Metaphysical interpretation of the term “Karma”/ Action as per divine concepts of Yogeshwar Krishn taught in Bhagavd Gita……!!!!

Metaphysical interpretation of the term “Karma”/ Action as per divine concepts of Yogeshwar Krishn taught in Bhagavd Gita……!!!!
In continuation of the previous post (The very first appearance of metaphysical term “Karm”/Action (pronounced as “Karma” as well) which emerged from Bhagavad Gita……!!!!), let us continue our spiritual journey and try to find out the Metaphysical Interpretation of the term “KARM”/ Action as per divine concepts of Yogeshwar Krishn taught in Bhagavd Gita.

Yogeshwar Krishn sings in Chapter Two, Verse Forty of Bhagavad Gita:

pratyavāyo na vidyate,
svalpam apy asya dharmasya
trāyate mahato bhayāt (2.40)

“Since selfless action neither wears out the seed from which it sprang nor has any adverse consequence, even a partial observance of this dharm liberates one from the dire terror (of repeated birth and death”.

In the performance of action/ Karm without coveting the fruits there of, the initial impulse or the seed is not destroyed. It also does not give rise to any evil. So selfless action, even though done in small measures, frees us from the great fear represented by birth and death. That necessitates reflecting over the nature of such action and walking at least a few steps along its path.

Worshippers who have renounced the vanity of earthly possessions have trodden this path, but so can those who lead the life of householders. Yogeshwar Krishn tells Arjun to just sow the seed, for the seed is never destroyed. There is no power in nature, no weapon, which can destroy it. The material world can only cover it up momentarily and hide it for a while, but it cannot wipe out the initial inspiration, the seed, of the act of spiritual accomplishment. According to Sri Krishn, even the gravest of sinners can doubtlessly cross over by the ark of knowledge. He means exactly this when he says that if the seed of selfless action is just planted, it is imperishable. It does not even have any adverse outcome in so much as it does not abandon us midway after showing us how we can progress towards spiritual attainment. Even if we give it up, it works doggedly on for our final liberation.

This is why selfless action, even in a small measure, provides freedom from the great dread of birth and death. Once planted, even after repeated birth, the seed of such action takes us to the realization of God and to emancipation alike from pleasure and from pain. The question is what we have to do if we choose the Way of Selfless Action.

Yogeshwar Krishn adds further:

vyavasāyātmikā buddhir
eke’ha kurunandana,
bahuśākhā hy anantāśca
buddhayo’vyavasāyinām (2.41)

“On this auspicious path, O Kurunandan (Arjun), the resolute mind is one, but the minds of the ignorant are divided and many.’’

The mind which is earnestly and firmly oriented to selfless action is unified. Selfless action ( Nishkam Karm) is only one and its outcome is also one. Spiritual accomplishment is the only true achievement. The gradual realization of this attainment by fighting against forces of the material world is an enterprise. This enterprise and resolute action, with a single goal are also one and the same. Then what about those who propagate more than one mode of action?

In Sri Krishn’s view they are not true worshippers. The minds of such men are endlessly divided and that is why they conjure up endless ways.

Interpretation: Swami Adgadanand.


Now in light of above contents, we have to consider what really that metaphysical term “Karm”/ Action is which is key teaching of Lord Krishn in Bhagavad Gita?

We will continue this journey further more dear blessed souls and try to explore what really does this “Karm”/ Action means? Is this a simple worldly affairs of our daily physical life or something else extraordinary.







Humble Wishes.

Leave a comment

Two ways of spiritual discipline, the Way of Discrimination or Knowledge for sages and the Way of Selfless Action for men of action…..!!!”

In Chapter three, Verse Three of Bhagavad Gita, Yogeshwar Krishn sings:

loke’smin dvividhā niṣṭhā
purā proktā mayā’nagha,
jñānayogena sānkhyānām
karmayogena yoginām (3.3)

“I told you before,
O the sinless (Arjun), two ways of spiritual discipline,
the Way of Discrimination or Knowledge for sages
the Way of Selfless Action for men of action.”

“Before” here does not mean a bygone era (Yug) like the Golden or Treta Age.
It rather refers to Verse Thirty-Nine of Chapter Two of Bhagavad Gita,
in which Sri Krishn had spoken of the two ways,
recommending the Way of Knowledge for men of wisdom
the Way of Selfless Action for those who are actively engaged in the task
that will finally make them one with God.
In both ways, action or “Karm” has to be performed. So action is essential.

Hence it has to be understood very clearly that “Karm”/ Action is something
which has to be performed in either of the two ways of spiritual discipline
Sri Krishna has taken up to teach both the two spiritual streams as well “Karm” or action at a time.

Is this action/ “Karm,” a part of the daily routine of physical life
we normally perform for our survival?

~ Swami Adgadanand.

Leave a comment

The very first appearance of metaphysical term “Karm”/Action (pronounced as “Karma” as well) which emerged from Bhagavad Gita……!!!!

Yogeshwar Krishna sings in Bhagavad Gita:

eṣā te’ bhihitā sānkhye
buddhir yoge tu imām śṛṇu,
buddhyā yukto yayā pārtha
karmabandham prahāsyasi (2.39)

“This knowledge which I have imparted to you, O Parth, is related to Gyan Yog, the Way of knowledge, and now you should listen to me on Karm Yog, the Way of Selfless Action, with which you can successfully sever the fetters of action as well as its consequence (karm).’’

Sri Krishn tells Arjun that the knowledge, he has spoken of, is related to the Way of Knowledge. What knowledge is it except that Arjun should fight? The substance of the Way of Discrimination or Knowledge is only that if we fight according to our disposition after a careful appraisal of our capacity as well as of profit and loss, we shall attain to the state of ultimate bliss if we win, and to heavenly, godlike existence even if we are vanquished. There is gain in both cases. If we do not act, others will speak disparagingly of us and look upon us as having retreated like cowards, and we shall be disgraced. So to forge ahead on the path of action with a careful understanding of one’s innate nature is itself the Way of Knowledge or Discernment.

We usually come across the misconception that no war needs to be fought on the Path of Knowledge. It is said that knowledge involves no action. We think in our vanity: “I am pure.” ‘‘I am enlightened.”- ‘‘I am a part of God himself.” Accepting it as an axiom that excellence be gets excellence, we sit idly. But this is not the Way of Knowledge according to Yogeshwar Krishn. The “action” which has to be performed in following the Way of Knowledge is similar to that which has to be undertaken for the Way of Selfless Action. The only difference between the two ways is that of attitude. The man who treads the Path of Knowledge acts with a proper evaluation of his situation and with self-reliance, whereas the man who takes to the Path of Selfless Action also acts, but with reliance upon the mercy of the adored God. Action is a basic requirement of both the ways and in each of them it is the same, although it has to be done in two different ways. The attitudes behind the action in the two ways are different.

So Sri Krishn asks Arjun to listen to him while he speaks of the Way of Selfless Action, armed with which he can effectively destroy the bonds of action and its consequence. Here the Yogeshwar has, for the first time, spoken of “karm” ( pronounced as “Karma” as well) , although without explaining what it is.
Leave a comment

महर्षि पतञ्जलिकृतं योगदर्शन…..!!!/ Maharshi Patanjalikrit Yogdarshan……!!!

महर्षि पतञ्जलिकृतं योगदर्शन – पूज्य स्वामी अड़गड़ानंदजी द्वारा श्रीमद्भगवद्गीता के भाष्य ‘यथार्थ गीता’ का विश्व जनमानस में समादर की भावना देखकर भक्तों और साधकों ने निवेदन किया कि पातञ्जल योगदर्शन पर भी पूज्यश्री कुछ कहने की कृपा करें क्योंकि योग स्वानुभूति है जिसे मात्र भौतिक स्तर पर समझा नहीं जा सकता | पूज्य – चरण एक महापुरुष हैं, योग के स्तर से स्वयं गुजरें हैं | भक्तों के आग्रह पर महाराजजी ने कृपा कर जो प्रवचन दिये, प्रस्तुत कृति उसी का संकलन है | योगदर्शन की इस टीका से, योग क्या है ? इतना तो समझ में आ सकता है किन्तु योग की स्थितियाँ साधना में प्रवृत होने के पश्चात् ही समझ में आती हैं | तप, स्वाध्याय, ईश्वर – प्रणिधान और ओम् के जप से आरम्भ हो जाती हैं जिससे अविधादि क्लेशों के क्षीण होने पर द्रष्टा आत्मा जागृत होकर कल्याणकारी दृश्य प्रसारित करने लगता है | उसी के आलोक में चलकर समझा जा सकता है कि महर्षि पतञ्जलिकृत योगसूत्रों का अभिप्राय क्या है ? योग प्रत्यक्ष दर्शन है, यह लिखने या कहने से नहीं आता | क्रियात्मक चलकर ही साधक समझ पाता है कि जो कुछ महर्षि ने लिखा है उसका वास्तविक आशय क्या है |

~ Swami Adgadanand ji ~
After the publication of Yatharth Geeta, which is a commentary on “Srimad Bhagavad Gita”, the devoteesrequested the revered Swami Ji to throw light on Patanjali’s Yog Darshan too because yog is related with self – realisation. It cannot be perceived on material grounds. The revered Maharaj Shree is a Mahapurush who has passed through all the stages of Yog. The present work is the collection of what Maharaj Shree delivered in his preaching. By going through this commentary one can understand what Yog is but the real perception of Yog is possible only after practical pursuit of Yogic – Sadhana. With Tap, Swadhyaya, Ishwar – Pranidhan and chanting of Om, the real Sadhana starts. By their practice, the Avidhya and Kleshas got removed and the self starts transmitting beneficial vistas. In their light alone the Yogic – maxims written by Maharishi Patanjali can be truly comprehended. Yog is direct perception, no oral or written words can explain it. Practical pursuits alone can make the comprehension of Yog – Darshan possible.

Freely Downloadable PDF’s of Maharshi Patanjalikrit Yog Darshan in Hindi and English:



Freely Downloadable Audio Links of Maharshi Patanjalikrit Yog Darshan in Hindi:


Humble Wishes.



Leave a comment

The BhagawadGeeta in its True Perspective…….!!!!!

It appears that there is no need of any further exposition of the
Geeta. Hundreds of commentaries, out of which more than fifty are in
Sanskrit, have been attempted so far. But, although there are scores of
interpretations, they have a common basis- the Geeta, which is only
one. Why then one may wonder, are there all these divergent opinions
and controversies when Yogeshwar Krishn’s message must of necessity
have been only one? The proclaimer verily speaks of the Truth that is only
one, but if there are ten listeners they construe his meaning in ten
different ways. Our grasp of what has been said is determined by the
extent to which we are under the domination of one of the three properties
of nature, namely, Sattwa (moral virtue and goodness), Rajas (passion
and moral blindness), and Tamas (ignorance and darkness). We cannot
comprehend beyond the limitations imposed by these properties. So it
is logical that there should be all these disputes about the import of the
Geeta-‘The Lord’s Song’.

Men fall prey to doubts, not only because many different views
are held on a given subject, but also because of the fact that the same
principle is often enunciated in different ways and styles at different
times. Quite a good many existing commentaries on the Geeta are
touched by the current of truth, and yet if one of them-even a just and
correct interpretation is placed among a thousand other interpretations
it is almost impossible to recognize it for what it is. Identification of
truth is an onerous task, for even falsehood wears the ‘brows’ of truth.
The many expositions of the Geeta all profess that they represent truth
even though they may not have any inkling of it. As against this, even
when quite a good many interpreters did succeed in coming by this
truth, for a number of reasons they were prevented from giving a public
utterance to it.

The much too common inability to get at the meaning of the Geeta
in its true perspective may be attributed to the fact that Krishn was a
yogi, an enlightened sage. Only another great and accomplished Soul-
man of knowledge and discernment-who has gradually attained to the
ultimate spiritual goal discoursed upon by Krishn can realize and reveal
the real intent of the Yogeshwar when he preached to his friend and
disciple Arjun. What is within one’s mind cannot be fully expressed by
mere words. While some of it is communicated by facial expression
and gestures, and even by what is named ‘eloquent’ silence, the rest
that is still unexpressed is something dynamic and seekers can know it
only through action and by actually traversing the path of quest. So
only another sage who has himself trodden the path and arrived at
Krishn’s sublime state may know what the message of the Geeta really
is. Rather than just reproducing lines from the scripture, he can know
and demonstrate its intent and significance, for Krishn’s insights and
perceptions are also his insights and perceptions. Since he is a seer
himself, he cannot only show the essence but also awaken it in others,
and even prompt and enable them to embark on the way that leads to it.

~Swami Adgadanand. ©

Source: Yatharth Geeta.

Freely Downloadable PDF’s of Yatharth Geeta in Hindi and English:



Freely Downloadable Audio Links of Yatharth Geeta in Hindi and English:

Humble Wishes.


Leave a comment

Manifestation Of God……..!!!

Lord Krishn has taught in Bhagavad Gita:

avyaktam vyaktimāpannam manyante māmabuddhayah
param bhāvamajānanto mamāvyayamanuttamam

“Wanting in wisdom and oblivious of the reality
that I am immaculate and beyond the mind and senses,
men regard my manifestation as a physical incarnation.”

There is nothing like gods and the rewards, too, for their worship are ephemeral.
All this notwithstanding, all men are not devoted to God.
This is so because men who are bereft of discernment are only inadequately aware
God’s perfection and magnificence.

It is for this reason that they deem the unmanifest God as assuming a human form.

In other words, Lord Krishn was a yogi in the body of a man, verily a Yogeshwar, a Lord of Yog.
The one who is a yogi himself and has the ability to impart yog to others is called a Yogeshwar,
an accomplished teacher.
Adopting the right form of worship, and with gradual refinement,
sages also come to abide in that state.

Although wearing the apparel of a human body, they at last abide in the formless, unmanifest God.
But ignorant men yet regard them as ordinary human beings.
How can they be God, these men think, when they were born just like them?

They are hardly to blame for this, for their deluded minds,
wherever they look, see only the external form.
Yogeshwar Krishn now explains why they are unable to see the Spirit embodied
within the physical body in next verse.

He adds:
nāham prakāśah sarvasya yogamāyāsamāvrtam
mūdho’yam nābhijānāti loko māmajamavyayam

“Hidden behind my yog-maya,
I am not perceived by all and this ignorant man does not know me,
the birthless and immutable God.”

For an ordinary man, maya,
the power by which God evolves the physical universe, is like a thick screen
behind which God is completely hidden.

Beyond this yog-maya, or the practice of yog, there is also another curtain.
It is only by a constant and long practice of yog
that the worshiper reaches
the culminating point of yog
where the hidden God is perceived.

Yogeshwar Krishn says that he is hidden by his yog-maya
only they who have secured yog can know him.
Since he is not manifest to all, the ignorant and unwise man
does not know him-the birthless (who is not going to be born again),
eternal (who cannot be destroyed),
unmanifest (who is not going to be manifest again).

Arjun initially regarded Sri Krishn as just another mortal.
But after he is enlightened and his vision is enlarged,
he begins to plead and beg.

By and large it is only too true that we are no better than blind men
in the matter of recognizing the unmanifest Soul of sages and great men.

~Revered Gurudev Swami Adgadanand Jee Paramhans~

Humble Wishes.


Leave a comment