The Bhagavad Gita: Layers of History and Timeless Wisdom

The Bhagavad Gita, a sacred text embedded within the Mahabharata, has been a subject of immense scholarly analysis. While traditional scholars argue for its composition within the broader evolution of Indian philosophical thought, newer perspectives challenge this linear classification. This post aims to classify verses of the Gita into different historical layers based on linguistic features, philosophical shifts, and contextual placement while also presenting alternative viewpoints. Additionally, we identify verses that do not conform neatly to any particular layer and examine contradictions in scholarly interpretations.

The Layers of the Bhagavad Gita

1. The Epic-Narrative Layer (400–200 BCE)

This layer contains verses that align closely with the broader Mahabharata narrative, focusing on Arjuna’s moral dilemma and Krishna’s role as his charioteer. Many of these verses use simpler linguistic structures and align with early Vedic traditions.

Example Verses:

• 1.1–1.47: The battlefield setting, Dhritarashtra’s inquiry, and Arjuna’s moral crisis.

• 2.1–2.10: Krishna’s initial response to Arjuna’s despondency.

• 11.1–11.55: Krishna’s Vishvarupa (universal form), an expansion of traditional epic storytelling.

2. The Proto-Samkhya Layer (500–300 BCE)

These verses reflect early formulations of Samkhya philosophy, emphasizing dualism between Purusha (spirit) and Prakriti (matter).

Example Verses:

• 2.11–2.30: Krishna introduces the concept of the eternal soul.

• 13.1–13.34: Distinctions between Prakriti and Purusha.

• 5.13–5.26: The idea of renunciation and non-attachment, aligning with early dualistic thought.

3. The Early Upanishadic Layer (300–100 BCE)

These verses introduce Vedantic philosophy, focusing on the imperishable self (Atman) and the illusion of material existence (Maya). The language here shifts toward metaphysical discussion rather than action-oriented guidance.

Example Verses:

• 6.29–6.32: The unity of the self with the Supreme.

• 8.3–8.9: Krishna discusses Brahman, Adhyatma, and Karma.

4. The Royal Justification Layer (200 BCE–100 CE)

This layer contains verses that justify the warrior’s duty (Kshatriya Dharma), aligning with political needs of emerging kingdoms.

Example Verses:

• 2.31–2.37: Krishna’s justification for Arjuna’s duty as a warrior.

• 18.43–18.48: The role of each Varna (caste) in society, particularly emphasizing Kshatriya duty.

5. The Theistic Devotional Layer (100 BCE–100 CE)

This layer emphasizes devotion (Bhakti) and the supremacy of Krishna as the divine. The Bhagavata tradition likely influenced these verses, incorporating personalistic elements.

Example Verses:

• 9.22: "To those who meditate on Me and worship Me with unwavering faith, I provide what they lack and preserve what they have."

• 12.1–12.20: The path of Bhakti Yoga and its superiority.

6. The Philosophical-Synthesis Layer (100–300 CE)

A later harmonization effort integrates Samkhya, Yoga, and Vedanta, promoting a synthetic vision rather than sectarian divisions.

Example Verses:

• 3.3–3.35: The dual paths of Jnana Yoga (knowledge) and Karma Yoga (action).

• 18.63–18.78: Krishna’s final summation, advising Arjuna to surrender and act according to Dharma.

7. The Yogic Mysticism Layer (300–600 CE)

Influence from evolving Yoga traditions, including Patanjali’s system, can be seen in these verses, focusing on meditative discipline and transcendental states.

Example Verses:

• 6.10–6.28: Krishna describes deep yogic meditation and its benefits.

• 8.9–8.22: The path of liberation through meditative focus on Krishna.

8. The Ethical and Social Dharma Layer (200–500 CE)

This layer likely reflects a response to changing societal structures, emphasizing duty (Dharma) and the ideal conduct of different social roles.

Example Verses:

• 16.1–16.24: The characteristics of divine and demonic natures.

• 17.1–17.28: The classification of food, charity, and actions based on the Gunas.

9. The Post-Puranic Theistic Layer (600–900 CE)

These verses show influence from later Vishnu-Krishna traditions found in the Puranas.

Example Verses:

• 15.1–15.20: The cosmic tree metaphor reflecting Puranic cosmology.

• 18.65–18.66: Krishna’s final call to surrender to Him, resonating with Puranic devotion.

Verses That Do Not Fit Neatly Into Any Layer

Some verses defy classification due to stylistic or thematic inconsistencies. These include:

• 16.8–16.20: A highly moralistic and dualistic portrayal of Asuric (demonic) and Daivic (divine) natures, possibly later interpolations.

• 17.1–17.28: The classification of food, charity, and actions based on the Gunas, which appears detached from the primary philosophical discourse.

Contradictory Perspectives: Challenging Traditional Scholarship

Traditional View

Many Indologists argue that the Bhagavad Gita is a layered text composed over several centuries, reflecting shifts in Indian society, particularly the rise of Bhakti movements and the need for an ethical justification of war.

Alternative Viewpoint

Contrary to this, some scholars assert that the Gita is a unified composition. Sri Aurobindo, for instance, posits that the text was revealed in its entirety as an integrated spiritual discourse rather than a historical accretion.

Arguments Supporting a Unified Composition:

1. Consistent Philosophical Themes: Despite variations, the text maintains a coherent argument across its 18 chapters.

2. Absence of Clear Linguistic Disruptions: Unlike other layered texts, the Gita does not display jarring linguistic shifts that would indicate disparate origins.

3. Krishna’s Unchanging Role: Krishna’s characterization remains steady throughout, unlike figures in interpolated scriptures.

Conclusion

The Bhagavad Gita’s complexity allows multiple interpretations. While linguistic and thematic analysis suggests multiple historical layers, an alternative perspective emphasizes its unity as a spiritual revelation. Regardless of its origins, the text’s philosophical insights remain timeless, guiding seekers across generations.

Disclaimer: This post is generated with AI assistance and published on April fool's day.

Swami Vivekananda and the Bhagavad Gita: A Timeless Dialogue of Wisdom

Swami Vivekananda, one of the greatest spiritual teachers of modern times, had a deep reverence for the Bhagavad Gita. Throughout his speeches, writings, and letters, he often referred to the Gita’s verses, interpreting them through the lens of Vedantic philosophy and practical spirituality. His insights continue to inspire seekers of truth, guiding them towards a life of selfless action, strength, and inner realization.

If you have ever wondered how Swami Vivekananda viewed the Bhagavad Gita and what lessons he drew from its verses, then "Bhagavad Gita As Viewed by Swami Vivekananda" is a book you cannot afford to miss. This meticulously compiled work brings together his reflections on various verses, shedding light on their deeper meanings and applications in everyday life.

Key Insights from Swami Vivekananda’s Interpretation of the Gita

Here are some notable verses from the Bhagavad Gita that Swami Vivekananda frequently referenced, along with his insights:

1. Bhagavad Gita 2.47 – The Path of Selfless Action

Verse: "Your right is to work only, but never to its fruits; let not the fruits of action be your motive, nor let your attachment be to inaction."

Swami Vivekananda’s Interpretation: Vivekananda emphasized the philosophy of Karma Yoga, urging people to dedicate themselves to their duties without expecting rewards. He taught that selfless action, done with dedication and without selfish motives, is the highest form of worship and leads to true freedom.

2. Bhagavad Gita 3.19 – Work Without Attachment

Verse: "Therefore, always perform action which should be done, without attachment; for by performing action without attachment, man reaches the Supreme."

Swami Vivekananda’s Interpretation: He saw this as an essential teaching for individuals striving for success in any field. He encouraged people to work with intensity and sincerity while remaining detached from the outcomes, knowing that true fulfillment lies in the work itself rather than in its results.

3. Bhagavad Gita 6.5 – The Power of Self-Effort

Verse: "Let a man raise himself by himself; let him not lower himself; for he alone is the friend of himself, he alone is the enemy of himself."

Swami Vivekananda’s Interpretation: This verse resonated deeply with him, as he firmly believed in the power of self-effort and self-mastery. He frequently reminded his followers that man has the capacity to shape his own destiny, and that relying on external forces for liberation is futile. One must rise through personal effort, determination, and the pursuit of knowledge.

4. Bhagavad Gita 13.27-28 – Seeing the Divine in All

Verse: "He who sees the Supreme Lord dwelling equally in all beings, the Imperishable in things that perish, he sees verily."

Swami Vivekananda’s Interpretation: Vivekananda often spoke about the oneness of existence, emphasizing that divinity is inherent in all beings. This verse encapsulates his vision of universal brotherhood and equality, advocating for the recognition of God in every individual, regardless of caste, creed, or social status.

Why You Should Read "Bhagavad Gita As Viewed by Swami Vivekananda"

This book offers a systematic exploration of the Bhagavad Gita as interpreted by Swami Vivekananda, making it an invaluable resource for spiritual aspirants, students of Vedanta, and anyone seeking inspiration for personal growth and self-improvement. Here’s what makes it a must-read:

• Authentic Wisdom: Draws from Swami Vivekananda’s original writings, lectures, and discourses.

• Practical Application: Demonstrates how the Gita’s teachings can be applied in daily life.

• Deep Insights: Provides a Vedantic interpretation of the Bhagavad Gita’s verses.

• Inspiration for Action: Encourages selfless service, strength, and unwavering faith in one’s inner potential.

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Disclaimer: This content is generated with AI assistance and input from the author.

The Perspective of the Bhagavad Gita on Women: A "Scholarly" Exploration

Disclaimer: This content is generated with AI assistance and input from the author.

The Bhagavad Gita, one of the most revered scriptures in Hindu philosophy, has been subject to numerous interpretations regarding its stance on social structures, including gender roles. While some verses appear to reflect the hierarchical views of the time, others emphasize the universality of devotion and spiritual liberation beyond social classifications. This article examines the Bhagavad Gita’s perspective on women, incorporating references from key translations, commentaries, and scholarly analyses.

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Key Verses on Women in the Bhagavad Gita

1. Bhagavad Gita 9.32: Universality of Devotion

mām hi pārtha vyapāśritya ye ‘pi syuh pāpa-yonayah striyo vaiśyās tathā śūdrās te ‘pi yānti parām gatim

Translation (Swami Sivananda):

“For, taking refuge in Me, even those who are of sinful birth—women, Vaishyas, and Shudras—shall attain the Supreme Goal.”

This verse has been debated extensively. While some argue that the classification of women, Vaishyas, and Shudras as ‘sinful birth’ implies inherent inferiority, most traditional commentators, including Shankaracharya, Ramanuja, and Madhvacharya, stress that this verse is not a statement of exclusion but rather an assertion of spiritual inclusivity.

• Shankaracharya (Advaita Vedanta): “Even those who are born in ‘sinful wombs’ can attain the highest state if they take refuge in Me. This does not imply their inherent inferiority but rather acknowledges that social circumstances may hinder their access to spiritual knowledge.”

• Ramanuja (Vishishtadvaita): “The Lord, who is of infinite compassion, declares that even those of lesser opportunities in this world may attain the Supreme by seeking refuge in Him.”

• Madhvacharya (Dvaita Vedanta): “The Lord does not make distinctions between the pure and impure, for His grace lifts all beings.”

Scholarly Perspective:

• Dr. S. Radhakrishnan interprets this verse as emphasizing devotion over social status: “This should not be misunderstood to mean that women and certain classes are spiritually inferior. It reflects the social order at the time, which limited their access to learning and ritual practice.” (The Bhagavad Gita, HarperCollins, 1993)

• Barbara Holdrege contextualizes the verse within religious inclusivity debates: “Most commentaries emphasize that devotion, rather than social status, determines one’s ultimate fate.” (Veda and Torah: Transcending the Textuality of Scripture, SUNY Press, 1996)

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2. Bhagavad Gita 1.40-1.42: Women and Social Order

adharmābhibhavāt kṛṣṇa praduṣyanti kula-striyaḥ strīṣu duṣṭāsu vārṣṇeya jāyate varṇa-saṅkaraḥ

Translation (Swami Sivananda):

“When unrighteousness prevails, O Krishna, the women of the family become corrupt; and when women become corrupt, there arises intermixture of castes.”

This passage is spoken by Arjuna as he hesitates to fight in the Kurukshetra war, fearing the consequences of societal collapse. Arjuna expresses concerns about the disruption of traditional family structures, which he believes would lead to social chaos. However, this should be seen as Arjuna’s personal viewpoint, rather than the ultimate teaching of Krishna.

Scholarly Analysis:

• Gavin Flood points out: “The verses on family destruction emphasize the perceived role of women in maintaining social order. This reflects an ancient worldview rather than a timeless spiritual truth.” (An Introduction to Hinduism, Cambridge University Press, 1996)

• Wendy Doniger remarks: “The Bhagavad Gita reflects the hierarchical concerns of its time, where women’s roles were often seen in relation to their family and lineage. Yet, its spiritual message is broader than its social framework.” (The Hindus: An Alternative History, Penguin, 2009)

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Interpreting the Bhagavad Gita’s Perspective on Women

1. Contextual vs. Universal Interpretation

   • Some scholars argue that references to women’s roles in the Gita must be understood in the historical and social context of ancient India.

   • Others highlight that Krishna’s ultimate message transcends social divisions, as seen in Bhakti movements that emphasize devotion over birth or gender.

2. Bhakti and Spiritual Equality

   • Many traditions, especially Vaishnavism and Shaivism, interpret BG 9.32 as evidence that spiritual liberation is accessible to all, including women.

   • Arvind Sharma states: “The Bhagavad Gita acknowledges women’s roles but does so within a patriarchal framework. However, devotional schools reinterpret such verses to emphasize spiritual rather than social equality.” (Women in Hindu Traditions, Oxford University Press, 2005)

3. Modern Hindu Thought and Feminist Readings

   • While some traditional interpretations reinforce gender roles, modern Hindu scholars and spiritual leaders, such as Swami Vivekananda and Aurobindo, argue that the Gita’s emphasis is on inner purity, devotion, and wisdom, which are gender-neutral.

   • The rise of female spiritual leaders like Mata Amritanandamayi, Anandamayi Ma, and others illustrates how women have reclaimed the Gita’s spiritual teachings beyond historical gender constraints.

How Different Hindu Sects Interpret These Verses Today

Vaishnavism (ISKCON and Related Traditions)

• ISKCON (International Society for Krishna Consciousness) emphasizes BG 9.32 as proof of Krishna’s inclusivity. While they traditionally uphold gender roles, they argue that anyone, regardless of gender, can attain Krishna’s grace.

• Some Gaudiya Vaishnavas hold that women should focus on devotional service but may participate in spiritual leadership roles, as seen in female gurus within certain sects.

Shaivism and Shakta Traditions

• Many Shaivite sects reject rigid gender distinctions, emphasizing the androgynous nature of divinity (e.g., Ardhanarishvara, the half-male, half-female form of Shiva).

• Shaktism, which worships the Goddess, elevates women spiritually and socially, often interpreting BG 9.32 as a call to divine devotion rather than a hierarchical statement.

Feminist Critique of the Bhagavad Gita

Some radical feminist interpretations argue that the Bhagavad Gita’s hierarchical views reflect deep-seated patriarchal values. Critics highlight:

• Categorization of women with ‘sinful birth’ in 9.32

• Association of female purity with social stability in 1.40-1.42

• Lack of female agency in major philosophical dialogues

However, feminist scholars like Rita Gross argue that while the Bhagavad Gita is a product of its time, its core spiritual teachings can be reinterpreted in an egalitarian way.

Rita Gross' Perspective:

“The Gita, like most ancient scriptures, reflects the biases of its time regarding gender roles. However, the core of Krishna’s teachings emphasizes the equality of all beings at the level of the soul, which allows for reinterpretation in a way that supports gender inclusivity.” (Gender and Religion: The Complexity of Symbols, Beacon Press, 1993)

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Conclusion: Does the Bhagavad Gita Promote Gender Inequality?

The Bhagavad Gita itself does not explicitly promote gender inequality, though certain verses reflect the historical context in which it was composed. The central teaching of the Gita is devotion (bhakti), selfless action (karma yoga), and wisdom (jnana yoga), which are open to all, regardless of gender or social status.

However, interpretations vary:

• Traditional Commentaries: Often emphasize inclusivity through devotion.

• Modern Scholarly Perspectives: Acknowledge patriarchal structures in some verses but highlight Krishna’s message of transcendence.

• Feminist Readings: Challenge hierarchical readings and emphasize the potential for gender equality within the Gita’s spiritual framework.

Ultimately, the Bhagavad Gita’s message is one of liberation, divine love, and inner transformation, which continues to inspire people across different backgrounds, including women who have taken up leadership roles in Hindu spiritual traditions.

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Further Reading

1. The Bhagavad Gita - Translations by Swami Sivananda, Swami Prabhupada, and Dr. S. Radhakrishnan

2. Women in Hindu Traditions – Arvind Sharma

3. The Hindus: An Alternative History – Wendy Doniger

4. An Introduction to Hinduism – Gavin Flood

5. Veda and Torah: Transcending the Textuality of Scripture – Barbara Holdrege

Exhaustive List of Questions Asked by Arjuna in the Bhagavad Gita

Chapter 1 – Arjuna’s Dilemma (Arjuna Vishada Yoga)

1. O Krishna, seeing my kinsmen arrayed in battle, my limbs fail, my mouth dries up. How can I fight this war? (1.28-29)

2. Why does my body tremble, my bow slip from my hands, and my skin burn? (1.29-30)

3. O Keshava, I see only omens of misfortune. What good can come from killing my own people? (1.31)

4. What joy will we gain by killing our own relatives? (1.32-33)

5. Why should we, who can see the sin of destroying our family, not turn away from such a great crime? (1.38)

6. If the family is destroyed, will dharma (righteousness) not perish? (1.39)

7. Will the destruction of dharma not lead to the corruption of future generations? (1.40)

8. How can we be happy by slaying our own people, even if we gain sovereignty over the three worlds? (1.35)

9. Would it not be better if the sons of Dhritarashtra, armed, killed me unarmed and unresisting? (1.46)

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Chapter 2 – The Path of Knowledge (Sankhya Yoga)

10. How shall I fight against Bhishma and Drona, who deserve my reverence? (2.4)

11. Would it not be better to live as a beggar than to kill these great teachers? (2.5)

12. I am confused about my duty. Please instruct me clearly—what is truly beneficial for me? (2.7)

13. What is the nature of the soul? Does it perish when the body dies? (2.17-25)

14. If the soul is eternal, why should I grieve over death? (2.26)

15. What is the defining characteristic of a person of steady wisdom (Sthitaprajna)? (2.54)

16. How does such a wise person speak, sit, and move? (2.54)

17. If performing duty is superior, why do people renounce the world in pursuit of knowledge? (Implied from 2.49)

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Chapter 3 – The Path of Action (Karma Yoga)

18. If knowledge is superior to action, why do you urge me to engage in this terrible war? (3.1)

19. Why am I confused by Your mixed instructions? (3.2)

20. By what force is a person compelled to commit sin, even against his own will? (3.36)

21. What is the role of sacrifice (Yajna) in life? Why should we perform it? (Implied from 3.9-16)

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Chapter 4 – The Path of Knowledge & Renunciation (Jnana Karma Sannyasa Yoga)

22. You were born recently, but You say You taught the eternal knowledge to Vivasvan (Sun god) in ancient times. How is this possible? (4.4)

23. What is the connection between knowledge and action? (Implied from 4.16)

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Chapter 5 – The Path of Renunciation (Karma Sannyasa Yoga)

24. Which is better—renunciation of action (Sannyasa) or performing action with detachment (Karma Yoga)? (5.1)

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Chapter 6 – The Path of Meditation (Dhyana Yoga)

25. Who is superior—a renunciate or one who performs action with devotion? (6.1)

26. What happens to a person who starts on the spiritual path but fails to reach the goal? Is he lost? (6.37)

27. Does such a fallen yogi perish like a broken cloud? (6.38)

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Chapter 7 – The Path of Knowledge & Wisdom (Jnana Vijnana Yoga)

28. How can I know You, O Krishna, and in what forms should I meditate upon You? (7.17-18)

29. How do people worship You in different ways, and why do some turn to other gods? (Implied from 7.20-23)

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Chapter 8 – The Path of the Imperishable Brahman (Akshara Brahma Yoga)

30. What is Brahman (Supreme Reality)? (8.1)

31. What is the self (Adhyatma)? (8.1)

32. What is Karma (Action)? (8.1)

33. Who is the Lord of sacrifice (Adhiyajna)? (8.2)

34. How can one remember You at the time of death and attain liberation? (8.5-6)

35. What is the significance of remembering the Supreme at the time of death? (Implied from 8.5-6)

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Chapter 10 – Divine Glories (Vibhuti Yoga)

36. How can I know You constantly, O Krishna? In what aspects should I meditate on You? (10.17)

37. Tell me again about Your divine manifestations. I can never be satisfied hearing about You. (10.18)

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Chapter 11 – The Universal Form (Vishwaroopa Darshana Yoga)

38. I have heard about Your divine glories, but can You show me Your Universal Form? (11.3)

39. Who are You in this terrible form, and what is Your mission? (11.31)

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Chapter 12 – The Path of Devotion (Bhakti Yoga)

40. Who is superior—those who worship You with form or those who worship the formless Brahman? (12.1)

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Chapter 13 – The Field & the Knower (Kshetra Kshetragya Yoga)

41. What is the difference between the Field (Prakriti) and the Knower of the Field (Purusha)? (13.1)

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Chapter 14 – The Three Gunas (Guna Traya Vibhaga Yoga)

42. What are the characteristics of a person who has transcended the three gunas? (14.21)

43. How can one go beyond the influence of the three gunas? (14.22)

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Chapter 15 – The Supreme Person (Purushottama Yoga)

44. What is the eternal Ashvattha tree (cosmic tree)? What is its nature? (15.1)

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Chapter 16 – The Divine & the Demonic (Daivasura Sampad Vibhaga Yoga)

45. What are the qualities of the divine (Daivi) and the demonic (Asuri) nature? (16.1-4)

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Chapter 17 – The Threefold Faith (Shraddha Traya Vibhaga Yoga)

46. What happens to those who worship with faith but do not follow the scriptures? (17.1)

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Chapter 18 – The Path of Liberation (Moksha Sannyasa Yoga)

47. What is the difference between renunciation (Sannyasa) and selfless action (Tyaga)? (18.1)

48. How can one attain the Supreme through devotion and selfless action? (18.55-57)

49. What is the ultimate duty of a seeker? (18.66)

Kṣhetra Kṣhetrajña Vibhāg Yog: Yog through Distinguishing the Field and the Knower of the Field

Chapter 13: With 35 verses or shlokas, the thirteenth chapter is one of the medium-length chapters, and it discusses the concepts of kṣhetra (the field) and kṣhetrajña (knower of the field). While the first 6 chapters focus on Karm Yog, and the next 6 chapters deal with Bhakti Yog, the last 6 are related to tattva jñāna.

Krishna, the Supreme Personality of Godhead (Shloka 2-35): 34 Shlokas

Arjuna (Shloka 1): 1 Shloka

Brief Summary: Arjun enquires:

1. What are prakṛiti (the original or natural state of something) and puruṣh (the soul)?
2. What are kṣhetra (field) and kṣhetrajña (Knower of the field)?
3. What is true knowledge?
4. What is the goal of this knowledge?

The supreme lord then explains that "kṣhetra" refers to the entire field of activities. The knower of this body as the field is the "kṣhetrajña". The "field of activities" includes false ego, intelligence, sense objects, desire, hatred, happiness, distress, and the unmanifested. 

Shloka 8 to 12 describes what knowledge is. It includes:

1. Discerning between the field and the knower of the field.
2. Humbleness (absence of false ego), cleanliness of mind and body, non-violence, forgiveness, freedom from hypocrisy, simplicity, finding the guru, steadfastness and self-control.
3. Freedom from the misery of birth, death, old age, and disease.
4. Dispassion from the sense objects
5. Non-entanglement (spouse, home, children, money, society, etc). 
6. Devotion to the supreme lord, the importance of self-realisation
7. Constant learning of spiritual knowledge. Everything else is ignorance.

The explanation about the super soul is revealed in the subsequent shlokas. 

1. It is all-pervading.
2. He is without senses.
3. He is maintainer
4. He transcends the mode of nature
5. He is unattached
6. He is inside (heart) and outside of all living beings
7. He cannot be seen or known by the power of material senses.
8. It appears divided, but it is actually situated in one.
9. He is the source of light in all luminous objects
10. He is knowledge, the object of knowledge, and the goal of knowledge.

The material energy of creation (Prakrti) and consciousness that drives it (Purusha) are without beginning. All attributes and changes to these attributes are driven by the energy of creation.

One can attain enlightenment by:

1. Understanding the philosophy of modes of material nature & living entities
2. Meditation
3. Cultivation of knowledge
4. Working without fruitive desires
5. Who begins to worship the supreme person
6. Persons who live in the present moment

One who knows the difference between body and knower of the body and also understands the process of liberation from bondage in material nature can attain liberation.

Favorite Shlokas:

Shloka 9:

indriyartheshu vairagyam anahankara eva cha
janma-mrityu-jara-vyadhi-duhkha-doshanudarshanam

Shloka 25:

dhyānenātmani paśhyanti kechid ātmānam ātmanā

anye sānkhyena yogena karma-yogena chāpare

Bhakti Yog: The Yog of Devotion

Chapter 12: With 20 verses or shlokas, the twelfth chapter is one of the shortest chapters, and it discusses the two types of Yogis and who among them is best.

Krishna, the Supreme Personality of Godhead (Shloka 2-20): 19 Shlokas

Arjuna (Shloka 1): 1 Shloka

Brief Summary: Arjun mentions that devoted Yogis may worship a personal form or a formless Brahman. Then, he enquired which of the two forms of worship was better.

The lord explains that worship of the formless aspect is harder due to the numerous challenges faced on that path. Therefore, the path of surrender and total devotion is the best.

Fix your mind on the Supreme personality of the Godhead. If not, follow Bhakti yoga (i.e., desire to attain me). If not, just work for me. Even by working for the lord, you can attain. If not, try to give up all the results of your work and try to be self-situated. 

Bhakti--> Knowledge-->Meditation-->renunciation of the fruits of your action

Characteristics of a true devotee:

1. Not envious
2. Friend of all living entities
3. Free from false ego
4. Equivanimity in happiness and distress
5. Tolerant
6. Contented
7. Engaged in devotional service
8. Mind and intelligence fixed upon Lord Krishna
9. Not striving for results
10. Neither laments nor desires
11. Renounces both auspicious and inauspicious things
12. Equipoised in honour and dishonour, heat & cold, happiness & distress, fame & infamy, fear & anxiety
13. Free from contaminating associations
14. Fixed in knowledge

Favorite Shlokas:

Shloka 12:

śhreyo hi jñānam abhyāsāj jñānād dhyānaṁ viśhiṣhyate

dhyānāt karma-phala-tyāgas tyāgāch chhāntir anantaram

Shloka 18-19:

samaḥ śhatrau cha mitre cha tathā mānāpamānayoḥ

śhītoṣhṇa-sukha-duḥkheṣhu samaḥ saṅga-vivarjitaḥ

tulya-nindā-stutir maunī santuṣhṭo yena kenachit

aniketaḥ sthira-matir bhaktimān me priyo naraḥ

Lost in translation: Llu to lu

In the 21st century, languages are dying out because people are gradually shifting to a more dominant language, often due to cultural assimilation following globalisation. The usual reason is that native speakers abandon their own language in favour of a widely spoken one, often from European countries that colonised large parts of the world in the previous century. Another form of cultural assimilation happens when large nation-states are formed from several language groups. Whatever the cause of language extinction, the result is the loss of not just the language but also the unique culture associated with those languages. For instance, during the British colonisation of India, the names of places were anglicised. The most well-known examples are Madras, Bombay and Calcutta, now known as Chennai, Mumbai and Kolkata. This renaming of cities (back to their native names) happened after the end of the British imperial period.

In his book "The Jungle Book", the Nobel Prize-winning author Rudyard Kipling uses the names "Oodeypore" and "Cawnpore" to refer to the cities of Udaipur and Kanpur. The excerpts from the book are provided below:

 “There is no one in the jungle that knows that I, Bagheera, carry that mark—the mark of the collar; and yet, Little Brother, I was born among men, and it was among men that my mother died—in the cages of the king’s palace at Oodeypore."

In a different section of the book:

“Umph!” said Big Toomai. “Thou art a boy, and as wild as a buffalo-calf. This running up and down among the hills is not the best Government service. I am getting old, and I do not love wild elephants. Give me brick elephant lines, one stall to each elephant, and big stumps to tie them to safely, and flat, broad roads to exercise upon, instead of this come-and-go camping. Aha, the Cawnpore barracks were good. There was a bazaar close by, and only three hours’ work a day.”

Little Toomai remembered the Cawnpore elephant-lines and said nothing. He very much preferred the camp life, and hated those broad, flat roads, with the daily grubbing for grass in the forage reserve, and the long hours when there was nothing to do except to watch Kala Nag fidgeting in his pickets.

The suffix "pur" is very common in the names of several Indian cities and probably derives from the ancient Sanskrit language and translates to "city". For example, the city of Nagpur has this suffix, and the city's name is probably derived from the Nag river that flows through the city. These names have not just influenced Indian thinking. Even the British developed enduring memories associated with these cities during their occupation of India. The "massacre" following the "Siege of Cawnpore" enraged the British army against the rebel sepoys enough to inspire the war cry "Remember Cawnpore!".

Such name changes, or rather the use of their unique English spellings, happened throughout India. Over the years, such name changes have continued, which correct the English spelling to more drastic name changes. The most recent change (in 2023) is renaming Ahmednagar to Ahilya Nagar. Interestingly, such name changes have resulted from efforts from diverse people with different motivations. To get a better understanding of such motivations, one can only wonder whether a noble laureate could spell the city of Chicago as Kikagu and get away with it. 

Bangalore was changed to Bengaluru in 2014 due to efforts initiated by the controversial U R Ananthamurthy, a Jnanpith Award winner. Several other cities in Karnataka were renamed during this same period. Notably, the suffix "uru" is comparable to the suffix "pur". However, the complexity of language has no bounds. Depending on the prefix which is combined with the suffix, one can either have ಲೂರು vs ಳೂರು. For example, in the Kannada version of Bengaluru, the correct suffix is ಳೂರು. However, in the case of cities like Baguru and Malluru, the correct suffix is ಲೂರು. In the case of both types of suffixes, the English spelling is still written as "luru". If the phonetic spelling is to be used ಲೂರು should be – Lūru, and ಳುರು should be – Ḷūru. The key difference is in the first letter, with "La" (ಲ) versus "Ḷa" (ಳ), reflecting a subtle phonetic difference in Kannada. At the very least, Bengaluru should be written as Bengalluru to capture this difference. 

Changing names due to cultural assimilation is not restricted to city names. Even in Science, as our understanding of the details improves, names can change. For example, gene names change to reflect the inter-relatedness of genes based on function and evolutionary history. We will discuss the example of CXCR6, which was initially named Bonzo at the time of its discovery. The original paper titled "Expression cloning of new receptors used by simian and human immunodeficiency viruses" describes the naming as follows:

The complementary DNA selected with the SIVagmTY01 pseudotypes was found to encode a new protein of 342 amino acids, which we named Bonzo, whereas its counterpart selected with the SIVmac1A11 pseudotypes encodes a protein of 360 amino acids, designated BOB (for brother of Bonzo). Comparison of these sequences with those in genome databases indicates that both molecules are members of the large family of G-protein-coupled receptors. BOB is identical to a previously cloned orphan receptor, GPR15 (ref. 15), whereas Bonzo has no identity to sequences in the expressed-sequence tag (EST) databases. Both BOB and Bonzo are related to chemokine-receptor family proteins but share only 25–30% amino-acid sequence identity with CCR5 and CXCR4.

Eventually, Bozo/STRL33 was identified as C-X-C motif chemokine receptor 6 (CXCR6), a CXCL16 receptor (A transmembrane CXC chemokine is a ligand for HIV-coreceptor Bonzo). The interaction between CXCR6-CXCL16 has important immune roles that have been the focus of several studies. For instance, CXCR6 is vital for maintaining CD8 tissue-resident memory (TRM) cells in the lungs. Buddhabhushan et al. use comparative genomic analysis of the CXCL16-CXCR6 axis to show variation in the DRF motif across vertebrates, with recurrent CXCR6 gene loss in 10 out of 36 bird orders, the crocodilians, and the elapid snakes. The blog post describing their paper provides some background about the study. While the dominance of one language over another or many others can lead to changes in the names of cities, the dominance of one way of viewing science over another leads to changes in the names of genes. Fortunately, the dominance of scientific thinking is primarily dictated by logic and rational thinking. Unfortunately, logic can only be applied based on certain known facts. Logic can result in illogical inferences if facts cannot be trusted.