A Rational Reads Bhagwat Gita: Chapter 2 : Sankhya Yoga: The eternal reality of soul’s immortalities.



In this chapter which is Sankhya Yoga we will go through each verse (necessary) for testing the claim made by Bhagwat Gita. Few things that we need to consider that before examine this chapter that:

  1. Bhagwat Gita do not claim to be eternal truth but best and short philosophy of Vedas and Upanishads.
  2. Bhagwat Gita do not implies these verse for eternal time and nature of time.

Meaning of Sankhya in Sanskrit is :

“A system of Hindu philosophy based on a dualism involving the ultimate principles of soul and potential matter”

This chapter talks about the soul and potential matter connection as a consciousness.

Chapter 2, Verse 1

Sa�jaya said: Seeing Arjuna full of compassion and very sorrowful, his eyes brimming with tears, Madhusūdana, Kṛṣṇa, spoke the following words.

Chapter 2, Verse 2

The Supreme Person [Bhagavān] said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They do not lead to higher planets, but to infamy.

Chapter 2, Verse 3

O son of Pṛthā, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.

Chapter 2, Verse 4

Arjuna said: O killer of Madhu [Kṛṣṇa], how can I counterattack with arrows in battle men like Bhīṣma and Droṇa, who are worthy of my worship?

Chapter 2, Verse 5

It is better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though they are avaricious, they are nonetheless superiors. If they are killed, our spoils will be tainted with blood.

In above verse, I found that Krishna is scolding Arjuna for being week at this very moment of time which is seems to be more human character for God. I asked this question to Guru Ji. he explain me “Krishna here saying Arjuna that, how he even think of non action at the very time of his action. In Hinduism, Action (karma) is consider most powerful idea. Without action nothing can be move ,no reaction will be done. Arjuna as a soldier has his karma (which is fight with enemy for right cause). This inaction of Arjuna actually hurt Krishna from inside and in his sweet voice (Sanskrit in any form never has high pitch words) he asked Arjuna that how he can be non action at the very moment of war for righteousness.  he called him men of progressive values in life and he said his words express the state of weakness and a guilt of a bed person.”

Again Arjuna explain its weakness for doing no action in between of his karma-bhoomi (land of action).

Moreover, Krishna is consider as Purnavtar (mean a manifestation of god in human form with all emotion including bad one) while Lord ram is consider as Purushotam (means manifestation of god in human form with high quality only, so in Ramayana no one ever seen lord ram getting angry).

Chapter 2, Verse 7

Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.

Here he asked Krishna to guide him for right path.

Chapter 2, Verse 11

The Blessed Lord said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead.

Chapter 2, Verse 12

Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

Chapter 2, Verse 13

As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.

Chapter 2, Verse 14

O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.

Chapter 2, Verse 15

O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.

I asked guru ji to explain me these verse where Krishna has asked for not mourning for dead, what is his meaning of such line “Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.”? How he claim that “embodied soul continually passes”? and what is the self realization of soul?

Guru Ji explained, When Krishna found Arjuna in deep despondency, Krishna explain him few facts of nature. he said him you are grieving for physical things which is never mean to this earth eternally. everything which is exist here is destined to destroy by time. No one is bigger than time itself, time is decaying  force which create things from order to disorder. Hence who you see as a human are destined to destroy by any means. the wise men who know this truth, never grieve over anyone death.  Your grieve that you will killed them is actually a fake claim, they have been destined to kill by their born and the way of killing fabricated by nature through their karma and choice.

So these people who are here, were here and will be here in any other form like in energy or heap of matter. In universe nothing can be destroyed, only it can change its form from one matter to another. so by logic we all are have the part of very first dust of universe which is live within us in form of non physical part of energy and matter, we made by that. so these people will remain here for forever. they were here before you and me and will be after you and me.

embodied “be an expression of or give a tangible or visible form to (an idea, quality, or feeling).” Human body after death will be died but his thoughts, ideas and feeling transfer from one person to another. this transformation of non physical matter and energy can be consider as embodied soul. When a human died his energy of body merged with this universe and after every living human its regain as a consciousness.

Many feelings are non physical realities for us which effect directly us in physical world. like happiness and sadness etc. these realities depend on human perception for his surrounding. a person can be happy for seeing red rose or any other can be sad if its related to bad memories. But the wise one know that all these non physical realities which effect humans is nothing but perception result of our experience and reaction to surroundings. hence wise will not fall for this illusion of emotions and never grieve for death like non permanent situations. A person who not let his mind to control over him through temptation and non physical effect and control his body for righteous work can get liberate this illusion of emotions and grieve.

This answer has many holes as scientific term but in psychological and human behaviour point of view its an best commentary. I wouldn’t be agree for existence of soul in form of physical form but I would be agree in form of ideological or non physical realities.

Chapter 2, Verse 16

Those who are seers of the truth have concluded that of the nonexistent there is no endurance, and of the existent there is no cessation. This seers have concluded by studying the nature of both.

Chapter 2, Verse 17

Know that which pervades the entire body is indestructible. No one is able to destroy the imperishable soul.

Chapter 2, Verse 18

Only the material body of the indestructible, immeasurable and eternal living entity is subject to destruction; therefore, fight, O descendant of Bharata.

Chapter 2, Verse 19

He who thinks that the living entity is the slayer or that he is slain, does not understand. One who is in knowledge knows that the self slays not nor is slain.

Chapter 2, Verse 20

For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain.

In this set of verses, I asked Guru Ji about how an atheist believed that soul is imperishable? what is soul exactly?

Guru Ji says “soul in  Hinduism is only an energy which flow inside humans. In Hinduism the correct word for this is Aatman, which means a combination of ultimate principles of universal consciousness and potential matter. Aatman (soul) is here something which can not be destroyed because after every death, this consciousness has to merge with universal energy. In recent studies it has found that water can save memories, Water has memory, this show that non living has consciousness but non-advance form. This advancement we have received through billion years evolution and our copulation with nature. it can not be destroyed. Only physical form are subjected to transformed from order to disorder due to law of finite entropy.  Now can we measure consciousness? No, we can not because it is not some physical thing which can be measure by comparing any standard unit of consciousness till date.

So using that logic those who are doing action in this material world, actually don’t know that their action is interrelated with everything in nature which create ripple in this system. Or they really understand it? if everything is consciousness drive will they responsible for their action? but Is your action of killing really killed someone in non physical realm? Answer is NO. because the Aatman is itself is indestructible, so if human will think beyond physical limit. he can not kill any single thing because death of physical body is temporary and aatman will surely merged with universe and this addition in universe will be subtract somewhere in some form for balancing the law of finite consciousness. This is known as reincarnation of Non-Physical Aatman to physical thing or death is process which reincarnate the physical things into non physical aatman. So, Soul (Aatman), in non physical sense can be consider as born and dead. it will be eternal, ever existing and undying.

Chapter 2, Verse 21

O Pārtha, how can a person who knows that the soul is indestructible, unborn, eternal and immutable, kill anyone or cause anyone to kill?

Chapter 2, Verse 22

As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones.

Chapter 2, Verse 23

The soul can never be cut into pieces by any weapon, nor can he be burned by fire, nor moistened by water, nor withered by the wind.

Chapter 2, Verse 24

This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable, immovable and eternally the same.

Chapter 2, Verse 25

It is said that the soul is invisible, inconceivable, immutable, and unchangeable. Knowing this, you should not grieve for the body.

Chapter 2, Verse 26

If, however, you think that the soul is perpetually born and always dies, still you have no reason to lament, O mighty-armed.

Chapter 2, Verse 27

For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament.

Chapter 2, Verse 28

All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when they are annihilated. So what need is there for lamentation?

Chapter 2, Verse 29

Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.

Chapter 2, Verse 30

O descendant of Bharata, he who dwells in the body is eternal and can never be slain. Therefore you need not grieve for any creature.

In above verse the same thing has been repeated about soul (Aatman), a detailed explanation about how a non physical aatman is beyond the physical effect.

Here one the Important Eternal laws of Vedas has been stated :

“All Physical form But the non physical idea and consciousness inside every physical thing will be eternal, immortal and will reincarnate in others physical form”.

Chapter 2, Verse 31

Considering your specific duty as a kṣatriya, you should know that there is no better engagement for you than fighting on Dharmic principles; and so there is no need for hesitation.

Chapter 2, Verse 32

O Pārtha, happy are the kṣatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.

Chapter 2, Verse 33

If, however, you do not fight this Dharmic fight, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.

Chapter 2, Verse 34

People will always speak of your infamy, and for one who has been honored, dishonor is worse than death.

Chapter 2, Verse 35

The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you a coward.

Chapter 2, Verse 36

Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?

Chapter 2, Verse 37

O son of Kuntī, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore get up and fight with determination.

Chapter 2, Verse 38

Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat—and, by so doing, you shall never incur sin.

Chapter 2, Verse 39

Thus far I have declared to you the analytical knowledge of sāṅkhya philosophy. Now listen to the knowledge of yoga whereby one works without fruitive result. O son of Pṛthā, when you act by such intelligence, you can free yourself from the bondage of works.

Chapter 2, Verse 40

In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.

Well Reading above verse, I get curious about few things

  • What is Kshatriya duty or it is born based as defined by many western scholar?

Guru Ji Said: Kshatriya is one of the Varna (Class of societies) which was formed to protect the societies like todays time army men and police men. Like wise there is other Varna Brahmana (Not Brahman) which was intellectual class which main purpose was to educate the people about dharma (eternal law of nature) and discover the different idea of nature, few of them were philosopher, doctor, engineers and architecture. Another class was Vaishya which was “Business class” and deal with the business of cities and last class was shudra’s which was service class used to do minimal work. but in early harappan civilisation shows that there were no class like shudra and Kshatriya at early time. In later stage they developed these class of society and it was highly equal in nature. The concept which western scholar propagate about birth based division is extreme form of class system which was developed after 7th CE to 15th CE. before 7Th CE there was no Boundation for transition in diff class for any kind peoples. the example is Valmiki, Vashishta, kali-das, Ravi-das etc. even Mira who were Kshatriya known as saint (Brahmin) So the concept of West is half truth. still need to dig a lot.

  • Why Krishna saying Arjuna that fighting war is bliss to him? in general it is an bad idea.

Actually, most people misconcpetualised this idea. Krishana is asking to fight the Arjuna because this the karma of Arjuna. if would be something else and condition was different than Krishana must be asking for something else.This is true that voielnce in Hinduism is consider as most sinful thing. but here is a thin line of cause between violence. This cause can be protect our self from atrocities and  wagging the war. In both cause War has very different impression on societies. So people who claim krishana was war monger doesn’t know the fact that krishana tried to resolve this war more than 3 times. he asked duryodhana to withdraw war and give rightful land of pandav during second exile of pandav. than he said, when they both come for support of krishana and last when he goes a ambassador of pandava for peace and asked only five village for five brother but denied and insulted by duryodhana. hence, this give us one biggest rule of nature:

In Nature, things can be go extreme further but an extreme give birth to another extreme. A rejection of peaceful message give birth to dangerous war or a dangerous war give birth to an peaceful time”

If you are not agreed than see how two atomic bomb on japan was responsible for end of WW2. I know that killed many innocent, but an dangerous and unethical war sometime give birth to peaceful time.

So Krishna here teaching Arjuna his rightful role in society as fighter and teaching him that rightful cause which contain even war bring peace into the society.

  • What is dharmic fight? and How it will insure sin (Paap) when not implied.

Many people can misunderstood that dharmic fight is religious fight. No, it is not. The conduct of dharma says , any fight which cause is righteousness is dharmic fight. its look like jihad but there is two major difference, its prime moot is not universal religion. dharma and second, it has been fight for self protection. How it will insure sin (well sin is not Hindu idea), please consider sin as a merciful situation or a bad deed/ defame for not following the righteous path. So when Krishna says about sin of Arjuna this means he is only implying defame for not being righteous.  

  • What is the meaning of heavenly planet? and how a dead can reach the heavenly thing if before this verse denied any place like heaven.

The concept of heavenly planet is simple a place where you can feel satisfied. In Hinduism heaven doesn’t mean the place full of material things, but a place where all your thrust of material things will end and mind will get peace beyond tension of material responsibility and duty. Hinduism denied the concept of hell and heaven because for them a person who follow dharma “heaven for him is here”. Now a dead can reach to heaven “a peaceful place” when he will die with the feeling that he followed dharma as much as he can.

  • What is the meaning of “Do you fight for shake of fighting?” Is Krishna indulging the war?

Here Krishna saying Arjuna that he should fight for the shake of fighting, but in another view he is saying Arjuna should fight because it is his eternal duty to fight for righteousness. In view of time, yes Krishna indulging the war, but in larger prospective he is saying  that a person must do his duty without feeling of any feeling guilt and confusion.

  • ” little advancement on this path can protect one from the most dangerous type of fear.” Need to explain this verse?

The biggest threat to a society or a person is loss of identity. In this verse Krishna trying to convince Arjuna that if he will overcome his fear of fight and chose to do his duty righteously , in larger context he will save his children to be cowered and his identity and identity of his children will be protected. he is trying to tell him that Extreme of good and bad things can be catastrophic to humans” One of the law of nature.

Chapter 2, Verse 41

Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.

Chapter 2, Verse 42-43

Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.

Chapter 2, Verse 44

In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination of devotional service to the Supreme Lord does not take place.

Chapter 2, Verse 45

The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self.

Chapter 2, Verse 46

All purposes that are served by the small pond can at once be served by the great reservoirs of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.

Chapter 2, Verse 47

You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself to be the cause of the results of your activities, and never be attached to not doing your duty.

Chapter 2, Verse 48

Be steadfast in yoga, O Arjuna. Perform your duty and abandon all attachment to success or failure. Such evenness of mind is called yoga.

Chapter 2, Verse 49

O Dhana�jaya, rid yourself of all fruitive activities by devotional service, and surrender fully to that consciousness. Those who want to enjoy the fruits of their work are misers.

Chapter 2, Verse 50

A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, O Arjuna, which is the art of all work.

In this sets of verse there is nothing which can be challenged as atheist but still I am writing the commentary which is available with me.

Intelligent one do not hesitate from changes and men which has little knowledge of vedas are generally get influenced by Vedic philosophy of non violence, compassion amongst enemy and sweets advice in Vedas, but they forget that not all humans has same intelligent to understand their wisdom. Not all humans in earth has the same reality as reality describe in vedas. they will act according to their reality and they will not think before harm you no matter weather you are innocent or not. Person who just see one side of vedas in which good action leads to power, good kingdom and material prosperity doesn’t understand the hidden realities of vedas. A mind which diluted himself in material things in extreme level doesn’t try to understand the supreme nature of Brahman and his eternal law.

Vedas only speak of three kind of nature – Sat (true and good) , Rajas ( occasional true and not so much good) & Tamas (false and evil). Arjuna you must raise above these three mode to see realities of vedas.  to understand the nature, you need to raise above from the personal character of an human and animal. you need to accept his evil, greed and goodness as his internal nature and nature in which he has been in this reality. he can not be blame for his natural instinct but for his chose of action. A purpose of human can be understand by that “human serve the purpose in nature in which nature find them suitable. they are bond to serve the purpose according to nature. any action against nature will lead destruction of nature and eventually destruction of human itself”. A human or Arjuna has right to chose his action but he is not entitled to see the result because his action can cause a long chain reaction which result can be seen after many years. for example early industrialist started to burn fuel for his own good and never think till will cause natural disaster. for them that was right action to disturbed the nature, but this result is now faced by third generation. hence if they would have been think of future may be we are not facing this global warming.

In last two verse Lord said, we should not be aware to result of our action but we should chose our path very carefully and long vision. any action of any humans is lead to this gigantic mechanism of universe in very small manner. but it does.

Chapter 2, Verse 51

The wise, engaged in devotional service, take refuge in the Lord, and free themselves from the cycle of birth and death by renouncing the fruits of action in the material world. In this way they can attain that state beyond all miseries.

Chapter 2, Verse 52

When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.

Chapter 2, Verse 53

When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the Divine consciousness.

Chapter 2, Verse 54

Arjuna said: What are the symptoms of one whose consciousness is thus merged in Transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?

Chapter 2, Verse 55

The Blessed Lord said: O Pārtha, when a man gives up all varieties of sense desire which arise from mental concoction, and when his mind finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.

Chapter 2, Verse 56

One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.

Chapter 2, Verse 57

He who is without attachment, who does not rejoice when he obtains good, nor lament when he obtains evil, is firmly fixed in perfect knowledge.

Chapter 2, Verse 58

One who is able to withdraw his senses from sense objects, as the tortoise draws his limbs within the shell, is to be understood as truly situated in knowledge.

Chapter 2, Verse 59

The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.

Chapter 2, Verse 60

The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.

Wise who engaged himself in work which is assigned for him by his karma and reincarnation will be relieved from this eternal birth and reincarnation. and if the same wise will pass through the forest of arguments he must be heard all arguments to differentiate his knowledge. When wise men mind will understand the other side of argues than he can get chance to raise above the sweet knowledge of Vedas. he than can stand on self realization of self.

Than Arjuna asked : what is the symptoms who merged himself with supreme realities.

Krishna says: A men who give up all materialistic and emotional verities which raise into the mind of humans. the one who give up, love, hate, anger and happiness which is comes from material term and realized the self inside him is really merged himself with supreme. One who is not disturbed by ecstatically happiness, and free from anger, fear and attachment is known as steady mind. The one who doesn’t feel happy when he obtain good and the unhappy when he obtain evil. The one who understand the truly situated knowledge of self and doesn’t appease by material pleasure and senses. The one who taste/sense the material objects but do not dilute himself into them is known as higher consciousness.

Higher consciousness is a state of human mind, where human mind doesn’t disturbed by the evil and good done to him in materialistic world. he does not get affected by greed, anger, fear, attachment and follow the truth only. He speak the truth and lived by the rule of truth.”

Chapter 2, Verse 61

One who restrains his senses and fixes his consciousness upon Me is known as a man of steady intelligence.

Chapter 2, Verse 62

While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.

Chapter 2, Verse 63

From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool.

Chapter 2, Verse 64

One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion.

Chapter 2, Verse 65

For one who is so situated in the Divine consciousness, the threefold miseries of material existence exist no longer; in such a happy state, one’s intelligence soon becomes steady.

Chapter 2, Verse 66

One who is not in transcendental consciousness can have neither a controlled mind nor steady intelligence, without which there is no possibility of peace. And how can there be any happiness without peace?

Chapter 2, Verse 67

As a boat on the water is swept away by a strong wind, even one of the senses on which the mind focuses can carry away a man’s intelligence.

Chapter 2, Verse 68

Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.

Chapter 2, Verse 69

What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.

Chapter 2, Verse 70

A person who is not disturbed by the incessant flow of desires—that enter like rivers into the ocean which is ever being filled but is always still—can alone achieve peace, and not the man who strives to satisfy such desires.

Chapter 2, Verse 71

A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego—he alone can attain real peace.

Chapter 2, Verse 72

That is the way of the spiritual and godly life, after attaining which a man is not bewildered. Being so situated, even at the hour of death, one can enter into the kingdom of God.

 In this verse, guru ji try to explain the root cause of evil. when human developed the sense of an object in extreme attachment, than lust will increase inside him. this lust will turn into the anger if someone tried to show him right path of non attachment or ill effect of extreme lust. This anger raise the delusion in intelligent and same deloused intelligent cause the human into materialistic pool of evil .

The person who can control the mind over sense of material things actually can control the result of his karma. His karma can be chosen even his basic nature in tamas and rajas.

“The real freedom of Humans is freedom from lusty sense who sink them into the delusion world of materialism”.

The men who is under this divine understanding the natural law and consciousness will never been diluted by materialistic greed and knowledge. The misery of material existence will not bother a steady mind like fear anger and materialistic pleasure. A man who’s mind is not controlled by understanding of natural law is like a man who can turn to be selfish in any extent. A person who is not disturbed by material desired can lead the societies and world with great steady force of spiritual, prosperity and lawful development. a steady mind will be chose the path of dharma.

Law of Eternal Nature

“All Physical form But the non physical idea and consciousness inside every physical thing will be eternal, immortal and will reincarnate in others physical form”.

In Nature, things can be go extreme further but an extreme give birth to another extreme. A rejection of peaceful message give birth to dangerous war or a dangerous war give birth to an peaceful time”

Extreme of good and bad things can be catastrophic to humans” One of the law of nature.

Higher consciousness is a state of human mind, where human mind doesn’t disturbed by the evil and good done to him in materialistic world. he does not get affected by greed, anger, fear, attachment and follow the truth only. He speak the truth and lived by the rule of truth.”

As a atheist I am disagree here on few definition like soul and heaven but I simply give the chance to reader to ask their questions.

(Disclaimer: If you are an atheist, and looking for a blog where someone bluntly and without listening the dharmic side has done criticism than this blog is not for you. I have clearly asked my question to my spiritual guru as atheist, and he replied me. He claimed no authorities over reality but best representation of Bhagwat gita in form of scientific and technical theory or considerable hypothesis under practice in scientific world. You are free to post question)