For the Wisdom of Self is the one way to Freedom,

The two armies had gathered on the battlefield of Kurukshetra, well prepared to fight a war that was inevitable. Still, in this verse, King Dhritarashtra asked Sanjay, what his sons and his brother Pandu’s sons were doing on the battlefield? It was apparent that they would fight, then why did he ask such a question?

In this chapter, Arjun reiterates to Shree Krishna that he is unable to cope with his current situation, where he has to kill his elders and teachers. He refuses to take part in such a battle and requests Shree Krishna to be his spiritual teacher and guide him on the proper path of action. Then the Supreme Lord starts imparting divine knowledge to Arjun. He begins with the immortal-nature of the soul, which is eternal and imperishable. Death only destroys the physical body, but the soul continues its journey.  Just as a person discards his old clothes and adorns new ones, the soul keeps changing bodies from one lifetime to another.

In verse 2.39, Shree Krishna explained the two paths leading to spiritual perfection. The first is the acquisition of knowledge through the analytical study of the nature of the soul and its distinction from the body. Shree Krishna refers to this as sānkhya yog. People with a philosophic bend of mind are inclined toward this path of knowing the self through intellectual analysis. The second is the process of working in the spirit of devotion to God, or karm yog. Shree Krishna also calls this buddhi yog¸ as explained in the previous verse. Working in this manner purifies the mind, and knowledge naturally awakens in the purified mind, thus leading to enlightenment.

Merely imparting invaluable knowledge to someone is not enough. The recipients of that knowledge must appreciate its value and have faith in its authenticity. Only then will they put in the effort required to implement it practically in their lives. In this verse, Shree Krishna establishes the credibility and importance of the spiritual wisdom he is bestowing on Arjun. Shree Krishna informs Arjun that the knowledge being imparted unto him is not newly created for the convenience of motivating him into battle. It is the same eternal science of Yog that he originally taught to Vivasvan, or Surya, Sun God, who imparted it to Manu, the original progenitor of humankind; Manu in turn taught it to Ikshvaku, first king of the Solar dynasty. This is the descending process of knowledge, where someone who is a perfect authority on the knowledge passes it down to another who wishes to know.

In this chapter, Shree Krishna compares karm sanyās yog (the path of renunciation of actions) with karm yog (the path of work in devotion). He says: we can choose either of the two paths, as both lead to the same destination. However, he explains that the renunciation of actions is rather challenging and can only be performed flawlessly by those whose minds are adequately pure. Purification of the mind can be achieved only by working in devotion. Therefore, karm yog is a more appropriate path for the majority of humankind.

Shree Krishna had enlightened Arjun in the previous chapter that by transcending the effects of the three gunas (modes of material nature), one can achieve the divine goal. He also declared that engaging in exclusive devotion is the best means of transcending beyond these gunas.  Such devotion is practiced by detaching the mind from the world and attaching it to God alone. Therefore, it is essential to understand both. He has already explained the nature of God in the previous chapters. In this chapter, He explains the material world graphically—so that Arjun can understand its nature and develop detachment from it.

This chapter expounds on the two kinds of human nature—the saintly and the demoniac. Shree Krishna explains that the saintly-nature develops in humans by cultivating the modes of goodness, by following the instructions given in the scriptures, and purifying the mind with spiritual practices. Such behavior attracts daivī sampatti or godlike qualities, eventually leading to God-realization. Contrary to this, the demoniac-nature develops by associating with modes of passion and ignorance and materially focused lifestyles that breed unwholesome traits in human personality. This leads the soul finally to a hell-like existence.

Earlier in chapter fourteen, Shree Krishna had explained the three gunas or modes of material nature and how they govern human behavior. In this chapter, He goes deeper into the subject. In the beginning, He discusses faith as an inseparable aspect of human nature and says that everyone holds faith. However, depending upon the nature of their mind, their faith adapts a corresponding color: sāttvic, rājasic, or tamasic. The quality of life they lead is determined by the nature of their faith, including the food they prefer to eat. He also classifies food into three categories and discusses the impact of each category upon humans.

This last chapter of the Bhagavad Gita is the longest as it explicates many subjects. It starts with Arjun requesting Shree Krishna to educate him on renunciation and explain the difference between these two Sanskrit words; sanyās (renunciation of actions) and tyāg (renunciation of desires), as both come from the root words that mean “to abandon.” A sanyāsī (monk) is one who has renounced family and social life to practice sādhanā (spiritual discipline). And a tyāgī is one who acts without selfish desires for the rewards of his actions. However, Shree Krishna recommends another type of renunciation. He declares that one should never renounce the prescribed acts of duty, sacrifice, charity, penance, etc., as these aid in the purification of even the wisest souls. One should undertake actions only as a matter of duty without any attachment to their fruits.

Bhaja Govindam (Praise Govinda/Repeat the name of Govinda), is one of the most popular hymns penned by Shankara, that is still sung and recited by millions of Hindus every day. The hymn is steeped in the emotion of bhakti, urging the need for devotion to the Lord as against mechanical acquisition of conventional knowledge. The legend is that Shankara spontaneously composed this hymn in Varanasi on being irritated by the sound of a student loudly trying to learn the rules of grammar by rote. Its basic refrain is that surrender yourself to Govinda, the Lord, for the rules of grammar will not profit you once the hour of death draws near.
It is presumed that the first twelve verses came spontaneously from Sankara and that each of the fourteen disciples contributed one verse each. Sankara finished the last five verses. This song is also known as Moha Mudgara (the hammer that destroys delusion).

"Drg Drsya Viveka, as the name indicates, is an inquiry into the distinction of the Seer (Drg) and the Seen (Drsya) — an inquiry which is of the utmost importance for the understanding of the higher Vedanta Philosophy. The other name by which this treatise is known is Vakya Suddha ascribed to Shankaracharya, which is also the name of a commentary on it. Drg Drsya Viveka has been acknowledged as a Prakarana treatise of the Vedanta Philosophy, i.e., a book which, though confined to a particular aspect of the subject matter, explains its chief purpose, viz. the identification of Jiva and Brahman, by following a particular line of argument. The special feature of this book is its detailed description of the various kinds of Samadhi (Concentration),the importance of which is always acknowledged by the students of Vedanta. It has also given three theories, necessarily empirical in character, regarding the conception of Jiva (embodied being).

Bhagavan Adi Shankaracharya was a consummate spiritual genius, poet, thinker, writer, crusader, advaitin and bhakta all rolled into one.

In this hymn, "Forgive Me", the seeker is on a wholesale confessional mode - sincerely remorseful for relegating the Lord to an insignificant position in his life.

The greatest spiritual sin is amnesia of the one responsible for our very existence.

Swami Chinmayananda's vivid and lucid commentary makes this deceptively slim volume cathartic release for any devotee. Just fourteen verses - but they lead up the devotee to a hysteric release and resurrection! Experience it for yourself!

The Ishavasya Upanishad (or simply Isha) is one of the shortest of its kind, and basically represents a brief philosophical poem discussing the soul/self (Atman). This edition contains the Kanva recension, consisting of 18 verses.

The words “Isha vasyam” literally translates to “enveloped by the Lord” and refers to the theory of soul (Atman); a concept used in both dualism and non-dualism. This book however, including the commentary of Shankara, focuses on non-dualism (advaita).

The title in IAST is: Īśāvāsya Upaniṣad, Śaṅkara Bhāṣya.
In Devanagari: ईशावास्य उपनिषद्, शङ्कर भाष्य

The path to Realisation begins with enquiry of the source or the cause of Life. By what or by whom, how and why have we been imbued with Consciousness - the life-giving force - that enables us to perceive and respond in this world.

An enquiry into this constitutes the subject matter of the Kenopanishad. Part prose and part poetry, the Kenopanishad is a short treatise exploring the supremacy of Brahman, the eternal Truth and the path through which the knowledge of Brahman can be realised.

Swami Chinmayananda's erudite commentary on the Kenopanishad, is peppered with humour and timeless anecdotes that paints a vivid picture and gives a modern context to this age-old wisdom.

The Bhagavad Gita suggests that leaders cannot lead effectively unless they know their own selves. The understanding of the self is not only about understanding our physical and psychological states. This understanding goes further down to our deepest levels of consciousness.

The Narada Bhakti Sutra (IAST: Nārada Bhakti Sūtra) is a well known sutra venerated within the traditions of Hinduism, reportedly spoken by the famous sage, Narada. The text details the process of devotion (Bhakti), or Bhakti yoga and is thus of particular importance to many of the Bhakti movements within Hinduism.

Panchadasi is a delight of those students of Vedanta who love a lot of logical arguments. In its 1565 stanzas packed in 15 Chapters, this text by Swami Vidyaranya covers a very vast ground of the non-dual philosophy of the upanishads. Believed to have been written in the 14th Century, this is a prakarana grantha, dealing with many categories of the Vedantika thought.

Sadhana Panchakam is composed by Adi Sankaracharya. Sankaracharya wrote commentaries on Gita, Upanishads, Brahmasutras and has written many texts, hymns expounding on the teachings of Vedanta. In Sadhana Panchakam (Sadhana - means/practice, Panchakam -set of 5 verses), Sankara provides 40 steps as a means/practice to achieve the end goal of Moksha. In these 5 verses, Sankara unfolds the entire teaching of Vedanta. There are 5 verses in Sadhana Pancham, each verse having 4 lines and 2 steps in each line making it altogether 40 steps. Each step is like steps in a ladder taking us progressively to attain the goal of Moksha. This set of 5 verses provides the means for the end goal of Moksha.

Shrimad Bhagavata is renowned as one of the greatest compositions in Sanskrit Literature. The 18th Purana composed by Maharishi Veda-Vyasa is extolled as the Mahapurana and is the integral part of the fabric of Indian Culture. It stands unparalleled in its distinct and resplendent exaltation of devotion to God, revealing throughout the quintessence of Vedantic teachings.

Masterfully profound and delightfully enchanting, Shrimad Bhagavata abounds in work-paintings of the Supreme Lord's wondrous and endearing avatars, divine sports and devotees-paintings that kindle, intensify and establish devotion in one's heart. This spring of devotion leads one to satsang, to the Guru and to teachings that unveil one's essential nature of Brahman.

Tattvabodha, authored by Adi Shankaracharya is a prakarana-grantha, is an introductory or topical text. Its purpose is to define all the terms and terminologies used in the Vedanta Shastra even while presenting the essence of Vedanta in a simple question-answer style or ‘akanksha-prakriya’. Tattvabodha thus is a comprehensive ‘book of Vedantic definitions’. This text is a must study for all students seeking a thorough clarity of the Vedanta Shastra.

कर्तुराज्ञया प्राप्यते फलम् |

कर्म किं परं कर्म तज्जडम् || १ ||

karturājñayā prāpyate phalam |

karma kiṁ paraṁ karma tajjaḍam || 1 ||

By the command of the Creator the result is obtained.

Is karma the Supreme? That karma is inert. (1)

Note: “by the command” can be translated as from the command.

“By the command of the Creator” can be translated as by the direction of the doer.

“Doer” can be translated as maker.

“karma” means action.

By developing the quality of discrimination, a power solely accorded to man, one can distinguish between the eternal and the temporal, which in turn opens the gateway to peace and happiness. Vivekachoodamani, literally translated as the 'Crest Jewel of Discrimination' is a compendium of 580 verses on the ways to know, understand and reach Brahman, the Reality in us.

Composed by the Sage, Adi Sankaracharya, Vivekachoodamani is in the form of a dialogue between the student and the Teacher, with the latter guiding the student along the spiritual path.

Swami Chinmayananda's commentary is the perfect companion for students walking the spiritual path in understanding its timeless wisdom.

The near and dear do bring some cheer in life, but these relationships do cost as it brings a lot of fears and tears which will in time disappear. However, there is one and only one thing which is the nearest, the most beloved, the very source of happiness, which never leaves us and is completely free! It is the undotted 'I', my very own dearest Self. It is 'my own sweet home', the only one I truly own.

Vedanta introduces this ever sweet Self to me and makes me truly Self-centred, and that is its beauty and fascination. Empowered by Self-knowledge Arjuna became victorious, Buddha became Enlightened and Swami Chinmayananda became loved and revered.

Vedant Madhuryam - My Dearest Sweet Self is one more beautiful composition of Swami Tejomayananda, himself a Master exponent of Vedanta. The verses and the commentary give us a taste of the sweetness of Vedanta and compelling reasons why we should study it. Why wait for the twilight years of life, when you can be happy here and now.

The Upanishads proudly declare  - Brahman alone is the Reality; the world of change is a mere delusion.

The pregnant import of this ethereal declaration forms the basis for exploration of the philosophy of Advaita Vedanta in Sri Adi Shankaracharya's Dakshinamurti Stotra. Though containing only ten verses , it packages a punch of arguments, assertions and negations that clarify the confusion seekers have and guides them to the goal of spiritual Realisation through the practice of upasana

Swami Chinmayananda's commentary on the Dakshinamurti Stotra is a compelling guide to understanding its philosophical import, subtlety of expression and confident assertions.

The wise men, like the bees who reach deep within the tender folds of the fragrant blossoms to extract and enjoy the honey, delve deep into the scriptures, and revel in 'the one and only' Truth - the Bliss of Advaita - Advaita Makaranda.

The One and Only is a unique text, wherein the author Lakshmidhar Kavi through subtle yet powerful logic, guides the reader to the doubtless conclusion, 'I am the infinite Existence-Consciousness-Bliss.'

Swami Tejomayananda's commentary makes it easy for us to reflect and comprehend such unimaginable truths like, 'I am all pervading', 'I am the omniscient cause of all', 'I am the imperishable' or 'I am the one without a second.'

In verse 2.39, Shree Krishna explained the two paths leading to spiritual perfection. The first is the acquisition of knowledge through the analytical study of the nature of the soul and its distinction from the body. Shree Krishna refers to this as sānkhya yog. People with a philosophic bend of mind are inclined toward this path of knowing the self through intellectual analysis. The second is the process of working in the spirit of devotion to God, or karm yog. Shree Krishna also calls this buddhi yog¸ as explained in the previous verse. Working in this manner purifies the mind, and knowledge naturally awakens in the purified mind, thus leading to enlightenment.

Merely imparting invaluable knowledge to someone is not enough. The recipients of that knowledge must appreciate its value and have faith in its authenticity. Only then will they put in the effort required to implement it practically in their lives. In this verse, Shree Krishna establishes the credibility and importance of the spiritual wisdom he is bestowing on Arjun. Shree Krishna informs Arjun that the knowledge being imparted unto him is not newly created for the convenience of motivating him into battle. It is the same eternal science of Yog that he originally taught to Vivasvan, or Surya, Sun God, who imparted it to Manu, the original progenitor of humankind; Manu in turn taught it to Ikshvaku, first king of the Solar dynasty. This is the descending process of knowledge, where someone who is a perfect authority on the knowledge passes it down to another who wishes to know.

In this chapter, Shree Krishna compares karm sanyās yog (the path of renunciation of actions) with karm yog (the path of work in devotion). He says: we can choose either of the two paths, as both lead to the same destination. However, he explains that the renunciation of actions is rather challenging and can only be performed flawlessly by those whose minds are adequately pure. Purification of the mind can be achieved only by working in devotion. Therefore, karm yog is a more appropriate path for the majority of humankind.

Krishna explains that everybody in this world acts for some selfish interest. Even a sanyasi who is interested in becoming one with the Supreme or a mystic yogi who performs severe penances are not free from selfish desire. Even desiring liberation for oneself is to be construed as a selfish desire.