My Gita

Action focussed on intent is better than action focussed on outcome.

The Gita does not speak of changing the world. It speaks of appreciating the world that is always changing.

We are not rational creatures who feel; we are emotional creatures who rationalize.

Krishna replies that nothing is wasted or destroyed in the cosmos. All efforts are recorded and they impact future lives. Knowledge acquired in the past plays a role in the wisdom of future lives.

Those who believe in karma do not blame. They do not judge. They accept that humans live in a sea of consequences, over which there is limited control. So they accept every moment as it is supposed to be. They act without expectation.

Dharma is more about empathy than ethics, about intent rather than outcome. I follow dharma when I am concerned about your material, emotional or intellectual hunger. I follow adharma when I focus on my hunger at the cost of yours.

Like animals that seek food for their survival, humans yearn for meaning for their sanity: what is our value, our purpose and our identity in this world?

Arjuna, immerse your mind in me and I will uplift you from the ocean of recurring death. If you cannot do that, then practise yoga and work on your mind. If you cannot do that, then do your work as if it is my work. If you cannot do that, then make yourself my instrument and do as I say. If you cannot do that, then simply do your job and leave the results to me.—Bhagavad Gita: Chapter 12, verses 6 to 11 (paraphrased).

When we understand, we do not seek control of the other, hence are liberated. We

As long as we cling (moha), we are trapped. As soon as we let go, we are liberated (moksha). We become independent and content in our own company (atma-rati) yet generous and dependable for the other (brahma-nirvana).

There is no one but ourselves to blame for our problems: neither God nor any oppressors.

Only the ignorant think they alone are responsible for an outcome

The devotee looks at the deity (darshan) and the deity, with large unblinking eyes, looks back; the relationship is ‘two-way’ not ‘one-way’.

Each moment is a fruit of the past and seed of future.

Dharma thus has nothing to with rules or obligations. It has to do with intent and caring for the other, be it your kingdom or your family.

Do you see me as hero, villain or victim? If yes, then you are not doing darshan. If you can empathize with the fears that make people heroes, villains and victims, then you are doing darshan. For then you look beyond the boundaries that separate you from the rest.

Rules vary with context. In the Ramayana, which takes place in Treta yuga, Vishnu is Ram, eldest son of a royal family. In the Mahabharata, which takes place in Dvapara yuga, Vishnu is Krishna, youngest son of a noble family, who is raised by cowherds but who performs as a charioteer. They are expected to behave differently. Ram is obligated to follow the rules of the family, clan and kingdom, and uphold family honour. Krishna is under no such obligation. This is why Krishna tells Arjuna to focus on dharma in his context (sva-dharma) rather than dharma in another’s context (para-dharma). Arjuna, better to do what you have been asked to do imperfectly than try to do perfectly what others have been asked to. All work has inadequacies; even fire is enveloped by smoke.—Bhagavad Gita: Chapter 18, verses 47 and 48 (paraphrased). In the Ramayana Ram upholds rules, while Ravana breaks them. In the Mahabharata Duryodhana upholds rules, while Krishna breaks them. As eldest sons of their respective clans, Ram and Duryodhana are obliged to uphold rules. Ravana, son of a Brahmin, and Krishna, raised by cowherds, are under no such obligations. Dharma, however, is upheld only by Ram and Krishna, not Ravana and Duryodhana. Ram is constantly concerned about his city Ayodhya’s welfare, while Ravana does not care if his Lanka burns. Krishna cares for the Pandavas, who happen to be the children of his aunt, but the Kauravas do not care for the Pandavas, who happen to be the children of their uncle. Dharma thus has nothing to with rules or obligations. It has to do with intent and caring for the other, be it your kingdom or your family.

Taken psychologically, the idea of rebirth is about having multiple opportunities to break the cycle of fear and find meaning, without ‘consuming’ anyone.

Yagna is the outer journey, while yoga is the inner journey that Arjuna has to undertake.

Arjuna, ignore the onslaught of external stimuli and focus between your eyebrows, regulating inhalation and exhalation at the nostrils, to liberate yourself from fear, desire and anger, and discover me within you, I who receive and consume every offering of your yagnas.—Bhagavad Gita: Chapter 5, verses 27 to 29 (paraphrased).

This is complete, that is complete, from completeness comes completeness, when completeness is added or subtracted, it still remains complete.’ This

In the absence of conceptual clarity, the dominant emotion is fear, fear of losing opportunities, fear of threats, fear of achievement, fear of abandonment, fear of invalidation. The emotion of fear impacts the way we think and what we believe. It contaminates the filtering of sensations and choice of responses. It creates a vicious cycle where atma is eclipsed by aham, our judgemental self.

showing does not guarantee seeing. Telling does not guarantee hearing. Gyana is not vi-gyana.

Identity based on what we have is aham, not atma.

Arjuna, you have control over your action alone, not the fruits of your action. So do not be drawn to expectation, or inaction.

The wise want nothing but accept whatever comes their way, letting it pass when it is time to part ways. Ram is