Bhagavadgita, Integration of Knowledge, Action, and Devotion (Revered TTD Sanskrit Scholar Dr Kuppa Viswanatha Sarma) : By Vanam Jwala Narasimha Rao

 Bhagavadgita

Integration of Knowledge, Action, and Devotion

(Revered TTD Sanskrit Scholar 

Dr Kuppa Viswanatha Sarma)

By Vanam Jwala Narasimha Rao

(October 6, 2025)

During the difficult days and long evenings of the Corona Pandemic, when fear and uncertainty gripped every household, and when the world outside our window tightened into routine caution and anxious news cycles, my wife Vijayalaxmi (Bujji) and I found a quiet refuge beneath the soft light of our TV cum Bed Room. Starting with September 15, 2020 (Subject to Correction) from 6 PM onwards, for exactly an hour, it was a ‘Pilgrimage to the Small Screen’ to listen to Dr (Professor) Kuppa Viswanatha Sarma, Revered Scholar of Tirumala Tirupati Devasthanam’s (TTD) National Sanskrit University, and telecast by TTD’s SVBC (Sri Venkateswara Bhakti Channel), on the Shrimad Bhagavadgita.

The spiritual solace extended by Dr Kuppa Viswanatha Sarma, flooded to devotees, confining them to their homes. The Discourse carried the ‘Eternal Wisdom of Lord Krishna’ as well as an affirmative reassurance to many like our couple, during Ghastly Corona Crisis. It became a guiding light, as if Lord Krishna was telling Arjuna, to thousands including our couple. With his articulate, eloquent, and deeply insightful Bhagavadgita discourses by interpreting its timeless philosophy, addressing the anxieties of the Pandemic, Sarma helped people find courage, inner balance, and hope amidst the global health emergency.

Over four hundred fifty evenings we listened chapter by chapter, evincing keen interest. What began as a ritual for solace became a slow, steady education in courage, duty, and inner balance.  SVBC recorded and posted chapter-wise series of these. In the initial stages itself, it was subtly made to comprehend that, the battlefield of Kurukshetra was not merely a historical or mythological scene but a reflection of the inner turbulence of every human being. Arjuna’s hesitation, his trembling posture, and his emotional turmoil were depicted as mirrors to everyone whenever they face with a moral dilemma or a momentous decision. The dialogue began with emphasis that, the episodes are equally applicable today as they were about two millennia ago.

It is interesting to observe how the Bhagavadgita theme is presented in the Mahabharata framework, especially touching Arjuna’s Moral Dilemma on the battlefield of Kurukshetra. The Gita repeatedly signifies Karma, Jnana, and Bhakti as true Paths, and the philosophical schools such as Sankhya and Yoga in simple terms. In essence, Geeta’s message is that, ‘Do your duty, not for fruit, but for the action itself’ and it implies Nishkama Karma (Action without Expectation). Kuppa Sarma connected desire and anger in the chain of cause and effect drawing parallels with Arjuna’s inner conflict.

Gita emphasizes three Modes (Gunas): Sattva, Rajas, Tamas and about transcending the Gunas. The Self (Atman) is beyond body and mind and every action has a reaction. Bhakti is the strong current through the Gita. The familiar yet profound question that, when duty clashes with emotion, when love conflicts with principle, and how does one act without regret, has an answer in itself that, clarity of mind and understanding of the self are the first steps toward responsible action. The notion of the enduring self, the ‘Atman’ beyond birth and death is eternal, untouched by joy, sorrow, or changing circumstances of the world. Body may be compared to a garment and the soul to the wearer. Individual’s true identity remains unaffected by external deviations. The understanding of this imperishable self, laid foundation to ‘Karma, Jnana, and Bhakti Yogas.’

Karma yoga or the Yoga of selfless action implies that, every task, no matter how mundane, could be an offering to the divine if performed without selfish desire. Jnana Yoga the path of knowledge and self-realization is equally important. True knowledge is not merely intellectual accumulation but the discernment between the transient and the eternal, the perishable and the imperishable. Gita is a guide to seeing beyond appearances and cultivating a steady, reflective mind. Bhakti Yoga, the path of devotion is, experiencing the divine through unwavering love and surrender. Bhakti is not emotional indulgence but conscious, steadfast attachment to the divine, cultivating qualities such as patience, humility, and compassion.

‘Sattva, Rajas, and Tamas’ are three qualities which pervade all beings, influencing behavior, thought, and emotional response. Understanding these may guide choices and cultivate balance. By consciously nurturing Sattva, one gradually transcend the turbulence of Rajas, and Tamas, achieving ‘Steadiness, Discernment, and Clarity.’ Life is a series of choices, an opportunity to exercise Dharma. It is not rigid or external but a principle aligned with one’s nature, abilities, and circumstances. Responsibilities are to be discern to family, society, and self, and perform them with integrity and dedication. Practice of Dharma in daily life is essential.  

Meditation (Inner Discipline) is the tool to maintain steadiness amidst life’s vagaries. Persistence and gradual practice yield transformative results. Kuppa Viswanatha Sarma equated the mind to a chariot, senses to horses, and intellect to the charioteer. Only when the charioteer is vigilant do the horses move in harmony. Gita focuses on integration of ‘Karma, Jnana, and Bhakti’ with the rider that, no single path can be isolated since they are interdependent and mutually reinforcing. According to Gita, life is not compartmentalized; learning, action, and devotion intertwine to form a coherent, harmonious practice akin to rivers converging into the ocean or a tripod supporting a structure. Neglecting one aspect destabilizes the whole.

The transformative potential of surrender and trust is another message of Gita. In fact, ‘Surrender is not Weakness but Intelligent Acceptance.’ While one must act with discernment and diligence, ultimate results are beyond one’s control, and entrusting outcomes to the divine brings peace, resilience, and clarity. Gita’s principles are applied to every facet of life. The subtle interplay of desires, attachments, and the mind’s restlessness is a learning point. Desires are neither inherently wrong nor to be forcibly suppressed, but must be understood, examined, and harmonized with dharma.

The mind is the battlefield, and every action rooted in awareness and ethical consideration becomes a step toward mastery over the self. ‘Theme of Fear and Courage’ needs to be comprehended. Fear arises from Ignorance and Attachment, while Courage is born from Knowledge of the Self and Trust in the Divine. The subtlety lies in discerning when to act, when to wait, and how to maintain equanimity while navigating life’s uncertainties.

The role of humility and non-egoistic service is yet another aspect. The cultivation of humility does not diminish one’s strength but enhances it, enabling wise and compassionate action. Humility and service are not optional virtues but essential instruments for spiritual and practical success, and that leadership, scholarship, or talent without humility is incomplete. Cultivation of Faith is another important aspect. Faith is a living, active force, not mere ritualistic adherence. Faith is a dynamic process, an inner alignment that sustains effort, encourages perseverance, and inspires joy irrespective of immediate outcomes. The Gita transforms faith from passive belief to active engagement with life.

The subtle power of discrimination, or ‘Viveka’ in the application of the Gita’s teachings is significant. The young mind, filled with impulses and external influences, must learn to discern what is transient from what is eternal, and what is convenient from what is correct. Many saintly individuals who faced ethical dilemmas in various fields of activity and professions, made choices that were both morally sound and practically effective, through steady reflection and consultation of dharmic principles. This cultivation of discernment equipped the listener with the tools to navigate a complex and often ambiguous world.

Dr Kuppa Viswanatha Sarma continued by highlighting the interconnectedness of society and the individual’s role within it. He showed that personal spiritual practice is incomplete unless it contributes to the welfare of others. In other words, Gita’s principle is that, one’s own advancement is intertwined with the upliftment of society. Adopting an expansive view of duty, where success is measured not merely by personal gain but by positive impact on others is ideal.

The exploration of the mind’s tendencies leads naturally to discussions of balance in life. Sarma underscored that extremes, excessive indulgence or rigid austerity, destabilize the mind and body. Like a tightrope walker balancing high above the ground, everyone balancing duties, desires, and values is desirable. Misalignment on any side can lead to collapse. Cultivating that balance, from regulating routine to harmonizing emotional responses, turning the principles of Gita into actionable habits are essential.

Importance of equanimity and the cultivation of inner joy that is independent of external circumstances is emphasized in Gita’s Advocacy. Many individuals facing loss, poverty, or social challenges, maintained composure and even inspired others, through steadfast adherence to Gita principles. Happiness derived from external acquisitions is fleeting, whereas the joy arising from disciplined action, knowledge, and devotion is lasting.

Eventually Gita focuses on surrender and the ultimate refuge in the divine. Surrender does not imply passivity; rather, it is the intelligent recognition of limits, the conscious decision to act with diligence while entrusting outcomes to the divine will. Such surrender enables clarity of purpose, serenity amidst turmoil, and alignment of personal actions with universal order. This teaching encapsulated the culmination of the Gita’s message: ‘Disciplined Action, Discerning Knowledge, and Devoted Surrender together lead to Liberation.’

Dr Kuppa Viswanatha Sarma presented the Gita as an integrative guide for life, demonstrating that its wisdom is as relevant for modern youth as for Arjuna on the battlefield. He intertwined lessons on time management, goal setting, and emotional intelligence with spiritual insights, showing that meditation, reflection, and ethical action could be seamlessly incorporated into the routines of study, work, and social life. He recounted modern parallels, all guided by the principles distilled from the Gita. By blending ancient wisdom with contemporary scenarios, he created a bridge that makes the teachings immediate and applicable.

The penultimate discourse slowly threads the theme of ‘Universal Inclusivity and Equality.’ It goes without saying that, ‘Gita Transcends Caste, Creed, and Social Status.’ Its teachings are accessible to all who seek them sincerely. Devotion, discernment, and ethical action are democratic virtues, available to anyone committed to growth and self-realization. Gita’s dharmic principles are not only for personal transformation but also for shaping relationships, communities, and nations.

Applying ‘Karma, Jnana, and Bhakti’ in daily interactions fosters harmony, reduces conflict, and strengthens social cohesion. Practical wisdom of the Gita helps in handling stress, uncertainty, and failure. Life is a continuum of challenges and opportunities, and that mastery lies in consistent practice of self-discipline, reflection, and devotion, and that is what Gita teaches implicitly.

As the discourse approached its full sweep, Dr Kuppa Viswanatha Sarma revisited the theme of synthesis: ‘Integration of Knowledge, Action, and Devotion.’ He stressed that no one aspect alone suffices; intellectual understanding without action is sterile, action without wisdom is misguided, and devotion without discernment may falter. Through examples of saints, professionals, and ordinary individuals who harmonized these aspects, he reinforced the central message: ‘Balanced, Integrated Life aligned with Dharma and Guided by the Divine is the Pathway to Fulfillment.’  

Dr Kuppa Viswanatha Sarma eventually, left the listener with a timeless charge: carry the Gita, not as a book but as a companion in life. Every decision, every action, every thought can become a vehicle for growth if aligned with its teachings. He urged to face moral dilemmas with courage, handle success and failure with equanimity, engage with society responsibly, and cultivate devotion, knowledge, and disciplined action.

Through stories, vivid metaphors, and prescriptive guidance, Dr Kuppa Viswanatha Sarma ensured that, the wisdom of the Gita becomes not a distant philosophy but a practical, daily roadmap, illuminating the path toward self-realization, inner peace, and meaningful contribution to the world. The journey from Arjuna’s doubts on the battlefield to the listener’s empowered engagement with life completes a continuum where ancient teachings meet contemporary relevance, offering a blueprint for generations yet to come. Now Chapter by Chapter.

Bhagavadgita Chapter 1 deals with ‘Arjuna-Vishada Yoga’ or Despondency, the Human Crisis. Dr Kuppa Viswanatha Sarma opened this by placing the listener on the battlefield with Arjuna, not as a tale of war but as the moment when moral confusion and grief incapacitated right action. He emphasized the psychological reality of Dejection (Vishada): Arjuna’s hands tremble, his reason clouds, and duty becomes unbearable. Kuppa stressed that the Gita begins by recognizing the human condition frankly, such as sorrow, attachment, love etc. before offering any remedy.

Chapter 2 deals with ‘Sankhya Yoga’ (Wisdom: the teaching of the Self). In Kuppa’s exposition, the second chapter is the Gita’s philosophical pivot. Krishna gives Arjuna the clear teaching about the ‘Atman’ (Unchanging Self), Death vs the Body, and the nature of right knowledge. Kuppa highlighted two practical points Krishna makes: the distinction between the ever-living Soul and perishable body; and the prescription of action without attachment (‘Nishkama Karma’) as the immediately practicable path for a householder-warrior like Arjuna. Kuppa framed the chapter as both metaphysical reassurance and the first step toward ethical action.

              Chapter 3 deals with ‘Karma Yoga’ (Yoga of action). Kuppa treated this as the Gita’s most practical manual: ‘Perform your Duty, Perform it Well, but Remove Selfish Desire’ for results. He distinguished hollow renunciation (abdicating responsibility) with true renunciation; surrender of the fruit of action while continuing committed work. Kuppa often illustrated this by pointing to battlefield duty (Arjuna’s Role) and to real-world examples.

              Chapter 4 deals with ‘Jnana and Karma’ (Knowledge, Action, and the Lineage of Teaching). Here Dr Kuppa Viswanatha Sarma underlined that Knowledge (Jnana) and Action (Karma) are not opposites and instead the Gita integrates them. He explained the role of ‘Acharya Parampara’ (Teacher Institution), the reason Krishna speaks in human form (Avatars or Incarnations and Teaching Endurance), and the importance of seeing action as Sacrificial and Social Duty (‘Yajna’). Kuppa used this chapter to remind listeners that scriptural truths are lived in practice, not merely debated.

              Chapter 5 deals with ‘Sannyasa’ as against Yoga. (Renunciation Vs the Yoga of Action). Kuppa presented this as the careful resolution of an apparent contradiction. Is renunciation superior or is selfless action superior? He explained Krishna’s Pragmatic Conclusion, and said that, both lead to the same goal if rightly understood. But, for most people, the path of selfless action (Karma Yoga) is easier and more suited to social life. Kuppa stressed psychological signs of genuine renunciation or Peace and Equanimity versus mere external withdrawal.

              Chapter 6 deals with Dhyana Yoga (Practice of meditation). Kuppa turned practical and discussed on, how to steady the mind, posture, and breath, progressively control the thought, and the ethics that sustain meditation. He gave stepwise, household-friendly instructions: moderation in work, regulated practice, and patience with the mind’s fluctuations. He often contrasted an ideal prophet’s inner calm with the ordinary mind’s turbulence, guiding listeners from theory to disciplined daily practice.

              Chapter 7 deals with ‘Jnana-Vijnana Yoga’ (Knowledge and Realized Knowledge). Kuppa emphasized that knowledge (Jnana) without realization (Vijnana) is incomplete. He explained how Krishna reveals the mystery of Prakruti (Material Nature or Energy, the ever-changing principle of Universe) and Purusha (consciousness or spirit, the unchanging, and self-luminous pure awareness that witnesses all phenomena), how devotion and knowledge merge, and how a true seeker sees the Supreme as both imminent and transcendent. He often frames this chapter as ‘Seeing with Inner Eyes’ to recognize Lord Krishna in creation.

Chapter 8 deals with Akshara-Brahma (The Supreme Immutable Self representing the eternal, unchanging, and formless reality as the source and substance of all existence) Yoga. Here Dr Kuppa Viswanatha Sarma dwelt on the teaching of the imperishable (Akshara) and what happens at death. He focused on how one’s last thoughts (Smriti) and devotion determine where one goes after death. He explained the mantra ‘OM’ as a key pointer, and the path of remembering the Lord in life and death.

Chapter 9 deals with ‘Raja Vidya, Raja Guhya Yoga’ (Royal Knowledge and Royal Secret). Kuppa depicted this chapter as the Heart of the Gita’s ‘Secret Teaching.’ He underscored the Universality of Krishna’s Grace, how knowledge of the Supreme itself is a Sacrifice (Yagna), and the intimate relation He holds with the cosmos. Devotion (Bhakti) appears here in a strong form that, how Krishna is the goal and the means.

Chapter 10 deals with ‘Vibhuti Yoga’ (Divine Glories). Kuppa presented this as the chapter of wonder where Krishna enumerates ‘His Divine Opulence’ (Vibhutis) in manifold ways. Kuppa’s interpretation draws one to see the mundane as infused with divinity. He enthused listeners to perceive the hidden glory in nature, people, talents, and cosmic order.

Chapter 11 deals with ‘Visvarupa Darsana Yoga’ (Cosmic Form Vision) supposed to be one of the dramatic peaks. Kuppa narrated how Arjuna requests to see Krishna’s Universal Form and how Krishna grants the ‘Divine Eye’ (Divya Chakshu) to behold that form. Kuppa emphasized the simultaneous awe and fear, the paradox that the infinite is revealed in the finite, and how the cosmic form unites diversity in oneness.

Chapter 12 deals with ‘Bhakti Yoga’ (The Yoga of Devotion). In Kuppa’s rendering, this is the ‘Yoga for the Heart.’ He talked about the qualities of a devotee, such as humility, absence of envy, steadiness, compassion, and how devotion offers an accessible and direct path to the Supreme. He compared devotion with purely intellectual or ritualistic approaches.

Chapter 13 deals with ‘Kshetra Kshetrajna Vibhaga Yoga’ (Field and Knower of the Field). Kuppa elucidates the distinction between Kshetra (the material body and world) and the Kshetrajna (the soul, the knower or consciousness that experiences the body). He explains the nature of knowledge, ignorance, and how a person should shift identification from the field to the knower. He also shows the path out of bondage via right knowledge and detachment.

Chapter 14 deals with ‘Guna Traya Vibhaga Yoga’ (The Three Qualities). Dr Sarma outlined and explained the three fundamental qualities or ‘Gunas’ of material nature ‘Sattva, Rajas, and Tamas’ (Purity or Goodness, Activity or Passion, Inertia, or Ignorance), how they bind individuals, and how to transcend them. Kuppa made it practical and suggested to identify which quality is predominant in one’s mind, speech, and action; cultivate Purity (Sattva); reduce Activity (Tamas); and moderate Inertia (Rajas). The goal is to rise beyond the Gunas into Freedom.

Chapter 15 deals with Purushottama Yoga (The Supreme Person) and dedicated to the ‘Yoga of the Supreme Being’ or Purushottama. Kuppa framed this chapter using the metaphor of the upside-down tree (Ashvath) and how the world is entangled in its branches and roots. He explained who the Purushottama (the Supreme Purusha) is, how one can transcend both nature and the individual self by devotion and knowledge, and how the journey upward leads to the source.

Chapter 16 deals with Daivasura Sampad Vibhaga Yoga (Divine and Demonic Traits) or The Yoga of Discerning the Divine and Demonic Qualities. Kuppa described traits of the divine (Daiva) and demonic (Asura) dispositions such as fearlessness, purity, compassion versus pride, cruelty, deceit. He explained how these traits appear in real life, how they shape choices, and how cultivating Daiva traits yields spiritual progress. The message was that, cultivating divine attributes and controlling demonic tendencies through spiritual practice is essential for virtuous life and spiritual realization.  

Chapter 17 deals with ‘Sraddha Traya Vibhaga Yoga’ (Three Types of Faith). In this chapter Kuppa as explained by Lord Krishna, focused on how human faith, actions, worship, food, and austerities are influenced by the three modes of nature: Sattvic (Goodness), Rajasic (Passion), and Tamasic (Ignorance). He encouraged devotees to evolve their faith toward sattvic – pure, steady, selfless – and avoid faith rooted in ignorance or ego.

The final Chapter 18 deals with Moksa-Saṃnyasa Yoga (Renunciation and Liberation) synthesizes the teachings of the entire scripture, providing a comprehensive guide to attaining spiritual liberation (Moksa) through renunciation (Saṃnyasa), devotion, and action. Kuppa positioned this final chapter as the Gita’s summation: all paths converge here such as knowledge, action, devotion. He taught how proper renunciation and the surrender of the fruit of action lead to Moksa (liberation).  

In the ultimate analysis, the Learning Points from Shrimad Bhagavadgita are:

Divine Knowledge which emphasizes on understanding the Supreme through both knowledge and wisdom. Devotion's Role highlighting the importance of devotion in attaining true knowledge. Eternal Nature of the Soul or the soul's immortality and its journey after death. Significance of the Omkar and the importance of Chanting ‘OM’ at the time of death. Supreme Knowledge, meaning that, the most confidential knowledge is the understanding of the Supreme. Faith in the Supreme leads to liberation.

Recognizing the divine presence in various forms and manifestations in the world. Emphasizing devotion as a means to attain the Supreme. Humility, compassion, and self-control are essential traits or Qualities of a true devotee. Yudhishthira's Dharma or to be precise, his unwavering commitment to dharma and his devotion to truth exemplifying the path of devotion. Understanding the distinction between the Physical Body and the Soul. Realizing the true self beyond the physical form with specific reference to Bhishma's Wisdom.

The Three gunas ‘Purity or Goodness, Activity or Passion, Inertia, or Ignorance’ influence human behavior and consciousness. Transcending these three Gunas through spiritual practice. The Yoga of Supreme Divine (Purushottama) Personality as the ultimate cause of creation and destruction. Differentiating between divine and non-divine qualities in individuals such as Kauravas and Pandavas. The Three Types of Faith influencing one's actions and beliefs. The importance of renouncing the fruits of actions and dedicating them to the Supreme. Path to Liberation through detachment and surrender.

Shrimad Bhagavadgita as life companion is obvious. In the closing tone, Dr Kuppa Viswanatha Sarma declares the Bhagavadgita not as a book to be read once, but as a lifelong friend and spiritual guide. He concludes with a touching parable of a traveler carrying a lamp on a dark path. The lamp is the Bhagavadgita, illuminating every step and guiding till the very end.