectar at first but
ends like poison—that is declared to be Rajasic happiness.

🌀 Nature:

 Feels good in the beginning (like nectar)

 Ends in pain and attachment (like poison)

 Based on external pleasures

3. Tāmasika Sukha – Happiness from delusion and negligence

📖 Reference: Bhagavad Gita 18.39

"yad agre cānubandhe ca sukhaṁ mohanam ātmanaḥ |

nidrālasya-pramādotthaṁ tat tāmasam udāhṛtam ||"
(BG 18.39)

Translation:
That happiness which both in the beginning and in the end is delusion to the self, and arises from sleep,
laziness, and heedlessness, is said to be Tamasic happiness.

🌀 Nature:

 Arises from ignorance and delusion

 Linked to inertia, sleep, and confusion

 Neither elevates nor lasts

36. Concept and detailed description of concept of Varna (LQ)

The concept of Varna in the Bhagavad Gita (BG) is a significant philosophical and social idea that is often
misunderstood. In the Gita, Varna is not defined by birth or caste but by guna (qualities) and karma
(actions/duties). Here's a detailed explanation:

🔷 Concept of Varna in the Bhagavad Gita

📜 Key Verse:

Bhagavad Gita 4.13

"चातुर्-वर्ण्यं मया सृष्टं गुणकर्मविभागशः।

तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्॥"

"Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ

Tasya kartāram api māṁ viddhy akartāram avyayam"

📖 Translation:

"I created the fourfold Varna system according to the divisions of guna (qualities) and karma (work). Though
I am the creator of this system, know Me as the non-doer and eternal."

🔍 Detailed Interpretation of the Verse

✅ 1. Chatur-Varna System:

The Gita acknowledges four Varnas:

 Brahmana – those inclined toward knowledge, teaching, and spiritual wisdom.

 Kshatriya – those drawn to protection, leadership, and governance.

  Vaishya – those focused on commerce, agriculture, and trade.

 Shudra – those engaged in service and support roles.

💡 Note: Krishna doesn't talk about hierarchy here—only roles and duties.

✅ 2. Basis: Guna and Karma

 Guna: Refers to the three qualities of nature—Sattva (purity, knowledge), Rajas (passion, activity),
and Tamas (inertia, ignorance).

 Karma: Refers to action—what one does, not what one is born into.

👉 Hence, Varna is dynamic, and should be based on one’s innate qualities and actions, not on heredity.

✅ 3. Krishna's Detachment from the System:

He says, “Though I created it, I am not bound by it.”

→ This means the system is meant for social order, not for spiritual evaluation.

⚖️Further Clarifications:

📘 BG 18.41–44: Duties According to Varna

These verses describe the Svabhava (own nature) of each Varna:

 18.41 – Duties of Brahmanas: Serenity, self-control, austerity, purity, forgiveness, knowledge.

 18.42 – Duties of Kshatriyas: Valor, strength, determination, resourcefulness, generosity, leadership.

 18.43 – Duties of Vaishyas: Agriculture, cattle-rearing, trade.

 18.44 – Duties of Shudras: Service to others.

🔁 Key Insight: These are functional descriptions, not rigid birth-based roles.

🌼 Yogic Perspective:

From a Yogic and spiritual standpoint, the Varna system is about one's inner nature. Just as Prakriti (nature)
functions through Gunas, humans too manifest these Gunas differently. Varna then becomes a way to live
dharma (duty) aligned with one's svabhava.

❗ Misinterpretation vs. True Intention:

Popular Misinterpretation True Gita Teaching

Varna = caste by birth Varna = nature & actions

Fixed, hereditary system Fluid, based on guna-karma

Source of social inequality Tool for harmony and self-realization

📚 References from Commentaries:

 Adi Shankaracharya (on BG 4.13): Emphasizes that Varna is according to the guna-karma, not by
janma (birth).

 Swami Chinmayananda: Varna is a blueprint for how society can function harmoniously when each
individual acts according to their natural disposition.

🧘‍♀️Relevance to Yoga and Dharma:

In Yoga, knowing your Varna is akin to understanding your Svadharma—your personal path of evolution. The
Gita insists (BG 3.35):

"Shreyan swadharmo vigunah, paradharmat svanushthitat"

→ "It is better to fail in one's own dharma than to succeed in another's."

37. Concept of Para Bhakti (SN)

The concept of Para Bhakti in the Bhagavad Gita (BG) is deeply spiritual and represents the highest form of
devotion, where the devotee surrenders completely to the Divine without any desire for personal gain. Let’s
explore it with references from the Gita.

🔹 Definition of Para Bhakti

Para Bhakti (पराभक्ति) literally means supreme devotion. It is:

 Unmotivated (अहैतुकी)

 Uninterrupted (अविच्छिन्न)

 Beyond ritualistic or material benefits

 Rooted in pure love for the Divine

🔹 Key Characteristics of Para Bhakti

1. Selfless Love for God

2. Surrender of Ego

3. Oneness with the Divine

4. Equanimity in all situations

5. Seeing God in all beings

🔹 References from the Bhagavad Gita

1. BG 9.22 – Loving, constant devotion

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते ।

तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥

Translation:
Those who always worship Me with exclusive devotion, meditating on My transcendental form—to them I
carry what they lack and preserve what they have.

🔸 Highlights Ananya Bhakti, a prerequisite for Para Bhakti.

2. BG 12.2 – Devotion through single-minded focus

मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते ।

श्रद्धया परयोपेताः ते मे युक्ततमा मताः ॥

Translation:
Those who fix their minds on Me and always engage in My devotion with steadfast faith—I consider them to
be the most perfect in yoga.

🔸 The phrase श्रद्धया परया उपेताः (endowed with supreme faith) is a hallmark of Para Bhakti.

3. BG 12.13–14 – Qualities of the Para Bhakta

अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च ।

निर्ममो निरहङ्कारः समदुःखसुखः क्षमी ॥
संतुष्टः सततं योगी यतात्मा दृढनिश्चयः ।
मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः ॥

Translation:
He who is free from malice toward all beings, friendly and compassionate, free from possessiveness and ego,
patient, content, self-controlled, with firm conviction and mind and intellect dedicated to Me—such a
devotee is very dear to Me.

🔸 These qualities are seen in a Para Bhakta, who loves God above all dualities.

4. BG 18.66 – Supreme Surrender (Essence of Para Bhakti)

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।

अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥

Translation:
Abandon all varieties of dharma and simply surrender unto Me alone. I will deliver you from all sinful
reactions. Do not fear.

🔸 Sharanagati (total surrender) is the culmination of Para Bhakti.

5. BG 18.54 – Bhakti as the fruit of realization

ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥

Translation:
One who is situated in Brahman, with a joyful mind, who neither laments nor desires, and who is equally
disposed to all beings, such a person attains Para Bhakti unto Me.

🔸 Here, "Mad-bhaktim labhate param" directly refers to Para Bhakti as the supreme devotion attained after
Self-realization.

🔹 Summary Table

Sloka Theme Aspect of Para Bhakti

9.22 Ananya Bhakti Exclusive devotion

12.2 Steadfastness Supreme faith

12.13–14 Bhakta’s qualities Selflessness, equanimity

18.66 Surrender Total self-giving

18.54 Post-liberation Para Bhakti as highest fruit

38. Response of Arjuna after the guidance by Krishna (LQ

After receiving Krishna's divine guidance in the Bhagavad Gita, Arjuna experiences a complete
transformation—from confusion and despair to clarity and resolve. His final response is a powerful
acceptance of Krishna's teachings and a reaffirmation of his duty (dharma) as a warrior.

Key Verse: Bhagavad Gita 18.73

अर्जुन उवाच |
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत |
स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥

Arjuna said:
My delusion is destroyed, and I have regained memory through Your grace, O Achyuta (Krishna). I am firm;
my doubts are gone. I will act according to Your word.

Analysis of Arjuna’s Response:

1. नष्टो मोहः (Naṣṭo Mohaḥ) – "My delusion is destroyed":

Arjuna admits that the emotional confusion and attachment that initially clouded his judgment (in
Chapter 1) are now gone.
 2. स्मृतिर्लब्धा (Smṛtir Labdhā) – "I have regained my memory":
Refers not just to literal memory but to his inner clarity, awareness of dharma, and his identity as a
Kshatriya and devotee.

3. त्वत्प्रसादान् मया (Tvat-Prasādān Mayā) – "By Your grace":

He humbly acknowledges that his clarity and resolve have come through Krishna’s compassionate
teaching—a recognition of divine grace.

4. स्थितोऽस्मि (Sthito’smi) – "I am steady/firm":

Indicates his inner stability—he has attained sthita-prajña, the state of steady wisdom described in
Chapter 2.

5. गतर् सन्देहः (Gata-Sandehaḥ) – "My doubts are gone":

All philosophical and moral doubts are cleared. He has complete intellectual and spiritual
confidence.

6. करिष्ये वचनं तव (Kariṣye Vachanaṁ Tava) – "I will act according to Your word":
This is the final affirmation—he is ready to act, to engage in battle, in alignment with divine will and
dharma.

Contrast with Arjuna’s Earlier State (BG 1.47):

सञ्जय उवाच |
एवमुक्त्वार्जुनः संख्ये रथोपस्थ उपाविशत् |
विसृज्य सशरं चापं शोकसंविग्नमानसः ॥

Sanjaya said:
"Having spoken thus, Arjuna cast aside his bow and arrows and sat down on the chariot, his mind
overwhelmed with grief."

➡️This highlights the journey of Arjuna from despair in Chapter 1 to spiritual empowerment in Chapter 18.

Here is a comprehensive table of the Gunas and their attributes as described in the 18th Chapter of the
Bhagavad Gita, with verse references included:

Gunas and Their Attributes – Chapter 18 of Bhagavad Gita

Verse
Aspect Sattva (Goodness) Rajas (Passion) Tamas (Ignorance)
Reference

Sees one undivided,

Knowledge Sees diversity and Limited, attached to one
imperishable reality in 18.20 – 18.22
(Jñāna) separateness in all beings part as the whole
all

Detached, done without

Action Done with ego, desire, and Deluded, aimless,
desire, no craving for 18.23 – 18.25
(Karma) stress harmful
fruit
 Verse
Aspect Sattva (Goodness) Rajas (Passion) Tamas (Ignorance)
Reference

Free from attachment, Attached to results, greedy, Unsteady, lazy,

Doer (Karta) 18.26 – 18.28
steady, enthusiastic passionate procrastinating

Confused about
Intellect Knows right and wrong, Wrongly perceives all
right/wrong, 18.30 – 18.32
(Buddhi) leads to liberation things
dharma/adharma

Resolve Unshaken by suffering Pursues dharma, pleasure, Holds on to fear, grief,

18.33 – 18.35
(Dhṛti) or pleasure and wealth with desire depression

Begins like poison but

Happiness From contact of senses and Delusive from beginning
ends like nectar (from 18.37 – 18.39
(Sukha) objects, ends in pain to end
Self)

Leads to delusion,
Result of Leads to purity, Leads to attachment, 18.40–18.45
negligence, and
Guna knowledge, happiness craving, action (summary)
destruction