Gita saar, Chapter – 14

Gita saar, Chapter – 14

Gita saar, Chapter – 14

(Aadishri Arun)

Gita saar, Chapter – 14

In Chapter 14, the Supreme Personality, summarizes that knowledge, which when understood leads to Moksha /liberation.

God explains that those people who come to understand and internalize this knowledge are not only liberated from the wheel of karma but they also are not disturbed at the time of the great cosmic dissolution-Pralaya.

God then describes how this world was created. He explains to Arjuna that He-God, is Himself the great Brahma – the Creator of everything  that exists.

God says that the truth is that He is the very womb from which everything emerges.

God goes on to explain how He created the many from His single being.

He explains that although He Himself is the primordial womb and the only thing that exists, yet to create the world, He first divided Himself to bring to life the first creation – duality. This first division is called Purush and Prakriti or the male and the female principle. Once the eternal Lord created duality, He then as Purush placed the seed of all life into the womb of Prakriti and creation started multiplying thereafter. In this manner the Nirguna form of God takes on the Saguna form of Purush and Prakriti and the journey of creation starts.

Prakriti is the original creative field which contains all the objects and tools necessary to create. All Prakriti needs is the seed from the Purush to start the creative process. The primary tool Prakriti uses are the three modes of action-Rajas, Sattva and Tamas. These modes activates the spirit of action in the sub fields that have been created by Prakriti and impregnated by the Purush. Once these sub fields have been created they interact with all the other fields to create multitudes of creation as per the laws of creation (The law of karma). This way the cycles of creation go on and on.

The three modes of action are the primary tools that acting through the kshetras (fields) create the world and God explains the nature and mechanism by which the three modes of action operate. Sattva is described as the motive of goodness/joy, Rajas is described as the motive of passion/desire and Tamas is described as the motive of ignorance/delusion/sloth.

Sattva activates the deluded soul through joy, Rajas attracts the deluded soul to action through desire for worldly things and Tamas attracts the deluded soul through the desire to rest and sleep.

Whatever action a person takes, it happens when one of the attributes overpowers the other two. When Sattva dominates, the person acts out of joy; when rajas dominates the person acts out of desire and when tamas dominates the person acts out of delusion.

Each of these states have their readily recognizable symptoms in the individual. When Sattva dominates, the person will feel light and his powers of discernment/ wisdom are strong. When one feels greedy and restless the person should know that Rajas predominates and when Tamas prevails that the person feels lazy and indulges in frivolous, familiar, mechanical/ mindless and restful actions.

It must be noted that all the three modes are binding us to the wheel of karma. None of these can lead to liberation and it is only by rising above them can we realize the vastness of our eternal nature.

The important question for any seeker is-How do I rise above the three Gunaas?

The answer that God gives in chapter 14 is that a soul can transcend these modes through the understanding of  the ephemeral nature of this world, in realizing that only God is real /eternal and as a consequence of this realization, come to love only God. When a soul reaches this stage of realization, it cannot be tempted by the three modes of action and thereby it rises above these modes and is liberated.

By knowing the secrets of chapter 14 and by accepting these truths from the heart, seekers will automatically get liberation /Moksha .

God explains further that not only our present life but even our next life is dependent on which mode of action we are in at the time of death. Our next birth is determined in large part by our predominant mental state at the time of death. A sattvic state leads a jeeva to be born into a family of knowledge/ wisdom and that improves its chance of liberation in the next life. A rajasic state at time of death leads to a materialistic and action oriented family in the next life. A tamasic state leads a jeeva to take birth in an animal or plant species.

When one acts in Sattva the reward / karma accrued is joy, wisdom and dispassion. When we act in Rajas, the reward is sorrow and when we act in tamas, ignorance, insensitivity and coarseness is the result.

Those predominantly in Sattva wend their way upward, those in tamas fall further away from realization while those in Rajas generally remain firmly tied to the wheel of prakriti.

Arjuna asks the obvious next question – what are signs of a person who has transcended the three gunas?

Shri Krishna replies  that the one who has risen above is is not impacted/ affected or attached to any of the gunas. Such a person views the entire universe, including his body, as gunas acting upon gunas.

She Krishna further explains that such a person shows complete and utter equanimity towards objects, situations and people at all times. For such a person a clod of earth is as valuable as a piece of Gold since both are useless in getting Moksha. The only thing that such a person cares for is the love of God.

God also explains the practical methods of transcending the gunas. It can be done only through single pointed devotion to God, since God is the abode of nirguna Brahman, the unconditioned and pure eternal essence.

The individual soul has to climb back the same ladder through which creation was done. From the One, to the dual and then to the multitude is how we have come. We need to climb back in reverse-from the multitude to the dual and then to One beyond all creation. We need to detach from Prakriti and attach ourselves to God. That is the way back.

To succeed we have to be detached from the indulgences of Prakriti and be equanimous in the face of any kind of situation whether painful or pleasurable, or whether honorable or humiliating When such a calm state is achieved naturally and without coercion, the seeker moves beyond the Gunaas effortlessly and quickly find liberation. Such a person treats all-whether friend or foe, whether useful or useless with equality and such a person also renounces the sense of doer ship in his actions. Such a person does only what is his duty and not for his own sensory gratification. And the work he does to live in this world is only for the purpose of paying his dues and not be a burden on others.

Once a person moves beyond the Gunaas, he is able to discern that only the gunas are acting through his body, not God and that God-the Originator stands far beyond the purview of the Gunaas.

Since such a person loves only God and is devoted only to God, that person is no longer interested in the modes of actions or in the games of Prakriti.

God says that such a person is quickly realized/ liberated and merges back into the formless Brahma-Nirguna.

Gita Saar, Chapter - 13

Gita Saar, Chapter – 13

Gita Saar, Chapter – 13

(Aadishri Arun)

Gita-Saar-Chapt - 13


The Bhagwat Gita is the text in which God explains the fundamental logic of the paths towards liberation.

But before we discuss the paths to liberation, we have to ask an important question-Who is the one who seeks to travel the path to liberation?

Who is the ‘I’ that wants to reach Godhead?

These are some of the questions that are discussed and clarified in chapter 13.



The chapter starts with God clearly stating that what we think we are (The I) actually consists of two different entities.  The first is our body field, also called the Kshetra- It being the tool through which we look at the manifestations of Prakriti and the second part of us is the actual being who sits inside us and looks at Sansaar through the capacities of the body field. This viewer is the real us and is called the Kshetrajana by Lord Krishna.



The person who is able to distinguish between these two things -the body field (Kshetra) and the viewer of the field(Kshetrajana), that person is the one who is the possessor of true knowledge.

God further describes the nature of the Kshetra and the nature of the Kshetrajana. He describes the Kshetra as the complex flux that is always manifesting and  unmanifesting itself as per the laws of cause and effect and God also describes the glories of the Kshetrajana-the one who witnesses the play of the Kshetra.



The truth about the field and the viewer of the field has been the subject of study of the sages since time immemorial and is described in various spiritual texts such as the Brahmasutras and is also constantly chanted in vedic hymns This is because this truth is a key knowledge to be gained if success has to be reached on the spiritual path.


By understanding the difference between the body, the mind, the soul and the Super soul, the being can reach the highest levels of God realization since this discernment is necessary for success. On the other hand, if one does not know this difference, then one can get easily seduced by the manifestations of Prakriti and remain forever lost in the flux of Sansaar.



Lord Krishna explains the concept of Kshetra further. He says that the Kshetra is made up of the five senses; the organs of action; the mind, and the undifferentiated energy from which all these evolve. It is within this body field that one finds the source of desire, aversion, pleasure, pain, intelligence, and will. And this body interacts wth Sansaar and provides the viewership to the one who who sits within each particular body. The one who understands that he is not any of these bodies(fields) but is actually the viewer of these fields, finds his true nature and achieves freedom.


Those who find the the true path, become devoted not to their one temporary body, but to their inner viewer.  What Prakriti shows such a person, as per his fate, it is viewed by such an advanced soul with interest and gratitude but never with a sense of ownership. Such people are full of gratitude about their lives and are full of inner-strength and control, since they are not obsessed with indulging in the specific, ever changing sense objects that their particular body-field provides on a daily basis.


Freedom from the body also means freedom from the vagaries of birth, suffering, old age, disease and death.

God further explains the difference between Prakriti and Purusha by saying  that Prakriti is the matter from which all fields(bodies) emerge, while Purusha is the formless thread of the soul’s energy that is required to bind the body field together in a sensible legible way. Without the Kshetrajana’s anchor, the endless flux of Maya cannot form legible Kshetras-body fields and creation falls apart.

It is only by being together that the Kshetrajana and the Kshetra weave the quilt of life, with Prakriti being the agent and cause/ effect of every action, and Purusha being the viewer and experiencer of all dualities.

Because the Kshetra and the Kshetrajana are intertwined to create life, it is easy to confuse the two.

Thus if you identify more with the Kshetra-the body field, then you will be immersed in Sansaar and always overwhelmed by the experience of life but If you identify with the Kshetrajana, then you will go towards the origins of creation.

Lord uses the word ‘Self’ to distinguish that soul which is independent from the body and which witnesses the ebbs and flows and dramas that Prakriti constantly creates.

While the body is simply a function of  prakriti, absorbing the remnants of karma of the self for the next round of the sansaric cycle, the supreme ‘Self’ is without a beginning, undifferentiated and deathless. It cannot be tainted, unlike the body. It might be veiled in Maya, but it can never be distorted by the experience of Maya.

The person who lives more in the self has the following qualities towards the world-Dispassion, absence of excess pride, non violence, uprightness,equipoise in all kinds of circumstances, detachment and gratitude for the life he has. Such people are also deeply attached and devoted to God or the Creator in whatever form they believe in. Such people see God in everything that they see in the world.

This attitude of seeing God in everything is declared as knowledge and the opposite is called Ignorance.

This is the knowledge that liberates a person from Sansaar and attaches him to God.

In chapter 13 further, Lord Krishna describes the nature of the supreme Brahma The supreme Brahman is called neither SAT nor ASAT. That is neither being nor non-being. The supreme being is also described as the progenitor of Purush and Prakriti as well.

The supreme Brahma has multiple hands and feet, endless mouths, eyes, ears,heads and bodies in all directions and it pervades the entire universe. The descriptions given above are limited but the actual supreme Brahma is beyond even these vast descriptions. The supreme Brahma is the base of all creation but it is far beyond the extents of creation. It is the Beej mantra of all things and it is the Beej mantra of the Beej mantra. Although sensing everything, it is without any senses. Although unattached to everything, it is the sustainer of all things and although attribute less it still enjoys the Gunaas through the three modes of Prakriti.

It exists within and outside all creation and within and outside all moving and all still things. It is incomprehensible to us and stands apart from us apart even though it is within us as well. It is like space that pervades all but which remains untainted by all it contains.  It creates the universe(s) by taking on the limited role of Brahma, its sustains the worlds by taking on the limited form of Vishnu and it destroys the world by taking on the limited form of Rudra. Needless to say that it is actually far beyond the purview of all the Gods.

It is the light of lights, the goal of all goals and most fundamental knowledge.

And it is the only thing worth knowing in this universe.

Chapter 13 thus discusses three things. The Kshetra, the Kshetrajana and the most fundamental of all knowledge, which when attained grants realization.

Lord Krishna further says that not only is the supreme Brahma beginingless and endless in its attributes, even Purush and Prakriti-the first step in creation are also beginingless and endless. The cosmic dance of creation and destruction happens over and over again by various combinations of Purush and Prakriti and the Purush sitting in the body experiences the various creations of Prakriti and experiences the pain and pleasure of all dualities. So attached does the individual soul (Jeevatmaa) become with the experiences it gets, it constantly wants to experience more of it and it chases these creations through life after life and this is what causes the soul to take rebirth in pious and evil wombs.

And yet the soul inside each body is essentially the same as the supreme Brahma

The person who comes to realize this fact achieves Moksha even though he lives and experiences this world as a normal person.

God then further lists in chapter 13,  the various methods by which a person may come to realize the nature of the supreme Brahma and the nature of creation as well.

God says that it can be done by meditation on the supreme spirit and by inquiry through ones intellect.

It can be done by following the path of knowledge-Gyaan yoga

It can be done by practicing the path of action without selfish motive

And even if a person is dull-witted, but if he faithfully practices the true teachings that have been given to him, such a person, reaches God-head.

The chapter ends by Lord Krishna saying that true seeing requires the viewer to see the supreme Lord in everything, even in those things that are perishable or those things that are inanimate.

If a person reaches this level of true vision, that person starts to see himself in all things and at the same time starts to see all things within himself.

Such a person essentially reaches Godhead and then forever resides in the supreme Brahma.

Gita Saar, Chapter – 12

Gita Saar, Chapter – 12 

(Aadishri Arun)



Chapter 12 starts with God explaining to Arjuna the simple secret of attaining union with God. The advice is simple-it is not by knowledge or methods that one be realized, although they are necessary, but it is only by single -pointed love & devotion that realization can be achieved. Devotion and love for the Paramatma are the fuel and the north star that take our blind seeking for God in the right direction. i.e. It is only when you truly love God, will you generate the capacity to see him with your own eyes.

As Arjuna hears these words of Lord Krishna, he has a query. He asks that since the Lord can be worshiped  both in form as well as in the formless, which would be a better way to worship him?

The Supreme Lord through Krishna replies in,- “Those who fix their minds on My personal form (Saguna roop) and are always engaged in meditating upon Me with genuine faith, they are considered by Me to be the most perfect.

       But since some devotees cannot be at that level and yet even if they strive and succeed in controlling their senses, are even minded to all other beings, are compassionate to the suffering of others and are constantly striving to focus on my eternal, omnipotent, unthinkable,indestructible, indefinite, immovable and changeless self-even those come to me swiftly.”

God further clarifies Arjuna’s query by saying -”The easier path is to focus on the Saguna roop since greater is the difficulty of those whose minds are set on the un-manifested; because, the goal, the un-manifested (nirguna), is very hard to achieve for most body conscious people.”

          God explains that given the above limitations of most seekers, the simpler method is by worshiping a form of God that the seeker can relate to and by dedicating all daily activities unto God and being devoted to God without deviation and by engaged in devotional service and always striving to meditate upon God, having fixed his/ her minds upon God’s form.

       God says-”O son of Pritha – for such amongst you, I am the swift deliverer from the ocean of birth & death.”

God further reiterates /repeats to Arjuna all the methods to succeed so that no confusion may be left in Arjuna’s mind-”Fix your mind upon Me only, and engage all your intelligence in MeThus you will live in Me always, without a doubt. If you are not able to fix your mind steadily on Me, then do seek to reach Me by the Yoga of constant practice (Abhyasa Yoga). If you are even unable to practice that, then become dedicated in working for My sake, as even by doing actions for my sake, you will achieve perfection. If you are unable to do even this, then taking refuge in union with Me, renounce the fruits of all actions to Me.”

          What we observe from God’s statements in these verses of chapter 12 is that God wants us to find Him and therefore he provides varied techniques and methods for his sincere devotees. God tries to make the path simple for all his devotees and not just a select few. This is demonstrated by the fact that God gives many methods and not just one. The reason for giving many methods is so that persons of different natures may find a method that suits them best.

          Further in Chapter 12, God describes the qualities of His dear and sincere devotees. He says-”He, who has no dislike towards anyone, 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 God; he, My such devotee, is dear to Me.”

          God continues,-”He for whom no one is put into difficulty, and who is not disturbed by anyone, who is equipoised in happiness and distress, fear and anxiety, is very dear to Me. One who never rejoices nor hates, never grieves nor craves, and remains detached for better or for worse – one who is such a devotee is dear to Me. He who is the same to a foe and friend, and also in honor and dishonor, who is the same in cold and heat, and in pleasure and pain, who is free from attachment, who is balanced in censure (criticism) and praise, pain and pleasure, who is silent, content with anything, doesn’t care for any particular residence, steady-minded, full of devotion, such a devotee is very dear to Me. And, those devotees who follow this Immortal Dharma (law or doctrine as described above) endowed with faith, regarding Me as their Supreme goal, are exceedingly dear to Me.”

          In conclusion we can say that in chapter 12, God gives the complete path towards realization. He also describes the qualities that light up in us as we walk the path towards Godhead. To make it clear to the seeker, God describes the nature of such a man and also the relationships of such a man with the outside world, his psychological life and intellectual evaluation of the world of beings and happenings. This enumeration lays out as guidelines the various moral, ethical and spiritual qualities of a true devotee. This is guide and a clarion call not just to Arjuna, but to all beings.

          This chapter makes it clear that developing genuine love and devotion for God is the final state of attainment for the devotee-the pre-qualification- but if the devotee, specially in the beginning, finds himself unable to generate that love specially when he cannot see the form of the Lord, God has kindly given some tips and suggestions on how to generate that love and devotion through various methods such as renouncing the fruits of action, doing penance and practice, doing all worldly actions in the name of the Lord etc.

          Thus this chapter is key because it gives a step by step method of attaining the genuine devoted state. The state upon which, the journey of the devotee become swift.

          The chapter also lists out thirty nine qualities of a perfected devotee. These are meant to inspire and guide us. When we fall in love with God, we attain all these qualities automatically. Even if we attain one of these qualities, we attain all the rest of them.

Precious Gift

Precious Gift

(Aadishri Arun)

Precious Gift for you
Gita Saar, Chapter from 1 to 11 – Written by Aadishri Arun
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Gita Saar, Chapter 11

Geeta Saar, Chapter 11

(Ishwar Putra Arun)

Gita-Saar-Chapter- 11

The Bhagwat Geeta is a text that deals with the subject of how to help a human reach his highest potential. The Geeta-also called “The song divine”- guides us about the lifestyle we should adapt, if we are not to get lost in the endless drama of the cycles of Sansaar.

Essentially there are three ways to reach Godhead and each path is hidden by its own challenges and confusions that derail a seeker. The Geeta strives, through the word of God to clear these confusions.

The first way is through the path of righteous action-Dharma as it is called. The second way is through the path of devotion to God-bhakti as it is called and the third path is through the path of knowledge-Jnana as it is called.

The Bhagwat Geeta comprising of 18 chapters, is broadly divided into three portions-one for each of the above mentioned three paths.

Thus it can be said that the first six chapters of the Geeta broadly cover the path of action. The middle six chapters deal with the path of devotion and the last six chapters cover the path of knowledge.

The path  of devotion is at its pinnacle in Chapters 10, 11 and 12. Chapter 10 covers the descriptions of divine glories as described by the Lord Himself and Chapter 11 dwells on the vision of the Cosmic form as seen and experienced by Arjuna. The fact is that no mortal has the power to see the glorious form of God-The Vishvaroopam on his own accord and it is only by God’s grace that Arjuna is granted the divine eye that is required to see the glorious form of God. This vision that Arjuna gains and his learning from that experience is what is essentially covered in chapter 11. Further in Chapter 12, the subject of bhakti is discussed in greater detail.

In chapter 11, Arjuna expresses his satisfaction on hearing of the glories of the Lord as described by the Lord Himself in chapter 10. However Arjuna wants to do more than just hear about them. What he really wants is to see the glories with his own eyes. He wants to have a direct experience of that divine majesty that is the source and support of all creation.

Why does Arjuna want to personally experience divinity rather than be content with only hearing about it? Because his soul thirsts for seeing the Truth. And this is true not just for Arjuna but for every seeker who desires to know himself. It is this thirst that drives the spiritual journey from goal to goal till the final goal is reached.

The fact is that the mind although immensely powerful, cannot realize itself. The mind needs a higher power. And the only greater power than the mind is God Himself. God is from where our soul emerges. Therefore the soul always seeks its origin while the mind chases methods to achieve whatever the being desires at that particular moment. If the deluded being desires worldly things, the mind chases the world but if the Jeevatma seeks God-the highest state of being, then the mind aligns itself with the soul’s quest. Such an aligned mind quickly achieves realization. But it is not easy for the mind to align without grace and without the soul of the person being spiritually active. It is only when the Lord holds your hand and pulls you out of the ocean of Sansaar that you can be realized. Just as a drowning man cannot pull himself out of the water, just so a person drowning in Sansaar simply cannot pull himself/ herself out of Sansaar without divine intervention.

Arjuna says in this chapter, -“I was drowning in this Sansaar-in delusion, and you gave me a helping hand and took me out of this swamp. I am so ever grateful. I know that your grace alone can save me. You have patiently taught me the secrets of spirituality and I cannot thank you enough for this blessing. I now understand your nature and your qualities to some extent. What I understand is that you are everywhere. That you are not just the body but you reside in the eternal spirit that pervades all bodies.”

What we should understand from Arjuna’s statement is that if we are to reach our highest self, a critical change must take place in our attitude. Firstly we must recognize from our heart, the futility of Sansaar When that realization settles into our soul, we look for what is eternal, meaningful and ever-unchanging rather than the constantly shifting glitter of Sansaar The second criteria is that for this search to be successful, the ego must be abandoned and the third condition is that the seeking mind must be open and humble. When we imbibe these three attitudes, we become qualified to be called genuine seekers. In that state, the more we search, the more is the divine knowledge that is revealed and the more it is revealed, the more we thirst for nectar like knowledge that liberates our spirit from bondage.

In the case of Arjuna, the preceding events (having to confront his relatives and friends in battlefield) had already dealt a severe blow to his faith in Sansaar when he realized that he would have to kill the very Sansaar that he wanted to conquer. This shocked him and opened his mind to other ways to live. His ego surrendered as it realized that it did not know the answers to such a vexed situation. That meant that Arjuna was in the state of humble open mindedness. i.e. He was in the state of being a genuine seeker and the more he heard of the glories of the Lord, the more he wanted to see them for himself.

This is the reason why Arjuna asks Lord Krishna humbly to reveal further knowledge but only if he deserved it. This humbleness shows that his ego had been broken by what he had heard. Friends, this is a vital step in any spiritual seekers life. Till you think that you know everything or that you think that your mind can deal with any situation, you will never surrender to God. And surrender is critical for progress on the spiritual path.

As we continue in the chapter we see that as Arjuna makes this request, Lord Krishna immediately accedes to his request, and manifests within Himself, his multiple, myriad and ever changing divine forms to Arjuna’s bewildered eyes.  The Lord demonstrates to Arjuna how the formless Nirgun constantly evolves various forms and is constantly bringing forth and destroying multitudes of creation. For Arjuna to see all this, the lord grants him the third eye also called the divine eye since physical eyes are not enough to see these glories.

What Arjuna sees is essentially called the Vishva roop.

The formless Lord says through the form of Krishna that, “Though I am formless, I am in all the forms. My forms are not one, but in many millions. In all shapes, in all forms, I am there. O Arjuna, open your eyes and see me everywhere.”

The Lord says, “Look at me. The Suns (adityas), all the Devas and all the Bhutas, everything resides in me. In all the Universes that I have created, there are objects that are moving and objects that are stationary; there are those that are conscious and those that are not conscious. So all the conscious, unconscious, moving, and immovable objects in all the universes- all these forms and shapes, they all find their basis in only me. I pervade everything just as water pervades ice and Ether pervades air.”

Sanjay, who is the commentator  of the Mahabharata, having been granted the divine eye to see the battle from afar, describes the scene of Arjuna witnessing the Vishvaroop which Krishna shows to Arjuna through his own magnified body.

Arjuna on seeing the Vishvaroop is amazed, impressed, terrified and mortified. He had never imagined that the person who he had considered as just a friend-someone to joke and laugh and even insult, was actually a representation of the almighty Paraatmaa.

He sees all the divine and devilish forms in the body of Lord Krishna. That he sees all the sages and the Maharishis and he sees the form of the Lord as with no beginning, no end, or no middle. He sees every form in the Universe emerging from the form of the Lord and disappearing back into the maw of the Lord with no mercy.”

On seeing these inspiring and terrifying visions, Arjuna exclaims that he sees many hands and many eyes, many visions all of which are awe aspiring and fear inspiring. In fact Arjuna on seeing the terribleness of the visions and the destruction of creation without mercy, begins to tremble and shake and he is unable to handle the experience. Such is the grandeur, vastness and awesomeness of the vision.

Finally unable to take it anymore Arjuna implores the Lord to take the vision away and show him the four handed form. He says- “I cannot look at your visage. Your divine effulgence is too strong for me. It is so grand that my eyes are blinded by it. My very being and my very moorings are disappearing. Something is happening that I cannot handle. I am dissolving and I have lost the basis to even see it any more. It is too much for me to take.”

Arjuna is so terrified that he begs for forgiveness and apologizes for having taken the Lord lightly earlier and even having insulted him on occasion.

Seeing his fear, the Lord removes the Vishvaroop and shows Arjuna His four armed and finally his Somya Rupam (Two arms form). Sanjay the commentator says to Dhrtarastra – “The Supreme Personality of Godhead, Krsna, while speaking thus to Arjuna, displayed His real four-armed form, and at last He showed him His two-armed form, thus consoling the fearful Arjuna.”

This chapter ends with Arjuna responding in relief on seeing the familiar face of his friend and he tells lord Krishna that he on seeing the familiar appearance of his friend, he has regained his composure.

God replies by saying – “My dear Arjuna, the form which you are now seeing is very difficult to behold. Even the demigods are ever seeking the opportunity to see this form which is so dear and auspicious.”

God through Krishna says to Arjuna – “The form which you are seeing with your transcendental eyes cannot be understood simply by studying the Vedas, nor by undergoing serious penances, nor by charity, nor by worship. It is not by these means that one can see Me as I am.”

Here God is giving a very big advice to the genuine seeker through Arjuna. That the key qualification of seeing the divine self effulgent form of the Lord is not by karma or knowledge alone, although they are required as preparations. It is only by ananya bhakti, or single-pointed devotion that God can be seen by one’s own eyes. Ananya bhakti can happen only after the sincere seeker having combined learning from Jnana and karma yoga, realizes that the Lord is the only Truth and the source of all realities. Once a soul understands this eternal truth, that soul focuses effortlessly on the source and is then quickly realized When you know that God is the only reality, it is easy to develop love and devotion for Him since he is the only thing that is worth knowing.

The chapter ends with Lord Krishna giving one final summary of advice to Arjuna-that when a person is totally focused on the Lord to the extent of dedicating all his life duties to God and who becomes free of worldly attachment and who leaves malice towards any other being, such a person develops  ananya bhakti-devotion for the Lord and is soon realized