Essence of Shrimad Bhagavad Gita

Core teachings of the Bhagavad Gita

The soul has been in search of God for countless ages, much like a thirsty person craves water. Ever since the soul separated from God, it has endured immense suffering. The happiness found in Satlok (the Eternal Abode of SatPurush or Purna Brahm) cannot be experienced here in the realm of Kaal (Brahm), whether one is a millionaire, the ruler of Earth, or even the lord of the gods (like Indra or the masters of the three worlds: Brahma, Vishnu, and Shiv). In this realm, birth, death, and the consequences of one's actions are unavoidable (as mentioned in the Gita, Chapter 2 Verse 12 and Chapter 4 Verse 5).

In the Bhagavad Gita (Chapter 15 Verses 1-4 and Chapter 18 Verse 62), the giver of knowledge, Kaal (Brahm), advises Arjun to take refuge in the Supreme God to attain eternal peace and reach Satlok (the Eternal Abode). He admits that he, the speaker of the Gita, does not possess the true spiritual knowledge (Tatvgyan) or the complete path of devotion to the Supreme God. For that, one must approach a Tatvdarshi (a knower of truth) saint, as instructed in Chapter 4 Verse 34 of the Gita. By reverently seeking guidance from such saints, one will receive the true knowledge and path to follow.

In Chapter 15 Verse 1, the Gita describes this world as an upside-down tree, with its roots above and branches below. This tree symbolizes the creation of the universe, with branches representing the three gunas (Rajgun, Satgun, and Tamgun: Brahma, Vishnu, and Shiv) that spread throughout the three realms (heaven, earth, and the netherworld). Kaal, the giver of Gita's knowledge, admits he cannot explain the full nature of this tree and directs seekers to Tatvdarshi saints for the complete understanding of creation and the Supreme God.

In Chapter 15 Verses 4 and 18 Verse 62, Kaal further instructs that after finding a Tatvdarshi saint, one should seek the Supreme State of Parmeshwar (the Supreme God), from whom the entire creation has emerged. By worshiping that Supreme God, a devotee can attain eternal salvation, never to return to the cycle of birth and death. Even Kaal acknowledges his submission to this Supreme God, who alone grants liberation beyond the temporal realm.

A Tatvdarshi saint is one who provides comprehensive knowledge about the "upside-down tree" mentioned in the scriptures. This tree represents creation, with its root symbolizing the Supreme God, and its branches representing the three gunas: Rajgun (Brahma Ji), Satgun (Vishnu Ji), and Tamgun (Shiv Ji). The saint explains the full structure, including the trunk and larger branches of this symbolic tree.

Supreme God KavirDev (Kabir) Himself revealed the complete knowledge (Tatvgyan) of the nature created by Him, taking on the role of a Tatvdarshi saint where the creation of the universe is described through Kabir's speech (Kabir Vaani). This is confirmed in the Rigved (Mandal 9, Sukt 96, Mantra 16-20; Mandal 10, Sukt 90, Mantra 1-5) and Atharvaved (Kaand 4, Anuvaak 1, Mantra 1-7).

In the Bhagavad Gita (Chapter 15, Verses 16-17 and Chapter 8, Verse 3), three distinct gods are mentioned: Kshar Purush (Brahm), Akshar Purush (ParBrahm), and Param Akshar Brahm (Purna Brahm). Kaal (Brahm), the speaker of the Gita, admits in Gita Chapter 7, Verse 25 that he is unmanifested (invisible)—this is the First Unmanifested God. In Chapter 8, Verse 18, he speaks of the Second Unmanifested (ParBrahm) from whom the world originates and returns. Finally, in Chapter 8, Verse 20, Kaal mentions the Third Unmanifested, the Param Divya Purush (Purna Brahm), who remains eternal even after the dissolution of all beings.

Kaal (Brahm) also acknowledges his perishable nature in Gita Chapter 4, Verse 5 and Chapter 2, Verse 12, contrasting with the eternal nature of Purna Brahm described in Gita Chapter 2, Verse 17.

The root of the world-like tree described in spiritual texts is Param Akshar Purush, also known as Purna Brahm or KavirDev (God Kabir). This is referred to as the Third Unmanifested God, from whom the entire tree (creation) receives its nourishment. As mentioned in Bhagavad Gita Chapter 15, Verse 17, the Supreme God is distinct from Kshar Purush (Brahm) and Akshar Purush (ParBrahm). He sustains and nurtures all beings and is truly imperishable.

1. Kshar Purush (Brahm) is perishable, as Brahm himself states in Gita Chapter 2, Verse 12 and Chapter 4, Verse 5, where he confirms that both he and Arjun are subject to birth and death.
2. Akshar Purush (ParBrahm) is considered long-lasting but not truly imperishable. His durability is compared to a steel cup, which, though it lasts longer than a porcelain cup, eventually rusts and deteriorates. Similarly, Brahm (Kaal), like the porcelain cup, perishes sooner, while ParBrahm lasts much longer but is also not eternal.

True Imperishability belongs only to Purna Brahm (Param Akshar Purush), symbolized by a gold cup that does not corrode or break. Even though ParBrahm (Akshar Purush) is considered long-lasting, his existence is finite. For instance, after the death of multiple cycles of Brahma, Vishnu, and Shiv, even ParBrahm (Akshar Purush) eventually perishes. His lifespan is described as 100 divine years, after which all the brahmands below Satlok (the eternal realm) are destroyed.

However, Purna Brahm (SatPurush) and His divine abodes, such as Satlok, Alakh lok, Agam lok, and Anami lok, remain eternally indestructible. Understanding this Tatvgyan (true spiritual knowledge) reveals the distinction between temporary and eternal realities.

In Gita Chapter 15, Verse 17, it is revealed that the Supreme God (Purushottam) is distinct from Brahm (Kshar Purush) and ParBrahm (Akshar Purush). This Supreme God is Purna Brahm (Param Akshar Purush), who is truly Imperishable and Eternal. He is the root and sustainer of the world-like tree.

The trunk of the tree symbolizes Akshar Purush (ParBrahm), which, like the rest of the tree, is nourished by the root (Param Akshar Purush). Above the trunk is a larger branch, representing Brahm (Kshar Purush). This branch is further divided into three smaller branches, corresponding to the three gunas: Rajgun (Brahma), Satgun (Vishnu), and Tamgun (Shiv). All these branches and the leaves (living beings) depend on the root for sustenance, which highlights that the ultimate source of nourishment and life is Param Akshar Purush (Purna Brahm).

It is thus established that Purna Parmatma (Supreme God) alone is worthy of worship. While the trunk, larger branch, and smaller branches contribute to nourishing the leaves, the true source is the root. Respect is due to all parts of the tree, but worship is reserved only for the root (Purna Brahm). This distinction is like that of a faithful wife who respects others, such as her in-laws, but worships only her husband, demonstrating loyalty and exclusive devotion. Similarly, while respect can be shown to Brahm and ParBrahm, true worship belongs only to Purna Brahm.

Once, the state of Haryana experienced severe flooding, causing a loss of 600 crore rupees. The Haryana government was unable to cover the damages as their annual budget was only 900 crore rupees. The Prime Minister of India provided compensation, and the officials and workers of the Haryana government distributed the funds. However, many recipients, unaware of the larger picture, credited the distributors alone as the source of the aid and continued to expect future help from them. They "worshipped" (bribed) these officials, believing them to be the givers.

In contrast, educated individuals understood the limited role of the workers. They showed them respect but did not worship or bribe them, knowing their contribution was merely part of a larger process.

After the distribution, a state minister visited the affected village and claimed, "I gave ten lakh rupees to your area," reading names from the village's list of recipients, like "Ramavtar received ten thousand rupees." Later, the Chief Minister came and made the same claim, reading the same list. Finally, the Prime Minister himself visited and echoed the same statement. Meanwhile, Ramavtar, unaware of the larger aid structure, believed only the local registrar had helped him, worshipping him for future assistance.

Educated individuals, however, understood that without the Prime Minister's aid, neither the Chief Minister nor the local officials could have distributed any significant amount. If the Chief Minister had relied solely on his own relief fund, he could have only provided a minimal amount, insufficient for the flood victims.

In this way, the wise understand the real source of aid and offer worship based on true capability, showing respect to others without expecting more than they can provide. This lesson is similarly conveyed in Gita Chapter 2, Verse 46, where it is said that after finding a large, inexhaustible reservoir of water, the faith one has in a smaller, temporary reservoir diminishes—not because the smaller reservoir is bad, but because one now knows its limitations.

The analogy highlights that while all sources of aid or worship are respectable, one should discern who is truly worthy of worship based on their actual power and capacity.

In Gita Chapter 7, Verses 12 to 15, it is explained that all activities governed by the three gunas (creation by Rajgun-Brahma, preservation by Satgun-Vishnu, and destruction by Tamgun-Shiv) are ultimately under the control of Brahm (Kaal). However, those who worship these three gunas are described as having a demonic nature, being the lowest among men, and are called ignorant for not worshiping Brahm directly. Brahm further criticizes this form of worship, calling it inferior in Gita Chapter 7, Verse 18.

Brahm then directs worshippers in Gita Chapter 15, Verse 4 and Chapter 18, Verse 62 to worship the Supreme God for complete salvation. He emphasizes that only devotion (bhakti) to the Supreme God, which follows the scriptures, leads to full benefits, while worship of other gods, being against the scriptures, is futile (Gita Chapter 16, Verses 23-24).

For illustration, think of planting a mango tree. If you plant the roots in the ground and water them, the tree will grow and bear fruit. But if you plant the branches in the ground and leave the roots exposed, watering it will cause the tree to die. Similarly, if a devotee worships the Supreme God (the root), the trio of Brahma, Vishnu, and Shiv (the branches) will automatically provide the results. These gods simply deliver the fruits of one's actions as per their roles, but true salvation comes from worshiping the root, i.e., the Supreme God.

This can be compared to seeking a job in a company. You must appeal to the owner (Supreme God) to get a job, as he is the one who provides the ultimate reward. Once you work for the company, other workers or officers (like Brahma, Vishnu, and Shiv) handle the processing of your wages (the results of your work). They cannot alter the reward—neither adding nor subtracting from it—because they are simply the instruments of the owner.

If you perform your service (worship) with dedication to the owner, he may increase your wages or give you bonuses. But if you ignore the owner and start serving other officers, you will no longer receive the proper wages from the owner. These officers cannot compensate you equally, and eventually, you will be left poor and dissatisfied. In the same way, those who forsake worship of the Supreme God and turn to other deities end up distressed, as they cannot provide the same benefits.

Thus, the teachings of the Holy Shrimad Bhagavad Gita should be understood through this lens of Tatvgyan (true spiritual knowledge).

By abandoning the worship of Purna Brahm, the Supreme Master, and instead worshipping other gods, a worshipper fails to obtain full benefits and continues to suffer, even during their spiritual practices. In Gita Chapter 7, Verses 12 to 15 and 20 to 23, Brahm (Kshar Purush) describes the worshippers of the three gunas (Rajgun-Brahma, Satgun-Vishnu, and Tamgun-Shiv) as having a demonic nature, being the lowest among men, and wrongdoers. These worshippers do not even worship Brahm (Kshar Purush), who equates himself to a shift officer in a factory managed by the Supreme God (Purna Brahm). He calls such worshippers "fools" and "demons" for worshipping lesser gods (akin to serving the cashier instead of the owner).

Just as a person with low means might resort to unethical practices like theft or deceit and eventually be rejected by society, worshippers of these gods also engage in wrongdoing and suffer the consequences of their sinful acts. Brahm further clarifies that these gods (Brahma, Vishnu, and Shiv) cannot provide full rewards. In Gita Chapter 7, Verse 18, Brahm himself admits that his worship is also not fully beneficial. He calls his own worship "inferior" (anuttamam), stating that his offerings are of a lower order.

Therefore, in Gita Chapter 15, Verse 4, and Chapter 18, Verse 62, Brahm advises worshippers to seek refuge in the Supreme God (Purna Brahm). By the grace of the Supreme God, they will attain true peace and reach Satlok (Shaashvat Sthaan), where they will never be reborn and achieve eternal liberation (complete salvation). Brahm himself acknowledges that he is under the refuge of this eternal Supreme God.

To fully understand Gita Chapter 7, Verses 12-15, 18, and 20-23, one must grasp that the Supreme God alone provides ultimate benefits, while worship of the lesser gods yields limited, temporary results. True refuge and salvation lie only in the Supreme God.