Category Archives: viddhi

Bhagavad Gita Verse 21, Chapter 18

09 Sunday Jun 2013

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prithaktvena tu yajjnyaanam naanaabhaavaanprithagvidhaan |
vetti sarveshu bhooteshu tajjnyaanam viddhi raajasam || 21 ||
 
But, know that knowledge to be raajasic which, in all things, understands various kinds of different entities as distinct.
 
prithaktvena : distinct
tu : but
yat : which
jnyaanam : knowledge
naanaabhaavaan : different entities
prithagvidhaan : various kinds
vetti : understands
sarveshu : all
bhooteshu : things
tat : that
jnyaanam : knowledge
viddhi : know
raajasam : raajasic
 
Bollywood movies used to have a formulaic plot regarding two brothers separated at birth. Many times they would confront each other, and even try to kill each other, until the moment when someone told them that they were brothers. Within a second, the two brothers would reconcile their differences, join forces, and confront their common enemy. From an external and sensory standpoint, nothing changed. Only their knowledge became saattvic, since they now knew that they had their mother in common.
 
According to Shri Krishna, that knowledge which agrees with the report of the senses, which sees distinction between our self and the world, which sees divisions and separateness, that knowledge is raajasic. Everything is taken at face value. Saattvic knowledge, on the other hand, sees unity in diversity. Now raajasic vision is necessary from a vyavahaaric level, a transactional level, otherwise daily life would not be possible. If a businessman viewed everyone as his own self, he would not be able to survive. But if he maintained the attitude of business with his family, his knowledge would be confused and mixed up.
 
Most of us, it is safe to say, possess raajasic knowledge. We see our body as a unit separate and distinct from everyone else. Each person has a different aatmaa, a different self. Raajasic knowledge stays at the level of naama roopa, of name and form. It is easier, even enticing, to think at the level of name and form than to think at the level of what’s common between the names and forms. A slightly evolved version of raajasic knowledge takes the entire family unit as one entity. Whenever a good happens to our brother, it is as if that good has happened to us. When our parents suffer a loss, we suffer with them.

Bhagavad Gita Verse 20, Chapter 18

08 Saturday Jun 2013

Posted by in 18.20, avibhaktam, bhaavam, chapter 18 verse 20, eekshate, ekam, http://schemas.google.com/blogger/2008/kind#post, jnyaanam, saattvikam, sarvabhooteshu, vibhakteshu, viddhi

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sarvabhooteshu yenaikam bhaavamavyayameekshate |
avibhaktam vibhakteshu tajjnyaanam viddhi saattvikam || 20 ||
 
By which one sees a single, imperishable, indivisible entity in all diverse beings, know that knowledge to be sattvic.
 
sarvabhooteshu : in all beings
yena : by which
ekam : single
bhaavam : entity
avyayam : imperishable
eekshate : one sees
avibhaktam : indivisible
vibhakteshu : diverse
tat : that
jnyaanam :knowledge
viddhi : know
saattvikam : saattvic
 
Knowledge, the doer and action were introduced in the prior shloka. Shri Krishna now begins the analysis of knowledge. To recap, jnyaanam or knowledge here refers to the meaning given by an individual to information conveyed by the senses and the mind. The view of a large garden, for instance, could be interpreted differently by different people. A nature lover would rush towards it. A city dweller may think of it is a waste of living space. A real estate developer would imagine a resort being built on it, and all the consequent profits that follow from it.
 
Knowledge can be saattvic, raajasic or taamasic, since it is a product of Prakriti or nature. Sattvic knowledge is taken up here. The mind and the senses, by their very nature, report a diverse world. Shri Krishna says that the vision that can see unity within this diversity is called saattvic vision or knowledge. Few people have such a vision, since it is hard to fight against the normal tendency of the mind to chop up the world into fragments. Only someone with a saattvic vision like Mahatma Gandhi, for instance, could rally diverse and antagonistic states towards the idea of a united Indian nation.
 
Ultimately, a sattvic vision of seeing unity in diversity paves the way to understanding that the entire universe is pervaded by one single, imperishable, undivided entity. Initially, this entity is the eternal essence with attributes, the saguna brahman, also known as Ishvara. At the conclusion of the spiritual journey, the understanding evolves to recognize this entity as the nirguna brahman, the pure eternal essence, which is our own self. We can develop such a unified vision, this samyak darshana, through karma yoga. Instead of serving ourselves, we serve our family, then our community, our company, our state, our nation and eventually, Ishvara.

Bhagavad Gita Verse 12, Chapter 17

02 Thursday May 2013

Posted by in 17.12, abhisandhaaya, bharatashreshtha, chapter 17 verse 12, dambhaartham, ijyate, phalam, raajasam, tam, viddhi, yajnyam

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abhisandhaaya tu phalam dambhaarthamapi chaiva yat |
ijyate bharatashreshtha tam yajnyam viddhi raajasam || 12 ||
 
That which is performed with the intent of reward and for ostentation alone, know that such a sacrifice is raajasic.
 
abhisandhaaya : intent
tu : but
phalam : reward
dambhaartham : ostentation
api : also
cha : and
eva : alone
yat : that which
ijyate : performed
bharatashreshtha : O foremost among Bharataas
tam : such
yajnyam : sacrifice
viddhi : know
raajasam : raajasic
 
Our attitude towards our actions determines the texture of our faith. Continuing with this theme, Shri Krishna describes the attitude with which a raajasic person performs his actions. He says that such a person constantly thinks “what is in it for me” in each and every action he performs. Personal gain is paramount, anyone else’s gain is secondary or even overlooked. Such a person is also constantly interested in the impression created by his action in the minds of others, and how will it benefit him. In other words, his actions are only performed for name and fame, for show and display. There is always an ulterior motive.
 
So far we have heard about the attitudes of saattvic and raajasic people towards action. This may raise several questions with respect to our life. We may say, I am a businessman, how can I not think what is in it for me? To answer this, we need to go back to the notion of our svadharma, our chosen career path. As long as ethics and laws are observed, a businessman should absolutely be focused on maximizing profits, otherwise he is not performing his duty. However, the businessman’s profit motive should only be restricted to business deals. A transaction mindset creeps into interactions with friends and family, it ends up causing trouble.
 
Now, we may be tempted to point our fingers at those who spend a lot of time and energy in maintaining their appearance. We may also say, when others make negative comments about our appearance, we do not get stressed. All this is well and good. However, we may get insulted or stressed when someone comments upon our intellect or our competency in our job. This means that we harbour a strong sense of aham, a strong sense of the “I” notion with our intellect. This stress is also an indicator that somewhere within us, the texture of our faith is tinged with rajas.

Bhagavad Gita Verse 6, Chapter 17

26 Friday Apr 2013

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karshayantaha shareerastham bhootagraamamachetasaha |
maam chaivaantahashareerastham taanviddhyaasuranishchayaan || 6 ||
 
The collection of elements situated in the body, as well as me who dwells in the body, are weakened by ignorant people. Know them to be of devilish resolves.
 
karshayantaha : weakened
shareerastham : situated in body
bhootagraamam : collection of elements
achetasaha : ignorant people
maam : me
cha : and
eva : also
antahashareerastham : dwells in the body
taan : them
viddhi : know
aasuranishchayaan : devilish resolves
 
Let’s say it is the first day of the new year, and we make a resolution to lose some weight. The very next day, we join a gym for the very first time, and spend one hour running on the treadmill. This will not be a good idea. Instead of helping our body, we may harm it. Weight loss, like any other system, requires a combination of knowledge and action. Unless we understand the techniques involved in weight loss, we should avoid starting an exercise regimen.
 
A similar state is found in some people who practice terrible austerities in the name of worship. Shri Krishna explains their fate here. He says that those who torture the body and mind in the name of austerity are doing nothing but weakening the elements, meaning the organs, in their body. Nowhere in the scriptures does it ask us to harm our body. He goes one step further by asserting that such people are also hurting Ishvara himself. As we saw in the ninth chapter, Ishvara dwells in all of us as the saakshi, the witness of our thoughts and actions.
 
Shri Krishna calls such people achetesaaha which means ignorant, or even unconscious. They chose to ignore Ishvara’s teaching in the form of scriptures. They do not have faith in any ideal except their own preservation. They are driven only by egoism and desire. It is no wonder that their plans, their resolves, will be aasuric or devilish, as explained in the prior chapter. So the warning to us is clear. As we are conducting the analysis of our faith, we should in no way emulate these people. We should stay away from them.

Bhagavad Gita Verse 12, Chapter 15

17 Sunday Mar 2013

Posted by in 15.12, aadityagatam, agnau, akhilam, bhaasayate, chandramasi, chapter 15 verse 12, jagat, maamakam, tejaha, viddhi, yat

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yadaadityagatam tejo jagadbhaasayatekhilam |
yachhandramasi yacchaagnau tattejo viddhi maamakam || 12 ||
 
That splendour which resides in the sun and illumines the entire world, that which is in the moon and in fire, know that splendour to be mine.
 
yat : that
aadityagatam : resides in sun
tejaha : splendour
jagat : world
bhaasayate : illumines
akhilam : entire
yat : that
chandramasi : in the moon
yat : that
cha : and
agnau : in fire
tat : that
tejaha : splendour
viddhi : know
maamakam : mine
 
So far we learned about the nature of the individual soul, the jeeva. But if that is all we focus on, we will have incomplete knowledge about our true nature. When we look around us, we see the world in all its beautiful yet complex glory. We need to investigate into the true nature of the world, and realize our identity and connection with that as well. With this view in mind, Shri Krishna now begins to explain his connection with the world around us.
 
He starts this topic by asserting that the splendour of the sun, the moon, and of fire is possible only because of Ishvara’s splendour. We have tremendous awe for the sun’s energy, without which life on this earth will not be possible. Shri Krishna says that the sun’s splendour is not its own. It comes from the splendour of Ishvara. Symbolically, the sun represents the organs of perception such as the eyes, ears, nose and so on. Therefore, whenever any sentient being in this world, from a single celled amoeba to a human being becomes aware of something, that awareness, that consciousness, is the power of Ishvara at work.
 
So whenever we see awareness manifest itself in any organism, we should remind ourselves that the one Ishvara giving awareness to us is the same Ishvara giving awareness to the organisms in the world. In this manner, we can realize the identity of our nature with the world through the common link of awareness.
 
Furthermore, both the moon and fire derive their energy and splendour from the sun. The moon reflects the light of the sun. Fire also is the manifestation of the sun’s energy on a much smaller scale. Therefore, energy in any form, whether it is dazzling like the sun, cooling like the moon, or warm like fire, is nothing but Ishvara’s energy. How does this energy manifest itself in the world? Shri Krishna explains that in the next shloka.

Bhagavad Gita Verse 8, Chapter 14

13 Wednesday Feb 2013

Posted by in 14.8, aalasya, ajnyaanajam, bhaarata, chapter 14 verse 8, mohanam, nibadhnaati, nidraabhihi, pramaada, sarvadehinaam, tamaha, tat, tu, viddhi

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tamastvajnyaanajam viddhi mohanam sarvadehinaam |
pramaadaalasyanidraabhistannibadhnaati bhaarata || 8 ||
 
And, know tamas to be born of ignorance, deluding all the body dwellers. It binds them through heedlessness, laziness and sloth, O Bhaarata.
 
tamaha : tamas
tu : and
ajnyaanajam : born of ignorance
viddhi : know
mohanam : delude
sarvadehinaam : all body dwellers
pramaada : heedlessness
aalasya : laziness
nidraabhihi : through sloth
tat : it
nibadhnaati : binds
bhaarata : O Bhaarata
 
Tamas is our state of mind when it is dull and inert. Like a glass of dirty water cannot let light shine through, tamas prevents our mind from thinking clearly. Our mind starts to operate in moha, which means confusion or error, mistaking one thing for another. Tamas can be triggered by an overpowering emotional situation like Arjuna seeing his family members and loved ones on the opposite side of the battlefield. A tamasic state can also be triggered by abusing our sense organs through excessive drinking, smoking, watching TV and so on.
 
After a long and tiring day, when we want to rush to get a good night’s sleep, we get a call from a friend who wants to catch up. Try as we might, we will not be able to understand what he is saying because the mind has switched to a tamasic state due to exhaustion. Our memory does not work properly and our intellect’s logic is flawed. All we want to do is to rest our head on the pillow. When tamas reaches the height of its potency, we fall asleep.
 
Shri Krishna says that tamas is born out of ignorance. At its core, tamas keeps the Purusha, the jeeva, body dweller under the delusion that he is the body and not the self. When we forget our true nature as the self, the eternal essence, we assume that our body is who we are. This erroneous notion, this ignorance enables tamas to bind us, to trap us.
 
Tamas binds us in three ways, through heedlessness, laziness and sloth. Heedlessness is the performance of actions without intellectual focus or awareness. We either perform actions carelessly, such as dialing the wrong phone number, or perform actions that are futile, such as gambling or excessive alcohol consumption. Laziness is postponing or abstaining from our duties. Sloth is lying around in a state of stupor or sleep. Now, there is a place for resting and sleeping in our life, which is at the end of every day. But some of us derive joy from futile actions, from procrastination, from lazing around and so on. It is this joy through which tamas binds us.

Bhagavad Gita Verse 7, Chapter 14

12 Tuesday Feb 2013

Posted by in 14, 7, chapter 14 verse 7, dehinam, karmasangena, kaunteya, nibandhaati, raagaatmakam, rajaha, samudhbhavam, sanga, tat, trishnaa, viddhi

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rajo raagaatmakam viddhi trishnaasangasamudhbhavam |
tannibandhaati kaunteya karmasangena dehinam || 7 ||
 
Know rajas to be of the nature of passion, the source of thirst and attachment. It binds the body dweller by attachment to action, O Kaunteya.
 
rajaha : rajas
raagaatmakam : nature of passion
viddhi : know
trishnaa : thirst
sanga : attachment
samudhbhavam : source
tat : it
nibandhaati : binds
kaunteya : O Kaunteya
karmasangena : attachment to action
dehinam : body dweller
 
Rajas is our state of mind when it is agitated, like a glass of water that is being stirred. Imagine that we have to attend an extremely important meeting at 5 PM. It is 4:50 PM and the taxi is stuck in a traffic jam. Our mind will be in a state of rajas. A series of thoughts will suggest that we wait in the car, while another series of thoughts will suggest that we leave the taxi and start walking. Whenever our mind is agitated by a thoughts that propel us to act, we are in a state of rajas.
 
Shri Krishna says that rajas creates trishnaa or thirst for what we do not possess, and sanga or attachment towards what we already possess. Furthermore, rajas creates a vicious cycle. It fuels our desires, creates thoughts that compel us to act so that we can acquire objects, then it creates attachment to those objects which further increases rajas. Typically, rajas dominates our mind from sunrise until sunset.
 
To understand how rajas can bind, consider the case of a multi-millionaire who has recently married his young girlfriend. The millionaire is self sufficient and does not need to work to support himself. But his wife’s brothers, relatives, friends and acquaintances slowly approach him for capital to start their business, connections to get them jobs, advice on their career and so on. Soon, the millionaire ends up working all day, every day. Even though the millionaire does not need to move a finger, he gets bound by his relationship to his wife.
 
Similarly, even though the self, the “I” does not act, rajas binds the self through attachment to action and its results. It makes us say “I am the doer” and “I am the enjoyer” whereas it is actually Prakriti that is acting and providing the results. Karma yoga helps us come out of this bondage and entrapment. It teaches us to continue to act in this world, but do it in a way that removes our identification with Prakriti. We slowly start submitting the results of our actions to Ishvara, then we slowly start letting Ishvara take over the doership of our actions as well.

Bhagavad Gita Verse 26, Chapter 13

27 Sunday Jan 2013

Posted by in 13.26, bharatarshabha, chapter 13 verse 26, jangamam, kinchit, kshetrakshetrajnyasamyogaat, sanjaayate, sattvam, sthaavaraha, tat, viddhi, yaavat

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yaavatsanjaayate kinchitsattvam sthaavarjangamam |
kshetrakshetrajnyasamyogaattadviddhi bharatarshabha || 26 ||
 
Whatever being is born, inert or moving, know that to have come from the union of kshetra and kshetrajnya, O foremost among the Bharatas.
 
yaavat : whatever
sanjaayate : born
kinchit : any
sattvam : being
sthaavaraha : inert
jangamam : moving
kshetrakshetrajnyasamyogaat : union of kshetra and kshetrajnya
tat : that
viddhi : know
bharatarshabha : O foremost among the Bharatas
 
We now shift our attention from the nature of the “I” to the nature of the world. We may be able to experience our true nature as the saakshi, the witness, in deep meditation. But most of us still have to transact in this world, still deal with our friends, our relatives, our co-workers and so on. How should our attitude be towards the world after we have understood, at least in theory, what our true nature is? We cannot, and should not, think of ourselves as something special, and as everyone else as useless forms on an IMAX screen, per the illustration used in previous shlokas. Now, in this sequence of shlokas, we learn to develop the right attitude, the right vision towards the world.
 
Shri Krishna begins this topic by asserting that every other being in the universe has come into existence just like we have. The kshetrajnya, the higher aspect of Prakriti, has identified itself with the kshetra, the lower aspect of Prakriti. Each such erroneous identification creates the Purusha, also known as the jeeva, the individual soul. Subsequently, each Purusha has developed attachment to the qualities of Prakriti, accumulating selfish desires or karmas in the process. Billions of Purushas live out their lives in this world trying to exhaust their karmas, but in most cases, end up accumulating more karmas, and therefore, take birth again.
 
We have spoken of this erroneous identification several times, but have not delved into it deeply. The classic example to explain this erroneous identification is that of a burning hot iron ball. The iron ball has taken on heat, which is the property of fire. On the other hand, fire which is normally without shape, has taken on the property of the iron ball, which is round. Two things taking on each other’s properties is known as “anyonya adhyaasa” or mutual superimposition. The Purusha’s real nature is infinite, full of knowledge and bliss. Prakriti’s nature is finite, inert and sorrowful. Erroneous identification results in them exchanging their properties, as it were. This is how the Purusha assumes inertness of the body.
 
So our daily life is nothing but a Purusha interacting with several other Purushas, all of which are under the effect of this erroneous identification. There should be no hint of any arrogance that causes us to treat others differently just because we think that we have acquired more knowledge than them. In fact, whenever we emphasize differences between one another rather than similarities, even in worldly matters, we slip further away from liberation. But, developing an attitude of sameness towards everyone becomes difficult, especially when our minds are conditioned to differentiate rather than unify. Keeping this in mind, we learn to develop the correct attitude towards the world in the next shloka.

Bhagavad Gita Verse 19, Chapter 13

20 Sunday Jan 2013

Posted by in 13.19, anaadi, chapter 13 verse 19, gunaan, prakritim, prakritisambhavaan, purusham, ubhau, viddhi, vikaaraan

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prakritim purusham chaiva viddhyanaadi ubhaavapi |
vikaaraanshcha gunaanshchaiva viddhi prakritisambhavaan | | 19 ||
 
Know that surely, both Prakriti and Purusha are without beginning. Also, know that in fact, all modifications and qualities are born of Prakriti.
 
prakritim : prakriti
purusham : purusha
cha : and
eva : surely
viddhi : know
anaadi : without beginning
ubhau : both
api : also
vikaaraan : modifications
cha : and
gunaan : qualities
cha : and
eva : in fact
viddhi : know
prakritisambhavaan : born of prakriti
 
Shri Krishna now describes how we fall into the trap of samsaara, the cycle of birth and death. In many respects, this topic is a continuation of the discussion of higher and lower prakriti from the seventh chapter. Let us quickly recap what we saw there. We learnt about two aspects of Ishvara, the lower and the higher. The lower nature comprises the five elements plus the mind, ego and intellect. The higher nature comprises the life-giving force which is also the experiencer, the subject. In this manner, Ishvara is established as the ultimate cause of the universe.
 
Here, the lower nature is termed “Prakriti” and the higher nature is termed “Purusha”. First, Shri Krishna says that both these aspects of Ishvara are without beginning, they are eternal. This is because Ishvara himself is eternal, so it logically follows that his aspects must also be eternal. But we also have to note that something which has no beginning can have an end. We will come back to this point later in the discussion.
 
The second statement here states that all modifications and qualities are born out of Prakriti. Maaya and prakriti refer to the same thing. Prakriti is a power wielded by Ishvara. It is beyond the comprehension of our intellect since our intellect itself is a product of Prakriti. The only way to understand Prakriti is to think of it as a magician’s illusion. This Prakriti gives rise to five elements that produce the entire visible universe. These combinations or modifications of Prakriti are termed as “vikaaraas”. Prakriti also comprises the three “gunaas” or qualities which are sattva, rajas and tamas. These qualities manifest as mental states such as happiness, sorrow and attachment.
 
In other words, if we go back in time, if we press the rewind button, we will see that everything merges back into Prakriti, everything has come from Prakriti. Now, let us get practical. Whenever we experience emotions such as sorrow, grief, anger and so on, it is Prakriti that creates it, not the self, not the “I”. This is what was explained in the shloka. But, when anger arises in our mind, for instance, we always say “I am angry”. How do we come to the conclusion that the “I” is angry when it is Prakriti that created the anger? This is taken up next.

Bhagavad Gita Verse 2, Chapter 13

02 Wednesday Jan 2013

Posted by in 13.2, api, bhaarata, chapter 13 verse 2, jnyaanam, kshetragnya, kshetrakshetragnayoho, maam, mama, matam, sarvakshetreshu, tat, viddhi, yat

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kshetragnya chaapi maam viddhi sarvakshetreshu bhaarata |
kshetrakshetragnayorjnyaanam yattajgnyaanam matam mama || 2 ||
 
And also, understand that I am the knower of all fields, O Bhaarata. That knowledge which pertains to the field and its knower, in my opinion, that is (real) knowledge.
 
kshetragnya : knower of the field
cha : and
api : also
maam : I
viddhi : understand
sarvakshetreshu : all fields
bhaarata : O Bhaarata
kshetrakshetragnayoho : field and its knower
jnyaanam : knowledge
yat : that which
tat : that
jnyaanam : knowledge
matam : opinion
mama : my
 
Shri Krishna began the previous chapter by defining two terms: kshetra which means field, and kshetragnya which means the knower of the field, one who knows himself as distinct from the field. In this shloka, Shri Krishna uses these terms to indicate the identity or oneness of the kshetragnya in all kshetras. Let us try to understand this very important point. Like Arjuna did in the first chapter, most of us consider our self, our “I”, as this body, and therefore get stuck in the sorrows of this world. As we understand the message of the first six chapters, we understand that we are the eternal essence which is different than our body. We then understand from the next six chapters that Ishvara is the foundation of this world as the lower Prakriti or matter, and higher Prakriti or consciousness. Now, in this shloka, Shri Krishna says that there is no such distinction between the individual eternal essence and the foundation of this world. There is only one kshetragnya, and any notion of separation is illusory, caused by avidyaa or ignorance. This is the great statement, the mahaa vaakya “Tat Tvam Asi” of the Vedas. You and Ishvara are the same in essence, there is no difference.
 
When we first hear someone say that we are the same as Ishvara, we don’t find it quite logical. We say, how can a body that is five feet eight inches tall be the same as Ishvara who is large enough to contain all the planets and stars of the universe within him? To answer this, we have to first remember that “Tat Tvam Asi” is not meant to be taken literally. Again, let us proceed step by step. First, let us understand the term “upaadhi”. It means something that limits or conditions a more general thing. A wave is an upaadhi of water. A light bulb is an upaadhi of electricity. An ornament is an upaadhi of gold. We can obtain the general thing that the upaadhi limits or hides by a process of mental removal. Mentally remove the wave, and you get water. Mentally remove the bulb, you get electricity. Mentally remove the ornament, you get gold. We can take this even further. Mentally remove the labels Mercedes Benz and Maruti 800 from the word car, and you get metal, rubber, petrol and plastic. Mentally remove the labels Indian and American from the word person, and you get flesh, bones and blood.
 
Now, having undersood what an upaadhi is, and how it can be mentally removed, let us proceed to understand what the word “Asi” in “Tat Tvam Asi” indicates. It is not to be literally interpreted as Tvam (You) Asi (are equal to) Tat (Ishvara). Asi means “are equal to, when you remove the upaadhi”. If we apply this meaning, the mahaa vaakya reads : Tvam (You) Asi (are equal to) Tat (Ishvara) when you remove both the upaadhis of You and Ishvara. I as a human have the upaadhi of the physical body and everything it contains. Ishvara has the upaadhi of the entire universe in its visible form including all the trees, plants, animals, people, stars, planets etc that we see with our senses. If we mentally remove our body as an upaadhi, and we also mentally remove the visible universe as an upaadhi, we are left with the same eternal essence in both cases. That same eternal essence, that same kshetragnya, is present in all kshetras, which are the same as upaadhis.
 
Another meaning of the word “upaadhi” is title or qualification, which can help us understand this shloka in a different way. Let’s say there are two brothers in a house. One of them has a PhD in physics, and the other is a manager in a multinational. When each of them is in their respective offices, they use their titles as part of their job responsibilities. But when they perform a pooja or a holy ritual, lets say, they mentally remove their upaadhis or titles. If they did not remove their titles, their conversation would go like this: “Hey PhD in physics, do this. Hey manager, pour the clarified butter”. They would never see that they are really the same family under the titles that seemingly create differences. This means that removing upaadhis to realize our oneness with Ishvara can be difficult, but it is not impossible. We know how to remove small upaadhis. Shri Krishna will teach us how to remove the biggest upaadhis in this chapter through practical techniques. He says that ultimately, knowledge of the kshetragnya, the kshetras or upaadhis, and how to realize oneness under the kshetras, is the ultimate knowledge that one has to learn, and not any other type of knowledge.