Bhagavad Gita – Chapter 2, Sloka 70

Newsletter on Bhagavadgita by Dr. P.V. Nath

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Message from Dr. Nath

Sri Krishna Janmashtami

4th of Sept, Tuesday, Lord Krishna incarnated on this earth. We are ever in debt to our Lord who has kindly, through the medium of Arjuna, handed us the Srimad Bhagawadgita which is the light to
Lead us from Untruth to Truth
>From Ignorance to Knowledge
And from Death to Immortality.

Let us all offer our salutations to the Lord and Mother Gita,
And pray for their continued blessings to give us the knowledge to make spiritual journey to the abode of “The Eternal Truth, Knowledge and live the life of Absolute Bliss.”



Sloka 70


He attains Peace into whom all desires enter as waters enter the ocean, which is filled from all sides, and remains unmoved. But not for the man who craves the desires.


The beauty of “Peace” experienced and lived by a man of true wisdom, “Jnani” is explained with reference to a simile of an ocean.

Many a times we hear people using the word “Ocean of Peace.” This sloka gives us its explanation.

How do we describe the sea for a young and inquisitive child?
The reply should be:
The waves, ripples, foam you see now and which lie beyond your vision around the world, in every seashore are all in the ocean. You can also see storms and disturbances now and then in the ocean. Apart from these, ocean also has a number of different forms of sea animals in it. Know that these are only on the surface of the ocean. Deep, very deep in the sea, it is all quiet and serene. The sunlight does not penetrate so deep and the storms do not disturb the serenity. Still deeper lie the treasures of the ocean like the rich pearls.

Imagine the vastness of the sea, its deep bed, miles of width, receiving the water from the rivers flowing into it and also from the rainfall. Despite all the waters entering, it seems to be quiet and motionless. One cannot add or subtract the total volume of the ocean. All the waters that enter into it as rivers, does not increase its volume. If the rivers cease to flow, the expansion of the ocean will be the same.

At the same time, the sun absorbs the water from the sea that is the precursor for the rains. But, the process does not shrink the sea and it still seems to be quiet and motionless.

Compare this to the tanks, small wells and lakes. They overflow and sometimes burst their banks when the flow of water into them is beyond their capacity to withstand. When the heat of the sun is too strong, many a times, they go dry too.

In a yogi full of peace within himself, like the ocean, despite the bombardment of the sensuous impulses from the world around, there is no disturbance. He is not perturbed. The rivers of desires get absorbed within him but the sea of peace remains ever calm.

But the peace within the majority of us is like the small well or a lake. Our reservoir of peace is too small and shallow. The desirous impulses apparently make the well of peace within overflow but soon the banks burst and the peace is shattered.

What we need to understand from this sloka: Keep the ocean of peace within you full. Let your mind be ever calm. You have the great ocean of peace within you. Do not let the worldly desires and hatreds disturb that peace abiding within you. Let your desires be less and less and let your attitude be “Loka samastha sukhino bhavantu.” (Peace for all in this universe.) The noble desires of universal welfare do not make us lose the peace.

The Lord is advising us not to harbor selfish desires but to give joy to others. Selfish desires make us spiritually poor and desires of universal welfare make us spiritually rich.

A sthitaprajna, the Lord says is constantly in a state of peaceful joy, like the ocean. He is a jnani and he does not seek for worldly pleasures. He absorbs every joy that the life brings to him but absorbs the same in his state of “Brahmananda.”

Let us therefore learn the art of the spirit of detachment in attachment to the worldly desires.

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Bhagavad Gita – Chapter 2, Sloka 72

Newsletter on Bhagavadgita by Dr. P.V. Nath

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Message form the organizer and translator.

Today is Ganesh Chaturthi – the birthday of Lord Ganesh. So first of all let me wish all of you a day and a year full of His blessings. Second let me thank you for staying with this newsletter which by the grace of the Lord by now has been sent out for two years – without your appreciation it would not be possible.

Yes, it is two years ago on Ganesh Chaturthi that we started out with the first issue of this letter and some preliminary remarks on the Bhagavad Gita as a whole. Today we conclude the second chapter, which is a summary of the whole sacred text and the longest chapter of all. With the blessings of the Lord we will continue for several years to come until we reach the concluding sloka of the final chapter 18.

So above all and on behalf of all of you as well as very personally let me thank Dr. Nath for preparing all these newsletters and sharing his insight in the Gita with us. It has been and will continue to be a great blessing for us all. And I´m very happy myself to be able to contribute to this work and to have his support in accomplishing it.

So to end this foreword, last not least please let me thank also Sri Swamiji for His blessings on this project, and before going on with the weekly text, please let me repeat the Invocation with which we started two years ago.

Om Sri Maha Ganeshaheya Namaha.

Sri Guru Datta.




May He protect us both (the teacher and the pupil)
May He cause us both to enjoy (the Supreme)
May we both exert together (to discover the true inner meaning of the scriptures)
May our studies be thorough and fruitful.
May we never misunderstand each other.


Peace, Peace, Peace.
Peace from bodily obstacles like laziness, inertia.
Peace from phenomenal cruelties of nature.
Peace from heavenly wraths.


Salutations to Sri Krishna, the Jagadguru; son of Vasudeva; the destroyer of Kamsa and Chanura; and He who brought immense joy to mother Devaki.


Guru, (preceptor) is Brahma, (the creator), is Vishnu, (the sustainer) and is Maheshwara (the destroyer). Guru is truly the Supreme Brahman. Our salutation to the Guru.


Praise on to Lord Ganesha. I take shelter in you, please protect me.


Salutations to Datta Guru.
Salutations to Lord Krishna, Mother Gita.
Salutations to all the gurus.


Sloka 72


O Arjuna, having obtained this Brahmi state, man is not deluded. Being established in this even at the end of life, man attains oneness with Brahman.


Brahmi sthithi: state of Brahman.
What is Brahman?

It is “Satyam, Jnanam and Anantam” the Vedas declare.
It is “Truth, Knowledge and Infinite.”

Brahman is “Infinite Peace” contrary to fleeting pleasures of the worldly life.
Attaining the knowledge of this Eternal Truth and living in “Infinite Peace” abiding within oneself while living this life on this earth is “Brahmi Sthithi.”

The Lord asserts that establishing in this state is the means to attain oneness with the Brahman – the word used is “Brahma Nirvanam.” It is what the Vedas label as “Moksha.”

The delusion as we have discussed before is due to the fleeting pleasures and pains from the objective world. When one looks upon an unreal as real it is labelled as delusion. Considering the pleasures from the physical world as permanent happiness is delusion. This delusion disappears on obtaining the “Brahmi sthithi.” An individual who thought of himself as a separate entity and realised that he is no other than an amsha of “Parabrahman”, (Tat Tvam Asi) is said to have obtained “Brahmi sthithi.”

The second half of the sloka refers to establishing in such a state even at the end of life. The word “even” is to be noted carefully. It is a well known fact that the result comes from actions. Actions first and results later. Some results come quickly and some take a long time. The result, “Brahma Nirvanam” has to come also from our actions. But, it does take a long time and it is hard work to achieve this result. This knowledge has to dawn on us. It may dawn on in this birth or in future births depending upon our past karmas. As soon as it dawns, we are said to be on the path to Liberation. Even when this happens near the end of the present life, man attains Brahma Nirvanam, the Lord reiterates.

This is the message from the Lord to all seekers. He wants us to constantly remember this truth and work at achieving the end result. It does not matter when the result comes. Even if it dawns towards the end of one’s life, he is sure to unite with the Parabrahman.

Most of our actions are due to our attachment to our own physical body, family and friends and the objects of the world. By following the Lord’s teaching and working on the principle of “Karmanyevaadhikarasthe maa phaleshu kadachana” we can succeed in our mission of life. The struggle to achieve the end result is worthwhile. Freedom from earthly desires and egotism is the recipe to the end result, “Moksha”

There is a Sanskrit word “anubhooti” which means “experience.”
Brahma Nirvanam is experience of the “Brahman.”

All our experiences are due to the inferences at the level of mind and intellect. These are the inferences to the sense objects of the world brought in by the sense organs. Experience of Brahman through such experiences is termed as “Aparoksha anubhhoti.” It will not give full picture of Brahman and is not a true experience. There is no such thing as experiencing Brahman. It is only becoming one with the ultimate reality.

To experience the “Brahman” in total we have to transcend the mind and intellect. That experience is known as “Paroksha anubhhoti.”

He who apparently experiences “Aparoksha anubhooti” is the jivatman. He is the atman attached to the body due to ignorance. The world of objects cannot give a direct experience of the Brahman.

He who experiences “Paroksha anubhooti” is “Jivanmukta”, a liberated soul. Sthitaprajna, whose qualities described by the Lord in these slokas is a “Jivanmukta”. Through the process of negation from the known to the unknown he has “Paroksha anubhooti” of the Brahman while living in the world of objects and has discarded all worldly pleasures.

Iti Srimad Bhagawadgitas Upanishadsu Brahma Vidyayam Yoga Sastre Sri Krishnarjuna Samvade Samkhya Yoga Naama Dwiteeyodhyayha.

Thus completes the second chapter, The Samkhya Yoga, the dialogue between Sri Krishna and Arjuna, in the Srimad Bhagawadgita which is a Upanisad, Brahma Vidya and Yoga Sastra.

Jaya Guru Datta
Hari Om Tat Sat.
Sri Guru Charanaravindarpanamastu.
Sri Krishnarpanamastu.

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Bhagavad Gita – Chapter 2, Sloka 69, part 1

Newsletter on Bhagavadgita by Dr. P.V. Nath

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Sloka 69


That which is night to all, in it the sage is awake. Where all beings are awake, that is the night for the sage who sees the Self.


“Jagat Mithya and Paramatma Satya” is the message from the learned seers to their disciples. It simply means that the only reality is “The Parabrahman who pervades all.” The rest is only an illusion. The world as such does not exist from the point of view of “Advaitin” (non dual philosopher.) This is the vision of the realised soul.

Whereas majority of us perceive the world as real and are immersed in worldly activities. We are attached to objects of the world and are caught in the net of “Kama, Krodha, Lobha, Moha, Mada and Matsarya.”

In this second group, there are few that are aware of the Parabrahman but are unable to grasp its significance.

There is another group of men that are oblivious to the idea of the God and live the life pursuing the pleasures. We can say that they are “egocentric”.

>From the point of view of the Advaitin, “Maya” or “Illusion” is ignorance. Ignorance is compared to darkness and knowledge to brightness. On this basis of understanding, the “sage” referred to in this sloka is a man of true knowledge and knows the difference between the real and false. (Nitya and Anitya – Eternal and Impermanent) He is said to be “Awake” as he is living in “light of spiritual knowledge.” To the rest who live in world of attachments it is the night as far as the knowledge of the Atman is concerned.

This is the meaning of the first half of the verse.

***  will be continued  ***

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Bhagavad Gita – Chapter 2, Sloka 69, part 2

Newsletter on Bhagavadgita by Dr. P.V. Nath

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Sloka 69


That which is night to all, in it the sage is awake. Where all beings are awake, that is the night for the sage who sees the Self.


###   continuation from last week   ###

“Where all beings are awake that is the night for the sage who sees the Self”: This refers to the physical day light as compared to the spiritual day light for the sage.

Technically speaking majority of us are awake during day time. It is the time we are involved in various activities that bind us to the world around us. During the physical daytime, the sage is spiritually living in night because he is not attached to the world around him. He is totally immersed in the “Atman” and does not see the world around him. (living in night.)

There are some sages who spend their nights in meditation and sleep for few hours in the daytime. The second half of the sloka refers to these also.

There are some other realised souls, who have mastered the art of withdrawal from the physical world and are still awake during the daytime. They are said to be in the world but not truly living in the world. They are physically awake in daytime but spiritually sleeping in relation to the physical world.

Physically awake – spiritually ignorant: majority of us. Conditioned by the time of the day and immersed in worldly activities. Unaware of the Atman within and all around.

Physically sleeping but spiritually awake to the Atman within and all around: this is the way of living of the realised soul.

This does not mean that the yogi should remain awake at night and sleep during the day. He must learn the art of meditation with self-discipline and can still be part of the world and work for its welfare. This is the true picture of a “sthitaprajna.”

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Bhagavad Gita – Chapter 2, Sloka 71

Newsletter on Bhagavadgita by Dr. P.V. Nath

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Sloka 71


That man who, abandoning all desires, lives without longing for them, without the sense of “I” and “mine”, attains “Peace.”


The Lord has given three conditions to be fulfilled for the seeker who is longing for “Peace.” They are:
a) Abandoning of all desires.
b) No longing for the desires.
c) Dropping the sense of “I” and “Mine”.

Abandoning all desires means:
Freeing from the compulsions of desires from past experiences in life and no craving for the new impulses that enter into the mind through the sense organs.

The true goal for the spiritual seeker is “Peace”, the “Eternal Peace”, while living in this world of objects. So far, from the 55th sloka in this chapter, the Lord has enumerated the qualities of the “Sthitaprajna”, the man of steady wisdom.

How to recognise a “Sthitaprajna” was the question by Arjuna.

The reply through these slokas is:
The Sthitaprajna does not have a name plate in front of his house with the board: “Sthitaprajna’s house.”
He lives in constant peace within himself and still is an active member of the society. He has reached such a state of mental maturity wherein he has transcended the desire for “Peace.” He has realised that the peace is within himself in abundance.

When we say that the true goal for the seeker is “Peace”, we must accept that the initial steps have to be taken with a purpose of attaining the peace. There should be a desire for the same.

To experience the peace, the seeker has to get up from the state of tamas and move up to rajas. He should have a yearning to be successful in his quest to find peace. This can be compared to the earlier part of one’s education. We start of with a definite motive to take up the study in any selected field.

By making a successful progress, we reach the stage of higher studies. It is like entering from “Ph.D.” to “Post Doctorate” level of study. Only a successful student who has reached that stage will understand the meaning of “no further desire to get the Post Doctorate degree.” He will be working in his lab like an absent-minded professor, deeply immersed and happy with this work in the laboratory.

When the Lord says, abandoning all desires, living without longing for them, without the sense of “I” and “mine”, the advice is directed to such sincere seekers who have reached the level of entry into the Post Doctorate Fellowship.

This is in truest sense, “sanyasa” of all the desires. Hence this sloka is considered by the experts as the summary of “Sanyasa Yoga” in this second chapter. This chapter, Samkhya Yoga has summary of all the four main paths of yogas: Karma, Jnana, Bhakti and Dhyana.
Dhyana yoga is also known as Sanyasa yoga.

In our day to day experience, when we are in deep sleep there is no trace of ego left. We do not have any more “I” and “mine” sense only in that state. We are dead to the world of objects. We are so peaceful in deep sleep without any trace of happiness or sorrow.

The seeker who would like to experience and live in this state of “eternal peace” has to be constantly asleep to the experiences of the phenomenal world brought in by the senses and stored in the mind.

Only by dropping the longing for the desire to attain peace, the seeker will reach the state of “sthitaprajna.” He is truly the man with true wisdom. He is a real jnani. He has no sense of agency and ownership to the objects of the world including his own physical body.

Another important point to note in this sloka: the Lord does not put any condition of caste, sex, religion or creed to experience the ”Peace.” “Peace” is not the birth right of any one individual or any one group of individuals. It is the universal right for every individual who is born into this world and everyone has a right to long for it and work to attain it.

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Bhagavad Gita – Chapter 4, sloka 36

Newsletter on Bhagavadgita by Dr. P.V. Nath

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Sloka 36


Even if you are the most sinful of all sinners you shall cross over all sins by the raft of knowledge.


The emphasis on this Sloka is on “Papa and Papebhyaha”. It means, “The sin and those who commit acts of sin.”

We have dealt with sin several times already in the preceding chapters. “Sin” can be defined as act/acts or thoughts that generate in the mind that are contrary to the sastras and which are considered as “unrighteous.” Hatred, lust, greed, arrogance, enmity, anger etc make one commit acts of sin. The root cause for committing the sin is “Ego” which is man’s worst enemy in the spiritual progress towards “Liberation.”

In the Hindu philosophy, the emphasis is on achieving “Liberation”. Liberation is freedom from rebirth, uniting with the God principle and experiencing the “Eternal Bliss.” Attachment to the physical body, one’s family, friends, positions acquired in life prevents us progressing in the path to Liberation. Each one of us has gone through several births and deaths in the past and the probabilities are that we will continue to progress in the same path and end up having to be born again and again. The cycle of births and deaths is the “samsara”, the philosophy talks about and the samsara is compared to an ocean in this Sloka.

We need to have the knowledge that we are on an ocean and that there is a shore at the other end. We have knowingly or unknowingly out of ignorance committed a number of sins in the past that includes past births also. We have not paid for those mistakes yet. These have accumulated and it has become a big and mighty ocean. If it dawns on us that we have made ourselves drown into the ocean and we need to come out of the ocean then we have to look for means to reach the shore. The means given by Lord Krishna out of compassion to all is “Jnana”. The Jnana to dispel the ignorance will then act as the raft on our life’s boat and assists us towards having a smooth passage to the shore overcoming all obstacles in the way. The main message from the Lord to all spiritual seekers is “Nishkama karma and Karma Phala tyaga.” The sins referred to are the acts committed out of ignorance of one’s own true identity and the sinners are those who conduct such sins. The philosophy does not condemn one as sinner but points out to the sins in the actions. Swamy Vivekananda stresses on his commentary on Sloka 3, chapter 2, (Klaibyam Maa sma gamaha Partha) that any work which brings the latent divinity is punya (virtue) and that which makes the body and mind weak is verily, sin. Discrimination between “Truth and un-truth” and dispassion to worldly possessions are the keystone of spiritual knowledge which will assist in crossing over the ocean of samsara.

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Bhagavad Gita – Chapter 4, sloka 37

Newsletter on Bhagavadgita by Dr. P.V. Nath

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Sloka 37


O Arjuna, just as the blazing fire reduces fuel to ashes, so does the fire of knowledge reduce all actions to ashes.


After having referred the Jnana to the raft in the last verse, Jnana is compared to “the fire.” What does the fire do?

Any item that is burnt by the fire is considered to be the fuel for the fire. Firewood, any material made of wood like the chair, table etc, paper and any flammable product can be the fuel. The fuel would have some form of identity before being burnt. After it is burnt, there is no more identity left of the fuel. What are left are only the ashes.

All the actions we conduct do normally end up with entry of new vasanas on our mind. This would result in further new actions and consequent accumulation of new vasanas. It is an ongoing chain of actions and reactions. The purpose of Jnana given by the Lord is to clear the vasanas without formation of new vasanas. This is known as “burning of the existing vasanas.” The vasanas are technically said to have burnt to ashes with no more identity left. Those actions conducted without “the Jnana” (out of ignorance) generally are considered as “sins” because they lead to rebirth into this world of samsara. Based on this explanation, Jnana is said to burn the sins.

This is the time to introduce three popular words in the literature concerning actions and reactions. These are:

In relation to actions, Sanchita  –  past
Prarabdha  –  present
Aagaami  –  future

Whatever actions we conducted in the past life that resulted in further vasanas and such vasanas have not materialised into actions remain in our mind at the time of physical death as unfulfilled desires/hatreds etc. These are the bundles of vasanas we carry to our next birth, next stage of life. This is known as “Sanchita karmas” .It is like the sack we carry on our back as our luggage. No one can carry the bag for us and it is solely on us to take responsibility for all the unfulfilled vasanas of the past.

In the new birth or the new stage in our life, we will get the fruition of some of these accumulated vasanas. It is like taking some items from the sack we carry.

For whatever good we may have done in the past, we might get good benefit/reward in some form or other. (Example- in an examination we might have probably entitled to get 80% of marks but we may end up by getting highest marks.) On the other hand, for whatever wrong actions we might have conducted in the past and not experienced the results thereof, we would experience some form of hardship or other. (Taking the example of the student sitting for an examination – the student might have been entitled to higher marks but will end up getting lower marks.)

We can use this explanation for happy and painful experiences in our lives. The sastras say this is the “Prarabdha” which is the fate. It is the fate decreed by the Supreme for our actions of the past. In other words, it is the result of our actions committed knowingly/unknowingly in the past.

We still may have a number of unfulfilled items in the sack that would need to be taken to the next birth or next stage in our life. In our present life, we would have added more vasanas into the sack with the innumerable thoughts that cross the mind. We would have added additional desires/hatreds into the sack and death may have proceeded before the fulfilment of those at the time of death. So, we would not know what the future holds for us for tomorrow to come in our life either as a new stage in life or a new birth. This is known as “Aagaami.” It simply means “not known”. We do not know tomorrow and hence it becomes “Aagaami.”

Even though we have no control over the present from results of the past, we, the humans have the blessings of the intellect that will help us to correct the present actions and thoughts. By understanding the scriptures, knowing dharma and adharma, truth and un-truth, we can put new good vasanas in our sacks and will then be expected to have a better tomorrow. The Jnana which we are learning now will help in making for a better tomorrow not only for us but through our actions for the society.

To summarize: we can make our future blissful by our present actions conducted with the knowledge acquired (following the path of righteousness), learn to accept the hardships now as the results of our past (grin and bear and at the same time do not forget to continue to discharge the duty as far as possible.) Thus we can leave a better world for tomorrow not only for us but for our future generations to come.

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Bhagavad Gita – Chapter 4, sloka 38

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Sloka 38 


Certainly there is nothing as pure as knowledge in this world. He who is himself perfected in yoga finds it in the Self by himself in due season. 


Na hi jnanena sadrusham pavitram: there is nothing as pure as the knowledge.
Iha vidyate: certainly/indeed. 

This statement applies to all forms of knowledge, be it spiritual or be it material science, more so in relation to the spiritual knowledge. 

The root word for the Vedas is “vid”. It means “to know.” The knowledge of one’s own self, the knowledge of the eternal truth is emphasised as the real knowledge in the Vedas. Vedas are the authoritative books on Hindu philosophy. 

Opposite of the knowledge is “ignorance.” Ignorance of our true nature, ignorance of our origin has made us fall into this whirlpool called samsara. We are experiencing so much of suffering in our life and see suffering all round us. 

The Gita is to remind us of our true nature which is Tat-Tvam-Asi. “Thou Art That” says the Lord. What are we doing? What have we done?
We have forgotten this “Maha vakya” (famous statement from Chandogya Upanishad, Sama Veda.) We have covered ourselves with ignorance and the root cause for it is the development of “ego”. Finds it in the Self:
“The Self” referred to is the Atman/Soul. It is within us. The same Atman is also in all forms of life. There is no differentiation in the Self. It is “Nirakara, Nirguna”. The entire journey of every individual, taking one back to all the past births is all about the realising this statement. We start the spiritual quest with the question “Ko’ham?” – “Who am I?”
The end for the quest is finding the answer “So’ ham” – “I am That.” 

In due course:
The time taken for “Vasana kshaya and mano nasha” (destruction of all vasanas and destruction of the mind) is not in our hands. We fall prey to worldly pleasures and either fall down from the spiritual heights achieved or stay trapped in the present without upward progress. But, at the end, each one of us will realise the truth and attain Moksha. We are not told that it is possible for only selected few but only that it will happen in due course of time. 

The Lord has no favourites. In chapter 12 He enumerates 36 qualities of a true Bhakta and says that he who develops all the qualities of a Bhakta is inevitably “verily the Lord Himself” only and there is no differentiation between such a devotee and the Lord. What He is asking us is development of all divine qualities (chapter 16) / qualities of a true Bhakta (chapter 12) /qualities of a true Jnani (chapter 13) / features of Sthitaprajna (chapter 2) or features of a Gunatita (chapter 14). All of these have one thing in common and that is annihilation of “ego” and surrender to Him. 

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The 7th International Gita Conference | Haridwar, India | 2009

Na me’ bhaktaha pranshyati OM Jaya Guru Datta

The Seventh Global Gita Conference


SGS Bhadrakali Peetham, Haridwar

(Opposite: Kachchi ashram, Saptasarovar Maarg)


Saturday, Sunday, 24, 25 October, 2009

Organised by

The International Gita Foundation Trust ®

(Chief Patron, Hon’ble Sri T.N.Chaturvedi, Former Governor, Karnataka,)

In conjunction with

Sri Avadhoota Datta Peetham, Mysore.

The conference includes:

  • Gita Recitation on the banks of the river Ganga by revered Swamijis and delegates,
  • Blessings and discourses by:
    • Poojya Sri Sri Sri Ganapati Sachchidananda Swamiji, Mysore,
    • Poojya Sri Datta Vijayananda Teertha Swamiji, Mysore,
    • Mahamandaleshwar Poojya Swami Shri Satyamitrananda Giri ji Maharaj, Bharat Mata Mandir, Haridwar, (to be confirmed)
    • Dharma Ratna Swami Shri Gopal Sharan Ji Devacharya, Shri Golak Dham Ashram, New Delhi,
    • Yog Rishi Poojya Swami Shri Ram Dev Ji Maharaj, Patanjali Yog Peeth, Haridwar.
    • Poojya Swami Shri Chidanand Saraswati Ji Maharaj, Paramarth Niketan Ashram, Rishikesh,
    • Sadhvi Bhagavati, Paramarth Niketan Ashram, Rishikesh,
    • Poojya Swami Shri Pranavananda Ji Maharaj, Omkara ashrama, Bellary,
    • Sri Raghavan, Duva Associates, Bangalore,
    • And few more saints and philosophers of repute,
  • Cultural programme by visually challenged artists, Bangalore.
  • Gita recitation by young children.

Further details will be released soon.

Local tours, Accommodation, booking:

Ripsan Travels Pvt Ltd, Dehradun. (Official travel agents)

Contact:, 0135 2642906, 3291528 9412058057

Chitra Jaikumar:; 080 25240082; 94486 72554

IGFT, 1473, 2nd cross, judicial layout, GKVK post, Bangalore 560065, mobile: 98452 87516,

Shri Ganapati Sachchidananda Ashrama, Mysore, 570025. 0821 2481482,

Des Raj Sapra, Bhadrakali Peetham, Opp Kachchi Ashram, Haridwar, 249410. 01334 261478

Chairperson: Dr.P.V.Nath MBE, Tapaswi, 21 Beamish View, Stanley, DH 9 0XB, UK, 077791 78430, 01207 290606,

Official website:

The 5th International Gita Conference | UK | 2007

“Faith and Global Peace”
August 18th and 19th, 2007, Durham, UK

 Jaya Guru Datta.
Due to the Lords grace I was able to attend this conference, and at the break between the discussion of chapter 2 and 3 of the Gita in the Newsletter, I hope I can convey some of the vibrant energy of those two days to you – and I´d like to strongly recommend you to make an extra effort to join the 6th Gita Conference next year.

So before this one the International Gita Foundation Trust under the auspices of Dr. Nath already organized four annual conferences, all held in India. Now for the first time a location on another continent was chosen, and most likely next year will see the conference being held in New York. In the UK the conference was organized jointly by the Gita Trust and Kalapremi, an arts development organization, and I congratulate them both on the fine organization which created an inspiring and spiritually refreshing and uplifting atmosphere for all the attendants. My sincere thanks go to all the women and men involved who made this a big success for more than 300 people.

Now I can´t do justice to all the speakers in a short report, so I beg the pardon of those not mentioned hereafter – they all were most valuable to create the overall outcome. However let me single out some personal highlights. Whenever in the following there is a quote from a speaker, then it is taken from the Souvenir book released at the conference.

So the motto as stated on the front page of the Souvenir was:

“In all beings separated into different categories, that knowledge which sees the One inseparable reality, know that to be the pure knowledge.”
(Gita, Chapter 18, Verse 20)

This topic of Oneness in all religions was the central theme especially of the second day, where it was displayed on stage by representatives of a variety of churches and religions – in the morning we had speakers of acclaimed reputation, in the afternoon we had teenagers talking about the role of the youth towards Global Peace. And two things really made me happy:

(1) To hear and to see that they all were as sincere on their own path as they had a loving understanding for the different roads taken by the others to achieve the same goal uniting them all.

(2) To experience that for the Youth Forum in the afternoon the conference hall was even more crowded than ever before at the conference (the different parts could be booked separately).
Let me quote from the paper by Miss Lalita Kameswari from India, 19 years old and winner of the Gita competition the year before, invited to the conference by the Trust:

“Youth of our nation is experiencing today the need for an ideal which consistently motivates them for a self-sacrificing and dynamic action. It is natural for the youth to have the daring to plan, an irresistible urge and energy to work, the enthusiasm to conceive, …., an avalanche of power and strength, energy and vitality … but then how to train our mind in the very midst of confusing situations, how to juggle explosive conditions, threatening challenges and suffocative situations? This is what is exhaustively explained in Gita.”

In my humble opinion the conference really succeeded in taking up this very important point of transferring the ancient knowledge of the Gita to the young people today. And as this is what the future of all of us will be based upon, therefore I started my report with it and congratulate the organizers on their achievement.

But as the youth as well as we all need guidance, for the conference it was but natural to start with messages and blessings by the dignitaries:
H.H. Sri Ganapati Sachchidananda Swamiji
H.H. Sri Jagadguru Taralabalu Swamy
H.H. Sri Sukhabodhananda Swamy
H.H. Sri Japananada Swamy.

From the talks please let me single out H.H. Sri Sukhabodhananda Swamy. He gave a scintillating speech on “Problems are inevitable – Suffering is optional” or put in another way: “Learn to have fun with a problem – that´s how to treat a problem wisely.” Thereby we may reach peace of mind and follow “the principal message of Bhagavad Gita being ‘Sama’ or ‘Equal’ to diverse emotions.” He demonstrated his approach very vividly throughout his talk by explaining the essence of the Gita on the fingers of just one hand: four fingers standing for the four ways of Yoga, then the forefinger bowing down to the thumb for the Mudra to represent life as whole and complete in every moment. Sri Sukhabodhananda was a great example himself that “to be spiritual” means “to heighten the spirit”.

Then in the evening we had another great example of this from Bhakti Bharati Pujya Shri Prema Pandurang and Party. She gave an equally scintillating “Musical Discourse” on Sri Krishna and the Gita – making all the audience forget that we had had a full day with about nine hours of talks already. It was as inspiring for the mind as it was a joy for the eyes, the ears and the heart. And it made us remember that the Gita is not a “text” but it is a beautiful poem and a “celestial song”.

So let me end with a quote from Dr. Nath:

“Wherever there is hatred let us sow the seed of love,
Wherever there is animosity, let us sow the seed of friendship,
Whenever we see ignorance, pain and sorrow, let us show compassion.”

With deeply felt gratitude for the conference and for the blessings of being able to attend it.

Conference Program:
The International Gita Foundation Trust:
Sri Sukhabodhananda Swamy:
Bhakti Bharati Pujya Shri Prema Pandurang: