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With Introduction, A
Lucid Modern English Rendition with many new features such as:
Audio Gita in English, Illustrations with 12 full color images, Explanation of
selected Verses Paragraph Headings,
Guide for the Beginners, A 5-minute Gita,
Verses from 29 other Vedic Scriptures,
Sayings of Saints and Sages of major Religions as well as world scholars and
leaders, A Guided Meditation Video and Glossary. by Ramananda Prasad,
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A
worldwide Acclaim for This Rendition ...I am very interested in your
translation of Gita. Though I have many English translations, I think your translation is the best one. So far, there
are 5 versions in China,
and I hope we could translate your "Gita" into Chinese too.
Could you grant the Chinese translation rights...... Dr.
Zhicheng Wang, Prof.
of Philosophy, Zhejiang University, Hangzhou (near
Shanghai), China. .... I would like to include
the translation of the Gita by Dr. Ramananda Prasad in my site. I am
interested in representing India fairly, and I fear that the translation of
the Gita by Sir Edwin Arnold that is distributed all over the net will do
more to turn students away rather than
introduce them fairly to the text
. Prof. Anthony Beavers, University of Evansville, Indiana.
. A wonderful translation. It's
about time that we get a new translation of the Bhagavad-Gita. Dr. Prasad
takes a much more low-key approach, simply translating the Gita to the best
of his ability and allowing the reader to make sense of it. More accurate than most other translations and rendered into modern
prose,
. Gsibbery,
Baton Rouge, LA, USA.
.American Gita Society now
offers a translation, rendering thought provoking delicacy for the scholar,
and at the same time provides unbiased commentaries that can be easily
understood by the layperson. This rendition does not endorse, propagate, or
oppose any causes, and delivers a translation that
is devoid of all personal motivation and speculation
Douglas Remington, Los Angeles, 1997 TABLE OF CONTENTS 1. Arjunas dilemma||Chapter01-Audio
introduction
of the army commanders war
starts with the blowing of conch shells arjuna
wants to inspect the army arjuna
describes the evils of war when
the going gets tough, tough ones get deluded 2. Transcendental knowledge||Chapter02a-Audio| arjuna
continues his reasoning against the war true
knowledge of the self and the physical body the
self is eternal, body is transitory death
and transmigration of the soul indestructible
spirit transcends mind and speech lord
krishna reminds arjuna of the duty of a warrior the science of karma-yoga, the selfless service the
vedas deal with material, spiritual aspects of life theory
and practice of karma-yoga marks
of a self-realized person dangers
of unrestrained senses attainment
of peace through sense control and knowledge 3. Path of selfless service ||Chapter03-Audio the
first commandment of the creator what
should the wise do to the ignorant? all
works are the works of nature two
major stumbling blocks on path of perfection how
to control lust and reach the goal 4. Path of karm
yoga with self-knowledge karmayoga
is an ancient forgotten commandment the
purpose of incarnation of god division
of labor is based on the aptitude of people attached,
detached, and forbidden action a
karma-yogi is not subject to the karmic laws different
types of spiritual practices self
knowledge is revealed to a karma-yogi both
knowledge and karma-yoga are needed 5. Path of renunciation || Chapter05-Audio| both
paths lead to the supreme a
wise does not consider oneself as the doer additional
marks of an enlightened person the
third path--the path of meditation and contemplation 6. Path of meditation||
Chapter06-Audio|| mind
is the best friend as well as the worst enemy two
methods to subdue the restless mind destination
of unsuccessful yogi 7. Self-knowledge and enlightenment ||Chapter07-Audio|| metaphysical
knowledge is the ultimate knowledge definition
of spirit and matter supreme
spirit is the basis of everything how
to overcome the delusive divine power (maya) worship
of deity is also worship of god god
does not manifest to the ignorant 8. The eternal being||
Chapter08-Audio|| definition
of supreme spirit, spirit, individual soul theory
of reincarnation and karma a
simple method of god realization attain
salvation by meditating on AUM at death two
basic paths of departure from the world self-knowledge
leads to salvation 9. Supreme knowledge and the big mystery
|| Chapter09-Audio|| knowledge
of the supreme is the biggest mystery theory
of evolution and involution the
ways of the wise and of the ignorant everything
is a manifestation of the absolute attain
salvation by devotional love lord
eats the offering of love and devotion there
is no unforgivable sinner path
of devotional love is easier 10. Manifestation of the absolute||Chapter10-Audio|| god
is the origin of everything lord
gives self-knowledge to his devotees nobody
can know the real nature of reality everything
is a manifestation of the absolute a
brief description of divine manifestations manifest
creation is a small fraction of the absolute 11. Vision of the cosmic form || Chapter11-Audio|| vision
of god is the ultimate aim of a seeker lord
shows his cosmic form to arjuna one
may not be prepared to see the lord arjuna
is upset to see the cosmic form arjunas
prayers to the cosmic form lord
shows arjuna his four-armed and the human form lord
can be seen by devotional love 12. Path of devotion||Chapter12-Audio should
one worship a personal or impersonal god? reasons
for worshipping a personal form of god karma-yoga
is the easiest way to start with one
should strive to develop divine qualities is
there only one right way to god? 13. Creation and the creator||
Chapter13-Audio|| the
fourfold noble truth as means of
nirvana the
supreme can be described only by parables supreme
spirit, spirit, and individual souls faith
and devotion can also lead to nirvana attributes
of the spirit (brahma) 14. Three modes of material nature || Chapter14-Audio|| all
beings are born from the union of spirit and matter modes
of material nature bind the soul to the body characteristics
of three modes of nature three
modes are the vehicles of transmigration the
process of rising above the three modes bonds
of three modes can be cut by devotional love 15. The supreme being || Chapter15-Audio|| creation
is like a tree created by the powers of maya how
to cut the tree of life and attain salvation the
embodied soul is the enjoyer spirit
is the essence of everything supreme
spirit, spirit and the individual soul? 16. Divine and the demonic qualities|Chapter16-Audio| major
divine qualities that should be
cultivated demonic
qualities should be given up before nirvana suffering
is the destiny of the ignorant lust,
anger, and greed are the three gates to hell one
must follow the scriptural injunctions 17. Threefold faith ||
Chapter17-Audio austerity
of thought, word, and deed 18. Nirvana through giving up of ego |Chapter18a-Audio
|| definition
of renunciation and sacrifice three
types of resolve, and the four goals of human life division
of labor is based on the ability duty,
discipline, and devotion lead to nirvana karmic
bondage and the free will we
become the puppets of our own freewill the
highest service to god, and the best charity both self-knowledge and duty are needed
You can also listen to what you read on any portable
reading device by using: English Chapter01-Audio|| Chapter02a-Audio|| Chapter02b-Audio|| Chapter03-Audio|| Chapter04-Audio|| Chapter05-Audio|| Chapter06-Audio|| Chapter07-Audio|| Chapter08-Audio|| Chapter09-Audio|| Chapter10-Audio|| Chapter11-Audio|| Chapter12-Audio|| Chapter13-Audio|| Chapter14-Audio|| Chapter15-Audio|| Chapter16-Audio|| Chapter17-Audio|| Chapter18a-Audio|| Chapter18b-Audio|| Sanskrit,
Hindi, Bhajans, Gita Video AIMS AND
OBJECTIVES of The International Gita Society (Formerly: American Gita Society) Founded in
1984, the International Gita Society (IGS) is a registered, non-profit,
tax-exempt, spiritual institution in the United States of America under
Section 501(c) (3) of the IRS Code. Membership is free of charge and open to
all. The Aims and Objectives of IGS include: 1. Publish and
distribute, The Bhagavad-Gita in simple and easy to understand languages, to
anyone interested in the Gita. 2. Spread the
basic Non-sectarian Universal teachings of Shrimad Bhagavad-Gita and other
Vedic scriptures in easy to understand languages by establishing branches of
the Society in other countries.
3. Provide support and guidance in establishing Gita Study and
Discussion (Satsang) Groups, including a free Gita correspondence course. 4. To provide inspiration, cooperation,
and support to persons and non-profit organizations engaged in the
study and propagation of Vedic
knowledge. 5. To break the barriers between faiths,
and establish unity of races, religions, castes, and creeds through the
immortal non-sectarian universal teachings of the Vedas, Upanishads, Gita,
Ramayana, as well as other world scriptures; and to promote the Universal
Brotherhood. Readers interested in
promoting the ideals of the society are
invited to correspond with the secretary: sanjay@gita-society.com The
International Gita Society 511 Lowell
Place Fremont,
California 94536-1805, USA Visit us: www.gita-society.com
Dr. Prasad is a
charter member of several non-profit organizations in the San Francisco Bay
Area. He founded the American/ International Gita Society whose aim is to
serve the humanity through the teachings of the holy Bhagavad-Gita and other
Vedic scriptures, and to establish unity amongst all cultures, races,
religions, and faiths of the world through the immortal teachings of all
great masters, and major world scriptures. He is a
1959 graduate of the Indian Institute of Technology, Kharagpur, India. He obtained
his M.S. degree from the University of Toronto, and a Ph.D. in Civil
Engineering from the University of Illinois in1966. Dr. Prasad has worked in research,
teaching, engineering consulting, as well as State and Federal Governments,
including U.S. Navy and U. S. Army Corps of Engineers at San Francisco,
California. At present he is a professor Emeritus
of Civil Engineering at the San Jose State University, California and an
adjunct professor of Religion and Psychology at the Graduate College of the
Union Institute of Cincinnati, Ohio. ABOUT THIS RENDITION This lucid rendition
allows the average person and the scholar an easy entry into a vast ocean of
transcendental knowledge. The important verses are printed in red for the convenience
of the first-time readers and concise commentaries are made only on key
verses that enable a reader to get directly to the point. This work is
intended for advanced English speaking readers who have no knowledge of
Sanskrit language or Eastern philosophy. The sayings of saints and sages of
major religious denominations as well as world leaders and scholars are
included. Quotations from 29
Vedic scriptures such as: the Vedas, Upanishads, BrahmaSutra, YogaSutra,
BhaktiSutras, Puranas, ManuSmriti, Yoga Vashishtha, Ashta Vakra Gita, Viveka
Chudamani, Ramayanas, Mahabharata, as
well as other major scriptures of the world have been incorporated to
highlight the basic unity of all religious views and help propagate the
Universal Fellowship of humankind. Copyright © International Gita Society 511 Lowell Place,
Fremont, CA 94536 Visit: www.gita-society.com All rights
reserved. This book, or parts thereof, may be copied in any form only for
non-commercial use provided the credit is given to the International Gita Society. LIST OF
ABBREVIATIONS USED
01. AiU
AitareyoPanishad 2 verses 02. AVG Ashtavakra
Gita 1 03. AV
Atharvaveda 7 04. BP
Bhagavata MahaPurana 39 05. BrU
BrihadaranyakoPanishad 11 06. BS
BrahmaSutra 9 07. ChU
ChandogyoPanishad 7 08. DB Devi
Bhagavatam 4 09. IsU
IshavasyoPanishad 2 10. KaU
KathoPanishad 15 11. KeU
KenoPanishad 2 12. MaU
MandukyoPanishad 1 13. MB
Mahabharata 57 14. MS Manu Smriti
10 15. MuU
MundakoPanishad 11 16. NBS Narada
BhaktiSutra 1 17. PrU
PrashhnoPanishad 1 18. PYS Patanjali
YogaSutra 8 19. RV Rigveda
21 20. SBS
Shandilya BhaktiSutra 3 21. ShU
ShvetashvataroPanishad 4 22. SV
Samaveda 1 23. TaU TaittiriyoPanishad 2 24. TR Tulasi
Ramayan 29 25. VC
Vivekachudamani 5 26. VP Vishnu
Purana 6 27. VR Valmiki
Ramayanam 6 28. YV
Yajurveda, Vajasaneyi Samhita 4 29. YVa
YogaVashishtha 3/ 275 The
Bhagavad-Gita is a doctrine of universal truth. Its message is sublime, and
non-sectarian although it is a part of the scriptural trinity of
Sanātana or Universal Dharma---the book of universal spiritual
principles---commonly known as Vedic culture of ancient India. The Gita is
very easy to understand in any language for a mature mind. A repeated reading
with sincere attitude of reverence and faith will reveal all the sublime
ideas contained in it. A few abstruse statements are interspersed here and
there, but they have no direct bearing on practical issues or the central
theme of Gita. The Gita deals with the most sacred metaphysical science. It
imparts the knowledge of the Self and answers two universal questions: Who am
I, and how can I lead a happy and peaceful life in this world of dualities?
It is a book of yoga, the moral and spiritual growth for mankind, based on
the cardinal principles of Universal Dharma. The Bhagavad-Gita is the essence
of Vedas and a part of Mahābhārata. It teaches the universal
spiritual philosophy regarding the metaphysical science of the highest
Reality. The Gita gives a non fear based knowledge of the higher Self. It's a
book of wisdom that inspired Thoreau, Emerson, Einstein, Gandhi and many
others. The Bhagavad-Gita teaches one to equip oneself for the battle of
life. A repeated study with faith purifies our psyche and guides us to face
the challenges of modern living leading to inner peace and happiness. Gita
teaches the spiritual science of Self-realization based on the essence of
Upanishads and Vedanta. The prime message of the Gita is that the ultimate
purpose of life is to realize ones essential nature and become one with
the supreme Self within. It assures spiritual progress for all humans, and
how to be one with the supreme. Its teachings are subtle, profound,
universal, uplifting, and sublime. Gita explains basic principles of the
spiritual science in a very clear and inspiring manner. Inviolable
relationship between the Cosmic Reality and the individual soul is well
established in the Gita. If one lives in the spirit of even a few verses of
the Gita, ones life will be transformed into divinity. The
philosophy of action, devotion and Self-knowledge is wonderfully synthesized
and harmonized in the Gita---without creating any conflict among them---to
give the reader eternal bliss,
everlasting peace and perennial joy in life. It awakens Cosmic Consciousness
and stimulates life with spirituality in aspirant. Spirituality
deals with the knowledge of the Absolute. Religions have limitations, because
they only focus on one aspect of Truth. That is why they are always clashing
with one another. They all think they are the sole master of the Truth.
Religion tends to create a wall of division and conflicts along religious
lines, whereas spirituality unites people by breaking those walls. A
spiritual person is a friend of all and a foe of none, because he considers
all creatures---living or non-living---as part and parcel of the cosmic body
of the Absolute. The
message of the Gita came to humanity because of Arjunas unwillingness
to do his duty as a warrior because fighting involved destruction and
killing. Nonviolence or Ahimsa is one of the most fundamental tenets of
spiritual culture. All lives, human or non-human, are sacred. This immortal
discourse between the Supreme Lord, Krishna, and His devotee-friend, Arjuna,
occurs not in a temple, a secluded forest, or on a mountain top but on a
battlefield on the eve of a war and is recorded in the great epic,
Mahābhārata. In the Gita Lord Krishna advises Arjuna to get up and
fight. This may create a misunderstanding of the principles of Ahimsa if the
background of the war of Mahābhārata is not kept in mind.
Therefore, a brief historical description is in order. In ancient times there was a king who had
two sons, Dhritarāshtra and Pāndu. The former was born blind;
therefore, Pāndu inherited the kingdom. Pāndu had five sons. They
were called the Pāndavas. Dhritarāshtra had one hundred sons. They
were called the Kauravas. Duryodhana was the eldest of the Kauravas. After the death of king Pāndu, the
eldest son of Pāndu became the lawful King. Duryodhana was a very
jealous person. He also wanted the kingdom. The kingdom was divided into two
halves between the Pāndavas and the Kauravas. Duryodhana was not satisfied with his share
of the kingdom. He wanted the entire kingdom for himself. He unsuccessfully
planned several foul plots to kill the Pāndavas and take away their
kingdom. He unlawfully took possession of the entire kingdom of the
Pāndavas and refused to give back even an acre of land without a war.
All mediation by Lord Krishna and others failed. The big war of
Mahābhārata was thus inevitable. The Pāndavas were unwilling
participants. They had only two choices: Fight for their right as a matter
of duty or run away from war and accept defeat in the name of peace and
nonviolence. Arjuna, one of the five Pāndava brothers, faced the dilemma
in the battlefield whether to fight or run away from war for the sake of
peace. Arjunas dilemma is, in reality, the
universal dilemma. All human beings face dilemmas, big and small, in their
everyday life when performing their duties. Arjunas dilemma was a big
one. He had to make a choice between fighting the war and killing his most
revered guru who was on the other side, very dear friends, close relatives,
and many innocent warriors; or running away from the battlefield for the
sake of preserving the peace and nonviolence. The entire seven hundred
verses of the Gita are a discourse between Lord Krishna and the confused
Arjuna on the battlefield of Kurukshetra near New Delhi, India, about 3,100
years BCE. This discourse was narrated to the blind king, Dhritarāshtra,
by his charioteer, Sanjaya, as an eyewitness war report. The main objective of the Gita is to help
people---struggling in the darkness of ignorance---cross the ocean of
transmigration and reach the spiritual shore of liberation while living and
working in society. The central teaching of the Gita is the attainment of
freedom or happiness from the bondage of life by doing ones duty.
Always remember the glory and greatness of the Creator and do your duty to
the best of your ability without being attached to or affected by the
results, even if that duty may at times demand unavoidable violence. Some
people neglect or give up their duty in life for the sake of a spiritual life
while others excuse themselves from spiritual practices because they believe
that they have no time. The Lords message is to sanctify
the entire living process itself. Whatever a person does or thinks, ought to
be done for the glory and satisfaction of the Maker. Not too much effort or
cost is necessary for this process. Do your duty as a service to the Lord and
humanity, and see God alone in everything in a spiritual frame of mind. This
spiritual state of mind can be gradually attained with personal discipline,
austerity, penance, good conduct, selfless service, meditation, worship,
prayer, rituals, and study of scriptures. The company of holy persons,
pilgrimage, yogic practices, chanting of the holy names of God, and
Self-inquiry also helps to purify the body, mind, and intellect. One must
learn to give up lust, anger, greed, and establish mastery over the mind and
five senses (hearing, touch, sight, taste, smell) by the purified intellect.
One should always remember that all works are done by the energy of nature
and that one is not the doer but only an instrument. One must strive for
excellence in all undertakings but maintain equanimity in success and
failure, gain and loss, and pain and pleasure. The ignorance of metaphysical
knowledge---not knowing our real identity---is humanitys greatest
predicament. A scripture, being the voice of transcendence, cannot be
translated. Language is incapable and translations are defective to clearly
impart the knowledge of the Absolute. In this rendering, an attempt has been
made to keep the style as close as possible to the original Sanskrit poetry
and yet make it easy to read and understand. An attempt has been made to improve
the clarity by adding words or phrases, within parentheses, in the English
translation of the verses. Key verses
are printed in red
for the convenience
of beginners. We suggest all our readers to ponder, contemplate, and act upon
these verses. The beginners and the busy executives should first read and
understand the meaning of these key verses before delving deep into the
bottomless ocean of transcendental knowledge. According to the scriptures, no sin,
however heinous, can affect one who reads, ponders, and practices the
teachings of Gita any more than water affects the lotus leaf. It is said that there
is no human mind that cannot be purified by a repeated study of the Gita---just one chapter a day. One
who practices the teachings of Gita with faith shall attain Nirvana. This book is dedicated to all my
gurus whose blessings, grace, and teachings have been invaluable. It is
offered to the greatest Guru, Lord Krishna, with love and devotion. May the
Lord accept it, and bless those who repeatedly read this with peace,
happiness, and the true knowledge of the Self. OM TAT SAT ARJUNAS DILEMMA The
war of Mahābhārata
had begun after all negotiations by Lord Krishna and others to avoid it
failed. Sage Vyasa, the author of Mahābhārata, wanted to give the
blind King (Dhritarāshtra) the boon of eyesight so that the King could
see the horrors of the war for which he was responsible. But the King refused
the offer. He did not want to see the horrors of the war; but preferred to
get the war report through his charioteer, Sanjaya. Sage Vyasa granted the
power of clairvoyance and clairvision to Sanjaya. With this power Sanjaya
could see, hear, and recall the events of the past, present, and future. He
was able to give an instant replay of the eye-witness war report to the blind
King sitting in the palace. Bhishma,
the mightiest man and the commander-in-chief of the Kauravas army, is
disabled by Arjuna and dying on the battleground on the tenth day of the
eighteen-day war. Upon hearing this bad news from Sanjaya, the blind King
loses all hope for victory by his sons. Now the King wants to know the
details of the war from the beginning, including how the mightiest man, the
commander-in-chief of his superior army---who had a boon of dying at his own
will---was defeated in the battlefield. The teaching of the Gita begins with
the inquiry of the blind King, after Sanjaya described how Bhishma was
defeated, as follows: NOTE 1: We have purposely postponed a discussion of this
very important opening verse here. The
purport of this verse is given in verse 13.01 and should be read after a
reader has studied the Gita and has a better understanding. The
King inquired: Sanjaya, please, now tell me in detail, what did my people
(the Kauravas) and the Pandavas do in the battlefield of Kurukshetra before
the war started? (1.01) Sanjaya
said: O King, after seeing the battle formation of the Pandavas army,
your son approached his guru and spoke these words: (1.02) NOTE 2: Beginners should not become lost in the jungle of
historic proper nouns, or the names of the characters of Mahābhārata in this chapter and the
Sanskrit names of various celestial controlling forces (Devas) in Chapter 10
of the Bhagavad-Gita. These names have no bearing on the main theme of the
Gita; therefore, these names are either omitted or substituted by generic
names in this rendition. O
Master, behold this mighty army of the Pandavas, arranged in battle formation
by your other talented disciple! There are many great warriors, valiant men,
heroes, and mighty archers. (1.03-06) INTRODUCTION
OF THE ARMY COMMANDERS Also there are many heroes on my side
who have risked their lives for me. I shall name a few distinguished
commanders of my army for your information. He named all the officers of his
army and said: They are armed with various weapons and are skilled in
warfare. (1.07-09) The
army protecting our commander-in-chief is insufficient, whereas my archrival
on the other side is well protected. Therefore all of you, occupying your
respective positions, protect our commander-in-chief. (1.10-11) WAR STARTS WITH THE BLOWING OF CONCH SHELLS The mighty commander-in-chief and the
eldest man of the dynasty, roared as a lion and blew his conch loudly,
bringing joy to your son. (1.12) Soon
after that, conches, kettledrums, cymbals, drums, and trumpets were sounded
together. The commotion was tremendous. (1.13) After
that, Lord Krishna and Arjuna, seated in a grand chariot yoked with white
horses, blew their celestial conches. (1.14) Krishna
blew His conch; then Arjuna and all other commanders of various divisions of
the army of Pandavas blew their respective conches. The tumultuous uproar,
resounding through the earth and sky, tore the hearts of your sons. (1.15-19) ARJUNA WANTS TO INSPECT THE ARMY Seeing your sons standing and the war
about to begin with the hurling of weapons, Arjuna took up his bow and spoke
these words to Lord Krishna: O Lord, please stop my chariot between the two
armies until I behold those who stand here eager for the battle and with
whom I must engage in this act of war. (1.20-22) I
wish to see those who are willing to serve and appease the evil-minded
Kauravas by assembling here to fight the battle. (1.23) Sanjaya
said: O King, Lord Krishna, as requested by Arjuna, placed the best of all
the chariots in the midst of the two armies facing Arjuna's grandfather, his
guru and all other Kings, and said to Arjuna: Behold these assembled
soldiers! (1.24-25) Arjuna
saw his uncles, grandfathers, teachers, maternal uncles, brothers, sons,
grandsons, and other comrades in the army. (1.26) After seeing fathers-in-law, companions,
and all his kinsmen standing in the ranks of the two armies, Arjuna was
overcome with great compassion and sorrowfully spoke these words: O Krishna,
seeing my kinsmen standing with a desire to fight, my limbs fail and my mouth
becomes dry. My body quivers and my hairs stand on end. (1.27-29) The
bow slips from my hand and my skin intensely burns. My head turns, I am
unable to stand steady, and O Krishna, I see bad omens. I see no use of
killing my kinsmen in battle. (1.30-31) I
desire neither victory nor pleasure nor kingdom, O Krishna. What is the use
of the kingdom or enjoyment or even life, O Krishna; because all those---for
whom we desire kingdom, enjoyments, and pleasures---are standing here for the
battle, giving up their lives? (1.32-33) I
do not wish to kill my teachers, uncles, sons, grandfathers, maternal uncles,
fathers-in-law, grandsons, brothers-in-law, and other relatives who are about
to kill us, even for the sovereignty of the three worlds, let alone for this
earthly kingdom, O Krishna. (1.34-35) O
Lord Krishna, what pleasure shall we find in killing our cousin brothers?
Upon killing these felons, we shall incur only sin. (1.36) Therefore,
we should not kill our cousin brothers. How can we be happy after killing our
relatives, O Krishna? (1.37) Though
they are blinded by greed and do not see evil in the destruction of the
family or sin in being treacherous to friends, why should not we, who clearly
see evil in the destruction of the family, think about turning away from this
sin, O Krishna? (1.38-39) ARJUNA
DESCRIBES THE EVILS OF WAR Eternal family traditions and codes of
moral conduct are destroyed with the destruction of (the head of the) family
in a war. And immorality prevails in the family due to the destruction of
family traditions. (1.40) And
when immorality prevails, O Krishna, people become corrupted. And when
people are corrupted, unwanted progeny are born. (1.41) This
brings the family and the slayers of the family to hell because the spirits
of their ancestors are degraded when deprived of ceremonial offerings of
love and respect by the unwanted progeny. (1.42) The
everlasting qualities of social order and family traditions of those who
destroy their family are ruined by the sinful act of illegitimacy. (1.43) We
have been told, O Krishna, that people whose family traditions are destroyed
necessarily dwell in hell for a long time. (1.44) Alas!
We are ready to commit a great sin by striving to slay our relatives because
of greed for the pleasures of the kingdom. (1.45) It
would be far better for me if my cousin brothers kill me with their weapons
in battle while I am unarmed and unresisting. (1.46) WHEN THE
GOING GETS TOUGH, EVEN TOUGH
ONES GET DELUDED Sanjaya said: Having said this in the
battlefield and casting aside his bow and arrow, Arjuna sat down on the seat
of the chariot with his mind overwhelmed with sorrow. (1.47) Thus ends Chapter 1 Go To Chapter >> [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [18] CHAPTER 2 ||Chapter02a-Audio |||Chapter02b-Audio Sanjaya said: Lord Krishna spoke these
words to Arjuna whose eyes were tearful and downcast and who was overwhelmed
with compassion and despair. (2.01) Lord
Krishna said: How has the dejection come to you at this juncture? This is not
fit for a person of noble mind and deeds. It is disgraceful, and it does not
lead one to heaven, O Arjuna. (2.02) Do
not become a coward, O Arjuna, because it does not befit you. Shake off this
trivial weakness of your heart and get up for the battle, O Arjuna. (2.03) ARJUNA
CONTINUES HIS REASONING AGAINST
THE WAR Arjuna said: How shall I strike my
grandfather, my guru, and all other relatives---who are worthy of my
respect---with arrows in battle, O Krishna? (2.04) Arjuna
had a valid point. In Vedic culture, gurus, the elderly, honorable
personalities, and all other superiors are to be respected. One should not
fight or even joke or speak sarcastically with superiors, even if they hurt you. But the
scriptures also say that anyone who is engaged in abominable activities or
supports misdeeds against you or others, is no longer to be respected, but
punished. It
would be better, indeed, to live on alms in this world than to slay these
noble personalities because by killing them I would enjoy wealth and
pleasures stained with their blood. (2.05) We
do not know which alternative---to fight or to quit ---is better for us. Further, we do
not know whether we will conquer them or they will conquer us. We should not
even wish to live after killing our cousin brothers who are standing in front
of us. (2.06) Arjuna
was unable to decide what to do. It is said that expert guidance of a guru,
the spiritual counselor, should be sought during a moment of crisis or to
overcome the perplexities of life. Arjuna now requests Krishna for guidance. My senses are overcome by the weakness of
pity, and my mind is confused about duty (Dharma). Please tell me what is
better for me. I am Your disciple, and I take refuge in You. (2.07) NOTE:
'Dharma' may be defined as the eternal law governing, upholding, and
supporting creation and the world order. It is the eternal relationship
between the creator and His creatures. It also means way of life, doctrine,
principle, prescribed duty, righteousness, right action, integrity, ideal
conduct, custom, virtue, nature, essential quality, commandments, moral
principles, spiritual truth, spirituality, spiritual values, and a function
within the scriptural injunction or religion. I
do not perceive that gaining an unrivaled and prosperous kingdom on this
earth, or even lordship over all the celestial controllers, will remove the
sorrow that is drying up my senses. (2.08) Sanjaya
said: O King, after speaking like this to Lord Krishna, the mighty Arjuna
said to Krishna: I shall not fight, and became silent. (2.09) O
King, Lord Krishna, as if smiling, spoke these words to the distressed Arjuna
in the midst of the two armies. (2.10)
TRUE
KNOWLEDGE OF THE SELF AND THE
PHYSICAL BODY Lord Krishna said: You grieve
for those who are not worthy of grief and yet speak words of wisdom. The wise
grieve neither for the living nor for the dead. (2.11) People
meet and depart in this world as two pieces of wood flowing down the river
come together and then separate from each other (MB 12.174.15). The wise, who know that the
body is mortal and the Spirit is immortal, have nothing to moan about (KaU
2.22). NOTE:
The Self (or Atmā) is also called soul or consciousness and is the
source of life and the cosmic power behind the body-mind complex. Just as our
body exists in space, similarly our thoughts, intellect, emotions, and
psyche exist in the Self, the space of consciousness. Self cannot be
perceived by our physical senses because Self is beyond the domain of the
senses. The senses were designed only to comprehend physical objects. The
word Atmā has been also used in the Gita for the
lower self (body, mind, and senses), psyche, intellect, soul, spirit, subtle
senses, oneself, ego, heart, human beings, Eternal Being (Brahma), Absolute
Truth, individual soul, and the supersoul or the supreme Self, depending on
the context. There
was never a time when these monarchs, you, or I did not exist, nor shall we
ever cease to exist in the future. (2.12) Just
as the soul acquires a childhood body, a youth body, and an old-age body
during this life, similarly the soul acquires another body after death. This
should not delude the wise. (See also 15.08) (2.13)
The
contacts of the senses with sense objects give rise to the feelings of heat
and cold, and pain and pleasure. They are transitory and impermanent.
Therefore, one should learn to endure them bravely. (2.14) Because
a calm person---who is not afflicted by these sense objects and is steady in
pain and pleasure---becomes fit for salvation. (2.15) Nothing
can hurt one if the mind can be trained to withstand the impulse of the
pairs of opposites---joys and sorrows, pains and pleasures, loss and gain.
The phenomenal world cannot exist without the pairs of opposites. Good and
evil, pain and pleasure will always exist. The universe is a playground
designed by God for the living entities. It takes two to play a game. The
game cannot continue if the pairs of opposites are altogether eliminated.
Before one can feel joy, one must know sorrow. Both negative and positive
experiences are needed for our growth and spiritual development. Cessation of
pain brings pleasure and cessation of pleasure results in pain. Thus, pain
is born in the womb of pleasure. Peace is born in the womb of war. Sorrow
exists because the desire for happiness exists. When the desire for
happiness disappears, so does the sorrow. Sorrow is only a prelude to
happiness and vice versa. Even the joy of going to heaven is followed by the
sorrow of coming back to the earth; therefore, worldly objects should not be
the main goal of human life. If one chooses material pleasures, it is like
giving up nectar and choosing poison instead. Ones agony is reduced a
little by speaking of it to a trusted friend. Change
is the law of nature---change from summer to winter, from spring to fall,
from the light of the full moon to the darkness of the new moon. Neither pain
nor pleasure last forever. Pleasure comes after pain, and pain is followed
again by pleasure. Reflecting like this, one must learn to tolerate the blows
of time with patience and learn not only to endure, but also to expect,
welcome, and enjoy both the joys as well as the sorrows of life. Sow the seed
of hope in the soil of sorrow. Find your way in the darkness of the night of
adversity with the torch of the scriptures and faith in God. There would be
no opportunities if there were no problems. Destiny is born out of crisis. Einstein said: Opportunity lies in the middle
of difficulties. THE SELF
IS ETERNAL, BODY IS TRANSITORY The unreal
(Asat, body, creation) has a temporary (or Mithyā) existence and the
real (Sat, Atmā) always exists. The reality of these two is indeed
certainly seen by the seers of truth. (2.16) The
Self exists everywhere and at all times---past, present, and future. The
human body and the universe both have a temporary existence, but appear
permanent at first sight. Webster defines Atman or Atmā as the 'World
Soul', from which all souls derive and the Supreme Abode to which they
return. Atmā is also called Jivātmā or
Jiva, which is the ultimate source of all individual selves. We
have used the English words: Self, Spirit, spirit, soul, or individual soul
interchangeably for different aspects of Atmā (or Sat). Everything,
except Atmā, is considered second order of Reality, Asat (Mithya),
changeable or unreal. Our
physical body is subject to birth, growth, maturity, reproduction, decay, and
death; whereas the Self is eternal, indestructible, pure, unique, all knower,
substratum, unchangeable, self-luminous, the cause of all causes, all
pervading, unaffectable, immutable, and inexplicable. The material body or
the world is unreal and transitory; it undergoes changes, and the soul is
real. Know
that Spirit (Atmā) by which this entire
universe is pervaded is indeed indestructible. No one can destroy the
imperishable Spirit. (2.17) The
physical bodies of the eternal, immutable, and incomprehensible Spirit are
mortal. Spirit (Atmā) is immortal.
Therefore, as a warrior, you must fight, O Arjuna. (2.18) One
who thinks that the Spirit is a slayer, and one who thinks the Spirit is
slain are both ignorant because the Spirit neither slays nor is slain. (2.19) The
Spirit is neither born, nor does it die at any time. It does not come into
being nor cease to exist. It is unborn, eternal, permanent, and primeval.
The Spirit is not destroyed when the body is destroyed. (2.20) O
Arjuna, how can a person---who knows that the Spirit is indestructible,
eternal, unborn, and immutable---kill
anyone or cause anyone to be killed? (2.21) DEATH
AND TRANSMIGRATION OF THE SOUL Just as a person puts on new
garments after discarding the old ones, similarly the living entity or the
individual soul acquires other new bodies after casting away the old bodies.
(2.22) Just
as a caterpillar takes hold of another object before leaving an object,
similarly the living entity (or soul) obtains a new body before or after leaving
the old one (BrU 4.4.03). The physical body has also been compared to a
cage, a vehicle, an abode, as well as a garment of the subtle body that
needs to be changed frequently. Death is the separation of the subtle body
from the physical body. The living entity is a traveler. Death is not the end
of the journey of the living entity. Death is like a rest area where the
individual soul changes vehicles and the journey continues. Life is
continuous and endless. Inevitable death is not the end of life; it is only
an end of a perishable, physical body. Weapons
do not cut this Spirit, fire does not burn it, water does not make it wet,
and the wind does not make it dry. The Spirit cannot be cut, burned, wet, or
dried. It is eternal, all-pervading, changeless, immovable, and primeval. (Spirit
or Atmā is beyond time and space.) (2.23-24) The
Spirit is said to be unexplainable, incomprehensible, and immutable. Knowing
the Spirit as such, you should not grieve for the physical body. (2.25) In
the previous verses Krishna asked us not to worry about the indestructible
spirit. A question may arise: Should one lament the death of (the
destructible body of) our near and dear ones at all? The answer comes: If
you think that the physical body takes birth and dies perpetually, even then,
O Arjuna, you should not grieve like this because death is certain for one
who is born, and birth is certain for one who dies. Therefore, you should not
lament over the inevitable death. (2.26-27) One
should not lament the death of anybody at all. Lamentation is due to
attachment, and attachment binds the individual soul to the wheel of
transmigration. Therefore, the scriptures suggest one should not mourn, but
pray for several days after the persons death for salvation of the
departed soul. The
inevitability of death and indestructibility of the soul, however, do not and
cannot justify lawful but unnecessary killing of any creature, unjust war, or
even suicide. The Vedic scriptures are very clear on this point in regard to
killing human beings or any other living entity. The scripture says: One
should not commit violence towards anyone. Unauthorized killing is punishable
in all circumstances: A life for life. Lord Krishna is urging Arjuna to
fight---but not to kill wantonly---in order to establish peace and law and
order on earth as a matter of a warrior's duty. All
beings are unmanifest (or invisible to our physical eyes) before birth and after
death. They manifest between birth and death only. What is there to grieve
about? (2.28) THE
INDESTRUCTIBLE SPIRIT TRANSCENDS MIND AND
SPEECH Some look upon this Spirit as a
wonder, another describes it as wonderful, and others hear of it as a
wonder. Even after hearing about it, very few people know what the Spirit is.
(See also KaU 2.07) (2.29) O
Arjuna, the Spirit that dwells in the body of all beings is eternally
indestructible. Therefore, you should not mourn for anybody. (2.30) LORD
KRISHNA REMINDS ARJUNA OF THE DUTY
OF A WARRIOR Considering also your duty as a
warrior, you should not waver because there is nothing more auspicious for a
warrior than a righteous war. (2.31) Only
the fortunate warriors, O Arjuna, get such an opportunity for a righteous war
against evil that is like an open door to heaven. (2.32) The
righteous war is not a religious war against the followers of other
religions. The righteous war may be waged even against our own evil-doer kith
and kin (RV 6.75.19). Life is a continuous
battle between the forces of evil and goodness. A valiant person must fight
with the spirit of a warrior---with a will and determination for
victory---and without any compromise with the forces of evil and
difficulties. God helps the valiant who adhere to morality. Dharma
(righteousness) protects those who protect Dharma (morality, justice, and
righteousness). It
is better to die for a right cause and acquire the grace of sacrifice than to
die an ordinary but compulsory death. The gates of heaven open wide for those
who stand up to vindicate justice and righteousness (Dharma). Not to oppose
an evil is to indirectly support it. Very similar ideas are expressed in
other scriptures of the world. There is no sin in killing an aggressor.
Whosoever helps and supports an aggressor is also an aggressor. Thus, all
those who supported Kauravas were basically aggressors and deserved to be
eliminated. If
you will not fight this battle of good over evil, you will fail in your duty,
lose your reputation as a warrior, and incur sin (by not doing your duty).
(2.33) People
will talk about your disgrace for a long time. To the honorable, dishonor is
worse than death. (2.34) The
great warriors will think that you have retreated from the battle out of
fear. Those who have greatly esteemed you will lose respect for you. (2.35) Your
enemies will speak many unmentionable words and scorn your ability. What
could be more painful to you than this? (2.36) You
will go to heaven if killed in the line of duty, or you will enjoy the
kingdom on the earth if victorious. Therefore, get up with a determination
to fight, O Arjuna. (2.37) Treating
pleasure and pain, gain and loss, and victory and defeat alike, engage
yourself in the battle. By doing your duty this way, you will not incur any
sin. (2.38) Lord
Krishna says here that even the violence done in the line of duty with a
proper frame of mind, as discussed in the above verse, is sinless. This is
the starting verse of the theory of KarmaYoga, the main theme of the Gita. The
wise should wholeheartedly welcome pleasure and pain, joy and sorrow, without
becoming discouraged (MB 12.174.39).
Two types of people are happy in this world: those who are completely
ignorant and those who are truly wise. All others are unhappy (MB 12.174.33). THE
SCIENCE OF KARMA-YOGA, THE SELFLESS
SERVICE The science of transcendental
knowledge has been imparted to you, O Arjuna. Now listen to the science of
God-dedicated, selfless action (Sevā,
KarmaYoga), endowed with which you will free yourself from Karmic bondage,
or sin. (2.39) No
effort is ever lost in selfless service, and there is no adverse effect. Even
a little practice of this discipline protects one from great fear of birth
and death. (2.40) The
selfless action is also called Sevā, KarmaYoga, sacrifice, yoga of work,
science of proper action, and yoga of equanimity. A KarmaYogi works with love
for the Lord as a matter of duty without a desire for the fruits of work or
attachment to the results, and becomes free from all fear. The word Karma
also means duty, action, deeds, work, endeavor, or the results of past
deeds. A
KarmaYogi has resolute determination for God-realization only, but the
desires of one who works to enjoy the fruits of work are endless. (2.41) AND
SPIRITUAL ASPECTS OF LIFE The ignorant ones who delight in the
melodious chanting of the Vedas---without understanding the real purpose of
the Vedas---think, O Arjuna, there is nothing else in the Vedas except the
rituals for the sole purpose of obtaining heavenly enjoyment. (2.42) They
are dominated by material desires and consider the attainment of heaven as
the highest goal of life. They engage in specific rites for the sake of
material prosperity and enjoyment. Rebirth is the result of their action.
(2.43) The resolute determination for
God-realization is not possible for
those ignorant ones who are attached to pleasure and power and whose judgment
is obscured by ritualistic activities for fulfillment of material desires.
(2.44) Self-realization
is to know ones relationship with the Supreme Lord and His true
transcendental nature. The promise of material benefits of Vedic rituals is
like the promise of candy to a child by the mother to induce him or her to
take the medicine of detachment from the material life; it is necessary in
most instances. Rituals must be changed with time and backed up by devotion
and good deeds. People may pray and meditate anytime, anywhere, without any
ritual. Rituals have played a great role in spiritual life, but they have
been greatly abused. Lord Krishna and Lord Buddha both disapproved the misuse of Vedic
rituals, not the rituals as such. Rituals create a holy and blissful
atmosphere. They are regarded as a heavenly ship (RV 10.63.10) and criticized as a frail raft
(MuU 1.2.07). A
portion of the Vedas deals with three modes---goodness, passion, and
ignorance---of material Nature. Rise above these three modes, be ever
Self-conscious and free from the tyranny of pairs of opposites. Remain
tranquil and unconcerned with the thoughts of acquisition and preservation of
material objects. (2.45) To
the enlightened person, who has realized the true nature of the Self within,
the Vedas become as useful as a small reservoir of water when the water of a
huge lake becomes available. (2.46) A
scripture is like a finite pond that derives its water from the infinite
ocean of Truth. Therefore, scriptures become unnecessary only after
enlightenment in much the same way that a reservoir of water has no use when
one is surrounded by floodwater. One who has realized the Supreme Being will
not desire the attainment of heaven mentioned as the fruits of performing
Vedic rituals. Scriptures, such as the Vedas, are necessary means, but not
the end. Scriptures are meant to lead and guide us on the spiritual path.
Once the goal is reached, they have served their purpose. THEORY
AND PRACTICE OF KARMA-YOGA You are entitled to perform your respective duty
only, but have no control or claim over the results. To enjoy the fruits of
work should not be your motive, and you should never be inactive. (2.47) This
key verse of the Gita has confused some commentators and common people who
interpret it to mean that one should work without expecting a fruit. This
would mean that Lord Krishna should not expect Arjuna to understand and
follow His teachings! No one can perform action without expecting some
result. This verse means that we should not expect only favorable results of
our choices and should accept all results as Prasāda (Grace) from God. This is called
Prasāda Buddhi,
BuddhiYoga, KarmaYoga and surrendering to His Will. (See also 18.66). The
right outlook on life develops when we fully understand that we have the
ability to put our best effort into all endeavors, but we cannot pick the
results of our work. We have absolutely no control over all the factors that
determine the results. The affairs of the world would not run if all were
given the power to choose the results of their actions or to satisfy all
their desires. One is given the power and the ability to do ones
respective duty in life, but one is not free to choose the desired results.
To work without expecting success or good results would be meaningless, but
to be fully prepared for the unexpected should be an important part of any
planning. Swami Karmananda says: The essence of KarmaYoga is to go to work
just to please the creator; mentally renounce the fruits of all action; and
let God take care of the results. Do your duty in life---to the best of your
ability---as Gods personal servant without any regard for the personal
enjoyment of the fruits of your work. Fear
of failure, caused by being emotionally attached to the fruits of work, is
the greatest impediment to success because it robs efficiency by constantly
disturbing equanimity of mind. Therefore, duty should be performed with
detached attachment. Success in any undertaking becomes easier if one works
hard without being bothered by the outcome. Work is done more efficiently
when the mind is not bothered continuously---consciously or
subconsciously---with the outcome, good or bad, of an action. Stress is
produced when fruit or goal becomes more important than the work itself due
to ego. One
has to discover this fact personally in life. A person should work without
any motive as a matter of duty for a greater cause of helping humanity
rather than just helping oneself, one's children, or a few individuals.
Equanimity and spiritual progress result from selfless service, whereas work
with selfish motives create the bonds of Karma as well as great
disappointments. Dedicated selfless service for a greater cause leads to
everlasting peace and happiness here and hereafter. The
boundary of ones jurisdiction ends with the completion of duty; it
never crosses the garden of fruit. A hunter has control over the arrow only,
never over the deer. Harry Bhalla says: A farmer has control over how he
works his land, yet no control over the harvest. But he cannot expect a
harvest if he does not work his land. When
one has no desire for the pleasure of victory, one is not affected by the
pain of defeat. Questions of the pleasure of success or the pain of failure
do not arise because a KarmaYogi is always on the path of service without
waiting to enjoy the fruit or even the flower of work. He or she has learned
to enjoy the joy of service. The myopia of short-term, personal gain, caused
by ignorance of metaphysics, is the root of all evils in society and the
world. The bird of righteousness cannot be confined in the cage of personal
gain. Dharma and selfishness cannot stay together. The
desire for fruit takes one to the dark alley of sin and prevents ones
real growth. Acting only in ones own self-interest is sinful. The
welfare of the individual lies in the welfare of society. The wise work for
all of society, whereas the ignorant work only for themselves or their
children and grandchildren. One who knows the Truth does not let the shadow
of personal gain fall on the path of duty. The secret art of living a meaningful
life is to be intensely active without any motive, as stated below: Do
your duty to the best of your ability, O Arjuna, with your mind attached to
the Lord, abandoning attachment to the results, and remaining calm in both
success and failure. Equanimity of mind is called KarmaYoga (because
equanimity leads to union with God). (See also 6.03-04) (2.48) KarmaYoga
is defined as doing ones duty while maintaining equanimity under all
circumstances. Pain and pleasure, birth and death, loss and gain, union and
separation are inevitable, being under the control of ones past deeds
or Karma, like the coming of day and night. Fools rejoice in prosperity and
mourn in adversity, but a KarmaYogi remains tranquil under all circumstances
(TR 2.149.03-04). The word yoga has also been defined in the
following verses of the Gita: 2.50, 2.53, 6.04, 6.08, 6.19, 6.23, 6.29, 6.31,
6.32, and 6.47. Any practical technique of understanding the Supreme Reality
and uniting with Him is called spiritual practice, or yoga. Work
done with selfish motives is inferior by far to selfless service. Therefore,
be a selfless worker, O Arjuna. Those who work only to enjoy the fruits of
their labor are unhappy (because one has no control over the results). (See
also 2.48, 6.03, 10.10, and 18.57) (2.49) A
KarmaYogi or the selfless person becomes free from both vice and virtue in
this life itself. Therefore, strive for selfless service. Working to the best
of ones abilities without becoming attached to the fruits of work is
called KarmaYoga or Sevā.
(2.50) Peace,
composure, and freedom from Karmic bondage await those who work for a noble
cause with a spirit of detachment and do not seek any personal reward or
recognition. Such persons enjoy the joy of selfless service that ultimately
leads them to the bliss of salvation. KarmaYoga purifies the mind and is a
very powerful and easy spiritual discipline that one can practice while
living and working in society. There is no religion better than selfless
service. The fruits of vice and virtue grow only on the tree of selfishness,
not on the tree of selfless service. Generally,
it is thought that one works harder when one is deeply interested in, or
attached to, the fruits of work. Therefore, KarmaYoga or selfless service may
not be very conducive to the material progress of the individual or society.
This dilemma can be solved by developing a hobby of selfless service to a
noble cause of ones choice, never letting greed for the fruits dilute
the purity of action. Dexterity or skillfulness in work lies in not getting
bound by the bonds of ones Karma or worldly duty. KarmaYogis
are freed from the bondage of rebirth due to renouncing (attachment to) the
fruits of all work, and they attain a blissful divine state of salvation or
Nirvana. (2.51) When
your intellect shall completely overcome the mire of delusion (regarding Self
and non-Self), then you will become indifferent to what has been heard and
what is yet to be heard (from the scriptures). (2.52) Scriptures
become dispensable after enlightenment. According to Shankara, this verse means one who has
completely removed the veil of ignorance and realized the Truth, becomes
indifferent to the Vedic texts that prescribe details of performing rituals
for the attainment of desired fruits. When
your mind, which is confused by hearing conflicting opinions and doctrines,
shall stay steady and firm on the Supreme Being, then you shall become united
with God in deep meditation. (2.53) Non-scriptural
reading or reading of different philosophical writings is bound to create
confusion. Ramakrishna said: One should learn from the scriptures that
God alone is real and the world is illusory. A beginner should know
that only God is eternal and everything else is temporal. After
Self-awareness, one finds God alone has become everything. Everything is His
manifestation. He is sporting in various forms. In trance, or the
superconscious state of mind, the confusion arising from conflicting views
ceases, and mental equipoise is attained. Different
schools of thought, cults, systems of philosophy, ways of worship, and
spiritual practices found in the Vedic culture are different rungs in the
ladder of yoga. Such a wide choice of methods does not exist in any other
system, religion, or way or life. Peoples temperaments are different
due to differences in their stages of spiritual development and
understanding. Therefore, different schools of thought are necessary to suit
different individuals, as well as the same individual as he or she grows and
develops. The highest philosophy of pure monism is the topmost rung of the
ladder. The vast majority cannot comprehend it. All schools and cults are
necessary. One should not be confused because different methods are not meant
to confuse, but one should choose wisely. Arjuna
said: O Krishna, what are the marks of an enlightened person whose intellect
is steady? What does a person of steady intellect think and talk about? How
does such a person behave with others, and live in this world? (2.54) The
answers to all of the above questions are given by Lord Krishna in verses
2.55-59 of this chapter. MARKS OF
A SELF-REALIZED PERSON Lord
Krishna said: When one is completely free from all desires of the mind and is
satisfied with the bliss of knowing the Supreme Being, then one is called an
enlightened person, O Arjuna. (2.55) According
to mother Sarda, desires for knowledge, devotion, and salvation cannot be classed
as desires because they are higher desires. One should first replace the
lower desires with higher desires and then renounce the highest desires also
and become absolutely free. It is said that the highest freedom is the
freedom from becoming free. A
person is called an enlightened sage of steady intellect whose mind is
unperturbed by adversity, who does not crave pleasures, and who is completely
free from attachment, fear, and anger. (2.56) Attachment
to people, places, and objects takes away the intellect, and one becomes
myopic. People are helplessly tied with the rope of attachment. One has to
learn to cut this rope with the sword of knowledge of the Absolute and become
detached and free. The
mind and intellect become steady in a person who is not attached to anything (but Self), who is neither elated by getting desired
results nor perturbed by undesired results. (2.57) True
spiritualists have a peaceful and happy look on their faces under all
circumstances. When
one can completely withdraw the senses from sense objects, as a tortoise
withdraws its limbs into the shell for protection from calamity, then the
intellect of such a person is considered steady. (2.58) When
a person learns to control or withdraw the senses from sense objects, as a
tortoise retracts its limbs inside its shell in time of danger and cannot be
forced to extend its limbs again until the trouble is over, the lamp of
Self-knowledge becomes lighted, and one perceives the self-effulgent Supreme
Being within (MB 12.174.51). A
Self-realized person enjoys the beauty of the world, keeping the senses under
complete control like a tortoise. The best way to purify the senses and
control them perfectly like a tortoise, is to engage them in the service of
God at all times. The
desire for sensual pleasures fades away if one abstains from sense enjoyment,
but the craving for sense enjoyment remains in a very subtle form. This
subtle craving also completely disappears from one who knows the Supreme
Being. (2.59) The
desire for sensual pleasure becomes dormant when one abstains from sense
enjoyment, or incurs physical limitations imposed by disease or old age. But
the craving remains as a subtle mental impression. Those who have tasted the
nectar of unity with the Supreme Being no longer find enjoyment in the
lower-level sensual pleasures. The subtle craving lurks like a robber ready
to rob the striver at the appropriate opportunity, as explained below: DANGERS OF UNRESTRAINED SENSES Restless senses, O Arjuna, forcibly carry away the
mind of even a wise person striving for perfection. (2.60) The
wise always keep vigilance over the mind. The mind can never be fully
trusted. It can mislead even a wise striving seeker (BP 5.06.02-05). One has to be very alert
and closely witness the wanderings of the mind. Never relax your vigilance
until the final goal of God-realization is reached. Mother Sarda said: It is
the very nature of the mind to go to lower objects of enjoyment, just as it
is the nature of water to flow downwards. The grace of God can make the mind
go towards higher objects, just as the suns rays lift the water to the
sky. The
human mind is ever ready to deceive and play tricks. Therefore, discipline,
constant vigilance, and sincere spiritual practice are needed. The mind is
like an unruly horse that needs to be broken in. Never let the mind roam
unwatched into the realm of sensuality. The path of spiritual life is very
slippery and has to be trodden very carefully to avoid falls. It is not a
joyous ferryboat ride, but a very difficult path to tread like the sharp
edge of a sword. Many obstacles, distractions, and failures come on the path
to help the devotee become stronger and more advanced on the path, just like
iron is turned into steel by alternate heating, cooling, and hammering. One
should not get discouraged by failures, but carry on with determination.
steadfast One
should sit with mind firmly focused on Me as the Supreme goal after bringing
the senses under control. Ones intellect becomes steady when ones
senses are under control. (2.61) One
develops attachment to sense objects by thinking about sense objects. Desire
for sense objects comes from attachment to sense objects, and anger comes
from unfulfilled desires. (2.62) Delusion
or wrong ideas arise from anger. The mind is bewildered by delusion.
Reasoning is destroyed when the mind is bewildered. One falls down from the
right path when reasoning is destroyed. (2.63) ATTAINMENT
OF PEACE THROUGH SENSE CONTROL
AND KNOWLEDGE A disciplined person, enjoying sense
objects with senses that are under control and free from attachments and
aversions, attains tranquility. (2.64) Real
peace and happiness are achieved, not by sense gratification, but by sense
control. All
sorrows are destroyed upon attainment of tranquility. The intellect of such
a tranquil person soon becomes completely steady and united with the Supreme.
(2.65) There
is neither Self-knowledge nor Self-perception for those who are not united
with the Supreme. Without Self-perception there is no peace, and without
peace there can be no happiness. (2.66) The
mind, when controlled by the roving senses, steals away the intellect as a
storm takes away a boat on the sea from its destination---the spiritual
shore of peace and happiness. (2.67) A
person without control over the mind and senses drifts like a ship without
its rudder, becomes a reactor instead of an actor, and develops negative
Karma. Greed
for the pleasure of enjoying the light leads bugs to destruction; similarly
desire for the enjoyment of sensual pleasures keeps one away from
Self-knowledge and leads into the net of transmigration (MB 3.02.69). Therefore,
O Arjuna, ones intellect becomes steady when the senses are completely
withdrawn from sense objects. (2.68) A
yogi, the person of self-restraint, remains wakeful when it is night for all
others. It is night for the yogi who sees when all others are wakeful. (2.69) Ascetics
keep awake or detached in the night of mundane existence of life because
they are in quest of the highest truth. One is considered awake when one is
free from worldly desires (TR 2.92.02). A yogi is always aware of the Spirit
about which others are unaware. A sage who sees is unaware of the experience
of sense objects about which others are aware. The life of an ascetic is
entirely different from the life of a materialistic person. What is
considered real by a yogi is of no value for a worldly person. While most
people sleep and make dream plans in the night of the illusory world, a yogi
keeps awake because he or she is detached from the world while living in it. ll that one can
see or hear or imagine are rooted in ignorance, nothing exists in reality.
Just as in a deam a king becomes beggar, or a pauper becomes king of heaven,
yet on waking one does not gain or loose anything, so must one look upon this
world. But ones happiness or sorrow does not end till one wakes up.
Maya comes in between Brahman and the world. Mind which is the other name of
Maya creates this phenomenal world of illusion out of Brahman. Thus nothing
is really real in the creation. All are sleeping in the night of delusion and
ignorance and while asleep they see all kinds of dreams and one does not even
know that its a dream world. Such is the delusive power of Maya! Ony Jnāna can remove this delusion. One
attains peace when all desires dissipate within the mind without creating any
mental disturbance, just as river waters enter the full ocean without
creating any disturbance. One who desires material objects is never
peaceful. (2.70) Torrents
of the river of desire can carry away the mind of a materialistic person as a
river carries away wood and other objects in its path. The tranquil mind of a
yogi is like an ocean that takes in the rivers of desire without being
disturbed by them because a yogi does not think about personal gain or loss.
Human desires are endless. To satisfy a desire is like drinking salt water
that will never quench thirst, but will increase it. It is like trying to
extinguish a fire with gasoline. Trying
to fulfill material desires is like adding more wood to the fire. The fire
will go out if no more wood is added to it (MB 12.17.05). If one dies without conquering
the great enemy---desires---one has to reincarnate to fight this enemy again
and again till victory (MB 12.16.24).
One cannot see ones face in a pot of water that is disturbed by the
wind, similarly one is unable to realize ones true Self when the mind
and senses remain perturbed by the winds of material desires (MB 12.204.03). One
who abandons all desires and becomes free from lust and the feeling of
I and my, attains peace. (2.71) O
Arjuna, this is the superconscious state of mind. Attaining this state, one
is no longer deluded. Gaining this state, even at the end of ones life,
a person attains the very goal of human life by becoming one with God.
(2.72). The
Supreme Being is the ultimate Reality and truth, knowledge and consciousness,
and is limitless and blissful (TaU 2.01.01). The individual soul becomes
blissful and filled with joy after knowing God. The giver of bliss is nothing
but the bliss itself like the giver of wealth must have wealth. That from
which the origin, sustenance, and dissolution of this universe are derived is
called the Absolute (BS 1.01.02, TaU 3.01.01). Knowledge is not a natural
quality (Dharma) of the Absolute; it is the intrinsic nature of the Absolute
(DB 7.32.19). The Absolute is the substratum, or material as well as
efficient cause of the universe. It is both the source and the sink of energy
in one. It is also called the Unified Field, Supreme Spirit, Divine Person,
and Total Consciousness that is responsible for the sense perceptions in all
living beings by functioning through mind and intellect. The
word Salvation in Christianity means deliverance from the power
and penalty of sin. Sin in Hinduism is nothing but the Karmic bondage
responsible for transmigration. Thus, salvation is equivalent to the Sanskrit
word Mukti in Hinduism---the final emancipation of the living
entity from transmigration. Mukti means the complete destruction of all
impressions of desires from the causal body. It is the uniting of the
individual soul with the Supersoul. Some say that the all-pervading Supersoul
is the causal body who is conducting everything and remains compassionately
detached. The Sanskrit word Nirvana in Buddhism is thought to be
the cessation of worldly desires and ego. It is a state of being in which
worldly desires and personal likes and dislikes have been absolutely extinguished.
It is getting out of body-consciousness and attaining a state of
Self-consciousness. It is liberation from attachment to the material body and
achieving a state of bliss with God. Thus ends Chapter 2 Go To Chapter >> [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [18] CHAPTER 3 Arjuna asked: If You consider
acquiring transcendental knowledge is better than working, then why do You
want me to engage in this horrible war, O Krishna? You seem to confuse my mind
by apparently conflicting words. Tell me, decisively, one thing by which I
may attain the Supreme. (3.01-02) Arjuna
was in the mode of delusion; he thought that Lord Krishna meant a
contemplative life (BuddhiYoga) was better than doing ones normal duty
in life in verse 2.49. Some people are often confused and think that
salvation is possible only by leading a life devoted to scriptural study,
contemplation, and acquiring Self-knowledge. Lord Krishna clarifies this by
mentioning two major paths of spiritual practice---depending on the nature of
the individual---in the following verse: Lord
Krishna said: In this world I have stated a twofold path of spiritual
discipline in past---the path of Self-knowledge (for the contemplative ones)
and the path of unselfish work (Sevā, KarmaYoga) for all others. (3.03) Sevā
or KarmaYoga means sacrifice, selfless service, unselfish work,
meritorious deeds, giving away something to others. Some people often get
confused like Arjuna and think that leading a life devoted to scriptural
study, contemplation, and acquiring transcendental knowledge may be better
for spiritual progress than doing ones worldly duty. A
God-realized person does not consider oneself the doer of any action, but
only an instrument in the hands of the divine for His use. It should be
further pointed out that both
metaphysical knowledge and selfless service are means to attain the
Supreme Being. These two paths are not separate, but complementary. In life a
combination of these two modes is considered the best. Carry both selfless
service and a spiritual discipline of acquiring Self-knowledge with you as
stated in the following verses: One
does not attain freedom from the bondage of Karma by merely abstaining from
work. No one attains perfection by merely giving up work because no one can
remain actionless even for a moment. Everything in the universe is driven to
action---helplessly indeed---by the forces of Nature. (3.04-05) It
is not possible for anybody to completely abandon action by thought, word,
and deed. Therefore, one should always be active in serving the Lord by
various means of ones choosing, and never be without work because an
idle mind is the devils workshop. Performing action till death with a
desireless frame of mind is better than abandoning work and leading the life
of an ascetic---even after God-realization---because even an ascetic cannot
escape the impulse of action. The
ignorant one, who restrains the organs of action but mentally thinks of sense
pleasures, is called a pretender. (3.06) Ones
growth comes from working selflessly rather than giving up work and
practicing sense-control before one is naturally ready for it. Bringing the
mind under control is difficult, and spiritual life becomes a mockery without
mastery over the senses. Desires may become dormant and rise again to give
trouble, just as a sleeping person wakes up in due course of time. The
four goals of human life---doing one's duty, earning wealth, material and
sensual enjoyment, and attaining salvation ---were designed in the Vedic
tradition for gradual and systematic growth of the individual and the
progress of society. Success in spiritual life does not come from prematurely
wearing saffron clothes just to maintain an Ashram or livelihood without
first conquering the six enemies---lust, anger, greed, pride, attachment, and
envy. It is said that such pretenders do a great disservice to God, society,
and themselves and become bereft of happiness in this world and the next (BP
11.18.40-41) A pretending monk is considered sinful and a destroyer of the
ascetic order of life. One who restrains the
senses---by (a trained and purified) mind and intellect---and engages the
organs of action to KarmaYoga or selfless service without attachment, is considered
superior. (3.07) Perform
your obligatory duty because working is indeed better than sitting idle. Even
the maintenance of your body would be impossible without work. (3.08) Human beings in this world are bound by work (Karma) that is
not performed as a selfless service (Sevā, Yajna). Therefore, becoming free from attachment
to the fruits of work, do your duty to the best of your abilities as a
service to Me (for the good of humanity). (3.09) TO HELP
EACH OTHER IS THE FIRST COMMANDMENT
OF THE CREATOR In the ancient time, the Creator
created human beings together with selfless service (Sevā, Yajna, sacrifice) and said: By serving each
other you shall prosper, and the sacrificial service shall fulfill all your
desires. (3.10) Help
the celestial controllers with selfless service and they will help you. Thus
helping each other, you shall attain the Supreme goal. (3.11) The
celestial controllers, being nourished and pleased by selfless service, will
give you all desired objects. One who enjoys the gift of celestial
controllers without sharing with others is, indeed, a thief. (3.12) A
celestial controller or guardian angel means a supernatural ruler, a
celestial person, an angel, an agent of God, the cosmic forces that control,
protect, and fulfill desires. Even the gates of heaven shall be closed to
those who try to enter alone. According to the ancient scriptures, helping
others is the best meritorious deed one can do. The wise seek to serve
themselves in the service of others while the ignorant serve themselves at
the cost of others. To serve each other is the original or first commandment
of the creator that has been restated by Lord Krishna in the Gita. God has
given us talents to help us serve, and in serving others we grow spiritually.
We take birth to help each other, to understand, care, love, give, and
forgive each other. Actually, we serve ourselves by serving others. Giving
makes the world a better place for all humanity. According to Muniji
Giving is Living. It
is believed that selfishness saps our natural health and immune system also.
When we take steps to move ourselves away from self and think about the needs
of others and how to serve them, a physical healing process seems to set in
motion. This is especially true if we personally help a person we may never
meet again in life. One
who makes no sacrifice, but grabs everything without helping others, is like
a thief. It is said that celestials are pleased when people help each other.
The capacity of the giver increases by the grace of God, fulfilling all
desires to give. The spirit of cooperation---not competition or
confrontation---between human beings, between nations, and between
organizations seems to be hinted here by the Lord. All the necessities of
life are produced by dedicated sacrificial services of other people. We are
created to depend on each other. The world has been called a cosmic wheel of
cooperative action by Swami Chinmayananda. Cooperation, not competition, is
more conducive to overall progress of the individual, as well as society.
Nothing worthwhile can be achieved without cooperation and help from others.
The world would be a much better place if all inhabitants cooperated and
helped each other, rather than fight or compete with each other. It is the
selfish motive that prevents cooperation even between spiritual
organizations. One who can truly say all organizations, temples, mosques, and
churches are our own, is a true leader and a real saint. The
righteous who eat after sharing with others are freed from all sins, but the
impious who cook food only for themselves (without first offering to God or
sharing with others), in fact, eat sin. (3.13) Food
should be cooked for the Lord and offered first to Him with love before
consuming. Children should be taught to pray before taking food. The house
rule should be: No food before prayer and thanking the Lord. Lord further
states that helping others is divine: Living
beings are sustained from food grains; grains are produced by sacrificial
work (or duty performed by farmers and other field workers) and rain. Duty is
prescribed in the scriptures. Scriptures come from the Supreme Being. Thus
the all-pervading Supreme Being or God is ever present in selfless service.
(3.14-15)
One
who does not help to keep the wheel of creation in motion by sacrificial duty
(Sevā) and
rejoices in sense pleasures, that sinful person lives in vain. (3.16) Saints,
human beings, trees, rivers, and earth are for the use of others. However,
there is no prescribed duty for the enlightened ones as explained below: For
one who rejoices only with the Supreme Being, who is satisfied with the
Supreme Being, and who is content with the Supreme Being alone, for such a
Self-realized person there is no duty. Such a person has no interest,
whatsoever, in what is done or what is not done. A Self-realized person does
not depend on anybody (except God) for anything. (3.17-18) Lord Rama said:
One who considers himself as my devotee but depends on others for anything,
tell Me what kind of faith does he have in Me? Such a persons faith is
weak (TR 7.45.02). All
duties, obligations, prohibitions, regulations, and injunctions are meant to
lead one to perfection. Therefore, a perfect yogi who has Self-knowledge,
detachment, and devotion has nothing more to gain in this world by doing
worldly duty. Therefore, always perform your
duty to the best of your abilities without any attachment to the results,
because by doing work without attachment, one reaches the supreme goal of
life. (3.19) In
no other scripture, written before the Bhagavad-Gita, has the philosophy of
KarmaYoga---unselfish devotion for the welfare of humanity---been so
beautifully expounded. Lord Krishna has elevated the idea of altruism to the
highest form of worship and spiritual practice. By altruism, one obtains
grace, by grace one gets faith, and by faith the ultimate Truth is revealed.
One immediately feels better by helping others and comes one step closer to
perfection. Swami Vivekananda said: Work done for others awakens
the subtle and dormant divine power, Kundalini, within our body. An example
of attaining Self-realization by persons while doing their worldly duties is
given below: King
Janaka and many others attained perfection of Self-realization by selfless
service (KarmaYoga) alone. You also should perform your duty with a view to
guide people and for the welfare of society. (3.20) Those
who do selfless service are not bound by Karma and attain salvation (VP
1.22.52). Nothing is beyond the reach of those who have others interest
in mind. Swami Harihar says: Selfless service to humanity is
the true service to God and the highest form of worship. Because
whatever noble persons do, others follow. Whatever standard they set up, the
world follows. (3.21) People
follow whatever great persons do (BP 5.04.15). A leader is obliged to set
higher ethical, moral, and spiritual standards for the general population to
follow. If the leader fails in this regard, the quality of the nations
life declines, and the progress of society is greatly hampered. Therefore,
leaders have a great burden on their shoulders. The life of a true leader is
the life of service and sacrifice. Leadership should not be an enterprise for
becoming rich or famous. A
political leader or the head of a state uses negotiations, bribery or gift,
physical force, and division. These are the four noble pedestals on which
welfare and defense of a country stands, according to the Vedas. O
Arjuna, there is nothing in the three worlds---heaven, earth, and the lower
regions---that should be done by Me, nor there is anything unobtained that I
should obtain, yet I engage in action. (3.22) If
I do not engage in action relentlessly, O Arjuna, people would follow the
same path in every way. These worlds would perish if I did not work, and I
would be the cause of confusion and destruction. (3.23-24) WHAT
SHOULD THE WISE DO TO THE IGNORANT? The ignorant work with attachment to
the fruits of work for themselves, and the wise should work without
attachment for the welfare of the society. (3.25) The
wise should not unsettle the minds of the ignorant who are attached to the
fruits of work, but should inspire others by performing all works to the best
of ones abilities (without attachment to results). (See also 3.29)
(3.26) Doing
ones duty without a personal, selfish motive is an exalted state given
only to the enlightened ones. This may be beyond comprehension of ordinary
people. The mark of genius lies in the ability to handle two opposed ideas
and paradoxes, such as living in the world with detached attachment. Most
people work hard only when they have some motivating force, such as
enjoyment of the fruits of work. Such persons should not be discouraged or
condemned. They should be introduced slowly to the beginning stages of
selfless service. The excessive attachment to possessions, not the
possessions themselves, becomes the source of misery. Just
as one has to pray and worship with single-minded attention, similarly one
should perform worldly duties with full attention, even while knowing full
well that the world and its affairs are transitory. One should not live
thinking only of God and neglecting ones duty in the world. Yogananda said: Be as earnest about meditation
as about earning money. One should not live a one-sided life. The importance
of controlling the senses and ways to combat ego are given below: ALL WORKS ARE THE WORKS OF NATURE All actions are performed by various forces (or
Gunas) of Nature, but due to delusion of ego or identity confusion people assume themselves to be the sole
doer. (See also 5.09, 13.29, 14.19, and 18.14) (3.27) Indirectly,
God is the doer of everything. The power and the will of God do everything.
One is not free even to kill oneself. One cannot feel the presence of the
omnipresent God as long as one feels: I am the doer. If one
realizes---by the grace of God ---that one is not the doer, but just
an instrument, one at once becomes free. A Karmic bondage is created if we
consider ourselves the doer and enjoyer. The same work done by a
Self-realized master and an ordinary person produces different results. The
work done by a Self-realized master becomes spiritualized and produces no
Karmic bondage because a Self-realized person does not consider oneself the
doer or the enjoyer. The work done by an ordinary person produces Karmic
bondage. One
who knows the truth about the role of the forces of Nature (Gunas) in getting
work done, does not become attached to work. Because such a person knows that
it is Gunas that get their work done by using our organs as their
instruments. (3.28) Those
who are deluded by the illusive power (Maya) of Nature become attached to the
work done by the forces of Nature (Gunas). The wise should not disturb the
mind of the ignorant whose knowledge is imperfect. (See also 3.26) (3.29) The
enlightened one should not try to dissuade or detract ignorant ones from
performing selfish actions that they do, deluded by the forces of Nature,
because doing work---and not the renunciation of work in the initial
stages---will ultimately lead them to realize the truth that we are not the
doers, but divine instruments only. Working with attachment also has a place
in the development of society and in the life of common people. People can
easily transcend selfish desires by working for a noble goal of their choice. Do
your prescribed duty, dedicating all work to Me in a spiritual frame of mind,
free from desire, attachment, and mental grief. (3.30) Those
who always practice this teaching of Mine---with faith and free from
criticism---become free from the bondage of Karma. But those who find fault
with this teaching and do not practice it, should be considered ignorant,
senseless, and confused. (3.31-32) All
beings follow their nature. Even the wise act according to their own nature.
(as If we are but slaves of our nature) Then what is the value of sense
restraint? (3.33) While
we cannot and should not suppress our nature, we must not become victims but
rather controllers and masters of the senses by using the discriminative
faculties of human life for gradual improvement. The best way to control the
senses is to engage all our senses in the service of God. THE PATH
OF PERFECTION Attachments and aversions for
sense objects abide in the senses. One should not come under the control of
these two because they are, indeed, two (major) stumbling blocks (on
ones path of perfection). (3.34) 'Attachment'
may be defined as a very strong desire to experience sensual pleasures again
and again. 'Aversion' is the strong dislike for the unpleasant. The search
for peace of mind, comfort, and happiness is the basis of all human
endeavors, including the acquisition and propagation of knowledge. Desire ---like any other power given by the
Lord---is not the problem. We can have desires with a proper frame of mind
that gives us control over attachments and aversions. If we can manage our
wants, most of the things we possess become dispensable rather than
essential. With a right attitude, we can get mastery over all our attachments
and aversions. The only necessity is to have a frame of mind that makes most
items unnecessary. Those who have knowledge, detachment, and devotion have
neither likes nor dislikes for any worldly object, person, place, or work.
Personal likes and dislikes disturb the equanimity of mind and become a
hindrance on the path of spiritual progress. Likes and dislikes are another
form of fulfilled and unfulfilled desires respectively. Desires must be kept
under proper control. One
should act with a sense of duty without being strongly influenced by personal
likes and dislikes. Selfless service is the easiest austerity to practice in
this age by which anyone can reach God while living and working in modern
society without going to the mountains and jungles. Everybody
benefits if work is done for the Lord, just as every part of the tree gets
water when water is put at the root of the tree rather than on individual
leaves. Attachments and aversions are destroyed in a noble person at the
onset of Self-knowledge and detachment. Personal likes and dislikes are two
major obstacles on the path of perfection. One who has conquered attachments
and aversions becomes a free person and attains salvation by doing ones
natural duty as stated below: Ones
defective, imperfectly performed, natural work is better than faultless,
perfectly performed, unnatural work. Even death in carrying out ones
natural duty is useful. Unnatural work produces too much stress. (See also
18.47) (3.35) One
who does the duty ordained by nature is freed from the bonds of Karma and
slowly rises above the worldly plane (BP 7.11.32). One who takes on work that
was not meant for him or her certainly courts failure. One evolves by the
work best suited to ones own nature or inborn tendencies. There is no
perfect occupation. Every occupation in this world has some faults. One
should keep oneself free from concern over the faults of one's duty in life.
One should carefully study one's nature to determine an appropriate
occupation. Natural work does not produce stress and is conducive to
creativity. Occupations that go against ones natural tendencies is not
only more stressful but also less productive, and it does not provide
opportunity and leisure time for spiritual growth and development. On the
other hand, if one follows a very easy or artistic path, one may not be able
to earn enough to satisfy the basic necessities of (family) life. Therefore,
lead a simple life by limiting unnecessary luxuries, and develop a hobby of
selfless service to balance the material and spiritual needs of life. The
balanced life is a happy life. Arjuna said: O Krishna, what impels
one to commit sin or selfish deeds as if unwillingly and forced against
ones will? (3.36) Lord
Krishna said: It is the lust, born out of passion, which becomes anger (when
unfulfilled). Lust is insatiable and is a great devil. Know this as the
enemy. (3.37) The
mode of passion is the absence of mental equilibrium leading to vigorous
activity to achieve desired fruits. Lust, the passionate desire for all
sensual and material pleasures, is the product of the mode of passion. Lust
becomes anger if it is unfulfilled. When the attainment of fruits is hindered
or interrupted, the intense desire for their achievement turns into fierce
rage. Hence, the Lord says that lust and anger are two mighty enemies that
can lead one to commit sin and turn one astray from the path of
Self-realization, the supreme goal of human life. Actually, mundane desire
compels a person to engage in sinful activities in spite of his or her will.
Control your wants because whatever you want wants you. Lord Buddha said: Desire is the root of all evils
and misery. As
a fire is covered by smoke, as a mirror by dust, and as an embryo by the
amnion, similarly Self-knowledge gets covered by (different degrees of this
insatiable) lust, the eternal enemy of even the wise ones. (3.38-39) Lust
and Self-knowledge are eternal enemies. Lust can be destroyed only by Self-knowledge.
Where lust resides and how one should control the senses to subjugate lust,
are given below: The
senses, the mind, and the intellect are said to be the center or the origin
of lust. Through these, lust deludes a person by veiling Self-knowledge.
(3.40) Therefore,
by controlling the senses first, kill this devil of material desires (or
lust) that destroys Self-knowledge and Self-realization. (3.41) Lust
arises at three different levels: At the physical level in any one of the ten
senses, at emotional level in the mind or at the thought level in the
intellect. Therefore, one must carefully guard all three doors through which
lust can enter and control our life. This mighty enemy enslaves the intellect
by using the mind as its friend and senses and sense objects as its soldiers.
These soldiers keep the individual soul deluded and obscure Absolute Truth as
a part of the drama of life. The success or failure of our role in action
depends on how we handle our individual role and reach our destiny. All
desires cannot---and need not---be eliminated, but first selfish desires and
motives must be eliminated for spiritual progress. All our actions by
thought, word and deed, including desires, should be directed to glorify God
and for the good of humanity. The scriptures say: The mortal, when freed from
the captivity of desires, becomes immortal and attains liberation even in
this very life (KaU 6.14, BrU 4.04.07). HOW TO CONTROL LUST AND REACH THE GOAL The senses are said to be superior to the body;
superior to senses are the sense objects; superior to sense objects is the
mind; superior to mind is the intellect; superior to intellect is the
Self-Knowledge; and the Self is the highest. (See also KaU 3.03-11, 6.7-8 and
MB 12.204.10) (3.42) (Note: This translation is based on above referenced
verses in KaU, MB, and the Gita.) Thus, knowing (your true nature as) the Self to be
the highest, and controlling the mind by the intellect (that is purified and
made strong by Self-knowledge), one must kill this mighty enemy, lust (with
the sword of true knowledge of the Self), O Arjuna. (See also KaU 3.10-11)
(3.43)
Uncontrolled worldly desires will ruin the beautiful spiritual journey of
life. The scriptures provide ways and means of keeping the desires born in the
mind under proper control. The body is compared to a chariot (KaU 3.03-09) upon which the
Super soul---the owner of the chariot---is sitting as the driver as well as
the passenger (in the form of individual soul) in the chariot
and is riding on a grand spiritual journey towards the Supreme Abode.
This chariot is made up of eight basic elements (Gita 7.04). Selfless service
(KarmaYoga) and Self-knowledge are the two wheels (Gita 5.01) of the chariot,
with devotion as its axle. Dharma (righteousness) is the road, and the divine
qualities (See 16.01-03) are the milestones. The scriptures are the guiding
lights to dispel the darkness of ignorance. Sense objects are the roadside
green grasses; likes and dislikes for sense objects, people, and places are
the two major stumbling blocks on the path (See 3.34); and lust, anger,
greed, pride, attachment, and envy are six major roadside plunderers born out
of passion (Rajo Guna). Friends, neighbors, and relatives are fellow
travelers whom we temporarily meet during the journey.
Intellect is the driver of this chariot. The five senses are the horses. The
success of the spiritual journey depends largely on the strength and skill of
the driver, the intellect, to control the mind and five sense-horses. Sense
objects leave a deep footprint on our mind that is very hard to erase even
after fulfillment of desires. Sense objects are more powerful than the
senses.
In the hierarchy, the more powerful controls the less powerful. Thus, the
senses can be controlled by the mind, because mind is the King of all senses.
Mind is the sixth sense. The mind is certainly very difficult to control, but
it can be controlled by steady practice and detachment (See 6.33-36). Steady
practice and detachment may be compared to two chords of the rein to control
the mind. Also the whip of moral restraints and regulative principles (See
Yama and Niyama in PYS 2.30-32) is used to subdue the senses.
If intellect is not powerful enough to control the mind, the passenger will not
reach the goal. Self-knowledge is superior to the intellect. The intellect
yoked with the Self through Self-knowledge and contemplation becomes pure and
strong to control the mind and the mind will control the senses. Thus it can
be seen that Self-knowledge is essential for the success of the spiritual
journey. Self-knowledge provides the power to purify the mind (See 4.37-38).
Scriptures supply necessary tools (the rein and the whip) and techniques to
the intellect to be able to control the mind.
The sense-horses must be kept under control of the mind, and the mind under
control of the intellect at all times. A single moment of carelessness may
lead the seeker to a downfall. A weak intellect will not be able to control
the mind and senses. If intellect is weak, desires for sensual pleasures and
the sense objects will control the mind instead of mind controlling the
senses. The mind and senses will attack and take control of intellect, the
weak driver, and lead the passenger away from the goal of salvation into the
ditch of transmigration (See 2.67).
Finally, one must cross the river of illusion (Maya, ignorance) by using a
toll-bridge and paying the toll of ego to reach the spiritual shore. Those
who cannot control the senses and renounce the ego will not be able to cross
the river and attain Self-realization, the goal of human birth (Gita
18.66). Such a person gets into the cycles of births and death.
One must not spoil oneself by wrongful temporary pleasures of the senses. One
who can control the senses can control the whole world and achieve success in
all endeavors. Passion cannot be completely eliminated, but is subdued by
Self-knowledge. The intellect becomes polluted during the youthful years,
just as the clear water of a river becomes muddy during the rainy season.
Keeping good company and setting a higher goal of life prevent the mind and
intellect from becoming tainted by the distractions of sensual pleasures.
Those who cannot control the senses may not also be successful in studies and
attain career goals. Go To Chapter >> [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [18] CHAPTER 4 PATH
OF KARMA-YOGA WITH SELF-KNOWLEDGE KARMAYOGA
IS AN ANCIENT FORGOTTEN COMMANDMENT Lord Krishna said: I taught this
KarmaYoga, the eternal science of right action, to King Vivasvan. Vivasvan
taught it to Manu; Manu taught it to Ikshvaku. Thus, the saintly Kings knew
this science of proper action (KarmaYoga), handed down in succession. After a
long time, this science was lost from this earth. Today, I have described the
same ancient science to you because you are my sincere devotee and friend.
This science is a supreme secret indeed. (4.01-03) KarmaYoga,
discussed in the previous chapter, is declared by the Lord as the supreme
secret science of right action. According to Swami Karmananda, a practitioner
of KarmaYoga, unless Lord Himself reveals this secret science, no one can
practice or even understand it. Arjuna
said: You were born later, but Vivasvan was born in ancient time. How am I to
understand that You taught this science in the beginning of the creation?
(4.04) Arjuna
questions how Krishna, a contemporary of Arjuna, could have taught this
science of KarmaYoga to King Vivasvan, who was born earlier in ancient times,
long before Lord Krishna. The doctrine of Bhagavad-Gita is not just five
thousand years old; it is primeval. Lord Krishna restated it in the Gita for
the benefit of humanity. All great masters come to rekindle the fire of
forgotten Truth. Different people have said everything we hear or read at
different times. THE
PURPOSE OF INCARNATION OF GOD Lord Krishna said: Both you and I have
taken many births. I remember them all, O Arjuna, but you do not remember. (4.05) Though I am eternal, immutable, and the
Lord (Ishvara) of all beings, yet I manifest Myself by controlling material
Nature, using My own divine potential energy, Yoga-Maya. (See also 10.14)
(4.06) Yoga-Maya (Divine Light, Brahma-jyoti, Noor) is
the creative power (Ananda-shakti) of Lord Krishna. Mahā-Maya is the fractional reflection of Yoga-Maya.
Kāla-Maya is the reflection of Mahā-Maya. And the illusory energy (Maya) is the supernatural, extraordinary,
and mystic power of Eternal Being (Brahma). Mahā-Maya, Kāla-Maya, and Maya are also called Adi
Prakriti; and Prakriti, the material Nature, is considered
the reflection of Maya. Thus Yoga-Maya is the origin of both Maya and Prakriti. Guru Nanak said: He has created Maya that deceives and controls us.
The word 'Maya'
also means unreal, illusory, or deceptive image of Reality. Due to the power
of Maya,
one considers the universe existent and distinct from Eternal Being (Brahma).
The Eternal Light (Brahma-jyoti, Noor, Yoga-Maya) is the invisible potential energy; Maya is kinetic energy, the force of
action of Brahma. They are inseparable like fire and heat. Maya is also used as a metaphor to explain
the visible world to common people. The sense of I and mine,
you and yours is Maya which holds control over all
individual souls. Whenever
there is a decline of Dharma (Righteousness) and a predominance of Adharma
(Unrighteousness), O Arjuna, I manifest Myself. I appear from time to time
for protecting the good, for transforming the wicked, and for establishing
world order (Dharma). (4.07-08) The
Supreme Being is both divine and human (AV
4.16.08). Prophets appear from time to time as divine dispensation
sees the need for the welfare of society. Whenever miscreants are born to
destroy world order (Dharma), the good Lord, Vishnu, incarnates to put
everything in proper balance (VR 7.08.27). His compassion is the main reason
for Lords incarnation (SBS 49). There are other reasons besides the
protection of righteousness (Dharma), for the Lords incarnation. The
cause of Lords incarnation cannot be defined rigidly. There could be
many causes, some of them unknown to human mind. Actually there is no
difference between the Brahman with and without attributes. In the same way
as water is not different from water vapor, snow and ice. Saint Tulasidasa
said: Though devoid of material attributes, unattached, and immutable, yet
for the love of His devotees, the Lord assumes a form with attributes (TR
2.218.03). The Supreme Being, which is beyond birth and death, incarnates
in human form through a great soul on earth to satisfy the longings of
devotees who want to see Him and be in His personal presence. Lord
performs many ordinary, human, and also uncommon or controversial pastimes
just to please His devotees or to set things right. Ordinary human beings
cannot understand the reasons behind these pastimes and, therefore, should
not pass judgment on Lord's activities when He incarnates. Great
personalities and incarnations are sometimes known to be acting contrary to
the scriptural rules, just as a King has the freedom to break certain rules.
These acts are done for a very good purpose and with a reason beyond human
comprehension. One should neither criticize nor follow such acts.
God has granted us free will,
but He does not stand aside letting us to abuse the freedom and destroy world
order (Dharma). Whenever Adharma increases by the abuse of freedom and the
world gets in great trouble, He manifests to set things right. Saints and
sages also reincarnate by the will of Krishna as needed. Ramakrishna said that he would live in a subtle
body for three hundred years in the hearts and minds of his devotees. Yogananda said: So long as people in this world
are crying for help, I shall return to ply my boat and offer to take them to
heavenly shores. One
who truly understands My transcendental appearance and activities of
creation, maintenance, and dissolution, attains My Supreme Abode and is not
born again after leaving this body, O Arjuna. (4.09) One
develops love for Krishna by studying and listening to the transcendental
birth and sportive acts of the Lord as narrated by the saints and sages in
the scriptures. True understanding of the transcendental nature of Lords
form, His incarnation, and His activities, is the Self-knowledge that leads
to salvation. Many
have become free from attachment, fear, anger, and attained salvation by
taking refuge in Me, by becoming fully absorbed in My thoughts and by getting
purified by the fire of Self-knowledge. (4.10) With whatever motive people surrender
to Me, I fulfill their desires accordingly. People worship Me with different
motives, O Arjuna. (4.11) Lords nature is to reciprocate our love for Him.
God loves those who love him. Ask, and you will get; seek God, and you will
find. It is due to divine illusion (Maya) that most people seek temporary
material gains, such as health, wealth, and success, and not Self-knowledge
and devotion to His lotus feet. Those
who long for success in their work here on earth worship the celestial
controllers, Devas. Success in work comes quickly in this human world.
(4.12) No
one, including all Devas, and Brahma, has his or her own power. They all
derive their powers from the Supreme Being, ParaBrahma. In
prayer one asks the Lord's help in getting what one needs; in worship one
adores, glorifies, and thanks Him for what one has. One should first be aware
of and contemplate one's plight, feel helpless in getting out of the
difficulty, then seek divine help ---through prayer---in a state of
helplessness with intense faith. Lord will take the first step if you know
your plight and seek His help for transformation. Show yourself---open up,
confess ---to the Lord as you are in prayer;
be specific in what you ask; and cry for His help. All
prayers are answered, but prayers for the benefit of others are given first
priority. Lord actually knows our needs at all times and is simply waiting to
be asked for help due to our free will. Meditation is listening to God by
stilling the mind and assuming a receptive posture in order to hear Lord's
instructions, insights, and revelations. For example, embrace the attitude:
Thank You for answering my prayers and for all You have given me, but now
what do You want me to do with what You have given? Then, having said that,
be still and alert, and just try to listen. Pray so that you can talk to God
and tell Him how you are and what you have been doing. Meditate so that God
can effectively tell you what you are supposed to do. DIVISION
OF LABOR IS BASED ON THE APTITUDE
OF PEOPLE I created the four divisions
of human occupation based on the ability of people. Though I am the author of
this system of division of labor, one should know that I do nothing
(directly), and I am eternal. (See also 18.41) (4.13) Work
or Karma does not bind Me because I have no desire for the fruits of work.
One who fully knows Me thus (and practices this truth) is also not bound by
Karma. (4.14) All
works, including prayers, should be undertaken for a just cause, rather than
just for personal gain. The
ancient seekers of salvation also performed their duties without concern for
the fruits. Therefore, you should do your duty as the ancients did. (4.15) ATTACHED,
DETACHED, AND FORBIDDEN
ACTION Even the wise are confused about what
is action and what is inaction. Therefore, I shall clearly explain what is
action, knowing which you shall be liberated from the evil (of birth and
death). (4.16) The
true nature of action is very difficult to understand. Therefore, one should
know the nature of attached action, the nature of detached action, and also
the nature of forbidden action. (4.17) Attached
action is selfish work, done in the mode of passion that produces Karmic
bondage and leads to transmigration. Detached action is unselfish work, done
in the mode of goodness that leads to salvation. Detached action is
considered to be inaction because from the Karmic viewpoint, it is as if no
action was performed. Action forbidden by the scriptures, done in the mode of
ignorance, is harmful to both the doer and society. It creates misfortunes
here and hereafter. A
KARMA-YOGI IS NOT SUBJECT TO THE
KARMIC LAWS One who sees inaction in
action and action in inaction, is a wise person. Such a person is a yogi and
has accomplished everything. (See also 3.05, 3.27, 5.08 and 13.29) (4.18) All
acts are the acts of Eternal Beings (Brahmas) Divine Light
(BrahmaJyoti), the inactively active actor. The wise perceive the inactive,
infinite, and invisible reservoir of potential energy of the Supreme as the
ultimate source of all visible kinetic energy in the cosmos, just as
invisible electricity runs a fan. The urge and power to do action come from
the Supreme Being. Therefore, one should spiritualize all work by perceiving
that one does nothing at all and everything is done by the energy of the
Supreme Being, using us only as an instrument. One
whose desires have become selfless by being roasted in the fire of
Self-realization, is called a sage by the wise. (4.19) One
who has abandoned attachment to the fruits of work and remains ever content
and dependent on no one (but Krishna), such a person, though engaged in
activity, does nothing at all (and incurs no Karmic reaction). (4.20) One
who is free from desires, whose mind and senses are under control, and who
has renounced all ownership, does not incur sin---the Karmic reaction---by
doing bodily action. (4.21) A
KarmaYogi---who is content with whatever gain comes naturally by His will,
who is unaffected by pairs of opposites, and free from envy, tranquil in
success and failure---is not bound by Karma. (4.22) All
Karmic bonds of a KarmaYogi---who is free from attachment, whose mind is
fixed in Self-knowledge, and who does work as a service to the
Lord---dissolve away. (4.23) The
divine Spirit (Brahma or Eternal Being) has become everything. Divinity
(Brahma, Self or Spirit) shall be realized by one who contemplates
everything as a manifestation and an act of Brahma. (Also see 9.16) (4.24) Life
itself is an ever-burning fire where sacrificial ceremony is going on
constantly. Every action must be thought of as a holy sacrifice, a holy act.
Everything is not the Eternal Being (Brahma), but Brahma is the root or basis
of everything. One attains salvation and becomes one with Brahma, without
losing ones identity, when one perceives Brahma in every action, perceives
the things one uses as a transformation of Brahma, and realizes that the very
process of all action is also Brahma. Thus salvation or Mukti is not the
destruction of individual soul (Jeeva), but the realization of ones
true nature that Jeeva is like Brahma. DIFFERENT
TYPES OF SPIRITUAL PRACTICES Some yogis perform the service of
worship to celestial controllers (Devas), while others offer sacrifice of
selfless service to the fire of the Eternal Being. (4.25) Some
offer their hearing and other senses as sacrifice in the fires of restraint;
others offer sound and other objects of the senses (as sacrifice) in the fires
of the senses. (4.26) Others
offer all the functions of the senses and the functions of the five
bioimpulses (life forces, Prānas) as sacrifice in the fire of self-restraint
that is kindled by Self-knowledge. (4.27) Others
offer their wealth, their austerity, and their practice of yoga as sacrifice,
while the ascetics with strict vows offer their study of scriptures and
knowledge as sacrifice. (4.28) Some are engaged in controlling the
breathing process by breathing in (Prāna), then stopping the breath
for a while (called in-Kumbhak) before breathing out (Apāna) and then stopping the breath after breathing out
(called out-Kumbhak) using yogic breathing techniques. (4.29) Deep spiritual meaning and interpretation
of the practical yogic techniques mentioned in verses 4.29, 4.30, 5.27, 6.13,
8.10, 8.12, 8.13, 8.24, and 8.25 cannot be explained here. They should be
acquired from a qualified teacher and practiced under supervision to avoid hidden dangers of meditation. The
breathing process can be slowed down by: (1) watching the breath going in and
coming out as one watches the ocean waves going up and down, (2) practicing
of diaphragmatic (or deep yogic) breathing, and (3) using yogic techniques
and KriyaYoga. The aim of yogic practice is to achieve the superconscious or
breathless state of trance by gradually mastering the breathing process. Others restrict their diet and reach the
breathless state of trance by concentrating on the
breath. All
these people are performing
sacrifices, and their minds become purified by the sacrifice or the
spiritual practice. (4.30) Those
who perform selfless service obtain the nectar of Self-knowledge as a result
of their sacrifice and attain the Supreme Being. O Arjuna, if even this world
is not a peaceful place for the non-sacrificer, how can the other world be? (See also 4.38,
and 5.06). (4.31) Many
types of spiritual disciplines are described in the Vedas. Know that all of
them are the action of body, mind, and senses prompted by the forces of
Nature. Understanding this, one shall attain Nirvana or salvation. (See also
3.14) (4.32) In
order to attain salvation, spiritual discipline or sacrifice should be
performed as a duty without any attachment and with full understanding that
oneself is not the doer. The acquisition and
propagation of Self-knowledge are superior to any material gain or gift, O
Arjuna. Because Self-knowledge (and devotion) are the goal of all spiritual
practices. (4.33) Acquire this transcendental knowledge from a
Self-realized master by humble reverence, by sincere inquiry, and by
service. The empowered ones, who have realized the Truth, will give you this
knowledge. (4.34) Contact
with great souls who have realized the truth is very helpful. Reading scriptures,
giving charity, and doing spiritual practices alone may not give
God-realization. Only a God-realized soul can awaken and kindle another soul.
But no guru can give a secret formula for Self-realization without His
grace. The Vedas say: One who knows the land gives direction to the one who
does not know and asks (RV 9.70.09).
It is also said that Self-realization is a pathless land, it comes at the
right time by the grace of God, and not by personal effort alone. But, one
must perform spiritual practices very sincerely. The
Vedas prohibit the sale of God in any form. They say: O mighty Lord of
countless wealth, I will not sell thee for any price (RV 8.01.05). The role of a guru is that of a
guide and a giver, not of a taker. Before accepting a human guru, one must
first have---or develop---full faith in the guru and leave the gurus
human frailties out of consideration, take the pearls of wisdom and throw
away the oyster shells. If this is not possible, it should be remembered that
the word guru also means the light of Self-knowledge that dispels
ignorance and delusion; and the light comes, automatically, from the Supreme
Being, the internal guru, when ones mind is purified by selfless
service, spiritual practice, and surrender. There
are four categories of gurus: (1) A false guru, (2) Guru, (3) Self realized
guru, and (4) The Divine guru. In this age too many false gurus are coming to
teach or just give a mantra for a price. These false gurus are the merchants
of mantra. They take money from disciples to fulfill their personal material
needs without giving the true knowledge of the Supreme Being. Saint
Tulasidasa said that a guru who takes money from disciples and does not
remove their ignorance, goes to hell (TR 7.98.04). A guru is one who imparts
true knowledge and complete understanding of the Absolute and the temporal. A
Self realized guru is a Self-realized master mentioned in this verse here. A
Self realized guru helps the devotee maintain God-consciousness all the time
by his or her own vested spiritual power. God is the Divine guru. When
the mind and intellect are purified, Supreme Lord, the divine guru, reflects
Himself in the inner psyche of a devotee and sends a guru or a realized guru
to him or her. A real guru is a giver. He never asks any money or a fee from
a disciple because he depends on God only. A real guru would not ask anything
from a disciple for personal or even for organizational gain. However, a
disciple is obliged to do the best he or she can to help the cause of the guru.
It is said that one should not accept any fee from a pupil without giving
full instruction and understanding of the Absolute, divine kinetic energy
(Maya), temporal material Nature, and the living entity (BrU 4.01.02). The
Spirit within us is the divine guru. Outside teachers only help us in the
beginning of the spiritual journey. Our own intellect---when purified by
selfless service, prayer, meditation, worship, silent chanting of Lords
name, congregational chanting of holy names, and scriptural study---becomes
the best channel and guide for the flow of divine knowledge (See also Gita
4.38, and 13.22). The Divine Being within all of us is the real guru, and one
must learn how to tune in with Him. It is said that there is no greater guru
than ones own pure mind. A pure mind becomes a spiritual guide and the
inner divine guru leading to a real guru and Self-realization. This is
expressed by the common saying that the guru comes to a person when he or she
is ready. The word guru also means vast and is used to describe
the Supreme Being---the divine guru and internal guide. The
wise spiritual master disapproves the idea of blind personal service, or the
guru cult, which is so common in India. A Self-realized (SR) master says that
God only is the guru, and all are His disciples. A disciple should be like a
bee seeking honey from flowers. If the bee does not get honey from one
flower, it immediately goes to another flower and stays at that flower as
long as it gets the nectar. Idolization and blind worship of a human guru
may become a stumbling block in spiritual progress and is harmful to both the
disciple and the guru. After
knowing the transcendental science, O Arjuna, you shall not again become
deluded like this. With this eye of knowledge you shall see all in your own
Self and thus within Me, the Supreme Self. (See also 6.29, 6.30, 11.07,
11.13) (4.35) The
same life-force of the Supreme Being reflects in all living beings to support
and activate them. Therefore, we are all part and parcel of the cosmic energy
of Brahma, the Self, and connected with each other. At the dawn of
enlightenment, one merges with the Absolute (Gita 18.55), and all diversities
appear as nothing but the expansion of the higher Self. Even
if one is the most sinful of all sinners, one shall cross over the river of
sin by the raft of Self-knowledge. (4.36) The
fire of Self-knowledge reduces all bonds of Karma to ashes, O Arjuna, like
the blazing fire reduces wood to ashes. (4.37) Know
the Truth, and Truth shall make you free from bondage. The fire of
Self-knowledge burns all accumulated (Sanchita) Karma or the total Cosmic
debt---the root cause of the souls transmigration---just as fire
instantly burns a mountain of cotton. The present action does not produce any
new Karma (Kriyāmāna Karma) because the wise know that
all work is done by the forces of nature, and we are not the doer. Thus, when
Self-knowledge dawns, only a part of the accumulated Karma, known as fate (Prārabdha) that is responsible for the
present birth, has to be exhausted before freedom from transmigration is
attained by an enlightened person. The
physical body and mind generate new Karma. The causal body is the outermost
body that covers the Self. The causal body is the warehouse storage for the
accumulated Karma. Karmas are projected from causal body into the subtle body
and then into the physical body as fate for dissipation. Karma produces body,
and body generates new Karma. Thus, the cycle of birth and death continues
indefinitely. Only selfless service can break this cycle, and selfless
service is not possible without Self-knowledge. Thus, transcendental
knowledge breaks the bonds of Karma and leads to salvation. This knowledge
does not manifest to a sinful person---or to any person whose time to receive
the spiritual knowledge has not come. Loss
and gain, life and death, fame and infamy lie in the hands of ones
Karma. Fate is all-powerful. This being so, one should neither be angry nor
blame anybody (TR 2.171.01). People know virtue and vice, but ones
choice is ordained by fate or Karmic footprints because the mind and
intellect are controlled by fate. When success does not come in spite of
best efforts, it may be concluded that fate precedes endeavor. SELF-KNOWLEDGE
IS UTOMATICALLY REVEALED
TO A KARMA-YOGI Truly, there is no purifier in
this world like the true knowledge of the Supreme Being. One discovers this
knowledge within, naturally, in due course of time (when one's mind is
purified by any sincere spiritual practice(s)). (See also 4.31, 5.06, and
18.78). (4.38) The
intense fire of devotion to God burns all Karma and purifies and illuminates
the mind and intellect just as sunlight illumines the earth (BP 11.03.40).
Selfless service should be performed to the best of ones ability until
purity of mind is attained (DB 7.34.15). True knowledge of the Self is
automatically reflected in a pure consciousness (Chitta). KarmaYoga cleanses
the dirt of selfishness from the mind and prepares it to receive
Self-knowledge. Selfless service (KarmaYoga) and Self-knowledge are thus the
two wings to take one to salvation. One
who has faith in God, is sincere in yogic practice, and has control over the
mind and senses, gains this transcendental knowledge. Having gained this
knowledge, one quickly attains supreme peace or liberation. (4.39) The
fires of mental grief and sorrows, born of attachment, can be completely
extinguished by the water of Self-knowledge (MB 3.02.26). There is no basis for right
thought and action without Self-knowledge. The
irrational, the faithless, and the disbeliever (atheist) perish (or
transmigrate). There is neither this world nor the world beyond nor happiness
for a disbeliever. (4.40) BOTH
TRANSCENDENTAL KNOWLEDGE AND KARMA-YOGA
ARE NEEDED Work does not bind a Self-conscious
person who has renounced work---by renouncing the fruits of work---through
KarmaYoga and whose confusion (with regard to
body and Spirit) is completely destroyed by Self-knowledge, O Arjuna.
(4.41) Therefore,
cut the ignorance-born confusion (with regard to body and Spirit) by the
sword of Self-knowledge, resort to KarmaYoga, and get up for the war, O
Arjuna. (4.42) Thus ends Chapter 4 Go To Chapter >> [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [18] CHAPTER 5 Arjuna asked: O Krishna, You praise
the path of transcendental knowledge, and also the path of selfless service
(KarmaYoga). Tell me, definitely, which one is the better of the two
paths? (See also 5.05) (5.01) Renunciation
means complete renouncement of doership, ownership, and motive behind an
action, not the renunciation of work or worldly objects. Renunciation comes
only after the dawn of Self-knowledge. Therefore, the words
renunciation and Self-knowledge are used
interchangeably in the Gita. Renunciation is considered the goal of life.
Selfless service (Sevā, KarmaYoga) and Self-knowledge are the necessary
means to achieve the goal. True renunciation is attaching all action and
possession---including body, mind, and thought---to the service of the
Supreme. Lord
Krishna said: The path of Self-knowledge and the path of selfless service
both lead to the supreme goal. But of the two, the path of selfless service
is superior to path of Self-knowledge (because it is easier to practice for
the beginners). (5.02) A
person should be considered a true renunciant who has neither attachment nor
aversion for anything. One is easily liberated from Karmic bondage by
becoming free from the pairs of opposites such as attachment and aversion.
(5.03) BOTH PATHS LEAD TO THE SUPREME The ignorant---not the wise---consider the path of
Self-knowledge and the path of selfless service (KarmaYoga) as different from
each other. The person who has truly mastered one, gets the benefits of both.
(5.04) Whatever goal a renunciant reaches, a KarmaYogi
also reaches the same goal. Therefore, one who sees the path of renunciation
and the path of unselfish work as the same, really sees. (See also 6.01 and
6.02) (5.05) But
true renunciation (the renunciation of doership and ownership), O Arjuna, is
difficult to attain without KarmaYoga. A sage equipped with KarmaYoga quickly
attains Nirvana. (See also 4.31, 4.38, 5.08) (5.06) Selfless
service (KarmaYoga) provides the preparation, discipline, and purification
necessary for renunciation. Self-knowledge is the upper limit of KarmaYoga,
and renunciation of doership and ownership is the upper limit of
Self-knowledge. A
KarmaYogi, whose mind is pure, whose mind and senses are under control, and
who sees one and the same Spirit in all beings, is not bound by Karma, though
engaged in work. (5.07) A
TRANSCENDENTALIST DOES NOT CONSIDER ONESELF
AS THE DOER The wise who know the truth think:
"I do nothing at all. In seeing, hearing, touching, smelling,
eating, walking, sleeping, breathing, speaking, giving, taking, as well as
opening and closing the eyes; the wise believe that only the senses are
operating upon their objects. (See also 3.27, 13.29, and 14.19) (5.08-09) Senses
need not be subdued if the activities of the senses are spiritualized by
perceiving that all work, good or bad, is done by the powers of God. One who does all work as an
offering to God---abandoning attachment to results---remains untouched by
Karmic reaction or sin, just as a lotus leaf never gets wet by water. (5.10) A
KarmaYogi does not work with selfish motives and therefore does not incur any
sin. Selfless service is always sinless. Selfishness is the mother of sin.
One becomes happy, peaceful, purified, and enlightened by performing one's
prescribed duties as an offering to God while remaining detached inwardly. The
KarmaYogis perform action---without attachment---with their body, mind,
intellect, and senses only for the purification of their mind and intellect.
(5.11) A
KarmaYogi attains Supreme peace by abandoning attachment to the fruits of
work, while others who are attached to the fruits of work become bound by
work with a personal motive. (5.12) A person, who has completely renounced
the attachment to the fruits of all work from his or her mind, dwells happily
in the City of Nine Gates, neither performing nor directing action. (5.13) The
human body has been called the City of Nine Gates (or openings) in the
scriptures. The nine openings are: Two openings each for the eyes, ears, and
nose; and one each for the mouth, anus, and urethra. The Lord of all beings
and the universe who resides in this city along with the individual soul or
the living entity (Jiva) is called the Spiritual Being (Purusha) performing
and directing all action. (See also 13.22) The
Lord neither creates the urge for action nor the feeling of doership nor the
attachment to the results of action in people. The powers of material Nature
do all these. (5.14) The
Lord does not take responsibility for the good or evil deeds of anybody. The
veil of ignorance covers Self-knowledge; thereby people become deluded and do
evil deeds. (5.15) God
does not punish or reward anybody. We ourselves do this by the misuse or the
right use of our own power of reasoning and free will. Bad things happen to
good people to make them better. Transcendental
knowledge destroys the ignorance of the Self and reveals the Supreme Being,
just as the sun reveals the beauty of objects of the world. (5.16) Persons
whose mind and intellect are totally merged in the Eternal Being, who are
firmly devoted to the Supreme, who have God as their supreme goal and sole
refuge, and whose impurities are destroyed by the knowledge of the Self, do
not take birth again. (5.17) ENLIGHTENED
PERSON An enlightened person---by
perceiving God in all---looks at a learned person, an outcast, even a cow, an
elephant, or a dog with an equal eye. (See also 6.29) (5.18) Just
as a person does not consider parts of the body, such as arms and legs,
different from the body itself, similarly a Self-realized person does not
consider any living entity different from all pervading Eternal Being (BP
4.07.53). Such a person sees God everywhere, in everything, and in every
being. After discovering the metaphysical truth, one looks at everything with
reverence, compassion, and kindness because everything in the material world
is part and parcel of the cosmic body of Lord Vishnu. Everything
has been accomplished in this very life by one whose mind is set in equality.
Such a person has realized the Supreme Being because the Supreme Being is
flawless and impartial. (See also 18.55) (5.19) To
have a feeling of equality for everybody is the greatest worship of God (BP
7.08.10). Those who do not have such a feeling discriminate. Therefore, the
victims of injustice and discrimination should feel sorry for the
discriminator and pray to the Lord for a change of the discriminators
heart rather than get upset, angry, or vengeful. One
who neither rejoices on obtaining what is pleasant nor grieves on obtaining
the unpleasant, who has a steady mind, who is undeluded, and who is a knower
of the Supreme Being---such a person eternally abides with the Supreme Being.
(5.20) Such
a person who is in union with the Supreme Being becomes unattached to
external sensual pleasures by discovering the joy of the Self (through
contemplation) and enjoys transcendental bliss. (5.21) Sensual
pleasures are, in fact, the source of misery (in the end) and have a beginning
and an end. Therefore, the wise, O Arjuna, do not rejoice in sensual pleasures.
(See also 18.38) (5.22) The
wise constantly reflect on the futility of sensual pleasures that inevitably
become the cause of misery; therefore, they do not become victims of sensual
cravings. One
who is able to withstand the impulses of lust and anger before death is a
yogi and a happy person. (5.23) One
who finds happiness with the Supreme Being, who rejoices with the Supreme
Being within, and who is illuminated by Self-knowledge---such a yogi attains
Nirvana and goes to the Supreme Being. (5.24) Seers
whose sins (or imperfections) are destroyed, whose doubts about the existence
of the Universal Self have been dispelled by Self-knowledge, whose minds are
disciplined, and who are engaged in the welfare of all beings, attain the
Supreme Being. (5.25) Those
who are free from lust and anger, who have subdued the mind and senses, and
who have realized the existence of the Self, easily attain Nirvana. (5.26) THE
THIRD PATH--THE PATH OF MEDITATION AND
CONTEMPLATION A sage is, in truth, liberated by
renouncing all enjoyments, focusing
the eyes and the mind between the eye-brows, equalizing the breath moving
through the nostrils by using yogic techniques, keeping the senses, mind, and
intellect under control, having salvation as the prime goal, and by becoming
free from lust, anger, and fear. (5.27-28) The
invisible astral channels of flow of energy in the human body are called
Nadis. When the cosmic currents---flowing through Nadis in the astral spinal
cord---are separated by the opening of the main Sushumna Nadi by the practice
of yogic techniques, breath flows through both nostrils with equal pressure;
the mind calms down; and the field is prepared for deep meditation leading to
trance. One
attains everlasting peace by knowing Me, the Supreme Being, as the enjoyer of
sacrifices and austerities, as the great Lord of the entire universe, and as
the friend of all beings. (5.29) Go To Chapter >> [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [18] PATH OF MEDITATION || ||Chapter06-Audio|| Lord Krishna said:
One who does not perform the prescribed duty just to enjoy its fruit is both
a renunciant and a KarmaYogi. One does not become a renunciant merely by not
lighting the fire, and one does not become a yogi merely by abstaining from
work. (6.01) O
Arjuna, renunciation (Samnyasa) is the same as KarmaYoga because, one does
not become a KarmaYogi who has not renounced personal motive behind an
action. (See also 5.01, 5.05, 6.01, and 18.02) (6.02) For the wise, who seek to attain yoga of
meditation or the equanimity of mind, KarmaYoga is said to be the means. For
one who has attained yoga, equanimity becomes the means of Self-realization.
A person is said to have attained yogic perfection when he or she has no
desire for sensual pleasures or attachment to the fruits of work and has
renounced all personal motives. (6.03-04) Yogic
perfection can be achieved only when one does all activities just to please
the Supreme Lord Krishna in the spirit of total surrender. KarmaYoga or
selfless service produces tranquility of mind. When one performs action as a
matter of duty without any motive, the mind is not disturbed by the fear of
failure; it becomes tranquil, and one attains yogic perfection through
meditation. The equanimity of mind necessary for Self-realization comes only
after giving up all motives and desires. Selfishness is the root cause of
other impure desires in the mind. The desireless mind becomes peaceful. Thus
KarmaYoga is recommended to persons desiring success in yoga of meditation.
Perfection in meditation results in control over the senses, bringing forth
tranquility of mind that ultimately leads to God-realization. MIND IS
THE BEST FRIEND AS WELL AS THE
WORST ENEMY One must elevate---and not
degrade---oneself by ones own mind. The mind alone is ones
friend, as well as ones enemy. The mind is the friend of those who have
control over it, and the mind acts like an enemy for those who do not control
it. (6.05-06) There
is no enemy other than an uncontrolled mind in this world (BP 7.08.10).
Therefore, one should first try to control and conquer this enemy by regular
practice of meditation with a firm determination and effort. All spiritual
practices are aimed towards the conquest of the mind. Guru
Nanak said:
Master the mind, and you master the world. Sage Patanjali defines
yoga as control over the activities (or the thought waves, Chitta Vritti) of
mind and intellect (PYS 1.02). Firm control of the mind and senses is known
as yoga (KaU 6.11). Control of the mind and senses is called austerity and
yoga (MB 3.209.53). The purpose of
meditation is to control the mind so that one can focus on God and live
according to His instructions and will. The mind of a yogi is under control;
a yogi is not under the control of the mind. Samkhya definition of meditation
is effortless control of extrovert tendency of mind going towards sense
objects and making it introvert by tuning it with the Supreme. A one-pointed,
relaxed, introvert mind of a yogi is the most powerful and creative mind---it
can do anything. The
mind, indeed, is the cause of bondage as well as liberation of the living
entity. The mind becomes the cause of bondage when controlled by modes of
material Nature, and the same mind, when attached to the Supreme, becomes
the cause of salvation (BP 3.25.15). The mind alone is the cause of salvation
as well as bondage of human beings. The mind becomes the cause of bondage
when controlled by sense objects, and it becomes the cause of salvation when
controlled by the intellect (VP 6.07.28). Absolute control over mind and
senses is a prerequisite for any spiritual practice for Self-realization. One
who has not become the master of the senses cannot progress towards the goal
of Self-realization. Therefore, after establishing control over the
activities of the mind, one should take the mind away from the enjoyment of
sensual pleasures and fix it on God. When the mind is disengaged from sense
pleasures and engaged with God, sense impulses become ineffective because the
senses obtain their power from the mind. The mind is the ruler of the other
five senses. One who becomes master of the mind becomes master of all the
senses. One
who has control over the lower self---the mind and senses---is tranquil in
heat and cold, in pleasure and pain, in honor and dishonor, and remains ever
steadfast with the supreme Self. (6.07) One
can realize God only when the mind becomes tranquil and completely free from
desires and dualities, such as pain and pleasure. However, people are rarely
completely free from desires and duality. But one can become free from the
bonds of desire and duality if one uses the mind and senses in the service of
the Lord. They who master their mind get the spiritual wealth of knowledge
and bliss. Self can only be realized when the lake of the mind becomes still,
just as the reflection of the moon is seen in a lake when the water is still.
(See also 2.70) A
person is called yogi who has both Self-knowledge and Self-realization, who
is tranquil, who has control over the mind and senses, and to whom a clod, a
stone, and gold are the same. (6.08) A
person is considered superior who is impartial toward companions, friends,
enemies, neutrals, arbiters, haters, relatives, saints, and sinners. (6.09) A yogi, seated in solitude, should
constantly contemplate the Supreme Being only; after bringing the mind and
senses under control and becoming free from desires and proprietorship.
(6.10) The
place of meditation should have the serenity, solitude, and spiritual
atmosphere of odor-free, noise-free, and light-free caves of the Himalayas.
Massive, gorgeous buildings with exquisite marble figures of celestial
controllers are not enough. These often come at the expense of spirituality
and help religious commerce only. The
eight steps of meditation based on Patanjalis YogaSutras (PYS 2.29)
are: (1) Moral restraints, (2) Regulative principles, (3) Right posture and
yogic exercises, (4) Yogic breathing, (5) Sense withdrawal, (6) Concentration,
(7) Meditation, and (8) Trance or superconscious state of mind. One
must follow these eight steps, one by one, under proper guidance to make
progress in meditation. Use of breathing and concentration techniques without
necessary purification of the mind and without sublimation of feelings and
desires by moral conduct and spiritual discipline (See 16.24) may lead to a
dangerous, neurotic state of mind. Patanjali says: The sitting posture for
meditation should be stable, relaxed, and comfortable for the
individuals physical body (PYS 2.46). Yogic
breathing is not the forcible---and often harmful---retention of breath in
the lungs as is commonly misunderstood and wrongly practiced. Patanjali
defines it as control of the Prana ---the bioimpulses or the astral life
forces---that cause the breathing process (PYS 2.49). It is a gradual
process of bringing under control or slowing down---by using standard yogic
techniques, such as yogic postures, breathing exercises, locks, and
gestures---the bioimpulses that activate the motor and sensory nerves that
regulate breathing, and over which we normally have no control. When
the body is supercharged by the huge reservoir of omnipresent cosmic current
flowing through the medulla oblongata, the need for breathing is reduced or
eliminated and the yogi reaches the breathless state of trance, the last
milestone of the spiritual journey. The Upanishad says: No mortal ever lives
by breathing oxygen in the air alone. Mortals depend on something else (KaU
5.05). One does not live by food, water, and air alone, but by the cosmic energy
that comes from God. The cord of breath ties the living entity (soul) to the
body-mind complex. A yogi unties the soul from the body and ties it with the
Supersoul during the breathless state of trance. The
withdrawal of the senses from the sense-objects is a major obstacle in the
attainment of the goal of a yogi. When sense withdrawal has been
accomplished, concentration, meditation, and Samadhi become very easy to
master. The mind should be controlled and trained to follow the intellect
rather than let it be drawn towards and controlled by gross sense objects,
such as hearing, touch, sight, taste, and smell. The mind is restless by
nature. Watching the natural flow of breath coming in and going out, and
alternate breathing help to make the mind steady. The
two most common techniques of sense withdrawal are these: (1) Focus your
full attention on the point between the eyebrows. Perceive and expand a
sphere of white, rotating light there, (2) Mentally chant a mantra or any
holy name of the Lord as quickly as possible for a long time and let the mind
get completely absorbed into the sound of mental chanting until you do not
hear the ticking sound of a nearby clock. The speed and loudness of mental
chanting should be increased with the restlessness of the mind, and vice
versa. In meditation, one may tap the power of subconscious mind to achieve a
noble desired goal in life. Concentration
on a particular part of a deity, on the sound of a mantra, on the flow of
breath, on various energy centers in the body, on the mid-brows, on the tip
of the nose, or on an imaginary white light of God inside the heart, stills the mind and
stops it from wandering. One
should sit on his or her own firm seat that is neither too high nor too low,
covered with grass, a deerskin, and a cloth, one over the other, in a clean
spot. Sitting there in a comfortable position and concentrating the mind on
God, controlling the thoughts and the activities of the senses, one should
practice meditation to purify the mind and senses. (6.11-12) A
yogi should contemplate any beautiful form of God until the form becomes ever
present in the mind. Short meditation with full concentration is better than
long meditation without concentration. Fixing the mind on a single object of
contemplation for twelve (12) seconds, two and one-half (2.5) minutes, and
half an hour is known as concentration, meditation, and trance, respectively.
Meditation and trance are the spontaneous result of concentration.
Meditation occurs when the mind stops oscillating off the point of
concentration. In
the lower stage of trance (Savikalpa Samādhi), the mind becomes so centered on
a particular part of the deity---such as the face or the feet---that it
forgets everything. This is like a dream in a wakeful state where one remains
aware of ones mind, thoughts, and the surroundings. In the highest
stage of trance (Nirvikalpa Samādhi), the body becomes still and motionless,
and the mind experiences various aspects of the Truth. The mind permanently
loses its individual identity, the ego, and becomes one with the cosmic
mind. The superconscious state of mind is the
highest stage of trance. In this state of mind, the normal human consciousness
becomes connected to (or overpowered by) cosmic consciousness; one reaches a
thoughtless, pulseless, and breathless state and does not feel anything
except peace, joy, and supreme bliss. In the highest state of trance, the
energy center (Chakra) on the top of the head opens up; the mind is merged
into the infinite; and there is no mind or thought, but only the feeling of
His transcendental existence, awareness, and bliss. A person who reaches this
state is called a sage. Attaining
the blissful state of trance seems difficult for most people. Muniji gives a
simple method. He says: When you are immersed in Him and His work is flowing
through you, you become ever happy, ever joyful, and ever blissful.
Lord Krishna
in Meditation
One
should sit by holding the waist, spine, chest, neck, and head erect,
motionless and steady; fix the eyes and the mind steadily on the front of the
nostril without looking around; make your mind serene and fearless; practice
celibacy; have the mind under control; think of Me, and have Me as the
supreme goal. (See also 4.29, 5.27, 8.10, and 8.12) (6.13-14) My
Kriya Guru, Swami Hariharananda, suggests keeping pinpointed attention
penetrating four inches deep between the eyebrows near the master
gland---the pituitary. Fixing the gaze on the nose tip is one of the
gestures of KriyaYoga recommended by Swami Sivananda to awaken the Kundalini
power located at the base of the spine. After a little practice each day,
the eyes will become accustomed and slightly convergent and see the two sides
of the nose. As you gaze at the nose tip, concentrate on the movement of
breath through the nostrils. After ten minutes, close your eyes and look
into the dark space in front of your closed eyes. If you see a light,
concentrate on it because this light can completely absorb your
consciousness and lead you to trance according to yogic scriptures. The
beginner should first practice fixing the gaze at the mid-brows, as
mentioned in verse 5.27, or at the cerebrum, as hinted in verse 8.12, before
learning to fix the gaze on the tip of the nose. The help of a teacher and
use of a mantra is highly recommended. Celibacy
helps to still the mind and awaken the dormant Kundalini. Celibacy and
certain breathing exercises cleanse the subtle body. The subtle body is
nourished by seminal and ovarian energy, just as the gross body needs food
for nourishment. Sarada Ma warned her disciples not to be
intimate with persons of the opposite gender even if God came in that form.
The role of celibacy in spiritual life is overlooked in the West because it
is not an easy task for most people. The individual should choose the right
life partner for a successful spiritual journey if celibacy is not possible.
It is very dangerous to force celibacy on oneself or disciples who are not
ready for it. The scripture says: Just as a King, protected by castle walls,
wins over the enemy, similarly those who want victory over the mind and
senses should try to subdue them by living as a householder (BP 5.01.18). Sublimation
of the sex impulse precedes enlightenment (AV 11.05.05). One sense organ, attached to
its object, can drain the intellect, just as one hole in a water pot can
empty the water (MS 2.99). One commits sin by engaging senses to sense
objects and obtains yogic powers by controlling the senses (MS 2.93).
Transmutation of the life force of procreative energy leads to yoga. It is
difficult but possible to transcend sex by beholding the presence of the
divine in the body of all human beings and mentally bowing down to them. Thus,
by always practicing to keep the mind fixed on Me, the yogi whose mind is
subdued attains the Supreme peace of Nirvana and unites with Me. (6.15) This
yoga is not possible, O Arjuna, for one who eats too much or who does not eat
at all, who sleeps too much or too little. (6.16) The
yoga of meditation destroys all sorrow for the one who is moderate in eating,
recreation, working, sleeping, and waking. (6.17) The
Gita teaches that extremes should be avoided at all costs in all spheres of
life. This moderation of the Gita was eulogized by Lord Buddha who called it the middle path, the
right way, or the noble path. A healthy mind and body are required for
successful performance of any spiritual practice. Therefore, it is required
that a yogi should regulate his daily bodily functions, such as eating,
sleeping, bathing, resting and recreation. Those who eat too much or too
little may become sick or fragile. It is recommended to fill half of the
stomach with food, one fourth with water, and leave the rest empty for air.
If one sleeps more than six hours, one's lethargy, passion, and bile may
increase. A yogi should avoid extreme indulgence in uncontrolled desires as
well as the opposite extreme of yogic discipline---the torturing of the body
and mind. A
person is said to have achieved yoga, union with the Self, when the perfectly
disciplined mind becomes free from all desires and gets completely united
with the Source in God consciousness. (6.18) The
lamp (of mind) in a spot sheltered (by wall of the Self) from the wind (of
desire) does not flicker. This simile is used for the subdued mind of a yogi
absorbed in Self-consciousness. (6.19) The
sign of yogic perfection is that the mind remains always undisturbed like the
flame of a lamp in a windless place. When
the mind, disciplined by yogic practice, becomes steady and quiet, one
becomes content with the Self by beholding the Self (everywhere and in everything)
with purified intellect. (6.20) The
self is present in all living beings as fire is present in wood. Friction
makes the presence of fire in the wood visible to the eyes, similarly
meditation makes the Self, residing in the body, perceivable (MB 12.210.42). A psychophysical transformation
(or the superconscious state) of mind in trance is necessary for God-realization.
Each of us has access to the superconscious mind that is not limited by time
and space. One
cannot comprehend the Infinite by reason. Reason is powerless to grasp the
nature of the beginningless Absolute. The highest faculty is not reasoning
but intuition, the comprehension of knowledge coming from the Self and not
from the fallible senses or reasoning. Self can be perceived by the intuitive
experience in the highest state of trance or by any other means. Yogananda said: Meditation can enlarge the
magic cup of intuition to hold the ocean of infinite wisdom. One
feels infinite bliss that is perceivable only through the intellect, and is
beyond reach of the senses. After realizing the Absolute Reality, one is
never separated from it. (6.21) After
Self-realization (SR), one does not regard any other gain superior to SR.
Established in SR, one is not moved even by the greatest calamity. (6.22) The
state of severance from union with sorrow is called yoga. This yoga should be
practiced with firm determination, and without any mental reservation. (6.23) Yoga
is attained after long, constant, vigorous practice of meditation (or any
other Sādhanā) with firm faith (PYS 1.14). One
gradually attains tranquility of mind by totally abandoning all desires,
completely restraining the senses by the intellect, and keeping the mind
fully absorbed in Self-perception by means of a well-trained and purified
intellect and thinking of nothing else. (6.24-25) When
the mind is freed with the help of spiritual practices from the impurities of
lust and greed born out of the feeling of I, me, and my, it remains
tranquil in material happiness and distress (BP 3.25.16). Wherever
this restless and unsteady mind wanders (during meditation), one should bring
it back under the control of Self-awareness. (6.26) The
mind plays tricks to wander and roam in the world of sensuality. The
meditator should keep the mind fixed on the Self by always pondering that one
is the soul, not the body. Just watch and laugh at the wanderings of the mind
and gently bring it back under the supervision and control of the intellect and
Self-awareness. The
natural tendency of the mind is to wander. We know from personal experience
that the mind is very difficult to control. To control the mind is an
impossible task like controlling the wind. The human mind can be subdued by
any sincere spiritual practice such as meditation and detachment (Gita
6.34-35). Most commentators, however, have stated that the mind should be
restrained and brought back under the control of the Self when it starts to
wander during meditation. We know that restraining the mind is like
restraining the wind. Atmā
is considered superior to the body, senses, mind, and the intellect. (Gita
3.42). Thus we can use the awareness of the Atmā to subdue the mind.
Swami Vishvas has developed a meditation technique based on a slightly
different interpretation of verse 6.26. This Method of meditation, based on
the theory: Never let the mind wander unsupervised, is described below: Assume
the meditative posture given in verse 6.13. It is a very good practice,
before starting any work, to invoke the grace of the personal god of your
choice that you believe in. Lord Ganesha, Lord Krishna or ones guru
should be also invoked by Hindus. The
main aim of meditation, or any spiritual practice, is to get oneself out of
the outer world and its activities, start the journey within, and become an
introvert. Always keep in mind that you are not the body nor the mind nor the
intellect, but Self (Atmā) that is separate and superior to the
body-mind-ego (BME) complex. Detach your Self from the BME and make the Self
a witness during meditation. Withdraw your mind from the outside world and
fix your gaze at any one center of your choice (pituitary gland, the sixth
Chakra, front of the nostrils, the heart center, or the naval center) where
you feel most comfortable. Witness the activities of the mind without
becoming judgmental ---good or
bad---about the thoughts coming to your mind. Just relax, take a joy ride in
the back seat of the vehicle of mind, and watch the wanderings of mind in the
thought-world. The mind will wander because this is its nature. It will not
remain quiet in the beginning. Do not be in a hurry to slow down, pressure,
control, or try to engage the mind in any other way, such as by chanting a
mantra, concentrating on any object or thought. Detach
yourself completely from your mind and watch the play of Maya, the mind. Do
not forget that your job is to see your (lower) self, the mind, with the
(higher) Self, the Atmā. Do not get attached or carried away by the
thought waves (Vritti) of the mind; just witness or follow it. After serious and sincere practice, the mind will
start slowing down when it finds out that it is being constantly watched and
followed. Do not add anything to the process of witnessing the inner world of
thought process (Chitta-vritti). Slowly, your power of concentration will
increase; the mind will join the inward journey as a friend (Gita 6.05-06);
and a state of bliss will radiate all around you. You will go beyond thought
to the thoughtless world of Nirvikalpa Samadhi. Practice this for half an
hour in the morning and evening or at any other convenient, but fixed, time
of your choice. The progress will depend on several factors beyond your
control, but just persist without procrastination. Always conclude the
meditation process with the triple sound vibration of Aum, and thank God. WHO IS A
YOGI Supreme bliss comes to a Self-realized
yogi whose mind is tranquil, whose desires are under control, and who is free
from faults or sin. (6.27) Such
a sinless yogi, who constantly engages his or her mind and intellect in
Self-awareness, enjoys the eternal bliss of contact with the Self. (6.28) Yogananda said: In the absence of inward joy,
people turn to evil. Meditation on the God of bliss permeates us with goodness.
A
yogi who is in union with the Supreme Being sees every being with an equal
eye because of perceiving the omnipresent Supreme Being (or the Self) abiding
in all beings and all beings abiding in the Supreme Being. (See also 4.35,
5.18) (6.29) Perception
of oneness of the Self in every being is the highest spiritual perfection.
Sage Yajnavalkya said: A wife does not love her husband because of his or
her physical satisfaction. She loves her husband because she feels the
oneness of her soul with his soul. She is merged in her husband and becomes
one with him (BrU 2.04.05). The foundation of Vedic marriage is based on
this noble and solid rock of soul culture and is unbreakable. Trying to
develop any meaningful human relationship without a firm understanding of
the spiritual basis of all relationships is like trying to water the leaves
of a tree rather than the root. When
one perceives ones own higher Self in all people and all people in
ones own higher Self, then one does not hate or injure anybody (IsU
06). Eternal peace belongs to those who perceive God existing within
everybody as Spirit (KaU 5.13). One should love others, including the enemy,
because all are your own self. "Love your enemy and pray for those who
persecute you" is not only one of the noblest teachings of the Bible,
but is an elementary idea common to all paths leading to God. When one
realizes that his or her very self has become everything, whom shall one hate
or punish? One does not break the teeth that bite the tongue. When one
perceives none other than ones own Lord abiding in the entire universe,
with whom shall one fight? One should not only love the roses, but love the
thorns also. One
who sees One in all and all in One, sees the One everywhere. To fully understand
this and to experience the oneness of individual soul and the Supersoul, is
the highest achievement and the only goal of human birth (BP 6.16.63). In the
fullness of ones spiritual development, one finds that the Lord, who
resides in ones own heart, resides in the hearts of all others---the
rich, the poor, the Hindus, the Muslims, the Christians, the persecuted, the
persecutor, the saint, and the sinner. Therefore, to hate a single person is
to hate Him. This realization makes one a truly humble saint. One who
realizes that the Supersoul is all-pervading and is none other than
ones own individual self, bereft of all impurities collected over
various incarnations, attains immortality and bliss. One, who sees Me
everywhere (and in everything) and beholds everything as a part and parcel of
Me, is not separated from Me, and I am not separated from him. (6.30) A
Self-realized person sees Me in the entire universe and in oneself and sees
the entire universe and oneself in Me. When one sees Me pervading everything,
just as fire pervades wood, one is at once freed from delusion. One attains
salvation when one sees oneself different from body, mind, and the modes of
material Nature and non-different from Me (BP 3.09.31-33). The wise see their
own higher Self present in the entire universe and the entire universe
present in their own higher Self. True devotees never fear any condition of
life, such as reincarnation, living in heaven or in hell, because they see
God everywhere (BP 6.17.28). If you want to see, remember, and be with God at
all times, then you must practice and learn to see God in everything and
everywhere. The
non-dualists, who adore Me abiding in all beings, abide in Me irrespective of
their mode of living. (6.31) The
best yogi is one who regards every being like oneself and who can feel the
pain and pleasures of others as ones own, O Arjuna. (6.32) One
should consider all creatures as ones own children (BP 7.14.09). This
is one of the qualities of a true devotee. The sages consider all women their
mother, others wealth a clod, and all beings as their own self. Rare is
a person whose heart melts by the fire of grief of others and who rejoices
hearing the praise of others. TWO
METHODS TO SUBDUE THE RESTLESS MIND Arjuna said: O Krishna, You have said
that the yoga of meditation is characterized by equanimity of mind, but due
to restlessness of mind, I find it difficult to perceive it as steady.
Because the mind, indeed, is very unsteady, turbulent, powerful, and
obstinate, O Krishna. I think restraining the mind is as difficult as restraining
the wind. (6.33-34) Lord
Krishna said: Undoubtedly, O Arjuna, the mind is restless and difficult to
restrain, but it is subdued by any constant vigorous spiritual
practice---such as meditation ---with
perseverance, and by detachment, O Arjuna. (6.35) Detachment
is proportional to ones understanding of the baselessness of the world
and its objects (MB 12.174.04).
Contemplation without detachment is like jewels on the body without clothes
(TR 2.177.02). Anything can be achieved by years of deliberate practice (See
more in verse 17.03). Yoga
is difficult for one whose mind is not subdued. However, yoga is attainable
by the person of subdued mind who strives through proper means. (6.36) DESTINATION
OF UNSUCCESSFUL YOGI Arjuna said: What is the destination
of the faithful who deviate from the path and fail to attain yogic perfection
due to an unsubdued mind, O Krishna? (6.37) Do
they not perish like a dispersing cloud, O Krishna, having lost both the
heavenly and the worldly pleasures, supportless and bewildered on the path of
Self-realization? (6.38) O
Krishna, only You are able to completely dispel this doubt of mine because
there is none other than You who can dispel such a doubt. (See also 15.15)
(6.39) Arjuna
asked a very good question. Because the mind is very difficult to control, it
may not be possible to achieve perfection during one's lifetime. Does all the
effort get wasted? The answer comes: Lord
Krishna said: Spiritual practice performed by a yogi never goes to waste
either in this life or in the next life. A transcendentalist never takes a
birth lower than the present one, My dear friend. (6.40) The
less evolved unsuccessful yogi is reborn in the house of the pious and
prosperous after attaining heaven and living there for many years. The highly
evolved unsuccessful yogi does not go to heaven, but is born in a spiritually
advanced family. A birth like this is very difficult, indeed, to obtain in
this world. (6.41-42) The unsuccessful yogi regains the
knowledge acquired in the previous life and strives again to achieve
perfection from the point where he had left, O Arjuna. (6.43) The
unsuccessful yogi is instinctively carried towards God by virtue of latent
Karmic impressions (Samskāra)
of yogic practices of previous lives. Even the inquirer of yoga (or union
with God) surpasses those who perform Vedic rituals (for material gains).
(6.44) The
yogi who diligently strives becomes completely free from all imperfections
after becoming gradually perfect through many incarnations and reaches the
Supreme Abode. (6.45) One
must be very careful in spiritual life, or there is a possibility of being
carried away by the powerful wind of bad association created by Maya, and one
may abandon the spiritual path. One should never get discouraged. The
unsuccessful yogi gets another chance by starting over from where he or she
leaves off. The spiritual journey is long and slow, but no sincere effort is
ever wasted. Normally it takes many, many births to reach the perfection of
salvation. All living entities (souls) are eventually redeemed after they
reach the zenith of spiritual evolution. The yogi is superior to the ascetics.
The yogi is superior to the Vedic scholars. The yogi is superior to the
ritualists. Therefore, O Arjuna, be a yogi. (6.46) And
I consider the yogi-devotee---who lovingly contemplates Me with supreme
faith and whose mind is ever absorbed in God consciousness---to be the best
of all the yogis. (See also 12.02 and 18.66) (6.47) Meditation
or any other act becomes more powerful and efficient if it is done with
knowledge, faith, and devotion to God. Meditation is a necessary condition
but not a sufficient condition for spiritual progress. The mind should be kept
ever absorbed in thoughts of God. The meditative mood is to be continued
during other times through scriptural study, Self-analysis, and selfless
service. It is said that no single yoga alone is complete without the
presence of other yogas. Just as the right combination of all ingredients is
essential for preparation of a good meal, similarly selfless service,
chanting of Lord's name, meditation, study of scriptures, contemplation, and
devotional love are essential for reaching the supreme goal. Some seekers
prefer just to stick to one path. They should try all other major paths and
see if a combination is better for them or not. Any path can become the right
path if one has completely surrendered to God. The person who meditates with
deep devotional love of God is called a yogi-devotee and is considered to be
the best of all yogis. Before
one can purify one's psyche by a mantra or meditation, one has to reach a
level whereby one's system of consciousness becomes sensitive to a mantra.
This means one's mundane desires must be first fulfilled---or satisfied---by
detachment, and one has practiced the first four steps of Patanjalis
YogaSutra. It is just like cleaning jewelry first before gold-plating it. Thus ends Chapter 6 Go To Chapter >> [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [18] SELF-KNOWLEDGE AND ENLIGHTENMENT Lord Krishna said: O
Arjuna, listen how you shall know Me fully without any doubt, with your mind attached to Me, taking refuge in Me and performing spiritual practices.
(7.01) THE
ULTIMATE KNOWLEDGE I shall impart to you both the
transcendental knowledge and the transcendental experience or a vision, after
knowing that nothing more remains to be known in this world. (7.02) Those
who have transcendental experience become perfect (RV 1.164.39). Everything becomes (as though)
known when the Supreme Being is heard, reflected, meditated upon, seen, and
known (BrU 4.05.06). The need to know all other things becomes irrelevant
with the dawn of the knowledge of the Absolute, the Supreme Spirit. All
articles made of gold become known after knowing gold. Similarly after
knowing the Supreme Being (ParaBrahma), all other manifestations of the
Eternal Being (Brahma) become known. It is said: One who knows Lord Krishna
as the Supreme Being (ParaBrahma), is considered to have known all, but one
who knows everything, but does not know Krishna, does not know anything. The
intent of the above verse is that knowledge of all other subjects remains
incomplete without ones understanding of who am I? Scarcely one out of thousands of
persons strives for perfection of Self-realization. Scarcely one among those
successful strivers truly understands Me. (7.03) Few
are fortunate enough to obtain knowledge of, and devotion to, the Supreme
Being. DEFINITION
OF SPIRIT AND MATTER The mind, intellect, ego, ether, air,
fire, water, and earth are the eightfold division of My material Nature.
(See also 13.05) (7.04) 'Material
Nature' is defined as the material cause or the material energy out of which
everything is made. Material Nature is the original source of the material
world, consisting of three modes of material Nature and eight basic elements
out of which everything in the universe has evolved, according to Sankhya
doctrine. Material Nature is one of the transformations of divine power
(Maya) and is the material cause of creation of the entire universe. Matter
is thus a part of Lord's illusory energy, Maya. Material Nature is also
referred to as perishable, body, matter, Nature, Maya, field, creation, and
manifest state. That which creates diversity as well as the diversity itself,
and all that can be seen or known, including the universal mind, is called
material Nature. Material
Nature or matter is My lower Nature. My other higher Nature is the Spirit or
consciousness by which this entire universe is sustained, O Arjuna. (7.05) Two
types of material Nature are described in verses 7.04 and 7.05. The eightfold
material Nature described in verse 7.04 is called lower energy or material
energy. This is commonly known as material Nature or Prakriti. It creates the
material world with the help of consciousness. The other higher Nature
mentioned in verse 7.05, is also called the higher energy or the spiritual
energy (Purusha). This is derived from consciousness, the Supreme Spirit (or
Spirit). Purusha with the help of Prakriti creates and sustains the entire
universe. Spirit is immutable; and material Nature, born of Spirit, is
mutable. Purusha (or spirit) observes, witnesses, enjoys as well as
supervises material Nature. The
Supreme Spirit is the efficient cause of creation of the universe. The
material Nature and Spirit (Purusha) are not two independent identities but
the two aspects of the Supreme Spirit. The Supreme Spirit, Spirit (Purusha),
and material Nature are the same, yet different as the sun and its light and
heat are the same as well as different. The
water and the fish that is born in and sustained by the water, are not one
and the same. Similarly the Spirit and the material Nature that is born out
of Spirit, are not one and the same (MB
12.315.14). The spirit is also called soul when spirit enjoys the
modes of material Nature by associating with the senses. The Spirit and soul
are also different because Spirit sustains soul, but the wise perceive no
difference between the two (BP 4.28.62). Some
of the terms---such as the Supreme Spirit, Spirit, material Nature, and
soul---have different definitions in different doctrines and also take
different meanings, depending on the context. In this rendering, the
nonsectarian word God stands for the one and only Lord of the
universe---the Supreme Being---whom Hindus prefer to call by various personal
names such as Rama, Krishna, Shiva, and Mother. Different terminology does
confuse a reader who has to learn---preferably with the help of a
teacher---full connotation, usage, and hierarchic relationships between these
and various other expressions as one progresses on the path of spiritual
journey. SUPREME
SPIRIT IS THE BASIS OF EVERYTHING Know that all creatures have evolved from this twofold energy
and I, the Supreme Spirit, am the source or the origin as well as the
dissolution of the entire universe. (See also 13.26) (7.06) There
is nothing other (or higher) than Me, the Supreme Being, O Arjuna. Everything
in the universe is strung on Me like different thread-beads are strung on the
thread. (7.07) One
and the same Spirit is present in cows, horses, human beings, birds, and all
other living beings just as the same thread is present in the necklace made
of diamond, gold, pearl, or wood (MB
12.206.02-03). The entire creation is permeated by Him (YV 32.08). O
Arjuna, I am the sapidity in the water, I am the radiance in the sun and the
moon, the sacred syllable AUM in all the Vedas, the sound in the
ether, and potency in human beings. I am the sweet fragrance in the earth. I
am the heat in the fire, the life in all living beings, and the austerity in
the ascetics. (7.08-09) O
Arjuna, know Me to be the eternal seed of all creatures. I am the intelligence
of the intelligent and the brilliance of the brilliant. (See also 9.18 and 10.39).
I am the strength of the strong that are devoid of lust and attachment. I am
the lust or Cupid in human beings that is not only for sense gratification
and is in accord with Dharma (for the sacred purpose of procreation after
marriage), O Arjuna. (7.10-11) Know
that three modes of material Nature---goodness, passion, and ignorance---also
emanate from Me. I am neither dependent on, nor affected by, the modes of
material Nature; but the modes of material Nature are dependent on Me. (See
also 9.04 and 9.05) (7.12) Human
beings get deluded by various aspects of these three modes of material
Nature; therefore, they do not know Me, who am eternal and above these modes.
(7.13) DIVINE
POWER (MAYA) This divine power of Mine called
Maya, consisting of three modes of Nature, is very difficult to overcome.
Only those who surrender unto My Will, easily pierce the veil of Maya and
know the Absolute Reality. (See also 14.26, 15.19, and 18.66) (7.14) When
one fully dedicates one's life to the Supreme power and depends on Him under
all circumstances, just as a small child depends on its parents, then Lord
personally takes charge of such a devotee. And when He takes charge of you,
there is no need to be afraid of anything or to depend on anybody else for
anything---spiritual or material---in life. The evil doers, the
ignorant, the lowest persons who are attached to demonic nature and whose
power of judgment has been taken away by divine illusive power (Maya), do not
surrender to My Will. (7.15) Four
types of virtuous ones worship or seek Me, O Arjuna. They are: the
distressed, the seeker of Self-knowledge, the seeker of wealth, and the
enlightened one (who has experienced the Supreme Being). (7.16) Whatever
a person does is the product of desire. Nobody can ever do anything without
the desire for it (MS 2.04). Desires cannot be completely wiped out. One
should first transmute the lower forms of selfish desires. Desire for
salvation is a higher or noble form of desire. Desire for devotional love of
God is regarded as the highest and the purest form of all human desires. It
is said that advanced devotees do not even desire salvation from God. They
long for loving devotional service to God, life after life. The
lower desires of devotees who approach Him for fulfillment become like
roasted seeds that cannot sprout and grow into a big tree of desire. What
really matters is the deep concentration of mind on God through feelings of
devotion, love, fear, or even for material gain (BP 10.22.26). Among
them the enlightened one, who is ever united with Me and whose devotion is
exclusive, is the best. Because I am very dear to the enlightened and the
enlightened is very dear to Me. (7.17) Knowledge
of God without devotion---the love of God---is a dry speculation, and
devotion without knowledge of God is a blind faith. Bhakti (devotion) is the
flower of Self-knowledge (Jnāna) and
enlightenment is the fruit. Jnāni is called the best of all yogis
or Bhakta in the above verse. Bhakti remains incomplete without Jnāna.
Saint Tulasidasa, a proponent of the path of Bhakti, even has said: Jnāna brings faith, without faith
there can be no love of God, without love, devotion and detachment will not
abide, any more than the lubricity of water (TR 7.88.04). An enlightened
person does not want anything from God and is considered the best devotee.
Also see the commentary of verse 15.19. All these seekers are indeed noble, but I
regard the enlightened devotee as My very Self (ParaBrahma) because one who
is steadfast becomes one with Me and abides in My supreme abode. (See also 9.29)
(7.18) EVERYTHING IS A MANIFESTATION OF GOD After many births, the
enlightened one surrenders to My Will by realizing that everything is,
indeed, My manifestation. Such a great soul is very rare. (See also 7.07,
18.66) (7.19) GOD IS ALL
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The other seven
Sanskrit verses of the Vedas, called great sayings are: (1) All this is, of
course, the Spirit because everything is born from, rests in, and merges into
the Spirit (ChU 3.14.01). (2) All this is Spirit. The Spirit is everywhere.
All this universe is, indeed, Supreme Brahman (MuU 2.02.11). The Bible also
says: You are gods (John 10.34). The Vedas and Upanishads declare: (3)
Consciousness is Spirit (AiU The firm
understanding---that the entire creation and every order of Reality are
nothing but another form of divinity ---is true
Self-knowledge. The same Atman is viewed as individual soul from micro (or Vyashthi,
Jeeva, unreal i) level, is also the Universal soul from macro (or
Samashthi, Virāt, Real
I
level. In other words, the Universe is the same as Brahman. (Read verse
18.66 for a more detailed commentary of this key verse.) The
male musk deer, after a vain search for the cause of the scent of the musk,
at last will have to find the musk in himself. After God-realization, one
sees that it is the Spirit of God (or Consciousness) that has become the
universe and all living beings. Everything is consciousness. Creation is
like countless waves appearing in the ocean of consciousness by the wind of
divine power (Maya). Everything, including the primordial divine energy
called Maya, is nothing but part and parcel of the Absolute. Persons
whose discernment has been carried away by desires impelled by their Karmic
impression, resort to celestial controllers and practice various religious
rites for fulfillment of their material desires. (7.20) WORSHIP
OF DEITY IS ALSO
WORSHIP OF GOD Whosoever desires to worship
whatever deity---using any name, form, and method---with faith, I make their faith
steady in that very deity. Endowed with steady faith, they worship that
deity and obtain their wishes through that deity. Those wishes are, indeed,
granted by Me. (7.21-22) The
power in the deities comes from the Supreme Lord as the aroma in the wind
comes from the flower (BP 6.04.34). God is the bestower of fruits of work (BS
3.02.38). God fulfills all desires of His worshippers (BP 4.13.34). One
should not look down upon any method of seeking God because all worship is
worship of the same God. He fulfills all sincere and beneficial prayers of a
devotee if He is worshipped with faith and love. The wise realize that all
names and forms are His, whereas the ignorant play the game of holy war in
the name of religion to seek personal gain at the cost of others. All deities
are one; they are different aspects of the Absolute. It
is said that whatever deity a person may worship, all his or her obeisance
and prayers reach the Supreme Being just as all water that falls as rain
eventually reaches the ocean. Whatever name and form of divinity one adores
is worship of the same Supreme Being, and one gets the reward of
deity-worship performed with faith. Desired results of worship are given
indirectly by the Lord through one's favorite deity. Human beings live in the
darkness of the prison cells of pairs of opposites. Deities are like icons or
a medium that can open the window through which the Supreme may be perceived.
However, the worship of deities without full understanding of the nature of
the Supreme Being is considered to be in the mode of ignorance. But
such material gains of these less intelligent human beings are temporary.
The worshipers of celestial controllers go to celestial controllers, but My
devotees certainly come to Me. (7.23) Those
who worship deities or celestial controllers are under the mode of goodness
or passion; and those who practice other, much lower grades of worship, such
as the worship of evil spirits, ghosts, black magic, and Tantra---also known
as idolatry---to get progeny, fame, or to destroy their enemies are under the
mode of ignorance. Lord Krishna advises against such lower grades of worship
and recommends worship of the one and only Supreme Lord, using any one name
and form. The devotees of Krishna may sometimes worship Krishna in other
forms also. In Mahabharata, Lord Krishna Himself advised Arjuna to worship a
much gentler mother form of God, known as Mother Durga, just before the start
of the war for victory. This is like a child going to ask something from
Mother instead of Father. The Lord is actually both mother and father of all
creatures. GOD DOES
NOT MANIFEST TO THE IGNORANT The ignorant ones---unable to
completely understand My immutable, incomparable, incomprehensible, and
transcendental form and existence---believe that I, the Supreme Being, am
formless and take forms or incarnate. I do not manifest Myself
to the ignorant whose Self-knowledge is obscured by My divine power (YogaMaya) and does not know My
unborn, eternal, and transcendental form and personality (and consider Me
formless). (See also 5.16) (7.24-25) The
Sanskrit word Avyakta has been used in verses 2.25, 2.28, 7.24,
8.18, 8.20, 8.21, 9.04, 12.01, 12.03, 12.05, and 13.05. It takes different
meanings according to the context. It is used in the sense of unmanifest,
material Nature and also in the sense of Spirit. Supreme Being---the Absolute
Consciousness---is higher than both unmanifest Nature and Spirit.
Avyakta does not mean formless; it means unmanifest or a
transcendental form that is invisible to our physical eyes and cannot be
comprehended by the human mind or described by words. Everything has a form.
Nothing in the cosmos, including the Supreme Being, is formless. Every form
is His form. Supreme Being has a transcendental form and Supreme Personality.
He is eternal, without any origin and end. The invisible Absolute is the
basis of the visible world. The
meaning of verse 7.24 also seems to contradict the common belief that Lord
incarnates, as mentioned in verses 4.06-08, and 9.11. It is said here that
the Supreme Being is ever unmanifest, and, as such, He never becomes
manifest. In a true sense, the Supreme Being or Absolute does not incarnate.
He actually never leaves His Supreme Abode! It is the intellect of the
Supreme Being that does the work of creation, maintenance, incarnation, and
destruction by using His innumerable powers. The deep meaning of this verse
may be understood if one seriously studies the peace invocation of
Ishopanishad that states: The invisible is the Infinite, the visible
too is infinite. From the Infinite, the infinite universes manifest. The
Infinite (Absolute) remains Infinite or unchanged, even though infinite
universes come out of it. People do not know the transcendental and
imperishable nature of God and wrongly think that God also incarnates like an
ordinary person. He does not incarnate, but manifests using His own divine
potencies. His birth, activities and form are transcendental or out of this
world. The
transcendental Being is beyond the human conception of form and formless.
Those who consider God formless are as wrong as those who say God has a form.
The argument whether God is formless or has a form has nothing to do with our
worship and spiritual practice. We can worship Him in any way or form that suits
us. A name, form, and description of the imperceptible, all pervasive, and
indescribable Lord has been given by saints and sages for cultivating the
love of God in the hearts of common devotees. A name and a form are
absolutely necessary for the purpose of worship and to nurture devotion. God
appears to a devotee in a form in order to make his or her faith firm if one
believes in God with a form. He does not appear to those who believe only in
a formless Brahma. It is necessary that one should respect all forms of God
(or deity), but establish relationship and worship one form only. I
know, O Arjuna, the beings of the past, of the present, and those of the
future, but no one really knows Me. (7.26) All
beings in this world are in utter ignorance due to the delusion of pairs of
opposites born of likes and dislikes, O Arjuna. But the persons purified by
unselfish deeds, whose Karma has come to an end, become free from the
delusion of pairs of opposites and worship Me with firm resolve. (7.27-28) When
the Karma of a person comes to an end, only then one can understand the
transcendental science and develop love and devotion to God. Those who strive for freedom from the
cycles of birth, old age, and death---by taking refuge in Me---fully
comprehend Brahman (or Brahma, Spirit, Eternal Being, Eternal Brahman) and
the true nature and creative powers of Brahman. (7.29) The
steadfast persons who know Me alone as the basis of all---mortal beings,
Divine Beings, and the Supreme
Being---even at the time of death, attain Me. (See also 8.04) (7.30) No
human being can know God or Brahman. But those, who know God to be the
governing principle of the whole creation and the underlying basis of all,
are blessed. The creation is not in Brahman (or Atmā) or created by Brahman,
but creation is Brahman Itself. Jiva (individual soul), Jagat (the cosmos)
and Jagadish or the God are not three separate entity, but One and the same.
In other words, there is nothing other than Atmā or God in the universe.
Since Atmā is invisible and creation is visible; human eyes cannot see
the invisible connection between Atmā and the creation. And our mind
makes us believe that the creator is other than and separate from the
creation. Thus,
creation appearing separate from the creator is just an illusion, similar to
a dream, created by the mind. Actually Jiva and Jagat do not exist, only
Brahman exists. We have to recondition our mind that Atmā and physical
bodies or creation are one and the
same and nothing else but Brahman exists in all different forms.
Creation---including our body, mind and ego---is just another form of
Consciousness and integral part and parcel of God. All is nothing but Brahman
(verses 7.07 and 7.19). One should always practice to see Brahman in all
(verse 6.30) with the firm understanding that all is Brahman. This is called
constant remembrance of God and is much easier to practice than Japa,
meditation or any other spiritual practice. The goal of any spiritual
practice is to achieve this state of mind where there is no duality. This
practice leads one from body consciousness to God consciousness and
equanimity of mind. All human weaknesses such as likes and dislikes,
attachment etc. disappear, leading one
to Nirvana. The
creation is not in Brahman (Atmā, Atma), but it is Brahman that exists
in the form of creation. Creation is the visible part of the cosmic body of
Brahman. Because we cannot see Brahman, the mind makes us believe that
creation is separate and different from Brahman. Thus appearance of duality
(or the world) is nothing but a creation of mind or Maya like a dream world
is a creation of mind. This appearance of duality creates ego or ignorance
due to which we think ourselves different and separate from Atmā and
other beings and go through the cycles of transmigration. Only Self-knowledge
can break this cycle. A simple method of Self-realization is presented below: One
should always contemplate: I am neither this body, nor the mind or the
intellect; but I have my body, mind and intellect. I am That all-pervading
Brahma, because there is nothing other than Brahma in the universe. I, being
the eternal Atmā, have no birth and death and I am free. Its the
physical body---the abode of Atmā---that takes birth and dies. This is
the gist of Vedantic teachings and Self-realization. Thus ends Chapter 7 Go To Chapter >> [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [18] THE ETERNAL BEING || ||Chapter08-Audio|| Arjuna said: O Krishna, who is the
Eternal Being or the Spirit? What is the nature of the Eternal Being? What is
Karma? Who are the mortal beings? And who are Divine Beings? Who is the all
pervading Supreme Being and how does He dwell in the body? How can You, the
Supreme Being, be remembered at the time of death by those who have control
over their minds, O Krishna? (8.01-02) DEFINITION
OF SUPREME SPIRIT, SPIRIT, AND
INDIVIDUAL SOUL Lord Krishna said: The eternal
and immutable Spirit of the Supreme Being is called Eternal Being or the
Spirit. Basic nature, powers, and expansions of Eternal Being are called Adhyātma or the
nature of Eternal Being. The creative power or urge of Eternal Being that
causes manifestation of the living entity is called Karma. (8.03) Spirit
is also called Eternal Spirit, Spiritual Being, Eternal Being, or God in
English; and Brahma, or Eternal Brahma (Note: Brahma is also spelled as:
Brahm, Brahman but is different from Brahmā) in Sanskrit. Spirit is the
cause of all causes. The word God is generally used for both
Spirit, and the Supreme Spirit (or the Supreme Being), the basis of Spirit.
We have used the word Eternal Being for Spirit; and Supreme
Being, Absolute, and Krishna for the Supreme
Spirit in this rendering. The
subtle body consists of six sensory faculties, intellect, ego, and five vital
forces called bioimpulses (Life forces, Prāna). The individual soul
(Jiva) is defined as the subtle body sustained by Spirit. The individual soul
is enshrined in the physical body. The subtle body keeps the physical body
active and alive by operating the organs of perception and action. Mortal
beings, made up of the five basic elements, are changeable or temporal.
Various expansions of the Supreme Being are called Divine Beings. I, the
Supreme Being reside inside the physical bodies as the Divine Controller and
Supreme Enjoyer (Ishvara), O Arjuna. (8.04) THEORY
OF REINCARNATION AND KARMA One who remembers Me exclusively, even
while leaving the body at the time of death, attains the Supreme Abode; there
is no doubt about it. (8.05) Whatever
object one remembers as one leaves the body at the end of life, that object is attained. Thought of whatever
object prevails during one's lifetime, one remembers only that object at the
end of life and achieves it. (8.06) Ones
destiny is determined by the predominant thought at the time of death. Even
if one has practiced devotion and God-consciousness during ones
lifetime, the thought of God may or may not come at the hour of death.
Therefore, God-consciousness should be continued till death (BS 1.1.12).
Sages continue their efforts in their successive lives, yet at the moment of
death they may fail to remember God. One cannot expect to have good thoughts
at the time of death if one has kept bad company. Keep the association of
perfect devotees and avoid the company of worldly-minded people for success
in spiritual life. Whatever thought one nurtures during life, the same
thought comes at the time of death and determines ones future destiny.
Therefore, life should be molded in such a way that one should be able to
remember God at the time of death. People should practice God-consciousness
in everyday life from childhood by forming a habit of remembering God before
taking any food, before going to bed, and before starting any work or study. A SIMPLE
METHOD OF GOD REALIZATION Therefore, always remember Me and do your duty.
You shall certainly attain Me if your mind and intellect are ever focused on
Me. (8.07) The
supreme purpose of life is to always remember a personal God one believes in;
so that one can remember God at the time of death. To remember the absolute
and impersonal God may not be possible for most human beings. A pure devotee
is able to experience the ecstasy of Lord's personal presence within and
reach His Supreme Abode by always remembering Him. Live in a state of
constant spiritual awareness. By
contemplating Me with an unwavering mind that is disciplined by yogic
practice, one attains the Supreme Being, O Arjuna. (8.08) One
gets spiritual awakening and the vision of God by constantly thinking of God
in meditation, silent repetition of the holy names of God, and contemplation.
The endeavor of our whole life shapes our destiny. Spiritual practices are
meant to keep the mind absorbed in His thoughts and fixed at His lotus feet. Ramakrishna said that when you desire anything,
pray to the Mother aspect of God in a lonely place, with tears of sincerity
in your eyes, and your wishes shall be fulfilled. He also said that it might
be possible to attain Self-realization within three days. The more intensely
one practices spiritual disciplines, the more quickly one attains perfection.
The intensity of conviction and belief, combined with deep yearning, restlessness,
intense longing, and persistence, determine the speed of spiritual progress.
The real practice of HathaYoga is not only the yogic exercises taught in
modern yoga centers, but also the consistence, persistence, and insistence in
ones search for the Supreme Truth. Self-realization
is not a simple act but a process of gradual spiritual growth, starting with
resolve, proceeding gradually to vow, divine grace, faith, and finally
realization of Truth (YV 19.30). The
Supreme Being is not realized through discourses, intellect, or learning. It
is realized only when one sincerely strives for it with vigorous effort.
Sincere effort brings divine grace that unveils the Supreme Being (MuU
3.02.03-04). God helps those who help themselves. Also read more about divine
grace in verse 9.29. How to meditate on God at the time of death is described
in the two verses: One
who meditates at the time of death with steadfast mind and devotion on the
Supreme Being as the omniscient, the oldest, the controller, smaller than the
smallest and bigger than the biggest, the sustainer of everything, the
inconceivable, self-luminous like the sun, and transcendental (or beyond the
material reality) by causing the breath (life forces, Prāna) to enter between the eyebrows by the power of
yogic practices; attains Me, the Supreme Being. (See also verses 4.29, 5.27,
6.13) (8.09-10) Now
I shall briefly explain the process to attain the Supreme Abode that the
knowers of the Veda call immutable, into which the ascetics, freed from
attachment, enter; and desiring which people lead a life of celibacy. (8.11) ATTAIN
SALVATION BY MEDITATING ON AUM AT THE
TIME OF DEATH When one leaves the physical
body, by controlling all the senses, focusing the mind on God and the
bioimpulses (Life forces, Prāna)
in the cerebrum, engaged in yogic practice, meditating on Me, and uttering
AUM---the sacred monosyllable cosmic sound power of the Spirit---one attains
the Supreme Abode. (8.12-13) Scriptural
knowledge has its place, but it is through direct realization that the inner
core can be reached and the outer shell discarded. Meditation is the way to
inner realization and should be learnt, personally, from a competent teacher.
Realization of the true nature of mind leads to meditation. A
simple technique of meditation is described here: (1) Wash your face, eyes,
hands, and feet and sit in a clean, quiet, dark place, using any comfortable
posture, with head, neck, and spine straight and vertical. No music or
incense during meditation is recommended. The time and place of meditation
should be fixed. Follow the good principles of living by thoughts, words, and
deeds. Some yogic exercises are necessary. Midnight, morning, and evening are
the best times to meditate for 15 to 25 minutes every day. (2) Remember any
name or form of the personal god you believe in and ask His or Her blessings.
(3) Close your eyes, tilt head slightly upward, and take 5 to 10 very slow
and deep breaths. (4) Fix your gaze, mind, and feelings inside the chest
center, the seat of the causal heart, and breathe slowly. Mentally chant
So as you breathe in and Humm as you breathe out.
Think as if breath itself is making these sounds So and
Humm (I am That Spirit). Mentally visualize the breath going in
and coming out through the nostrils. Be alert, and feel the sensation created
by the breath in the body as you watch the breath. Do not try to control or
lead your breathing; just watch your natural breathing. (5) Direct the will
towards the thought of merging yourself into the infinite space of the air
you are breathing. If your mind wanders away from following the breaths,
start from step (4). Be regular, and persist without procrastination. The
sound of OM or AUM is a combination of three primary
sounds: A, U, and M. It is the source of all sounds one can utter. Therefore,
it is the fittest sound symbol of Spirit. It is also the primeval impulse
that moves our five nerve centers that control bodily functions. Yogananda calls AUM the sound of
the vibration of the cosmic motor. In the beginning was the word of God (OM,
Amen, Allah) and the word was God. This cosmic sound vibration is heard by
yogis as a sound, or a mixture of sounds, of various frequencies. The
Omnic meditation, mentioned here by Lord Krishna, is a very powerful, sacred
technique used by saints and sages of all religions. Briefly, the Omnic
method entails getting the mind permeated by a continuous, reverberating
sound of AUM. When the mind gets absorbed in repeating this divine sound, the
individual consciousness merges into the Cosmic Consciousness. A
simpler method of contemplation is given below by Lord Krishna for those who
cannot follow the conventional path of meditation discussed above. I
am easily attainable, O Arjuna, by that ever steadfast devotee who regularly
remembers Me till death and whose mind does not go elsewhere. (8.14) It
is not an easy task to remember God regularly till death. One must have a
basis to remember God all the time. This basis could be an intense love of
God or a passion to serve Him through the service of humanity. After
attaining Me, the great souls do not incur rebirth in this miserable
transitory world because they have attained the highest perfection. (8.15) Human
birth is full of suffering. Even the saints, sages, and God in human form
cannot escape the sufferings of the human body and mind. One has to learn to
endure and work towards salvation. The
dwellers of all the worlds---below the domain of Brahma---are subject to the
miseries of repeated birth and death. But after attaining Me, O Arjuna, one
does not take birth again. (See also 9.25) (8.16) THE CYCLIC OF CREATION Those who know that the duration of
creation lasts 4.32 billion years and that the duration of destruction also
lasts 4.32 billion years, they are the knowers of the cycles of creation and
destruction. (See also 9.07) (8.17) All
manifestations come out of the subtle body of Brahmā (or Prakriti) during the creative cycle, and they
merge into the same during the destructive cycle. (see also 9.07, 15.18)
(8.18) Thus,
one complete creative cycle of Brahmā lasts 8.64 billion solar years.
This consists of one day and one night of Brahmā, the Creator. The
duration of partial dissolution, during which all heavenly planets, the
earth, and the lower planets are annihilated and rest within Brahmā, is
4.32 billion years and is called Brahmās night or Kalpa. Complete
dissolution takes place at the end of Brahmā's (or creative cycle's)
full life-span of 100 solar years, or 8.64 billion years x 360 days/year x 100 years = just over 311
trillion solar years called one MahāKalpa (See also BP 12.04.01-43),
according to Vedic astrology. At this time, the complete material creation,
including the modes of material Nature, enters into one of the four main,
partial manifestations of the Absolute (See also 15.18)---called Avyakta
Brahma or Adi Prakriti, the source and sink of the total material
energy---and is annihilated. During the complete dissolution at the end of a
MahāKalpa, everything is said to take rest in the abdomen of
Avyakta Akshar Brahma (See verse
15.16) until the beginning of the next cycle of creation. In the first phase
of the cycle of creation, Lords energies enter into all the universes
to create and support diversities. And in the next phase, the Absolute is
diffused as the all-pervading supersoul in the universes and remains present
within the atoms and every cell of everything---visible or invisible. The
Will power of the Cosmic Mind of Brahma is called Brahmā, the creator
(YVa 11.2-3). Entire creation is created by this power of Mind. The domain of
Brahmā lies below the domain of Brahma mentioned in verse 8.16. This
domain is also known as the world or domain of Maya or Mind. The
same multitude of beings comes into existence again and again at the arrival
of the creative cycle and are annihilated, inevitably, at the arrival of the
destructive cycle. (8.19) According
to the Vedas, creation is a beginningless and endless cycle, and there is no
such thing as the first creation. There
is another eternal transcendental existence (Purusha or Spirit). This is higher than the changeable material
Nature, Prakriti, and does not perish when all created beings perish. This is
also called the Supreme Abode. Those who attain the Supreme Abode do not take
birth again. (8.20-21) FROM THE WORLD O
Arjuna, now I shall describe different paths departing by which, after death,
the yogis do or do not come back to the mortal or temporal world. (8.23) Verses 8.23-26 are considered to be the
most mysterious and misunderstood verses in the Gita. What appears to refer
to the auspicious times of departure of the living entity during death in
verses 8.24 and 8.25, actually refers to the presiding deities of various
astral planes during gradual passage of the soul after death. This is made
clear in verse 8.26. It should be noted that ones final destination and
the corresponding path leading to the destination has to be earned and may
determine the time of death. Eligibility to tread the path, and not the time
of departure as is sometimes commonly misunderstood, determines the path of
departure. Lord explains in verses 8.24-25 that
there are two goals in life which people seek. These two goals are achieved
by two different paths guiding the two types of seekers to their
destinations. One is called the path of no return (verse 8.24), and the other
is the path of return (verse 8.25). These two paths are renamed in verse 8.26
as the path of light and the path of darkness, the path of Moksha and path of
coming and going, the path of the seekers of spirituality and seekers of
materialism, path of the light of knowledge and of darkness of ignorance. Passing gradually after death, through
celestial controllers of fire, light, daytime, the bright lunar fortnight,
and the six months of the northern solstice of the sun, yogis who know the
Self attain supreme abode (and do not come back to earth). (8.24) The path of no
return, described above, is also called the path of gods (Devayāna), the path of light of Self-knowledge, the northern
path, the solar path, and the path of slow and gradual development
(Krama-mukti), the ascending path of evolution. This path is blocked for the
ignorant and persons devoid of the necessary qualities such as austerity,
abstinence, faith and knowledge. Those who have above mentioned qualities
will walk this path. It is also said that this path is closed during the six
months of southern solstice of the sun as mentioned in verse 8.25. Following the
path of spiritual advancement and knowledge on the earth, the individual soul
advances to several higher and higher soul planes (five planes mentioned in
verse 8.24) in the spirit world; finally reaching a level until it has
developed enough to merge back to Brahma where we came from. Fire, light, day-time, the bright
fortnight and the six months of the northern solstice of the sun indicate
deities presided over by the Sun. It is said in the Upanishads (ChU 4.15.05,
BrU 6.2.15) that those who qualify for the northern path after death reach
the celestial ruler of fire, light, from there to the celestial ruler of the
day, from there to the celestial ruler of the bright fortnight, from there to
the celestial ruler of the six months during which the sun travels
northwards, from there to Sun, and from there to lightening. Then a
Superbeing, created from the mind of Brahmā, comes and leads
them to the world of Brahmā.
Becoming perfect at each stage, they stay in the world of Brahmā till the end of
the cycle of creation or a MahāKalpa;
at that time they merge in Brahma together with Brahmā. The northern path described above is open
to those who know Brahma but are not completely Self-realized. Such persons
have some trace of dormant desires (or Vāsanā) left. When all
desires born of ego are completely eradicated by Self-knowledge, one
instantly merges in Braham in this very life after death (Gita 5.26, 18.55,
BrU 4.4.07, MuU 3.2.09, YVa 39.122). This is called Jeevan-Mukti or Brahma
Nirvana. Time of death does not matter for such souls. Passing gradually after death, through
celestial controllers of smoke, night, the dark lunar fortnight, and the six
months of southern solstice of the sun, the righteous person attains heaven
and comes back to earth again. (8.25) The destination of righteous persons, who
work to enjoy the fruits of their labor, is described in the above verse.
Those who leave the world after spending their lifetime in doing good and
performing rituals and worship to enjoy the results so accrued, travel by the
southern path. This path is also called the path of darkness of ignorance,
the path of return, the path of ignorance, the path of ancestors, lunar path
and the path of materialism. This path is presided over by the Moon god,
representing the world of matter and sense enjoyment. Those who qualify for
this path, after death, reach the celestial ruler of smoke, from there to the
celestial ruler of the night, from there to the celestial ruler of the dark
fortnight, from there to the celestial ruler of the six months during which
the sun travels southwards, and from there to heaven. Such yogis return to
the mortal world, after enjoying heavenly pleasures for a period of time,
when the fruits of their virtuous deeds are exhausted. The path
of light of spiritual practice and Self-knowledge and the path of darkness of
materialism and ignorance are thought to be the worlds two eternal
paths. The former leads to salvation, and the latter leads to rebirth as
human beings. (8.26) The path of transmigration may be
included in the path of reincarnation, or it may be called the third path.
The Upanishads describe this third path as the path of lower creatures, such
as animals and insects. Unrighteous ones, who do not qualify for the two
paths mentioned in verses 8.24 and 8.25, transmigrate into lower wombs, such
as animals, birds, and insects (BrU 6.02.15-16). The immortal soul wanders
endlessly through the ocean of transmigration, made up of 8.4 million
different species of life on this planet. The good Lord, out of His sweet
will known as The Law of Grace, bestows the precious gift of the
human body that is like a raft to carry one across the ocean of
transmigration (TR 7.43.02-04). Consider what we are is Gods gift to
us, and what we become is our gift to God. It is also said that human birth,
faith in God, and the help of a real guru come only by His grace. Our present
life provides the opportunity for preparation for the next life. According to
the activities in this life, one can either get a promotion or salvation, a
demotion or transmigration, or another chance for salvation by reincarnating
as a human being. SELF-KNOWLEDGE LEADS TO SALVATION Knowing these two paths, O Arjuna, a
yogic practitioner is not bewildered at all. Therefore, one should be
resolute in attaining salvation---the goal of human birth ---at all times. (8.27) One
who knows all the knowledge (discussed in this Chapter) goes beyond getting
the benefits of the study of the Vedas, performance of sacrifices,
austerities, and charities; and attains salvation. (8.28) Thus ends Chapter 8 Go To Chapter >> [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [18] CHAPTER 9 THE BIG MYSTERY || ||Chapter09-Audio|| Lord Krishna said: Since you have
faith in My words, I shall reveal to you the most profound, secret,
transcendental knowledge, together with transcendental experience. Knowing
this, you will be freed from the miseries of worldly existence. (9.01) KNOWLEDGE
OF THE SUPREME IS THE BIGGEST
MYSTERY This Self-knowledge is the king of all
knowledge, is the most secret, is very sacred, can be perceived by instinct,
conforms to righteousness (Dharma), is very easy to practice, and is
timeless. (9.02) O
Arjuna, those who have no faith in this knowledge do not attain Me and follow
the cycles of birth and death. (9.03) Everything
is possible for the person who has faith in God. Faith in the Supreme power
holds the key to unlock the gates of salvation. This
entire universe is an expansion of, or pervaded by, My unmanifest aspect. All
beings depend on Me (like a gold chain depends on gold and milk products
depend on milk). I do not depend on---or become affected by---them because I
am the source of all. (See also 7.12, 15.18) (9.04) There
are two ways of looking at the Eternal. From a dualistic viewpoint, waves depend
on the ocean; the ocean does not depend on the waves. But from a monist point
of view, as stated in verse 9.05 below, the question of wave abiding in the
ocean or the ocean abiding in the wave does not arise because there is no
wave or ocean. It is water only. Similarly everything is a manifestation of
the Spirit only (Gita 7.19). Look
at the power of My divine mystery; in reality, I---the sustainer and creator of all
beings---do not depend on them, and they also do not depend on Me. (9.05) (In fact, the gold-chain does not depend on
gold; the gold-chain is nothing but gold. Also, matter and energy are
different, as well as non-different).
The
wave is water, but the water is not wave. The water has become the vapor, the
cloud, the rain, the ice, as well as the bubble, the lake, the river, the
wave, and the ocean. These are nothing but names of different forms (or
transformations) of water. From a monist viewpoint, there is no ocean, no
wave, and no lake, but water only. The monist viewpoint does not dismiss the
perception of duality, but dismisses only the reality of duality. However, a
wave is a wave as long as it does not realize its true nature---that it is
not a wave but water. As soon as a wave decisively realizes that it is not a
wave but water, the wave no longer remains a wave, but becomes water without
delay. (Also see verse 18.55). Similarly when one realizes that he or she is
not this physical body---but the Eternal Being in the form of Spirit residing
inside the physical body---one transcends physical body and immediately becomes
one with the Spirit without undergoing any physical change. As a physical
body, one is mortal, limited by a form, with color, gender, and temperament.
But as a part of the Spirit, one is free, immortal, and limitless. This is
called Nirvana, or salvation. Know
that all beings remain in Me---without any visible contact or without
producing any effect---as the mighty wind (and planets), moving everywhere,
remains ever in space. (9.06) Gross
objects, such as planets and stars, remain in the subtle space without any
visible connection at all. Similarly the entire universe, including space
itself, abides in the unified field called Consciousness. Time has no access
to space; similarly Consciousness is everlasting, indivisible, and unaffected
by everything going on in its field, just as clouds do not make the sky wet. THEORY
OF EVOLUTION AND INVOLUTION All beings merge into My primary
material Nature at the end of a cycle of creation (lasting just over 311 trillion
solar years called MahāKalpa), O
Arjuna; and I create them again at the beginning of the next cycle. (See also
8.17) (9.07)
As
a spider spreads out the web from within, plays in it, and again draws the
web into itself, similarly the Eternal Being (or Spirit) creates the material
world from itself, plays in it as living entity, and takes it into itself
during complete dissolution (BP 11.09.21 and 12.04.01-43). All manifestations
are born, sustained, and finally merge in Spirit as bubbles of water are
born, sustained, and merge in water. Spirit manifests itself into the
universe by using its own internal power without the help of any external
agent. It is possible for one Spirit---by virtue of possessing diverse
powers---to be transformed into multiplicity without any outside help. Spirit
(or the Eternal Being) is thus both the efficient and the material cause of
creation. I
create the entire multitude of beings again and again with the help of My
material Nature. These beings are under control of the modes of material
Nature. (9.08) These
acts of creation do not bind Me, O Arjuna, because I remain indifferent and
unattached to those acts. (9.09) The
divine kinetic energy (Maya)---with the help of material Nature,
Prakriti---creates all animate and inanimate objects under My supervision;
thus, the creation keeps on going, O Arjuna. (See also 14.03) (9.10) THE WAYS
OF THE WISE AND OF THE IGNORANT
ARE DIFFERENT Ignorant persons disregard Me when I
take Avatar in human form because they do not know My transcendental nature
as the great Lord of all beings (and take Me for an ordinary human being),
and because they have false hopes, false actions, false knowledge, and
delusive (Tāmasika) qualities (See 16.04-18) of fiends and
demons (they are unable to recognize Me). (9.11-12) When
Lord Krishna was here on this earth, in spite of accomplishing many
transcendental and extraordinary feats, only a few people were able to
recognize Him as an incarnation of the Supreme Being. Even a highly evolved
soul, such as King Yudhishthira, was quite surprised to learn from sage
Narada that his (Kings) cousin brother, Krishna, is the Supreme Being
in human form (BP 7.15.79). The moral is that the Supreme cannot be known
without ones good Karma and His personal grace. But great souls, O Arjuna, who possess
divine qualities (See 16.01-03), know Me as the imperishable and as the
origin of beings, and worship Me with single-mindedly. (9.13) Persons
of firm resolve worship Me with ever-steadfast devotion by always singing My
glories, striving to attain Me, and prostrating before Me with devotion. (9.14) Some
worship Me by acquiring and propagating Self-knowledge. Others worship the
infinite as one in all (or non-dual), as the master of all (or dual), and in
various other ways. (9.15) OF THE
ABSOLUTE I am the ritual, I am the sacrifice, I
am the offering, I am the herb, I am the mantra, I am the clarified butter, I
am the fire, and I am the oblation. (See also 4.24). I am the supporter of
the universe, the father, the mother, and the grandfather. I am the object of
knowledge, the sacred syllable AUM, and the Vedas. I am the
goal, the supporter, the Lord, the witness, the abode, the refuge, the
friend, the origin, the dissolution, the foundation, the substratum, and the
immutable seed. (See also 7.10 and 10.39) (9.16-18) I
give heat. I send, as well as withhold, the rain. I am immortality, as well
as death. I am also both the eternal Absolute and the temporal, O Arjuna.
(The Supreme Being has become everything. See also 13.12) (9.19) ATTAIN
SALVATION BY DEVOTIONAL LOVE The doers of the rituals prescribed in
the Vedas, the drinkers of the nectar of devotion, whose sins are cleansed,
worship Me by doing good deeds for gaining heaven. As a result of their
meritorious deeds, they go to heaven and enjoy celestial sense pleasures.
(9.20) They
again return to the mortal world---after enjoying the wide world of heavenly
pleasures---upon exhaustion of the fruits of their good Karma. Thus,
following the injunctions of the Vedas, persons working for the fruit of
their actions take repeated births and deaths. (See also 8.25) (9.21) I
personally take care of both the spiritual and material welfare of those
ever-steadfast devotees who always remember and adore Me with single-minded
contemplation. (9.22) Wealth
and happiness automatically come to the righteous person, without that person
asking for it, as the river automatically goes to the ocean (TR 1.293.02).
Material wealth naturally comes to the virtuous person as river water
naturally flows downstream (VP 1.11.24). Lord Rama said: I always take care
of those who worship Me with unswerving devotion as a mother takes care of
her child (TR 3.42.03). According to Shankara, this verse means gaining that which
one does not possess (Yoga) and preserving what one has (Kshema). Yoga and
Kshema could be also interpreted as
transcendental knowledge (Jnāna) and the ultimate state of Self
realization (Vijnāna), and path and the goal. The
worship of the Mother form of the Krishna is encouraged for the seekers of
health, wealth, and knowledge. One who always thinks of God is considered to
be God-conscious, Krishna-conscious, or Self-realized. Lord personally takes
charge of one who remembers Him single-mindedly. His nature is to reciprocate
the love of His pure devotees by fulfilling their desires. The
Source knows and gives all of what you need. Nothing is difficult to obtain
when I am pleased, but a pure devotee whose mind is exclusively fixed upon Me
does not ask anything from Me, including salvation, but the opportunity to
serve Me life after life (BP 6.09.48). The Lord chooses much better things
for you if you let Him be your guide by surrendering unto His will. O
Arjuna, even those devotees who worship the deities with faith, they also
worship Me, but in an improper way. (See also 13.25) (9.23) The
ancient Vedic scriptures have authorized the deity form of worship of God
because it cleanses the heart, mind, and the subtle and gross senses of the
worshiper, and increases as well as sustains one's faith in God. Deity
worship is fruitful if one worships the only One who manifests through the
deity with firm faith. Worship without this understanding is called improper
way of worship in this verse. There
is only one Absolute; the wise call Him and worship Him by various names
(RV 1.164.46). The worship of the
divine as Mother is also found in the Vedas where the sage longs to be a
child of the divine Mother (RV
7.81.04). The Absolute has also manifested as celestial
controllers---for sustaining creation---who are one with many names and forms
(RV 3.55.01). The Supreme Being is a
woman, a man, a boy, a girl, and an old person. He exists in all forms
(AV 10.08.27). All deities, male or
female, are representations of one divine. He is One in many and many in One.
One should not worship material objects in creation, such as family, friends,
and possessions; but one can worship the creator in material objects because
God is in all rocks. The Vedic principle of celestial controllers does not
diversify the Unity, but unifies the diversity. Deities are just different
names and forms, or symbolic representations, of the energies of nature. The
deity is a conduit through which the water of divine grace can be made to
flow by the power of conviction---expressed through worship and prayer---from
the reservoir of infinite consciousness. However, the seedling of faith
becomes the fruit tree of conviction only when it comes out of the ground of
Self-knowledge and survives the frost of logic. We evoke the potential energy
of cosmic forces by contemplating deities with faith. Faith really works.
The power of faith in rituals or spiritual science works in the same manner
as a placebo works by the power of faith in medical science. However, it is not
very easy for intellectuals to develop a deep faith in the power of rituals. Joseph
Campbell said: The
images of myth are reflections of the spiritual potentialities of everyone of
us, and deities stimulate divine love. All
different types of worship reach One and the same Lord as waters of all
different rivers reach the same ocean. External worship with the help of an
image or a symbolic representation of God is necessary for beginners. It is
very helpful to develop a personal relationship with a deity of one's choice
who can be consulted and counted upon for help during moments of crisis in
life. Those who are against deity worship do not understand that
all-pervading God can also exist within a deity. Such persons limit His
supremacy. The
next step is the chanting of hymns and the repetition (Japa) of divine names.
The next stage is meditation. The vision of Spirit-consciousness, or
beholding the Spirit manifested through every individual, is the highest
spiritual development. Because
I---the Supreme Being---alone am the enjoyer of all sacrificial services and
Lord of the universe. But people do not know My true transcendental nature.
Therefore, they fall into the repeated cycles of birth and death. (9.24) Worshippers
of the celestial controllers go to the celestial controllers; the worshippers
of the ancestors go to the ancestors; and the worshippers of the ghosts go to
the ghosts; but My devotees come to Me, and are not born again. (See also
8.16) (9.25) It
is said that whatever one worships, that destination one attains; or one
becomes what one regularly thinks of. LORD
ACCEPTS AND EATS THE OFFERING OF LOVE AND DEVOTION Offer Love and Devotion
Whosoever offers Me a leaf, a flower, a fruit, or
water with devotion, I accept and eat the offering of devotion by the
pure-hearted. (9.26) The
Lord is hungry for love and the feeling of devotion. A dedicated heart, not
complicated rituals, is needed to please God and obtain His grace. One should
consume food after offering it to God first. God eats the food offerings to
please His devotees. The mind becomes purified when one eats food after
offering it first to the Lord. O
Arjuna, whatever you do, whatever you eat, whatever you offer as oblation to
the sacred fire, whatever charity you give, whatever austerity you
perform---dedicate everything as an offering to Me. (See also 12.10, 18.46)
(9.27) It
is neither necessary, nor sufficient that one should follow a certain
routine, ritualistic offering of worship everyday to please God. Whatever one
does per one's nature by body, mind, senses, thought, intellect, action, and
speech, should be done with the thought that it is all for God only (BP
11.02.36). People have achieved liberation by performing only one type of
devotional service, such as chanting, hearing, remembering, serving,
meditating, renouncing, and surrendering. The love for fame is a fire that
can destroy all yoga and austerity. The illusory power of divine kinetic
energy (Maya) is formidable. It betrays everyone, including the yogis, unless
one does everything for God. You
shall become free from the bondage, both good and bad, of Karma and come to
Me by the yoga of renunciation. (9.28) The
Self is present equally in all beings. There is no one hateful or dear to Me.
But those who worship Me with love and devotion are very close to Me, and I
am also very close to them. (See also 7.18) (9.29) Lord
Krishna says here that one should not be partial, but should treat a faithful
or a helpful person better then others. Lord is neither merciless nor partial
to anyone. Lord loves no one and hates no one, but does give special
preference to His devotees. He said: My devotees do not know anything else
but Me, and I do not know anyone else but them (BP 9.4.68). To protect His
devotee is His nature. Lord goes out of way to help and fulfill the desires
of His sincere devotees. He also reciprocates by always thinking of those
devotees who always think of Him and saves such devotees from all calamities
and major problems. The best path of perfection---suitable to the
individual's nature---is shown to His sincere devotees. Gods
grace is just for the asking. The doors of devotion are open to all, but the
faithful and the dedicated ones who burn the incense of devotion in the
temple of their heart become one with the Lord. A father loves all his
children equally, but the child who is devoted to the father is more dear
although he or she may not be very rich, intelligent, or powerful. Similarly
a devotee is very dear to the Lord. Lord does not give everything ---such as both material and spiritual
wealth---to everybody. One attains perfection---by the grace of God---through
the practice of spiritual discipline. Both self-effort and grace are needed.
According to the Vedas, the gods (Devas) help only those who help themselves
(RV 4.33.11). Yogananda said: God chooses those who choose
Him. The
grace of God, like rays of the sun, is equally available to all, but due to
free will one must open the window of the heart to let the sunshine come in.
It is said that divinity is our birthright; however, self-effort in the
right direction is also necessary to remove hindrances brought about by our
own past deeds. The grace of God comes expeditiously through our own effort.
It is also believed that self-effort, fate and divine grace are one and the
same. The grace of God is equally available to all of us, but one has to collect
it by personal effort. The distribution of divine grace is also controlled by
the same law of Karma that runs the affairs of God. There is no other
impartial way to distribute divine grace. Self-effort promotes the process of
God-realization as manure promotes growth of plants. THERE IS NO UNFORGIVABLE SINNER If even the most sinful person resolves to worship
Me with single-minded, loving devotion, such a person must be regarded as a
saint because of making the right resolution. (9.30) There
are no unforgivable sins or sinners. The fire of sincere repentance burns all
sins. Yogananda used to say: A saint is the sinner who never gave up.
Every saint had a past, and every sinner has a future. Acts of austerity,
service, and charity, done without any motive, can atone for sinful acts, as
darkness vanishes after sunrise (MB
3.207.57). If a devotee keeps his or her mind focused on God, there
will be no room for sinful desires to mature, and a sinful person soon
becomes righteous if he resolves never
to commit the sin again as mentioned below: Such
a person soon becomes righteous and attains everlasting peace. Be aware, O
Arjuna, that My devotee never fails to reach the goal. (See also 6.40-43)
(9.31) PATH OF DEVOTIONAL LOVE IS EASIER Anybody---including
women, merchants, laborers, and the evil-minded---can attain the Supreme Abode by just taking refuge
in Me, O Arjuna. (See also 18.66) (9.32) A
spiritual discipline should be commensurate with the faith, interest, and
ability of the person. Some may be disqualified or not ready to receive the
knowledge of the Supreme, but the path of devotion is open to all. No one is
disqualified due to caste, creed, gender, or mental capacity to receive
devotion. Most saints and sages consider the path of devotion the easiest and
the best of all paths. Then
it should be very easy for the wise and devout sages to attain the Supreme
Being. Therefore, having obtained this joyless and transitory human life, one
should always worship Me with loving devotion. (9.33) The
living entity, under the spell of illusory power of divine kinetic energy
(Maya), goes through the repeated cycles of birth and death. The good Lord,
out of His grace, gives to a living entity a human body that is very
difficult to obtain. The human body, created in the image of God, is the
jewel of creation and has the capacity to deliver the soul from the net of
transmigration to higher levels of existence. All other forms of life on the
earth, except human life, are devoid of higher intellect and reasoning. As
a tiger suddenly comes and takes away a lamb from the flock, similarly death
takes away a person unexpectedly. Therefore, spiritual discipline and
righteous deeds should be performed without waiting for a proper time to come
(MB 12.175.13). The goal and obligation
of human birth are to seek Him. The search for God should not wait. One
should continue this search parallel with other duties of life; otherwise, it
may be too late. Lord Krishna concludes this chapter by giving practical ways
to engage people in His devotional service below: Always
think of Me, be devoted to Me, worship Me, and bow down to Me. Thus, uniting
yourself with Me by setting Me as the supreme goal, you shall certainly come
to Me. (9.34) Thus ends Chapter 9 Go To Chapter >> [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [18] MANIFESTATION OF THE ABSOLUTE Lord Krishna said: O Arjuna, listen
once again to My supreme word that I shall speak to you, who are very dear to
Me, for your welfare. (10.01) GOD IS THE
ORIGIN OF EVERYTHING Neither the celestial controllers nor
the great sages know My origin because I am the origin of celestial
controllers and great sages also. (10.02) One
who knows Me as the unborn, the beginningless, and the Supreme Lord of the
universe, is considered wise among mortals and becomes liberated from the
bondage of Karma. (10.03) Intellect,
knowledge, non-delusion, forgiveness, truthfulness, control over the mind and
senses, tranquility, pleasure, pain, birth, death, fear, fearlessness,
nonviolence, equanimity, contentment, austerity, charity, fame, ill
fame---these diverse qualities in human beings arise from Me alone.
(10.04-05) If
you forgive others, God will also forgive you. Resist no evil with evil. Love
your enemies, and pray for those who mistreat you. One should control anger
toward the wrong-doer. The controlled anger itself punishes the wrong-doer if
the wrong-doer does not ask forgiveness (MB
5.36.05). One who does wrong is destroyed by the same act of wrong
doing if he or she does not ask forgiveness (MS 2.163). One who
unconditionally forgives others is happy because the anger of the forgiver is
exterminated. Progress in spiritual discipline is impeded if one's
interpersonal relationship is full of hurt and negative feeling, even for a
single living entity. Therefore, one must learn to forgive and to ask
forgiveness. Even
virtue has its own vice. Forgiveness may often be construed as a sign of
weakness; therefore, clemency is the strength of the strong and a virtue for
the weak. A person should be forgiven if he or she has sincerely asked
forgiveness, if it is the first offense, if the offense was not intentional,
and if the offender has been helpful in the past. The tool of punishment may
be used ---without any feeling of revenge---to correct and teach intentional
and repeated offenders. The
conduct of the saint with divine qualities and the sinner with demonic
qualities is analogous to that of the sandal tree and the axe. The axe cuts
down the tree, but the fragrant sandal imparts its perfume to the very axe
that cut it. A saint forgives the sinner thinking that its sinners
nature and he or she cant do otherwise. (TR 7.36.04). The
seven great sages and also four Manus from whom all the creatures of the
world were born originated from My mental power. (10.06) One
who truly understands My manifestations and yogic powers, is united with Me
by unswerving devotion. There is no doubt about it. (10.07) I
am the origin of all. Everything evolves from Me. The wise who understand
this worship Me with love and devotion. (10.08) That
which is One has become this all (RV 8.58.02). My
devotees remain ever content and delighted. Their minds remain absorbed in Me
and their lives surrendered unto My Will. They always enlighten each other by
talking about Me. (10.09) Devotees
are the well wishers of everyone and help others to advance on the spiritual
path. TO HIS
DEVOTEES I give the powers of analysis and
reasoning to understand the metaphysical science---to those who are ever
united with Me and lovingly contemplate Me---by which they come to Me.
(10.10) We
are given powers of analysis and reasoning (Viveka) that can be used to
understand the metaphysical science or Self-knowledge. I,
who dwell within their inner psyche as consciousness, destroy the darkness
born of ignorance by the shining lamp of transcendental knowledge as an act
of compassion for them. (10.11) All other forms of Krishna can be achieved
by different means of worship, but Krishna Himself can be achieved only by devotion and exclusive love. The
lamp of spiritual knowledge and God-realization can be easily ignited by the
intense spark of devotion, but never by intellect and logic alone. Arjuna
said: You are the Supreme Being, the Supreme Abode, the Supreme Purifier, the
Eternal Being, the primal god, the unborn, and the omnipresent. All saints
and sages have thus acclaimed You, and now You Yourself are telling me that.
(10.12-13) NOBODY
CAN KNOW THE REAL NATURE OF
REALITY O Krishna, I believe all that You have
told me to be true. O Lord, neither the celestial controllers nor the demons
fully know Your manifestation. (See also 4.06) (10.14) O
Creator and Lord of all beings, God of all celestial rulers, the Supreme
person, and Lord of the universe, only You know Yourself by Yourself. (10.15) The
Vedas left the final question of the origin of ultimate Reality unanswered
by stating that nobody knows the ultimate source from where this creation has
come. Sages went further by stating that perhaps even He does not know
(RV 10.129.06-07). One who says that I
know God does not know; one who knows the Truth says that I do not know. God
is the unknown to a person of true knowledge; only the ignorant claim to know
God (KeU 2.01-03). The ultimate source of cosmic energy is and will remain a
big mystery. Any specific description of God, including a description of
heaven and hell, is nothing but a mental speculation. Therefore,
only You are able to fully describe Your own divine glories or the
manifestations by which You exist
pervading all the universes. (10.16) How
may I know You, O Lord, constantly contemplating on You? In what form of
manifestation are You to be thought of by me, O Lord? (10.17) O
Lord, explain to me again, in detail, Your yogic power and glory because I am
not satiated by hearing Your nectar-like words. (10.18) EVERYTHING
IS A MANIFESTATION OF THE
ABSOLUTE Lord Krishna said: O Arjuna, now I
shall explain to you My prominent divine manifestations because My manifestations
are endless. (10.19) O
Arjuna, I am the Supreme Spirit (or Supersoul) abiding in the inner psyche of
all beings as soul (Atmā). I am
also the creator, maintainer, and destroyer---or the beginning, the middle,
and the end---of all beings. (10.20) Spirit
has no origin and is a property of the Supreme Being, just as sunlight is a
property of the sun (BS 2.03.17). The Supreme Being and Spirit are like sun
and sunlight, different as well as non-different (BS 3.02.28). Within living
beings, Spirit is the controller. Spirit is different from the physical body,
just as fire is different from wood. The
senses, mind, and intellect cannot know Spirit or universal consciousness
because the senses, mind, and intellect get their power to function from Spirit
alone (KeU 1.06). Spirit supplies power and supports the senses, just as air
burns and supports fire (MB
12.203.03). Spirit is the basis and support behind every form of
power, movement, intellect, and life in this universe. It is the power by
which one sees, hears, smells, thinks, loves, hates, and desires objects. I
am the Vishnu. I am the radiant sun among the luminaries; I am the controller
of wind; I am the moon among the stars. (10.21) I
am the Vedas. I am the celestial rulers. I am the mind among the senses; I am
the consciousness in living beings. (10.22) I
am Lord Shiva. I am the god of wealth; I am the god of fire and the
mountains. (10.23) I
am the chief of priests and the army general of the celestial controllers, O
Arjuna. I am the ocean among the bodies of water. (10.24) I
am the great sage, Bhrigu. I am the monosyllable cosmic sound AUM
among words; I am the silent repetition of mantra (Japa) among the spiritual
disciplines, and I am the Himalaya among the mountains. (10.25) A
constant chanting of a mantra or any holy name of God is considered by saints
and sages of all religions to be the easiest and most powerful method of
Self-realization in the present age. The practice of this spiritual
discipline with faith will drive sound vibrations into the deeper layers of
mind where it works like a damper in preventing the rise of waves of negative
thoughts and ideas, leading the way to inner awakening in due course of time.
Meditation is the extended and higher stage of this process. One must first
practice this before going into transcendental meditation. Swami Harihar says: There should be no desire to
gain any worldly objects in exchange for the repetition of the divine name.
The spiritual force of the divine name should not be applied even for the
destruction of sin. It should be resorted to for divine realization only. The
form of the Lord cannot be known nor comprehended by the human mind without
a name. If one chants or meditates on the name without seeing the form, the
form flashes on the screen of the mind as an object of love. Saint Tulasidasa
said: Place the lamp of the name of the Lord near the door of your tongue if
you want the light both inside and outside. The name of God is greater than
both impersonal and personal aspects of God because the power of the name has
control over both aspects of God. It is said that the best of all spiritual
efforts is to always remember and repeat the name of God. A BRIEF
DESCRIPTION OF DIVINE MANIFESTATIONS I am the holy fig tree among the
trees, Narada among the sages, and I am all other celestial rulers. (10.26) Know
Me as the celestial animals among the animals and the King among men. I am
the thunderbolt among weapons, and I am Cupid for procreation. (10.27-28) I
am the water-god and the manes. I am the controller of death. I am the time
or death among the healers, lion among the beasts, and the king of birds
among birds. (10.29-30) I
am the wind among the purifiers and Lord Rāma among the warriors. I am
the crocodile among the sea creatures and the holy Gangā river among the
rivers. (10.31) I
am the beginning, the middle, and the end of all creation, O Arjuna. Among
knowledge I am knowledge of the supreme Self. I am logic of the logician.
(10.32) I
am the letter A among the alphabets. I am the dual compound among
the compound words. I am endless time. I am the sustainer, and I am
omniscient. (10.33) I
am the all-devouring death and also the origin of future beings. I am the
seven goddesses or guardian angels presiding over the seven qualities---fame,
prosperity, speech, memory, intellect, resolve, and forgiveness. (10.34) I
am the Vedic and other hymns. I am the mantras; I am November-December among
the months, I am spring among the seasons. (10.35) I
am gambling of the cheats, splendor of the splendid, victory of the
victorious, resolution of the resolute, and goodness of the good. (10.36) Both
good and bad are the product of divine power (Maya). Maya creates a multitude
of merits and demerits that have no real existence. The wise do not attach
too much importance to it. One should develop good qualities and get rid of
bad ones. After enlightenment, both good and bad, virtue and vice, are
transcended, just as darkness vanishes after the sunrise. Vice and virtue are
not two things, but one, the difference being only the degree of
manifestation. It is true that God also dwells in the most sinful beings, but
it is not proper to hate them or associate with them. Gandhi said: Hate the sin and not the
sinner. One
should view the marvelous cosmic drama, full of pairs of opposites in life,
with ever-joyous heart because there is no good or evil, only different masks
of the cosmic actor. The scriptures denounce the idea of growing rich by
unfair means, such as gambling, gifts, and bribes. They recommend honest
labor, sweat of the brow, such as cultivating a cornfield, that is good for
society as well as the individual (RV
10.34.13). I am Krishna, Vyasa, Arjuna, and the power of rulers, the
statesmanship of the seekers of victory. I am silence among secrets and
Self-knowledge of the Jnāni
(10.37-38) I
am the origin of all beings, O Arjuna. There is nothing, animate or
inanimate, that can exist without Me. (See also 7.10 and 9.18) (10.39) A
big tree---with many branches, leaves, flowers, fruits, and seeds---remains
inside a tiny seed in unmanifest form and becomes manifest again and again
into a tree. The tree again becomes unmanifest into the seed. Similarly all
manifestations remain in the Absolute in unmanifest form and become manifest
during creation and unmanifest during dissolution again and again. The fruit
remains hidden in the seed and the seed in the fruit; similarly God is in
human beings and human beings in God. MANIFEST
CREATION IS A VERY SMALL FRACTION
OF THE ABSOLUTE There is no end of My divine
manifestations, O Arjuna. This is only a brief description by Me of the
extent of My divine manifestations. (10.40) The
variety in the universe, from the highest celestial controllers to the
smallest insects and even the inert dust, is nothing but a manifestation of
One and the same Absolute. Whatever
is endowed with glory, brilliance, and power---know that to be a
manifestation of a very small fraction of My splendor. (10.41) Through
His cosmic sound vibration, God made all things; not one thing in creation
was made without His cosmic energy. This cosmic manifestation is non-separate
from the Absolute just as sunshine is not separate from the sun (BP 4.31.16).
The entire creation is a partial revelation and part and parcel of the
Infinite. The divine manifests its glory through creation. The beauty and
splendor of the visible universe are only a small fraction of His glory. What
is the need for this detailed knowledge, O Arjuna? I continually support the
entire universe by a very small fraction of My divine power. (10.42) Quantitatively,
manifest creation is a very small fraction of the Absolute. The universe
reflects the divine splendor for human beings to see the invisible Lord. One
should learn to perceive God, not only as a person or vision, but also
through His splendor as manifested in the universe and through His laws that
govern and control nature and life. He is existence, goodness, and beauty. Thus ends Chapter 10 Go To Chapter >> [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [18] VISION OF THE COSMIC FORM || ||Chapter11-Audio|| Arjuna said: My illusion is dispelled
by the profound words of wisdom You spoke out of compassion for me about the
supreme secret of the Self. (11.01) O
Krishna, I have heard from You in detail about the origin and dissolution of
beings and Your immutable glory. (11.02) AIM OF A
SEEKER O Lord, You are as You have
said; yet I wish to see Your divine cosmic form, O Supreme Being. (11.03) O
Lord, if You think it is possible for me to see Your universal form, then, O
Lord of the yogis, show me Your transcendental form. (11.04) There
is no way to know God before experiencing Him. Faith in God rests on a shaky
ground without a psychic vision of the object of devotion. All our spiritual
discipline is aimed at this vision. The vision is essential to overcome the
last bit of emotional impurity and any lingering doubt in the mind of the
seeker because, to a human mind, seeing is believing. Therefore, Arjuna, like
any other devotee, longs to see the transcendental form of the Lord. Lord
Krishna said: O Arjuna, behold My hundreds and thousands of multifarious
divine forms of different colors and shapes. Behold all the celestial beings
and many wonders never seen before. Also behold the entire
creation---animate, inanimate, and whatever else you would like to see---all
at one place in My body. (11.05-07) But
you are not able to see Me with your physical eye; therefore, I give you the
divine eye to see My majestic power and glory. (11.08) No
one can see Him with the physical eye. His transcendental form is beyond our
field of vision. He is revealed through the faculty of intuition of the
intellect that, residing within the inner psyche, controls the mind. Those
who know Him become immortal (KaU 6.09). We, like color blinds, are not able
to see the full range of cosmic color and light with human eyes. The divine
vision, which is a gift of God, is needed to see the beauty and glory of the
Supreme Personality of Godhead. LORD
SHOWS HIS COSMIC FORM TO ARJUNA Sanjaya said: O King, having said
this, Lord Krishna, the great Lord of the mystic power of yoga, revealed His
supreme majestic form to Arjuna. (11.09) Arjuna
saw the Universal Form of the Lord with many mouths and eyes, and many
marvelous visions with numerous divine ornaments, holding many divine
weapons, wearing divine garlands and apparel, anointed with celestial
perfumes and ointments, full of all wonders---the limitless God with faces on
all sides. (11.10-11) If
the splendor of thousands of suns were to blaze forth all at once in the sky,
even that would not resemble the splendor of that exalted being. (11.12) O
Lord, not even a million suns could match You (RV 8.70.05). Robert Oppenheimer spoke this
verse as he witnessed the explosion of the first atom bomb. Arjuna
saw the entire universe, divided in many ways and standing as One in the
transcendental body of Krishna, the Lord of celestial rulers. (See also
13.16, and 18.20) (11.13) ONE MAY
NOT BE PREPARED TO SEE THE LORD Having seen the cosmic form of the
Lord, Arjuna was filled with wonder and his hairs standing on end, bowed his
head to the Lord and prayed with folded hands. (11.14) Arjuna
said: O Lord, I see in Your body all supernatural controllers, Brahmā seated on
the lotus and multitudes of beings, sages, and celestials. (11.15) O
Lord of the universe, I see You everywhere with infinite forms, with many
arms, stomachs, faces, and eyes. O Universal Form, I see neither your
beginning nor the middle nor the end. (11.16) The
Self is omnipresent, all pervading, beginningless and endless. I
see You with Your crown, club, discus, and massive radiance, difficult to
behold, shining all around like the immeasurable brilliance and blazing fire
of the sun. (11.17) I
believe You are the Supreme Being to be realized. You are the ultimate resort
of the universe. You are the Spirit and protector of the eternal order
(Dharma). (11.18) I
see You with infinite power, without beginning, middle, or end; with many
arms; with the sun and the moon as Your eyes; with Your mouth as a blazing
fire, scorching all the universe with Your radiance. (11.19) COSMIC FORM
of GOD
O Lord,
You pervade the entire space between heaven and earth in all directions.
Seeing Your marvelous and terrible form, the three worlds are trembling with
fear. (11.20) Hosts
of supernatural rulers enter into You. Some with folded hands sing Your names
and glories in fear. A multitude of perfected beings hail and adore You with
abundant praises. (11.21) All
the celestial beings gaze at You in amazement. Seeing your infinite form
with many mouths, eyes, arms, thighs, feet, stomachs, and many fearful tusks,
the worlds are trembling with fear, and so do I, O mighty Lord. (11.22-23) ARJUNA
IS UPSET TO SEE
THE COSMIC FORM I am frightened and find neither peace
nor courage, O Krishna, after seeing Your effulgent and colorful form
touching the sky and Your wide open mouth with large shining eyes. (11.24) I
lose my sense of direction and find no comfort after seeing Your mouths with
fearful tusks glowing like fires of cosmic dissolution. Have mercy on me, O
Lord of celestial rulers, and refuge of the universe! (11.25) All
my cousin brothers, along with the hosts of other kings and warriors of the
other side, together with chief warriors on our side, are also quickly entering
into Your fearful mouths with terrible tusks. Some are seen caught in between
the tusks with their heads crushed. (11.26-27) These
warriors of the mortal world are entering Your blazing mouths as many
torrents of rivers enter into the ocean. (11.28) All
these people are rapidly rushing into Your mouths for destruction as moths
rush with great speed into the blazing flame for destruction. (11.29) You
are licking up all the worlds with Your flaming mouths, swallowing them from
all sides. Your powerful radiance is filling the entire universe with
effulgence and burning it, O Krishna. (11.30) Tell
me, who are You in such a fierce form? My salutations to You, O best of all
celestial rulers. Be merciful! I wish to understand You, O primal Being, because
I do not know Your mission. (11.31) Lord
Krishna said: I am death, the mighty destroyer of the world. I have come here
to destroy all these people. Even without your participation in the war, all
the warriors standing arrayed in the opposing armies shall cease to exist.
(11.32) WE ARE ALL HIS INSTRUMENTS Therefore, get up
and attain glory. Conquer your enemies, and enjoy a prosperous kingdom. I
have already destroyed all these warriors. You are a mere instrument, O Arjuna. (11.33) Do
your duty without attachment to results and consider yourself to be a mere
instrument of God and not the doer. This is My battle, not yours. I use you,
O Arjuna, only as an instrument. I do everything through your body. One must
remember at all times that all battles are His, not ours. We are a mere
divine instrument and not the doer, and He is in charge of all things. The
will and power of God do everything. No one can do anything without His power
and will. It is God only who makes one restless for material life or
spiritual life. Those who are not Self-realized mistakenly take their will as
Gods will and do wrong things. Kill
all these great warriors, who are already killed by Me. Do not fear. You will
certainly conquer the enemies in the battle; therefore, fight! (11.34) ARJUNAS
PRAYERS TO THE COSMIC FORM Sanjaya said: Having heard these words
of Krishna, the crowned Arjuna, trembling with folded hands, prostrated with
fear, spoke to Krishna in a choked voice. (11.35) Arjuna
said: Rightly, O Krishna, the world delights and rejoices in glorifying You.
Terrified demons flee in all directions. The hosts of sages bow to You in
adoration. (11.36) Why
should they not, O great soul, bow to
You---the original Creator---who is even greater than Brahmā, the creator of material worlds? O infinite Lord,
O God of all celestial rulers, O abode of the universe, You are both Eternal
and Temporal, and the Supreme Being that is beyond Eternal and Temporal. (See
also 9.19, and 13.12 for a commentary) (11.37) You
are the primal God, the most ancient Person. You are the ultimate resort of
the entire universe. You are the knower, the object of knowledge, and the
Supreme Abode. O Lord of the infinite form, You pervade the entire universe.
(11.38) You
are the fire, the wind, the water god, the moon god, the Creator (Brahmā), as well as the father of the Creator (Brahmā), and the controller of death. Salutations to You
a thousand times, and again and again salutations to You. (11.39) My
salutations to You from front and from behind. O Lord, my obeisance to You
from all sides. You are infinite valor and boundless might. You pervade
everything, and, therefore, You are everywhere and in everything. (11.40) Considering
You merely as a friend and not knowing Your greatness, I have inadvertently
addressed You as O Krishna, O Yadava, and O friend merely out of affection or
carelessness. (11.41) In
whatever way I may have insulted You in jokes while playing, reposing in
bed, sitting, or at meals; when alone or in front of others, O Krishna, the
immeasurable One, I implore You for forgiveness. (11.42) You
are the father of this animate and inanimate world and the greatest guru to
be worshipped. No one is even equal to You in the three worlds; how can there
be one greater than You, O Being of incomparable glory? (11.43) Therefore,
O adorable Lord, I seek Your mercy by bowing down and prostrating my body
before You. Bear with me as a father to his son, as a friend to a friend, and
as a husband to his wife, O Lord. (11.44) Beholding
that which has never been seen before delights me, and yet my mind is
tormented with fear. Therefore, O God of celestial rulers, the refuge of the
universe, have mercy on me and show me your four-armed form. (11.45) I wish to see You with a crown,
holding mace and discus in Your hand. Therefore, O Lord, with thousand arms
and universal form, please appear in the four-armed form. (11.46) Lord
Krishna said: O Arjuna, being pleased with you I have shown you, through My
own yogic powers, My particular supreme, shining, universal, infinite, and
primal form that has never been seen before by anyone other than you. (11.47) S. Radhakrishnan says:
The vision is not the final goal of a seeker; in that case the Gita
would have ended here. Even trance or Samādhi is neither the
end nor the essential element of spiritual life as some people think.
However, practice of meditation and Japa is recommended as a spiritual
practice for the seeker. Samādhi is not the ultimate state of realization. The state of Self-realization or Turiyā state is far beyond
Samādhi. O
Arjuna, neither by study of the Vedas nor by sacrifice nor by charity nor by
rituals nor by severe austerities can I be seen in this cosmic form by any
one other than you in this human world. (11.48) LORD
SHOWS ARJUNA HIS FOUR-ARMED AND THE
HUMAN FORM Do not be perturbed and confused by
seeing such a terrible form of Mine as this. With fearless and cheerful mind,
now behold My four-armed form. (11.49) Sanjaya
said: After speaking like this to Arjuna, Krishna revealed His four-armed
form. And then assuming His pleasant human form, Lord Krishna, the Great One,
consoled Arjuna, who was terrified. (11.50) Arjuna
said: O Krishna, seeing this lovely human form of Yours, I have now become
tranquil and normal again. (11.51) LORD CAN
BE SEEN BY DEVOTIONAL LOVE Lord Krishna said: This four-armed
form of Mine that you have seen is very difficult, indeed, to see. Even
celestial controllers are ever longing to see this form. (11.52) This
four-armed form of Mine that you have just seen cannot be seen even by study
of the Vedas or by austerity or by acts of charity or by the performance of
rituals. (11.53) No
one attains the almighty Lord by good works alone (RV 8.70.03, AV 20.92.18). The omnipresent form
of the Lord cannot be perceived by organs, but by the eyes of intuition and
faith. The vision and yogic powers are the special gift and grace of God
that may be granted, even without asking, when one is found fit by the Lord
to use them in His service. According to Saint Ramdas, all visions of lights
and forms have to be transcended before realization of the ultimate Truth.
Yogic powers may become a hindrance on the path of spiritual journey. But by unswerving devotion, I can be seen in this
form, can be known in essence, and also can be reached, O Arjuna. (11.54) One
who dedicates all works to Me and to whom I am the supreme goal, who is my
devotee, who has no attachment, and who is free from malice toward any
creature---reaches Me, O Arjuna. (See also 8.22) (11.55) Thus ends Chapter 11 Go To Chapter >> [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [18] PATH OF DEVOTION OR AN IMPERSONAL GOD? Arjuna asked: Which of these
has the best knowledge of yoga---those ever-steadfast devotees who worship
Your personal aspect, or those who worship Your impersonal aspect, the
formless Absolute? (12.01) Lord
Krishna explained the superiority of the path of spiritual knowledge in the
fourth chapter (4.33, and 4.34). He explained the importance of worship of
the formless Supreme (or Self) in verses 5.24-25, 6.24-28, and 8.11-13. He
also emphasized the worship of God with form or Krishna in 7.16-18, 9.34, and
11.54-55. It was thus natural for Arjuna to ask which path is better for most
people in general. Lord
Krishna said: I consider the best yogis to be those ever steadfast devotees
who worship with supreme faith by fixing their mind on Me as their personal
God. (See also 6.47) (12.02) Devotion
is defined as the highest love for God (SBS 02). True devotion is motiveless
intense love of God to attain Him (NBS 02). Real devotion is seeking
Gods grace and serving with love to please Him. Thus, devotion is doing
ones duty as service to the Lord with love of God in ones heart.
It is also said that devotion is granted by the grace of God. A loving
relationship with God is easily developed through a personal God. The
faithful followers of the path of devotion to the personal God in human form
such as Rama, Krishna, Moses, Buddha, Christ, and Muhammad are considered the
best. Some saints consider devotion superior to Self-knowledge (SBS 05). All
spiritual practices are useless in the absence of devotion, the deep love of
God. The pearl of Self-knowledge is born on the nucleus of faith and devotion
only. Saint Ramanuja said that those who worship the manifest reach their
goal sooner and with less difficulty. Love of God and all His creatures is
the essence of all religion. They
also attain Me who worship the unchangeable, the inexplicable, the invisible,
the omnipresent, the inconceivable, the unchanging, the immovable, and
eternal---restraining all the senses, even-minded under all circumstances, engaged
in the welfare of all creatures. (12.03-04) A
person who is competent to worship the formless aspect of God must have a
complete mastery over the senses, be tranquil under all circumstances, and be
engaged in the welfare of all creatures. The path of personalism allows one
to relish the name, form, and pastimes of the Lord as they happened when He
manifested on the earth. The path of impersonalism is dry, full of
difficulties, and advancement on this path is very slow as discussed in the
next verse. REASONS
FOR WORSHIPPING A PERSONAL FORM OF GOD Self-realization is more
difficult for those who fix their mind on the impersonal, unmanifest, and
formless Absolute, because worship of the unmanifest is difficult for
ordinary human beings. (12.05) One
must be free from body-feeling and be established in feeling the existence of
the Self alone if one wants to succeed in worship of formless Absolute. One
becomes free from the bodily conception of life when one is fully purified
and acts solely for the Supreme Lord. Attainment of such a state is not
possible for the average human being, but only for advanced souls. Therefore,
the natural course for the ordinary seeker is to worship God with a form.
Thus the method of worship depends on the individual. One should find out for
oneself which method suits one best. It is quite fruitless to ask a child to
worship a formless God, whereas a sage sees God in every form and does not
need a statue or even a picture of God for worship. Loving
contemplation and deity worship of a personal God is a necessary first step
for realization of the impersonal Absolute. It is also said that devotion to
the personal aspect of God leads one to the transcendental aspect. God is not
only an extra cosmic, all-powerful Being, but the very Self in all beings.
The worship of God as a person in the form of one's personal favorite deity
stimulates divine love that rouses Self-consciousness and experience of unity
in due course of time. God, the transcendent, is revealed in ones pure
inner psyche after the loving contemplation of God, the immanent. There
is no real difference between the two paths---the path of devotion to a
personal God and the path of Self-knowledge of the impersonal God---in their
higher reaches. In the highest stage of realization they merge and become
one. Other sages also consider the path of devotion easier for most people,
particularly for beginners. According to Tulasidasa, the path of
Self-knowledge is difficult to comprehend, to explain, and to follow. It is
also very easy to fall down from the path of knowledge or retreat to the
lower sensual plane of consciousness (TR 7.118.00). In the next two verses,
the Lord says that the path of devotion is not only easier, but also faster
than the path of knowledge. The
personal and the impersonal, the physical form and the transcendental form,
are the two sides of the coin of ultimate Reality. Ramakrishna said: Image worship is
necessary in the beginning, but not afterwards, just as a scaffolding is
necessary during the construction of a building. The subconscious or
meditative (Alpha) state of mind knows the language of pictures or
visualization only. The conscious mind knows reasoning. A person must learn
to fix thoughts and mind first on a personal God with a form and then, after
succeeding therein, fix them upon the transcendental form. The highest liberation
is possible only by realization of God as the very Self in all beings, (BS
4.3.15, ShU 3.07) and it comes only through maturity of devotion from a personal
God to the impersonal Absolute. This realization is the second (or spiritual)
birth that takes place by the grace of a Self-realized master. A combination
of both deity worship and the knowledge of the Absolute may be more
effective. According
to ancient scriptures, any spiritual practice becomes more powerful when it
is done with knowledge, faith, and contemplation of a personal deity (ChU
1.01.10). Ascetic practice, prayer, charity, penance, performance of
sacrifice, vows, and other religious observances fail to evoke Lords
compassion to the same degree as unalloyed devotion does. The magnet of
devotion easily attracts the Lord (TR 6.117.00). But
to those who worship Me meditating on My personal form with unswerving
devotion, setting Me as their supreme goal, offering all actions to Me---I swiftly become their savior from
the world that is the ocean of death and transmigration, O Arjuna. (12.06-07) One
can easily cross the ocean of transmigration with the help of the boat of
unswerving love and devotion to a personal God with form (TR 7.122.00). The
following verses explain four different methods of worship of God with or
without the help of a form of God or deity. People
are born different. Anybody who prescribes one method for all is certainly
deluded because there is no panacea. A single method or system cannot meet
the spiritual needs of all. Hinduism, with its many branches and
sub-branches, offers a very wide choice of spiritual practices to suit
persons in any stage of spiritual development. All paths lead to salvation
because they all culminate in devotion---the intense love of God. Therefore, focus your mind on My personal form and let your
intellect dwell upon Me alone through meditation and contemplation. Thereafter,
you shall certainly attain Me. (12.08) This
is the path of meditation and contemplation on the Absolute (See Chapter 6
for more details) for the contemplative mind. Thinking of God all the time is
different from only worshipping a God with form, but both practices are the
same in quality and effect. In other words, contemplation is also a form of
worship. If
you are unable to focus your mind steadily on Me, then long to attain Me by
practice of any other spiritual discipline, such as a ritual, or deity
worship that suits you. (12.09) This
is the path of ritual, prayer, and devotional worship recommended for people
who are emotional, have more faith but less reasoning and intellect (See also
9.32). Constantly contemplate and concentrate your mind on God, using symbols
or mental pictures of a personal God as an aid to develop devotion. If
you are unable even to do any spiritual discipline, then dedicate all your
work to Me (or do your duty just for Me). You shall attain perfection by
doing your prescribed duty for Me (without any personal motive, just as an
instrument, to serve and please Me). (12.10) This
is the path of transcendental knowledge or renunciation, acquired through
contemplation and scriptural study for people who have realized the truth
that we are only divine instruments. (See also 9.27, 18.46). Lord Himself
guides every endeavor of the person who works for the good of humanity, and
success comes to a person who dedicates his or her life to the service of
God. If
you are unable to dedicate your work to Me, then just surrender unto My will
with subdued mind and renounce (the attachment to and the anxiety for) the
fruits of all work (by learning to accept all results with equanimity as
God's grace). (12.11) This
is the path of KarmaYoga, the selfless service to humanity, discussed in
Chapter 3, for householders who cannot renounce worldly activity and work
full-time for God, as discussed in verse 12.10, above. The main thrust of
verses 12.08-11 is that one must establish some relationship with the
Lord---such as the progenitor, father, mother, beloved, child, savior, guru,
master, helper, guest, friend, and even an enemy. KarmaYoga,
or the renunciation of attachment to fruits of work, is not a method of last
resort---as it may appear from verse 12.11. It is explained in the following
verse. TO START WITH Knowledge of scriptures is
better than mere ritualistic practice; meditation is better than plain
scriptural knowledge; renunciation of (attachment to) the fruits of work is
better than meditation because peace immediately follows renunciation of all
motives. (See more on renunciation in 18.02, and 18.09) (12.12) When
true knowledge of the Self increases, all Karma is gradually eliminated
because one who is situated in Self-knowledge thinks he or she is not the
doer but an instrument working at the pleasure of the creator. Such an action
in God-consciousness becomes devotion---free from any Karmic bondage. Thus,
there is no sharp demarcation between the paths of selfless service,
spiritual knowledge, and devotion. Renunciation of attachments and desires is
the backbone and the ultimate goal of any spiritual practice. Renunciation is
also relatively easy to practice and is essence of the teachings of the Gita.
One is dear to Me who does not hate
any creature, who is friendly and compassionate, who is free from the notion
of I and my, who is even-minded in pain and pleasure,
who is forgiving, who is ever content, who has subdued the mind, whose resolve
is firm, whose mind and intellect are engaged in dwelling upon Me, and who is
devoted to Me. (12.13-14) To
attain oneness with God, one has to become perfect like Him by cultivating
moral virtues. Saint Tulasidasa said: O Lord, anyone on whom You shower Your
favor becomes an ocean of perfection. The monstrous squad of lust, anger,
greed, infatuation, and pride haunts the mind so long as the Lord does not abide
in the inner psyche. Virtues and discipline are two sure means of devotion. A
list of forty (40) virtues and values is given in verses 12.13-12.19 by
describing the qualities of an ideal devotee, or a Self-realized person. All
these noble qualities become manifest in a devotee. One
is also dear to Me who does not agitate others and who is not agitated by
them, who is free from joy, envy, fear, and anxiety. (12.15) Six enemies---lust, anger, greed, pride,
attachment, and envy ---reside in us
as long as devotion and/ or Jnāna does not abide in
us. One
who is desireless, pure, wise, impartial, and free from anxiety; who has
renounced the doership in all undertakings---such a devotee is dear to Me.
(12.16) One
who neither rejoices nor grieves, neither likes nor dislikes, has renounced
both the good and the evil, and is full of devotion---is also dear to Me.
(12.17) One
who remains the same towards friend or foe, in honor or disgrace, in heat or
cold, in pleasure or pain; who is free from attachment; who is indifferent
to censure or praise; who is quiet, and content with whatever one has,
unattached to a place, a country, or a house; who is tranquil, and full of
devotion---that person is dear to Me. (12.18-19) It
is said that divine Controllers with their exalted qualities, such as the
knowledge of God, wisdom, renunciation, detachment, and equanimity, always
reside in the inner psyche of a pure devotee. Thus, perfect devotees who have
renounced affinity for the world and its objects and have love for God are
rewarded by the Lord with divine qualities discussed above and elsewhere in
the Gita, and are dear to the Lord. But what about those who are imperfect,
but trying sincerely for perfection? The answer comes in the next verse. ONE
SHOULD SINCERELY STRIVE TO DEVELOP DIVINE QUALITIES But those devotees, who set Me as their supreme goal of life and make
sincere effort to develop above mentioned nectar of values with faith, are
very dear to Me. (12.20) One
may not have all the virtues, but a sincere effort to develop virtues is most
appreciated by the Lord. Thus the striver is very dear to the Lord. The
upper-class devotees do not desire anything, including salvation from the
Lord, except for one boon: devotion to the lotus feet of a personal God,
birth after birth (TR 2.204.00). Lower class devotees use God as a servant
to fulfill their material demands and desires. The development of unswerving
love and devotion to the lotus feet of the Lord is the ultimate aim of all
spiritual discipline and meritorious deeds, as well as the goal of human
birth. A true devotee considers oneself the servant, the Lord as the master,
and the entire creation as His body. Lord
Rama said: Without devotion all virtues and blessings are as insipid as any
quantity of condiments without salt. All are dear to Me, for all are My
creation; but I like human beings the
most. Among humans, those who follow the course of conduct prescribed in the
Vedas; of these again, persons with an attitude of dispassion (Vairāgi)
are My favorites and yet more those who have Self-knowledge (Jnāni); of these too I love best the
Self-realized (Vijnāni).
But dearest to Me is My devotee-servant who solely depends on Me only. (TR
7.83.03, 7.85.02-05). The
path of devotion is a better path for most people, but devotion does not
develop without a combination of personal effort, faith, and the grace of
God. Nine techniques for cultivating devotion---an intense love for God as a
personal Being---based on Tulasi Ramayana (TR 3.34.04-3.35.03), are: (1) The
company of the holy and wise (Satsang), (2) Hearing and reading the glories
and stories of Lords incarnations and His activities of creation, preservation
and dissolution as given in the religious scriptures, (3) Sevā or
serving God through service to the needy, the saints, and society, (4)
Congregational chanting and singing of the glories of God, (5) Repeating the
Lords name and mantra with firm faith, (6) Discipline, control over
the six senses, and detachment, (7) Seeing your personal God everywhere and
in everything, (8) Contentment and lack of greed as well as overlooking
others faults, and (9) Simplicity, lack of anger, jealousy, and hatred.
The best thing a person should do is develop love of God. Lord Rama said that
one needs to follow any one of the above methods with faith to develop love
of God and become a devotee. It
is said that friendship, discussions, dealings, and marriage should be with
equals or those who are better than oneself, not with persons of lower level
of intellect (MB 5.13.117). Its
a good saying that men should be fairly matched in love and war. If a lion
were to kill frogs, will it be commendable? A person is known by the company
he or she keeps. According to most saints and sages, the path of devotion is
very simple and easy to perform. One can begin by simply chanting a personal
mantra or any holy name of God. There is no restriction on the correct time
or place for chanting the holy name of God. The process of devotional service
consists of one or more of the following practices: hearing discourses,
chanting the holy name of God, remembering and contemplating God, worshipping
and praying to Him. Five
methods to attain Godhood are: (1) Serving humanity (Sevā, Voluntary
social services), (2) Study of scriptures, (3) any suitable spiritual
practice, (4) Satsang, and (5) Surrendering to His will. The power of
analysis and reasoning or Viveka does not develop without regular Satsang
over a long period of time. Without Satsang, one does not hear stories of the
Lord and delusion will not go away; till delusion is dispelled, one cannot
have unswerving devotion to Lord Ramas lotus feet (TR 7.61.00). Wisdom
(Jnāna) is ruined by bad company and increased by the company of the
wise (Satsang). It is said that all types of pleasures will not outweigh the
joy of Satsang. The
four inter-connected paths of yoga discussed in the first twelve chapters of
the Gita may be summarized as follows: The practice of KarmaYoga leads to
purification of the mind from the stain of selfishness that paves the way for
knowledge of God to be revealed. Knowledge develops into devotional love of
God. Constantly thinking of God, the object of our love, due to devotion is
called meditation and contemplation that eventually lead to enlightenment and
salvation. IS THERE
ONLY ONE RIGHT WAY TO GOD? Lord
Krishna has been talking about both manifest and unmanifest aspects of God in
the previous chapters. Arjunas question has been answered in great
detail in this chapter, but people still argue that one method of worship or
certain religious practices are better than others. Such persons only
understand half the truth. In our opinion, it is quite clear that the method
of worship depends on the nature of the individual (BP 11.20.6-8). The person
or the persons guru should find out which path will be most suitable
for the individual, depending on the person's temperament. To force gurus
personal spiritual practice on people is the greatest disservice a guru can
do to disciples. Introverts should worship a personal God, whereas extroverts
may contemplate the impersonal aspect. The important thing is to develop
faith in and love of God. God has the power to manifest before a devotee in
any form, regardless of the devotees chosen form of worship. What
has worked for one may not work for all, so what makes you think your method
is universal? There was no need for the Lord to discuss different paths of
yoga if there was one path for all. If the chosen path of spiritual
discipline does not give one peace or God-realization, then it must be
understood that one is not practicing correctly or the path is not right for
the individual. Thus ends Chapter 12 Go To Chapter >> [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [18] CREATION AND THE CREATOR || ||Chapter13-Audio|| Lord Krishna said: O
Arjuna, this physical body, the miniature universe, may be called the field
or creation. One who knows the creation is called the Creator (or the Spirit,
Atmā, God, Ishvara) by the seers of truth. (13.01) Whatever
is here in the body is also there in the cosmos; whatever is there, the same
is here (KaU 4.10). The human body, the microcosm, is a replica of the
universe, the macrocosm. The body is called the field of activities for the
soul where one reaps what one sows as Karma---good and bad. The body or
creation is different from the soul or the Creator. To experience this
difference is the metaphysical knowledge. The
two components of the field of our body-mind complex are: The field of
righteousness and the field of unrighteousness as mentioned in the first
verse of the Gita. Human body, that was given to us to realize our real
nature or Dharma as to who we are, may be also called the field of Dharma.
This Field of Dharma has been reduced to Kurukshetra, the field of conflict, by the mind
or Maya. A constant war (or conflict) of Mahābhārata is also going on
between good and evil tendencies of human mind. The Kauravas and Pāndavas
represent the demonic and divine tendencies, respectively, in all human being
as discussed in great details by Lord Krishna in Chapter 16. The purpose of the Bhagavad-Gita is to resolve this conflict by realizing
the true nature of all beings as Atmā. O
Arjuna, know Me to be the Creator of all the creation. I consider the true
understanding of both the Creator and the creation to be transcendental
knowledge. (13.02) The
body (or creation) and Spirit (or the Creator) are distinct from one
another. Yet, the ignorant are not able to distinguish between them. That
knowledge is the true knowledge by which one is able to make a clear
distinction between body and Spirit. Body is called the field (or the medium)
of activities for the Spirit. The human body is the medium by which the
individual soul enjoys the material world, gets entangled, and in the end
attains liberation. The soul inside the body knows all the activities of its
own body; it is, therefore, called the knower of the field of activities. The
Supersoul knows all the bodies, whereas the individual soul knows only his
own body. When one clearly understands the difference between the body, the
individual soul inside the body, and the Supersoul, one is said to have real
knowledge. What
creation is, what it is like, what its transformations are, where the source
of creation is, who that Creator is, and what His powers are---hear all these
from Me in brief. (13.03) The
seers have separately described the creation and the Creator in different
ways in the Vedic hymns and also in the conclusive and convincing verses of
other scriptures. (13.04) The
Gita also expounds on the truths of other scriptures. All scriptures, as
well as saints and sages of all religions, draw the water of truth from the
same ocean of Spirit. Their accent varies with the need of the individual
and the society at the time. The
five basic elements, I consciousness or ego, intellect,
unmanifest Nature, ten organs, mind,
five sense objects, and desire, hatred, pleasure, pain, the physical body,
consciousness, and willpower---thus the entire field has been briefly
described with its transformations. (See also 7.04) (13.05-06) According
to Sankhya doctrine (BP 3.26.10-18, 11.22.10-16), Spirit undergoes twenty-four
basic transformations in the following manner: Spiritual
Being (Purusha, Chetanā, Ishvara) and the following twenty-three
transformations of Total Energy (Prakriti, Mahat): Mind, Intellect, and the
conception of individuality (ego); the five basic elements, or raw
ingredients, in subtle and gross form (earth, water, fire, air and ether or
subtle substance); five sense objects (smell, taste, sight, touch and sound)
and corresponding five sense organs (nose, tongue, eye, skin and ear); and
five organs of action (mouth, hand, leg, anus, and urethra). The
Supreme Intellect (or mind) is known by various names, based on functions
performed in the body. It is called mind when it feels and thinks, intellect
when it reasons, thought waves (Chitta Vritti) when it does the act of
remembering and wandering from one thought to another, and ego when it has
the feeling of doership and individuality. The
mind does many other tasks such as: remembrance, imagination, worry,
happiness, frustration, lust, anger, greed, pride, attachment, envy, right
knowledge, ignorance or wrong knowledge due to delusion, likes and dislikes,
boredom, obsessions, bitterness, desire, dream, and deep sleep, etc. The
subtle senses consist of all four---mind, intellect, thought waves, and ego. It
is the Karmic footprints that make the final decision by controlling the mind
and intellect. When the cosmic power does the functions of the body, it is
called the cosmic bioimpulse (Vital life forces, Prāna). The main
Prāna (or energy) and matter were both born of the Atman or Purusha,
like the shadow is born of the body. It enters the body by the acts of the
mind and engages other five main assistant Prānas (Prāna,
Apāna, Udāna, Vyāna and Samāna) to separate activities in
the body (PrU 3.03-04). From Prāna the entire creation---ether, air,
fire, water, earth, the body, senses, mind, intellect, food, and the world
came out (PrU 6.04). The Supreme Spirit or Consciousness
manifests Itself as both energy (Prāna) and matter. Matter and energy are
nothing but condensed forms of Consciousness. According to Einstein, mind and matter are both energies
(Prāna). Ramana Maharshi said: The mind is a form of energy.
It manifests itself as the world. THE FOURFOLD NOBLE TRUTH AS Humility, modesty, nonviolence,
forgiveness, honesty, service to guru, purity of thought, word, and deed,
steadfastness, self-control, aversion for sense objects, absence of ego,
constant reflection on pain and suffering inherent in birth, old age, disease,
and death. (13.07-08)
Verse
13.08 of the Gita formed the foundation of Buddhism. Contemplation of
suffering inherent in birth, old age, disease, and death are called the
understanding of the Fourfold Noble Truth in Buddhism. The fear of disease
and death etc. is due to body consciousness or ego and is removed when one
becomes God conscious by Self-knowledge that I am not this body, but
Atmā. A Self-realized (or God conscious) person is not bothered by any
adversity. A disgust and discontent for the meaninglessness and unreality of
the world and its objects become a necessary prelude to the spiritual
journey. As birds seek the shelter of a tree when tired, similarly human
beings seek the divine shelter after discovering the frustrations and
joylessness of material existence. Detachment
with family members, home, etc.; unfailing equanimity upon attainment of the
desirable and the undesirable and unswerving devotion to Me through
single-minded contemplation; taste for solitude; distaste for social
gatherings and gossips; steadfastness in acquiring the knowledge of the Self;
and seeing the omnipresent Supreme Being everywhere ---this is said to be (the means of)
Self-knowledge. That which is contrary to this is ignorance. (13.09-11) Cultivating
the virtues described in verses 13.07-11 will enable one to perceive the body
as different from the Self. Thus, one will attain Self-knowledge. Therefore,
these virtues are called knowledge. Those who do not possess these virtues
cannot get the true knowledge of the Self and will remain in the darkness of
body-consciousness or ignorance. When
one becomes firmly convinced that God alone is everything---father, mother,
brother, friend, enemy, sustainer, destroyer, and refuge---and there is
nothing higher than Him to attain, and one has no thought of any other
object, one is said to have developed unswerving devotion to the Lord through
single-minded contemplation. In this state of mind, the seeker and the
sought-after become qualitatively one and the same. ONLY BY PARABLES I shall fully describe the Supreme
Being---the object of knowledge. By knowing this one attains immortality.
The beginningless Supreme Being is said to be neither eternal nor temporal.
(See also 9.19, 11.37, and 15.18) (13.12) In
the beginning there was neither Eternal Being (Sat, Brahma) nor temporal
(Asat, Divine Beings, Devas)---no sky, no air, neither day nor night. There
was nothing whatsoever other than the Absolute Supreme Being (RV 10.129.01, AiU 1.01). The Absolute is
beyond both Divine Beings (celestial controllers, Devas) and the Eternal
Being (Spirit) (Gita 15.18). Therefore, He is neither temporal nor eternal.
The Supreme Being or the Absolute is also both temporal and eternal (Gita
9.19) and beyond both temporal and eternal (Gita 11.37 and 15.18) because He
is everywhere, in everything, and also beyond everything. Therefore, the
Absolute is all three---neither temporal nor eternal, beyond both temporal
and eternal, as well as both temporal and eternal---at the same time. The
Supreme Being has His hands, feet, eyes, head, mouth, and ears everywhere
because He is all-pervading and omnipresent. (13.13) He
is the perceiver of all sense objects without the physical sense organs;
unattached, and yet the sustainer of all; devoid of the three modes of
material Nature, and yet the enjoyer of the modes of material Nature by
becoming the living entity. (13.14) The
Supreme Being walks without legs, hears without ears, performs many actions
without hands, smells without a nose, sees without eyes, speaks without a
mouth, and enjoys all tastes without a tongue. All His actions are so
marvelous that one finds His greatness utterly beyond description (TR
1.117.03-04). The Supreme Being may be described only by parables and
paradoxes and in no other way. (See also ShU 3.19). Self expands Himself as
the living entity to enjoy three modes of material Nature. God
does not possess a body like an ordinary being. All His senses are
transcendental, or out of this world. His potencies are multifarious. Any one
of His senses can perform the action of any other sense. All His deeds are
automatically performed as a natural consequence. He
is inside as well as outside all beings, animate and inanimate. He is incomprehensible
because of His subtlety. And because of His omnipresence, He is very
near---residing in our inner psyche---as well as far away in the Supreme
Abode. (13.15) He
is undivided, yet appears to exist as if divided in living beings. He is the
object of knowledge and appears as the Creator (Brahmā), Sustainer (Vishnu), and Destroyer (Mahesha) of
all beings. (See also 11.13, and 18.20) (13.16) One
planet earth appears divided into so many countries; one country appears
divided into several states; one state appears divided into counties, and so
on; similarly one Reality appears as many. These are apparent divisions
because they have the same order of reality. The term God is used for the
Generator, Operator, and Destroyer aspects of Self. The
Supreme Being is the source of all lights. He is said to be beyond darkness
of ignorance. He is Self-knowledge, the object of Self-knowledge, and seated
in the inner psyche as consciousness (or Ishvara in verse 18.61) of all
beings, He is to be realized by Self-knowledge. (13.17) One
who knows the Almighty as much more radiant than the Sun and beyond the
darkness of material reality, transcends death. There is no other way
(YV 31.18, SV 3.08). The Supreme is
beyond the reach of senses and mind. It cannot be described or defined by
words. Thus, I have briefly described creation,
as well as Self-knowledge and the object of Self-knowledge. Understanding
this, My devotee attains My Supreme Abode. (13.18) SUPREME
SPIRIT, SPIRIT, MATERIAL NATURE, AND
INDIVIDUAL SOULS Know that both the material Nature and
the Spiritual Being are beginningless. All manifestations and three
dispositions of mind and matter, called modes or Gunas, are born of material
Nature. Material Nature is said to be the cause of production of the physical
body and organs of perception and action. Spirit (or Consciousness) in the
individual soul is said to be the cause of experiencing pleasure and pain. (13.19-20) Spiritual
Being (by becoming jiva) enjoys three modes of material Nature by associating
with the material Nature. Attachment to the three modes of material Nature
(due to ignorance) is the cause of birth of the living entity in good and
evil wombs. (13.21) Spirit
is unaffected by material Nature just as the suns reflection in water
is unaffected by the properties of water. Spirit, because of His nature,
associates with the six sensory faculties and ego of material Nature and
becomes attached, forgets His real nature, performs good and evil deeds,
loses independence, and transmigrates as a living entity (individual soul,
Jeeva) (BP 3.27.01-03). The living entity does not know the divine illusory
energy (Maya), as well as the supreme controller and its own real nature. The
individual soul is a reflection of the sun of Spirit in the water pot of
human body. The
One and the same Spirit in the body is called the witness, the guide, the
supporter, the enjoyer (Jiva), the great Lord and also the Supreme Self.
(13.22) Two
main aspects of Reality---the divine spark (Lord, Ishvara) and the living
entity (individual soul, Jiva)---make their nest and reside on the same tree
of the body as a part of the cosmic drama. Virtue and vice are the flowers of
this tree; pains and pleasures of sense gratification are its sweet and sour
fruits. The living entity, due to ignorance, becomes captivated by the fruits
of the tree and gets attached to material Nature; eats these fruits and
becomes subject to bondage and liberation; whereas the Lord sits on the tree,
observes and guides the living entity. The Lord, being unattached to material
Nature, remains free as a mere witness of the cosmic play (BP 11.11.06, See
also RV 1.164.20, AV 9.09.20, MuU 3.01.01, ShU 4.06). The Lord remains
unaffected and unattached to the modes of material Nature just as a lotus
leaf remains unaffected by water. Spirit is sentient, and material Nature is
insentient. Material Nature, with the help of Spirit, produces five
bioimpulses (Life forces, Prāna)
and the three modes. Spirit, residing as the great Lord in the physical body
that is a house with nine gates and made of twenty-four elements of material
Nature, enjoys sense objects by associating with the modes of material
Nature. Spirit forgets its real nature under the influence of divine illusory
energy (Maya), feels pain and pleasure, does good and evil deeds, incurs the
bondage of works done by free will due to ignorance, and seeks salvation.
When the living entity renounces sense objects and rises above the modes of
material Nature, it attains salvation. The
mind, endowed with infinite power, creates a body to reside in and fulfill
its latent desires. The living entity becomes willingly entangled---and
suffers like a silkworm entangled in its own cocoon---and it cannot get out.
The living entity becomes bound by its own Karma and transmigrates. All
actions, good or bad, produce bondage if performed with ego. Good actions are
the golden shackles, and bad ones are the iron shackles. Both are fetters.
The golden shackle is not a bracelet. The
living entity is like a farmer who has been given a plot of land that is the
body. The farmer should take the weeds of lust, anger, and greed out of the
land, cultivate it with the plow of intense desire for the love of God, and
fertilize it with the firm faith in the power and omnipresence of God.
Depending on the intensity of the desire and the degree of faith, the
seedling of devotion will come out in due course of time. This seedling must
be consistently and continually irrigated with the water of meditation on
the chosen form of ones personal God. The forgetfulness of living
entitys real nature disappears with the blooming of the flowers of
Self-knowledge and detachment. The flowers bear the fruits of
Self-realization and vision of God, leading to the freedom from
transmigration of Jeeva, the individual soul, by the grace of Ishvara, the
Supreme Lord. One
who knows Spirit and material Nature with its three modes is not born again,
regardless of their way of life. (13.23) Some
perceive the Supersoul in their inner psyche with the help of intellect
through meditation, others through metaphysical knowledge and others through
selfless service. (13.24) LEAD TO
NIRVANA Others who
are unable to follow any one the above mentioned paths can also transcend
death by performing any other spiritual practice---prescribed by a bona fide
master or scriptures---with conviction. (13.25) Those
who have not understood God, yet have belief in Him are very fortunate. If
you believe, you will receive whatever you ask from God. It is not necessary
to completely understand God to obtain His grace, to love Him, and to attain
Him. Any spiritual practice done without faith is an exercise in futility.
Our intellect stands in the way as an obstruction to faith. Whatever
is born---animate or inanimate---know them to be born from the union of
Spirit and matter, O Arjuna. (See also 7.06) (13.26) One
who sees the one and the same imperishable Supreme Lord dwelling equally
within all perishable beings, truly sees. (13.27) When
one beholds One and the same Lord existing equally in every being, one does
not harm anybody because one considers everything as ones own self, and
thereupon attains the Supreme Abode. (13.28) One
who perceives that all works are done by the powers of material Nature, truly
understands and does not consider oneself as the doer. (See also 3.27, 5.09,
and 14.19) (13.29) When
one sees the diverse variety of beings as rooted in One and spreading out
from That alone, one attains the Supreme Being. (13.30) ATTRIBUTES
OF THE SPIRIT (BRAHMA) Because of being beginningless and
unaffectable by the three modes of material Nature, the eternal
Supersoul---even though dwelling in the body as a living entity---neither
does anything nor becomes tainted by Karma, O Arjuna. (13.31) The
eternal Supersoul is called attributeless because He does not have the three
attributes of material Nature. The word attributeless has been
commonly misunderstood as formless. Attributeless refers only to the absence
of material form and attributes known to the human mind. The Lord has an
incomparable personality and transcendental qualities. Just
as the all-pervading space is not tainted because of its subtlety, similarly
the Spirit abiding in all bodies is not tainted. (13.32) Spirit
is present everywhere. It is present inside the body, outside the body, as
well as all over the body. Actually, Spirit is inside and outside of
everything that exists in creation. Just
as one Sun illuminates the entire world, similarly Spirit gives life to the
entire creation, O Arjuna. (13.33) According
to Shankara, one sees the creation but not the Creator behind the
creation due to ignorance, just as a person in the darkness of night sees the
snake and not the rope that sustains the false notion of a snake. If any
object other than Spirit appears to exist, it is unreal like a mirage, a
dream, or the existence of a snake in the rope. The absolute monism that
negates all manifestation as a dream world is not the whole truth. According
to the Vedas, God is both transcendent and immanent in one. The illustration
of the world as a dream is a metaphor meant only to illustrate certain points
and should not be stretched too far or taken literally. Vedanta does not
dismiss the perception of duality, but dismisses the reality of duality only.
If the world is a dream, it is a very beautiful dream, indeed, of the cosmic
dreamer who must also be extraordinarily beautiful. They
attain the Supreme, who know---with the eye of Self-knowledge---the
difference between creation (or the body) and the Creator (or the Spirit) as
well as the techniques of liberation (See verses 13.24-13.25) of the living
entity from the trap of divine illusory energy, Maya. (13.34) Spirit
emits its power (Maya) as the sun emits light, fire emits heat, and the moon
gives cooling rays (DB 7.32.05). Maya is the inexplicable divine power of
Spirit that does not exist apart from Spirit, the possessor of power. Maya
has the power of creation. Maya also deludes the living entity by making it
identify with a body, enjoy three modes of material Nature, and forget its
real nature as Spirit, the basis of the entire visible and invisible
universe. We must always remember that we are not this body or the cage, but
the bird or the soul inside the cage. Creation is just a partial revelation
of the power of Spirit and is called unreal like a dream world because it is
subject to change and destruction. The clay is real, but the pot (made of
clay) is unreal because the clay exists before the pot is created, while the
pot exists, and after the pot is destroyed. The creation (or the pot) may be
appropriately considered a dependent reality and not a mere illusion or a
mirage. Creation
is a natural effortless projection of the powers of Spirit and is therefore
purposeless (MuU 1.01.07). The creative activity of the Lord is a mere
pastime of the divine power (Maya) without any purpose or motive (BS
2.01.33). It is nothing but an apparent natural modification of His infinite
limitless energy (E) into matter (m) and vice versa (E=mc2 of Einstein) done as a mere pastime. Creation, an
effect, is related to the Creator, the cause, as a piece of cloth is related
to cotton. In the case of the cloth, however, the weaver is not sitting in
every thread of the cloth, but in creation the efficient and material causes
are one and the same, a divine mystery indeed! Everything in the universe is
connected with everything else. Creation is not a mechanical or engineering
construction. It is the supreme, spiritual phenomena revealing divine
splendor. Creation is made by the Lord, of the Lord, and for the Lord. Appendix:
Different terms for creation and the creator used in the Gita are: field and knower
of field; matter (or mind, Prakriti, Jagat, Maya) and Spirit (or Purusha,
energy); body and Atmā; changeable (or Asat) and unchangeable (or Sat);
Maya and the Lord of Maya; Mother and Father. Thus ends Chapter 13 Go To Chapter >> [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [18] THREE MODES OF MATERIAL NATURE || ||Chapter14-Audio|| Lord Krishna said: I shall further
explain to you the supreme knowledge, the best of all knowledge; knowing
this, all the sages have attained salvation. (14.01) Those
who have taken refuge in this transcendental knowledge attain unity with Me
and are neither born at the time of creation nor afflicted at the time of
dissolution. (14.02) ALL
BEINGS ARE BORN FROM THE UNION OF
SPIRIT AND MATTER My material Nature is the
womb of creation wherein I place the seed of Consciousness from which all
beings are born, O Arjuna. (See also 9.10) (14.03) Material
Nature, a product of divine kinetic energy (Maya), is the origin of the
entire universe. Material Nature creates living beings when the seed of
Spirit is sown in it for germination. Whatever
forms are produced in all different wombs, O Arjuna, the material Nature is
their body-giving cosmic mother; and the Spirit or Consciousness is the
life-giving father. (14.04) THREE
MODES OF MATERIAL NATURE BIND THE SOUL
TO THE BODY Goodness, passion (or
activity), and ignorance (or inertia)---these three modes (or ropes) of
material Nature fetter the eternal individual soul to the body, O Arjuna.
(14.05) Of
these, the mode of goodness is illuminating and good because it is pure. The
mode of goodness fetters the living entity by attachment to happiness and
knowledge, O sinless Arjuna. (14.06) Arjuna,
know that the mode of passion is characterized by intense craving for sense
gratification and is the source of material desire and attachment. The mode
of passion binds the living entity by attachment to the fruits of work.
(14.07) Know
O Arjuna, that the mode of ignorance---the deluder of the living entity---is
born of inertia. The mode of ignorance binds the living entity by
carelessness, laziness, and excessive sleep. (14.08) O
Arjuna, the mode of goodness attaches one to happiness of learning and
knowing the Spirit; the mode of passion attaches to action; and the mode of
ignorance attaches to negligence by covering Self-knowledge. (14.09) The
mode of goodness keeps one away from sinful acts and leads one to
Self-knowledge and happiness, but not to salvation. The mode of passion
creates strong Karmic bonds and takes the individual further away from
liberation. Such persons know right and wrong actions based on religious
principles, but are unable to follow them because of strong impulses of lust.
The mode of passion obscures real knowledge of Self and causes one to
experience both the pain and pleasure of this worldly life. Such persons are
very much attached to wealth, power, prestige, sensual pleasure, and are very
selfish and greedy. In the mode of ignorance, one is unable to recognize the
real goal of life, is unable to distinguish between right and wrong action,
and remains attached to sinful and forbidden activities. Such a person is
lazy, violent, lacks intellect, and has no interest in spiritual knowledge. MODES OF
NATURE Goodness prevails by suppressing
passion and ignorance; passion prevails by suppressing goodness and
ignorance; and ignorance prevails by suppressing goodness and passion, O
Arjuna. (14.10) When
the light of Self-knowledge illuminates all the senses in the body, then it
should be known that goodness is predominant. (14.11) The
sense organs (nose, tongue, eye, skin, ear, mind, and intellect) are called
the gateway to Self-knowledge in the body. The mind and intellect get into
the mode of goodness and become receptive to Self-knowledge when senses are
purified by selfless service, discipline, and spiritual practice. It is also
said in verse 14.17 that the rise of Self-knowledge takes place when
ones mind gets firmly established in the mode of goodness. As objects
are seen very clearly in the light, similarly one perceives and thinks in the
right perspective, and the senses shun whatever is improper. There is no
attraction in the mind for sensual pleasures when the senses are illumined by
the dawning of the light of Self-knowledge. O
Arjuna, when passion is predominant, greed, activity, undertaking of selfish
work, restlessness, and excitement arise. (14.12) O
Arjuna, when inertia is predominant, ignorance, inactivity, carelessness, and
delusion arise. (14.13) A
particular mode of Nature becomes dominant in the present life due to one's
past Karma. The three modes fuel the vehicles of transmigration that carry
one's baggage of Karma, as discussed in the following verses. THREE
MODES ARE THE VEHICLES OF TRANSMIGRATION One who dies when goodness dominates
goes to heaven, the pure world of knowers of the Supreme. (14.14) One,
who dies when passion dominates, is reborn as person attached to action on
earth. One who dies in ignorance is reborn as a lower creature. (14.15) The
fruit of good action is said to be beneficial and pure; the fruit of
passionate action is pain; and the fruit of ignorant action is laziness. (14.16) Self-knowledge
arises from the mode of goodness; greed arises from the mode of passion; and
negligence, delusion, and slowness of mind arise from the mode of ignorance. (14.17) They
who are established in goodness go to higher world or heaven; passionate
persons are reborn in this mortal world; and the insipid ones, abiding in the
mode of ignorance, go to lower planets of hell. (14.18) Four paths of departure after leaving
this world are described above. The fifth path, the path of no return, is
described in the following verse: When
visionaries perceive no doer other than the three modes of material Nature
(Gunas) and know the Supreme, which is above and beyond these modes, then
they attain Nirvana or salvation. (See also 3.27, 5.09, and 13.29) (14.19) Karmic
laws bind one who does not believe that the Lord controls everything and who
considers oneself the doer, enjoyer, and owner (BP 6.12.12). The power of
doing all actions, good or bad, proceeds from God, but we are ultimately responsible
for our actions because we also have the power to reason. God has given us
the power to do work; however, we are free to use the power in the right or
wrong way and become liberated or bound. The
good Lord gives one only the faculties to act; He is not liable for
ones actions. It is up to the individual to decide how to act. The
decision is also controlled by the modes of material Nature and is governed
by one's past Karma. Those who understand this properly know how to act and
do not blame God for their misfortunes or feel jealous of others
fortune. Due
to ignorance created by illusory energy (Maya), one considers oneself the
doer and consequently becomes bound by Karma and undergoes transmigration
(BP 11.11.10). Whenever one asserts or even thinks of oneself as doing
things, one assumes the role of a doer, becomes accountable for the action
(Karma), and gets caught in the intricate Karmic net of transmigration. When
one rises above, or transcends the three modes of material Nature that
originate in the body, one attains immortality or salvation and is freed from
the pains of birth, old age, and death. (14.20) THE
THREE MODES Arjuna said: What are the marks of
those who have transcended the three modes of material Nature, and what is
their conduct? How does one transcend these three modes of material Nature,
O Lord Krishna? (14.21) Lord
Krishna said: One has transcended the modes of material Nature who neither
hates the presence of enlightenment, activity, and delusion nor desires them
when they are absent; who
remains like a witness without being
affected by the modes of material Nature; who stays firmly attached to the
Lord without wavering---thinking
that only the modes of material Nature are operating. (14.22-23) And one who depends on the Lord and is
indifferent to pain and pleasure; to whom a clod, a stone, and gold are
alike and to whom the dear and the unfriendly are alike; who is of firm mind;
who is calm in censure and in praise and indifferent to honor and disgrace;
who is impartial to friend and foe; and who has relinquished all undertakings (for personal
gain)---is said to have transcended the modes of material nature. (14.24-25) Guru
Nanak said: One who
obeys the will of God with pleasure is free and wise. Gold and stone, pain
and pleasure are alike only for such a person. BONDS OF
THREE MODES CAN BE CUT BY
DEVOTIONAL LOVE One who serves Me with love
and unswerving devotion transcends the three modes of material Nature and
becomes fit for Nirvana. (See also 7.14 and 15.19) (14.26) Unswerving
devotion is defined as the loving devotion in which one does not depend on
any other person, but only God for everything. The
mode of goodness is the topmost rung of the ladder leading to the Truth, but
it is not the Truth as such. The three modes of material Nature have to be
transcended, step by step. First, one has to overcome the modes of ignorance
and passion and become established in the mode of goodness by developing
certain values and following certain disciplines. Then one becomes ready to
surmount the dualities of good and bad, pain and pleasure, and to rise to the
higher transcendental plane by going beyond the highest mode---the mode of
goodness. Spiritual
practices and vegetarian food raise the mind from the modes of ignorance and
passion to the transcendental plane of bliss where pairs of opposites disappear.
The mode of goodness is the natural result of profound thought generated by
firm understanding of metaphysics. Anybody can easily cross the ocean of
illusion (Maya), consisting of three modes of material Nature, by the boat of
firm faith, devotion, and exclusive love for God. There is no other way to
transcend the three modes of material Nature and attain salvation. It is also
said that anyone situated in any one of the three modes of material nature
can come up to the transcendental plane by the grace of a genuine and
empowered guru. Because I am the source of the immortal
Spirit (Brahma), of everlasting cosmic order (Dharma), and of the absolute
bliss. (14.27) The
Supreme Being is the source or the basis of Spirit. Spirit is one of the
expansions of the Supreme Being. It is Spirit (of the Supreme Being) that
performs the entire cosmic drama and sustains everything. Therefore, Spirit
is also called the Supreme Being or the Lord. It
is very significant that Lord Krishna used such words worship the
Supreme Being, worship Me, the Absolute or Atma and
the Absolute is the basis of everything. In this verse and
elsewhere in the Gita, Lord Krishna declares that He is the Supreme Being.
Only a Self-realized master can say that I am the basis of everything. The
word I in this context does not mean ones body, but Atma.
Krishna means different things to different people. Some commentators
consider Krishna other than God; others call Him a "Hindu God." To
others Krishna is a politician, a teacher, a divine lover, and a diplomat. To
devotees, Krishna is the incarnation of the Absolute and the object of love
and worship. Readers would do well just to understand and use Krishna's teachings
in their daily lives without getting confused about who was Krishna? Thus ends Chapter 14 Go To Chapter >> [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [18] THE SUPREME BEING ||
||Chapter15-Audio|| CREATION
IS LIKE A TREE CREATED BY THE
POWERS OF MAYA Lord Krishna said: The sages talk
about an imperishable, ever-changing tree (or the creation) having its Source
above (in the Supreme Being) and countless cosmos as its branches below. The Vedic hymns are the leaves. One who truly
understands this tree is a knower of the Vedas. (See also KaU 2.3.01) (15.01) The creation is like a tree that is
infinite, ever changing and eternal. This tree has its origin or root in the
Supreme Being, the Eternal Being is the main stem. The tree is supported by
the leaves of Vedic knowledge. One who truly knows this marvelous tree, its
origin, its nature and working, is wise in a true sense. The
branches of the tree of human life spread below and above (or all
over the cosmos). This tree is nourished by the energy of material Nature and
the sense objects are its sprouts. Its sustaining roots---ego and
attachment---stretch deep in human world causing Karmic bondage. (15.02) HOW TO
CUT THE TREE OF LIFE AND ATTAIN
SALVATION The beginning, the
end, the basis, or the real form of this tree of human life is not
perceptible on earth. Having cut its deep sustaining roots---ego and
attachment---by the axe of (Self-knowledge and) strong detachment, the
Supreme goal should be sought, reaching which one does not come back to the
mortal world again. One should be always thinking: I take refuge in that very
primal person from which this primal manifestation comes forth. (15.03-04) Human
life is also without beginning and end. It has no permanent existence or real
form. One must sharpen the axe of metaphysical knowledge and detachment over
the stone of spiritual practice, cut the feeling of separateness between the
living entity and the Lord, cheerfully participate in the drama of life made
up of passing shadows of joys and sorrows, and live in this world free from
ego and worldly desires. When the attachments are severed, an attitude of
sacred dispassion (Vairāgya)
takes place, which is the prerequisite for reaching the Supreme goal. The
Supreme goal is reached by the wise who are free from pride and delusion, who
have conquered the evil of attachment, who are ever Self-conscious with all
lust completely stilled, and who are free from dualities of pleasure and
pain. (15.05) The
sun does not illumine My Supreme Abode, nor does the moon, nor the fire.
Having reached there, people attain permanent liberation (Moksha) and do not
come back to this temporal world. (See also Gita 13.17 and 15.12, and KaU 5.15, ShU 6.14,
MuU 2.02.10) (15.06) The Supreme Being is self-luminous, not
illumined by any other source. He illumines the sun and the moon as a
luminous lamp illumines other objects (DB 7.32.14). Transcendental light of
Brahman (Divine Light, Brahma Jyoti) is the source of all light energy and is
called the light of all lights in verse 13.17. The Supreme Being existed
before the sun, moon, and fire came into existence during creation, and it
will exist even after everything gets dissolved into unmanifest Nature during
complete dissolution. The
word attaining ParamaDhāma or its equivalent Sanskrit words
have been used several places in the Gita. This word is used to mean Supreme
state of consciousness or Moksha, the freedom from the cycles of birth and
death. It is the transcendental state of mind, attaining which one does not
come back to a lower plane of worldly consciousness. It may, very well, also
mean to be a transcendental space in the cosmos. We have translated this word
as: Supreme Abode, Supreme Goal, and Eternal abode. This word is also used
for ParaBrahma, the Absolute. THE EMBODIED SOUL IS THE ENJOYER The eternal individual soul
(Jiva, Jivātmā) in the body of living beings is, indeed, My
integral part. Abiding in material nature or the body, it activates the six
senses, including the mind. (15.07) Spirit is called
Eternal Being or Brahma in Sanskrit. Spirit is the true nature of
the Supreme Being (ParaBrahma), and therefore is also called the integral
part of the Supreme Being. The same Spirit is called individual soul, living
entity, Jiva, soul, and Jivātmā in the bodies of living beings. The
difference between the Supreme Spirit (ParaBrahma), Spirit (Brahma), Soul
(Atmā) and the individual soul (Jivātmā) is due to extent only
and there is no real difference. It is similar to room space being a part of
the unlimited space. The individual soul as well as the entire creation is a
real but limited manifestation of the Absolute. Here is a description of how
the subtle and causal bodies leave one physical body and acquire another: When the Lord (or Jivātmā, the
individual soul) leaves one physical body and acquires a new physical body,
He carries away the causal and subtle bodies from the physical body just as
the wind carries away aroma from the flower. (See also 2.13) (15.08) The
individual soul takes its subtle body---six sensory faculties of perception,
intellect, ego, and five vital forces---from one physical body to another
after death, as the wind takes dust from one place to another. The wind is
neither affected nor unaffected by association with dust; similarly the
individual soul is neither affected nor unaffected by association with the
body (MB 12.211.13-14). Physical
bodies are limited in space and time, but invisible subtle bodies are
unlimited and all pervading. The causal body stores individual's good and bad
Karma. When all Karmas and trace of desires are eradicated from the causal
body after the dawn of Self-knowledge, the physical body seems not to exist
any more and the conception of subtle body is firmed up in the mind. The
astral or subtle body is an exact duplicate of the physical body. The beings
in the astral world are more advanced in art, technology, and culture. They
take up physical bodies to improve and enhance the physical world. Hariharananda Giri says: One may not perceive,
conceive, and realize God if one does not feel the invisible subtle body. During
a wakeful state, the physical body, mind, intellect, and ego are active. In
a dream state, the individual soul temporarily creates a dream world and
wanders in it with a dream body without leaving the physical body. In deep
sleep, the individual soul completely rests in the Eternal Being (Spirit)
without being bothered by mind and intellect. Supreme Being, the Universal
Consciousness, watches us as a witness during all the three states---wakeful,
dream, and deep sleep. The living entity leaves one physical body and takes
another body after death. The living entity becomes bound or lost, then tries
to be liberated by discovering its real nature. Reincarnation allows the
living entity to change its vehicle, the physical body, during the long and
difficult spiritual journey to the Supreme Being. The individual soul
acquires different physical bodies till all Karma is exhausted; after that,
the goal of attaining the Supreme Being is reached. It
is said that Spiritual Being wears the veil of illusion, becomes an
individual soul, and takes human and other forms just to perform the cosmic
drama in which the writer, producer, director, all the players, as well as
the audience are the same. Lord performs, plays, and enjoys His own creation.
Our problems will disappear if we keep in mind that we are just playing a
role and never take things very personally. In order to see the cosmic
player, we must detach our mind from the play. Science deals with the
knowledge of the cosmic play; spirituality deals with the knowledge of the
cosmic Player as partially understood by the individual player. The
living entity enjoys sense objects using six sensory faculties of hearing,
touch, sight, taste, smell, and mind. The ignorant cannot perceive the living
entity departing from the body or staying in the body and enjoying sense
pleasures by associating with the material body. But those who have the eye
of Self-knowledge can see it. (15.09-10) Senses
lose their taste for material enjoyment when they develop a higher taste for
the nectar of spiritual bliss. The attainment of spiritual bliss is the real
fulfillment of one's desire for sense gratification. A purified soul will
refrain from doing wrong things that arise from Vāsanā, the
residual, subtle desires for sensual pleasures. Vāsanās are subtle
impressions left on subconscious mind
by past actions and desires that has the power to rekindle. The
yogis, striving for perfection, behold the living entity abiding in their
inner psyche as consciousness, but the ignorant whose inner psyche is not
pure, even though striving, cannot perceive Him. (15.11) SPIRIT
IS THE ESSENCE OF EVERYTHING The light energy of
the sun which illumines the entire world, which is in the moon and in fire,
know that light to be Mine. (See also 13.17 and 15.06) (15.12). The
light of the sun is a reflection of His radiance (RV 10.07.03). The knowers of the Supreme Being
visualize everywhere---in themselves, in every human being, and in the whole
universe---that supreme cluster of light which is the source of the visible
world and which shines like the all-pervading daylight (ChU 3.17.07). The
world and its objects are only pictures made of shadows and light, cast on a
cosmic movie screen (Yogananda). God is the light of the heavens and
the earth. The
holy eternal light has the shape of a huge shining cluster of bright light
energy. It is the light of the Supreme Being that is in the eternal light and
in all the luminaries of the galaxies, such as the sun, the moon, and the
stars. It is His light that is in wood, lamps, candles, and is the energy in
all living beings. His light is behind all lights and the source of all
energy in the universe. Without the power of the Supreme Being, fire is
unable to burn a blade of grass. This light of the Supreme Being cannot be
realized and seen unless one has completely stilled and strengthened the
mind, purified the intellect, and developed the power of will and visualization.
One must also be strong enough to bear the mental shock generated while
experiencing the light of all lights in trance. Just
as the complete spectrum of sunlight is not visible to the human eye without
a prism, similarly we cannot see the light of the Supreme Being without the
grace of God and scriptural study. The yogis who have tuned-in their
consciousness with the supreme consciousness can see the eternal light in
trance. The entire universe is sustained by the energy of the Supreme Being
and reflects His glory. Entering
the earth, I support all beings with My energy. Becoming the sap-giving moon,
I nourish all the plants. (15.13) Becoming
the digestive fire, I remain in the body of all living beings. Uniting with
vital breaths or bioimpulses, I digest all types of food. (15.14) And
I am seated in the inner psyche of all beings. Memory, Self-knowledge, and
removal of doubts and wrong notions about God come from Me. I am, in truth,
that which is to be known by the study of all the Vedas. I am, indeed, the
author as well as the student of the Vedas. (See also 6.39) (15.15) The
Supreme Being is the source of all scriptures (BS 1.01.03). The Lord resides
in the inner psyche (or the causal heart) as the consciousness of all
beings---not in the physical heart of the body as commonly misunderstood. WHAT ARE
THE SUPREME SPIRIT, SPIRIT AND THE
INDIVIDUAL SOUL? There are two entities in the cosmos:
The changeable or temporal Divine Beings and the unchangeable Eternal Being
(Spirit). All created beings are subject to change, but the Spirit does not
change. (15.16) Two
aspects of divine manifestation---Divine Beings and the Eternal Being
(Spirit)---are described here. The entire creation ---including Lord Brahmā (the
creative force), all celestial controllers, fourteen planetary spheres, down
to a blade of grass ---is the
expansion of Divine Beings. Spirit is the Consciousness, the cause of all
causes, from which Divine Beings, material Nature, and countless cosmos take
birth, by which they are sustained, and into which they become dissolved
again and again. Divine Beings and Spirit are called matter and spirit in
verses 7.04-05, Asat and Sat in verses 9.19, creation and the Creator,
respectively, in verses 13.01-02, and Womb and seed-giving Father in verses
14.03-04. The Supreme Being is beyond both Divine Beings and Spirit, and is
called the Absolute Reality in the scriptures and in the following verses: The
Supreme Being is beyond both the temporal Divine Beings and the Eternal
Being. He is also called the eternal Lord (Ishvara), who pervades the three
worlds and supports them. (15.17) Because
I, the Supreme Being, am beyond both the Temporal (Divine) Beings and the
Eternal Being, therefore I am known in this world and in the scriptures as
the Supreme Being (Absolute Reality, Truth, Supersoul) (15.18) Basically,
there are two different aspects (or levels of existence)---Temporal Beings
(also called Divine Souls, Divine Beings, temporal Divine Beings, Deva,
celestial forces, guardian angels), and the Eternal Being (Spirit, Atmā,
Brahma) ---of One and the same Absolute
Reality known as the Supreme Being. The invisible, unchanging, and immutable
entity is called Eternal Being. The temporal Divine Beings are the expansions
of the Eternal Being in the material world. The entire creation is ever-changing
and mutable and is also called temporal. Both Temporal and Eternal Being are
expansions of the Supreme Being. The Supreme Being---the basis of both Temporal
and Eternal---is the highest or the Absolute, who is referred to by various
names. The personal aspect of the Absolute is called by names, such as
Krishna, Mother, Father, and Allah. According to our scriptures, no one,
except ParaBrahma Paramātmā, has their own power or consciousness.
Everyone, including the Eternal Being (Akshar Brahma), receives power from
the Absolute, Lord Krishna. The
wise, who truly understand Me as the Supreme Being, know everything and
worship Me wholeheartedly, O Arjuna. (See also 7.14, 14.26, and 18.66)
(15.19) Saint Tulasidas said:
Without understanding His almighty power there can be no belief in God,
without belief there can be no faith, without faith there can be no love,
without love there can be no unshakable devotion to God. Thus to know is to
love and to love is to know (Gita10.10). Thus,
I have explained this most secret transcendental science of the Absolute.
Having understood this, one becomes enlightened, ones all duties are
accomplished, (and the goal of human life is achieved) O Arjuna. (15.20) Thus ends Chapter 15 Go To Chapter >> [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [18] CHAPTER 16 DIVINE
AND THE DEMONIC QUALITIES SHOULD BE CULTIVATED Lord Krishna said: Fearlessness,
purity of the inner psyche, perseverance in the yoga of Self-knowledge,
charity, sense-restraint, sacrifice, study of the scriptures, austerity,
honesty; nonviolence, truthfulness, absence of anger, renunciation,
equanimity, abstinence from malicious talk, compassion for all creatures,
freedom from greed, gentleness, modesty, absence of fickleness, splendor,
forgiveness, fortitude, cleanliness, absence of malice, and absence of
pride---these are some of the qualities of those endowed with divine virtues,
O Arjuna. (16.01-03) There
are five distresses in human life according to yogic scripture (PYS 2.03): 1.
Ajnāna (lack of Self-knowledge), 2. Asmitā (or ego: considering
oneself separate from Brahma), 3. Abhinivesha (fear of death and rebirth), 4
and 5. Rāga and Dvesha (likes and dislikes for pair of opposites). The
fear of death is the greatest distress in human life. Ajnāna creates ego
that causes fear of death, likes and dislikes, selfish desires and all other
demonic qualities. Self-knowledge (Jnāna) gives rise to divine qualities
mentioned in verses 16.01-03. Lord abides in the heart of persons with divine
qualities as wealth abides in the heart of a greedy person. From the practice
of virtue comes dispassion; from the practice of austerity, spiritual wisdom
that bestows liberation---so declare the Vedas. One
must not condemn or commend anybody including oneself (MB 3.207.50). We should treat others in the
same manner as we would like ourselves to be treated (MB 12.167.09). The dualities of friend and
foe, joy and sorrow, good and bad, likes and dislikes, are but effects of
Maya, not eternal reality. A person of demonic nature needs to be dealt with
and controlled differently than a person of divine nature (MB 12.109.30). No one is perfect. People do
things because they dont know any better, so we should not censure them.
We all pay the price for those who act out of ignorance. Speaking ill of
others is the most heinous sin. Do not see others faults; improve your
own shortcomings until you yourself become enlightened. One
should not talk about, listen to, or even think about the faults and
shortcomings of others. When we think about the defects of others, our own
minds become polluted. Nothing is gained by finding fault with others;
therefore, find your own faults and correct them. To love the unlovable, to
be kind to the unkind, and to be gracious to the ungracious is really divine.
It is said that we will have to account for how we treat others. Values
may also create problems if one forgets that people have different values; my
values will be different from yours. A conflict of values between individuals
ruins relationships. In practice, sometimes two values of the same person
also conflict. For example, if telling a lie saves a valuable life, one
should not tell the truth. One should not be blindly attached to values
because a value is not absolute. We should neither sneer at any ideal nor
judge others by our own standards because basic unity in variety is the plan
of the creator. All
kinds of people make up this world. You want to change others so that you can
be free, but it never works that way. If you accept others totally and
unconditionally, only then you are free. People are what they are because
they have their own backgrounds, and they cannot be otherwise (Swami
Dayananda). You can love your spouse, unconditionally, and not like the way
he or she acts. Your enemy might become your friend if you allow him or her
to be who he or she is. If you want to make an enemy, try to change someone.
People will change only when it becomes more difficult to suffer than to
change. No one is in a position to disqualify anothers way of life,
thinking, or ideas. Evolution on the ladder of perfection is a slow and
difficult process. It is not an easy task to get rid of latent Karmic
impressions (Samskāra) of the past, but one must try. Changes come by
ones own effort and when the season of the grace of God comes, not a
day before. Also, the manifestation of primordial energy, consciousness, is
different in different beings. Therefore, seek reconciliation with everything
in the universe, and everything will become your friend. Ramakrishna said: When divinity dawns, the human
weaknesses vanish of their own accord just as the petals drop off when the
flower develops into the fruit. Mortals
are helplessly tied like cattle by the rope of latent and residual desires
born of their Karmic footprints. This rope can be cut only if we use the
God-given knife of intellect that animals do not have. A tiger is controlled
by the instinct to kill and is helpless in this regard. Human beings are
endowed with intellect and power to reason by which they can slowly and
steadily cut the rope. We fail to use our power of reasoning and intellect
due to ignorance. Ones enemy is none other than the other side of
oneself. Sometimes intellect is taken away by the trick of divine illusory
energy (Maya) before the dawn of fate-born adversity. One must use intellect,
the precious divine gift to human beings, to analyze the situation. There is
no other way to get out of the vicious circle of Maya. No
one can hurt one who does not do violence to others by thought, word, or deed
(VP 1.19.05). Even violent animals do not harm those who practice
nonviolence by thought, word, and deed (MB
12.175.27). One who does not do violence to any creature, gets what
one wishes and becomes successful in all spiritual disciplines without too
much effort (MS 5.47). The
higher form of life uses the lower form of life as food for sustenance
(MB 12.15.20). It is impossible to
practice nonviolence---or any other value---in an absolute sense. Even
farming operations involve violence to insects and earthworms. Practicing
nonviolence towards all creatures is meant for our own evolution on the
ladder of perfection. A minimal amount of necessary violence in the
day-to-day practical life is required. Determination of minimum violence is,
of course, very subjective. Violence should never be used in service of a
personal grudge. It may be used to defend the weak or to uphold Dharma (order
and justice). DEMONIC
QUALITIES SHOULD BE GIVEN UP BEFORE NIRVANA O Arjuna, the marks of those who are
born with demonic qualities are: hypocrisy, arrogance, pride, anger,
harshness, and ignorance. (16.04) It
is the universal practice to return the favor---in one way or another---to
those who have been helpful to you (VR 5.01.113). An ungrateful person is the
worst person. One must abandon such a person (MB 12.168.26). There is no atonement for
ungratefulness in this world (MB
12.172.25). It is said that even carnivores do not eat the flesh of
an ungrateful person (MB 5.36.42). One
must feel and express genuine gratitude if one accepts something from another
person. Real happiness is in being grateful to God for what we have, and
control the desire for what we want. Divine
qualities lead to salvation, the demonic qualities are said to be for
bondage. Do not grieve, O Arjuna---you are born with divine qualities.
(16.05) Habits
of sinful activity are very difficult to get rid of; therefore, one should
always avoid sinful acts and practice good deeds (MB 3.209.41). Fundamental morality is the
backbone of spiritual life. Self-knowledge without moral virtues is
incomplete and is hypocrisy. The world seems good to the good and evil to the
evil. There are only two
types (or castes) of human beings in this world: The divine, or the wise; and
the demonic, or the ignorant. The divine has been described at length; now
hear from Me about the demonic, O Arjuna. (16.06) Self-knowledge
manifests as divine qualities, and ignorance manifests as demonic qualities.
Those who are in tune with the cosmic plan have divine qualities; those who
are out of tune with the divine plan possess demonic qualities. Those who
acted piously in their past lives are born with more divine qualities, and
those who were sinful in previous lives are born with predominance of demonic
qualities. Created
beings in this world have both divine and demonic qualities in them---so
declare the Vedas and the Purānas;
where there is divine quality, there is prosperity, but where there is
demonic quality, there is misfortune and bad Karma in the end (TR 5.39.03). Persons
of demonic nature do not know what to do and what not to do. They have
neither purity nor good conduct nor truthfulness. (16.07) They
say: The world is unreal, without a substratum, without a God, and without an
order. Sexual union of man and woman alone and nothing else causes the world.
(16.08) Adhering
to this view, these degraded souls---with small intellect and cruel
deeds---are born as enemies for the destruction of the world. (16.09) Filled
with insatiable desire, hypocrisy, pride, and arrogance; holding wrong views
due to delusion, they act with impure motives. (16.10) Obsessed
with endless anxiety lasting until death, considering sense gratification
their highest aim, and convinced that sense pleasure is everything, bound by
hundreds of ties of desire and enslaved by lust and anger, they strive to
obtain wealth by unlawful means to fulfill sensual pleasures. They think:
(16.11-12) This
has been gained by me today; I shall fulfill this desire; I have this much
wealth and will have more wealth in the future; (16.13) That
enemy has been slain by me, and I shall slay others also. I am the Lord. I am
the enjoyer. I am successful, powerful, and happy; (16.14) I
am rich and born in a noble family. Who is equal to me? I shall perform
sacrifice, I shall give charity, and I shall rejoice. Thus they are deluded
by ignorance, bewildered by many fancies, entangled in the net of delusion,
addicted to the enjoyment of sensual pleasures, they fall into a foul hell.
(16.15-16) Self-conceited,
stubborn, filled with pride and intoxication of wealth, they perform
sacrifices only in name for show, not according to scriptural injunction.
(16.17) These
malicious people cling to egoism, power, arrogance, lust, and anger; and they
deny My presence in their own body and in others' bodies. (16.18) OF THE IGNORANT I hurl these haters, these cruel,
sinful, and mean people, into the cycles of death and birth in the womb of
demons (or degraded parents) again and again, according to their Karma.
(16.19) O
Arjuna, entering the wombs of demons, birth after birth, the deluded ones
sink to the lowest level without ever attaining Me (until their minds turn
Godward by His Grace). (16.20) A
never-ending war between good and evil forces is going on in each
persons life. One takes birth to learn to purge the demonic qualities
that block the gateway to God-realization. God appears only after the devil
within us is completely subjugated. Spirit does not have any of the three
qualities of material Nature. These qualities belong to body and mind only.
Scriptures say: The divine, illusory energy (Maya) creates a multitude of
pairs of opposites, such as good and evil, loss and gain, pleasure and pain,
hope and despair, compassion and apathy, generosity and greed, perseverance
and laziness, courage and cowardice, love and hatred, merits and demerits,
and divine and demonic qualities. They have no real existence whatsoever.
Therefore, it is wise not to note any merit or demerit in people (BP
11.19.45, TR 7.41.00). LUST,
ANGER, AND GREED ARE THE THREE
GATES TO HELL Lust, anger, and greed are
the three gates of hell leading to the downfall (or bondage) of the
individual. Therefore, one must (learn to) give up these three. (16.21) The
Upanishad says: A golden gate (of lust, anger, greed, illusion, delusion, and
attachment) blocks the passage to God (IsU 15). This gate can be opened by
concerted, individual effort only. Lust, anger, and greed were created to
control the entry of human beings to heaven and to lead them to the gates of
hell. Lust, anger, and greed evaporate from the mind only after discovering
that there is no I and my. Uncontrolled greed for
material possessions of modern civilization may destroy the possessor by
destroying the natural environment, the very support of life and
civilization. Selfish
desire or lust is the root of all evil. Mundane desires are also the origin
of all demonic qualities. These demonic or negative qualities, such as anger,
greed, attachment, pride, jealousy, hatred, and fraud, are born out of desire
and are also called sin. Desire, when fulfilled, brings more desires, thereby
breeding greed. Unfulfilled desires cause anger. Anger is a temporary insanity.
People do sinful acts when they are angry. They who act in haste under the
spell of anger, repent afterwards. Ignorance of metaphysics is responsible
for lust; therefore, lust can be removed only by acquiring Self-knowledge.
Lust also obscures Self-knowledge as a cloud covers the sun. One must learn
to control desires with contentment, and anger with unconditional
forgiveness. They who have overcome desires have really conquered the world
and live a peaceful, healthy, and happy life. One
who is liberated from these three gates of hell, O Arjuna, does what is best
and consequently reaches Me. (16.22) Lust,
anger, and greed are the commanders of the army of illusion (Maya) that must
be defeated before salvation is possible. The best way to become free from
demonic qualities is to follow any one of the paths discussed in the Gita, as
well as other scriptural injunctions. ONE MUST
FOLLOW THE SCRIPTURAL INJUNCTIONS One who acts under the influence of
desires, disobeying scriptural injunctions, neither attains perfection nor
happiness, nor the Supreme Abode. (16.23) The
world becomes full of sweetness and beauty for those who live their life
according to the law of the scriptures (RV
1.90.06). A scripture is the blueprint for society. It deals with
every aspect of life and lays down the ground rules for proper development
of all men, women, and children. For example, Manu said: Women must be
honored and adorned. Where women are honored, there celestial controllers
dwell pleased. Women must always be loved and protected from the temptation
of evil-minded men. A womans father protects her in childhood; her
husband protects her in youth; and her sons protect her in old age (MS 3.56).
Fortitude, righteousness (Dharma), friends, and spouse---these four are
tested only during adversity. To be devoted---in thought, word, and
deed---to each other should be the only religion, the only vow, and the only
duty of a husband and wife (TR 3.04.05). However, men and women have
differing roles to play in the cosmic drama; therefore, their needs and
temperament are different. One
must not find fault or criticize any scripture because the scripture is the
foundation stone of righteousness (Dharma) and social order. One can get
name, fame, peace, and salvation by just following the scriptures (MS 2.09).
The study of scriptures keeps the mind absorbed in high thoughts and is a
spiritual discipline by itself. One is delivered by the practice of the
truth of the scriptures and not by mere lip service. Guru
Nanak said: One who
preaches to others but does not practice the same, shall take birth again and
again. Let
God, Gita, and Guru show us the way to enlightenment. People cannot be saved
from the spell of divine, illusory power (Maya) just by using their own wisdom.
They must follow a scripture with faith, especially in this age when it is
difficult to find a true guru. Adherence to the high teachings of the
scriptures will ward off all evil and bring about good. If a bridge is built,
anyone can easily cross the river, no matter how wide a river is. Similarly
the scripture is the bridge to cross over the river of Maya. Therefore, one
should always follow the guidance of a teacher who is well versed in the
scriptures, as stated by the Lord in the following verse: Therefore,
let the scripture be your guide in determining what should be done and what
should not be done. You should perform your duty following the scriptural
injunction. (16.24) The
Ten Commandments of Hinduism according to sage Patanjali (PYS 2.30-2.32),
are: (1) Nonviolence, (2) Truthfulness, (3) Non-stealing, (4) Celibacy or
sense control, (5) Non-greed, (6) Purity of thought, word, and deed, (7)
Contentment, (8) Austerity or renunciation, (9) Study of scriptures, and
(10) Surrendering to God with faithful loving devotion. Compare
these with the ten basic teachings of the Bible: (1) Thou shall not kill; (2)
Do not lie; (3) Do not steal; (4) Do not commit adultery; (5) Do not covet;
(6) Do not divorce your wife; (7) Do for others what you want them to do for
you; (8) If anyone slaps you on the right cheek, turn the other cheek; (9)
Love your neighbor as yourself; and (10) Love the Lord with all thy heart. The
Eightfold Noble Path of Buddhism is: Right view, right thought, right speech,
right deeds, right livelihood, right effort, right resolve, and right
meditation. Abstinence from all evil, performance of good acts, and
purification of the mind is the doctrine of Buddha. The
five cardinal principles of Islam are: (1) Faith in God, His message, and His
messengers; (2) Meditation and prayer on the glory, greatness, and the
message of God for spiritual growth; (3) Helping others by giving charity;
(4) Austerity for self-purification by fasting in the month of Ramadan; and
(5) Pilgrimage to the holy places. All
great masters have given us Truth revealed by the Supreme. Krishna taught us
to feel spiritual oneness by seeing divinity in each and everyone. Buddha taught us to purify ourselves and
have compassion for all creatures. Christ asked us to love all beings as we
love ourselves. Muhammad taught us to submit to the will of God and act like
His instruments. In
some religions, however, only the members of ones own sect are
considered favorites of God, and others are considered infidels. The Vedas
teach not only mere religious tolerance but the acceptance of all other
religions and prophets as analogous to ones own. The Vedas say: Let
noble thoughts come to us from everywhere (RV
1.89.01). The dignity and welfare of humanity lie in the unity of
races and religion (Swami Harihar). True knowledge of religion breaks
down all barriers, including the barriers between faiths (Gandhi). Any religion that creates walls of
conflict and hatred among people in the name of God is not a religion, but
selfish politics in disguise. We have no right to criticize any religion,
sect, or cult in any way. Differences in human interpretation of scriptures---the transcendent voice---are due
to taking the literal meaning, prejudice, ignorance, taking lines out of
context, as well as distortion, misinterpretation, and interpolation with
personal selfish motives. Go To Chapter >> [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [18] CHAPTER 17 THREEFOLD FAITH Arjuna said: What is the mode of
devotion of those who perform spiritual practices with faith but without
following the scriptural injunctions, O Krishna? Is it in the mode of
goodness, passion, or ignorance? (17.01) Lord Krishna said: The natural faith
of embodied beings is of three kinds: Goodness, passion, and ignorance. Now
hear about these from Me. (17.02) O
Arjuna, the faith of each is in accordance with ones own natural
disposition (that is governed by latent Karmic impressions (Samskāra)). One
is known by ones faith. One can become whatever one wants to be (if one constantly contemplates
(or visualizes) the object of desire with deep faith in God and a burning
desire). (17.03) One
can attain success in any endeavor if one perseveres with firm determination
(MB 12.153.116). You do not fail until
you give up. The
doer of good acts becomes good, and the doer of evil becomes evil. One
becomes virtuous by virtuous deeds and vicious by vicious acts (BrU 4.04.05).
We all have the power to change. One becomes what one constantly and
intensely thinks of, irrespective of reasons, such as reverence, fear,
jealousy, love, or even hatred (BP 11.09.22). You always get what you look
for---consciously or unconsciously. The thought produces action; action soon
becomes habits and habit leads to success in any endeavor when it becomes
passion. Become passionate about what you want to achieve, and you will
achieve it. Burning desire brings out the dormant forces. We
are the products of our own thoughts and desires that have accumulated over
numerous lifetimes. Thoughts create our destiny. We become what we think.
There is a tremendous power in our thoughts to draw on the negative or
positive energies around us. Where there is a will, there is a way. We should
harbor noble thoughts because thoughts precede deeds. Thoughts control our
physical, mental, financial, as well as spiritual well-being. Never allow
any negative thought or doubt to enter. We have such a great power at our
disposal, yet the irony is that we fail to use it. If you do not have what
you want, you are not committed to it one hundred percent. You are the cause
of everything that happens to you. You should not expect lifes very
best if you are not giving your very best. Success is achieved by a series of
well planned steps taken slowly and persistently. Stephen
Covey says: "The
best way to predict your future is to create it. We are what we are due
to our past action and we have the power to create our future. Every great
achievement was once considered impossible. Never underestimate the potential
and power of the human mind and spirit. Many books have been written and
motivational programs developed for the practical application of the power of
faith in this single mantra of the Gita. The relaxed, meditative,
subconscious mind has great powers to do anything you want---healing, wealth,
Nirvāna, etc. Whatever
a person of purified mind desires, is obtained (MuU 3.01.10). We are never
given dreams without also being given the power and means to make them come
true. A simple method to order your subconscious mind to fulfill a noble
desire is to visualize your goal during Alpha (half awake) state of mind just
before sleeping, every night for 15 minutes and have an absolute faith that you will get what you
want---within the limits of ones abilities, fate and destiny. Faith
works miracles. The placebo effect of faith is well known in medicine. Persons in the mode of goodness worship
celestial controllers; those in the mode of passion worship supernatural
rulers and demons; and those in the mode of ignorance worship ghosts and
spirits. (17.04) Ignorant
persons of demonic nature are those who practice severe austerities without
following the prescription of the scriptures, who are full of hypocrisy and
egotism, who are impelled by the force of desire and attachment, and who
senselessly torture the elements in their body and also Me who dwells within
the body. (17.05-06) The food preferred by all of us is
also of three types. So are the sacrifice, austerity, and charity. Now hear
the distinction between them. (17.07) The
foods that promote longevity, virtue, strength, health, happiness, and joy
are juicy, smooth, substantial, and nutritious. Persons in the mode of
goodness like such foods. (17.08) One
should eat good food for protecting and sustaining life as a patient takes
medicine for protection from disease (MB
12.212.14). Whatever a person eats, his or her personal deity eats the
same (VR 2.104.15, See also Gita 8.24). (Because) I am Thou, and Thou art I
(BS 3.3.37). The food we eat becomes divided into three constituents. The
grossest part turns into feces; the medium component becomes flesh, blood,
marrow, and bone. Semen, the subtlest part, rises upward and nourishes the
brain and subtle organs of the body by uniting with the vital force (ChU
6.05.01-6.06.02). Food is called the root of the body-tree. A healthy body
and mind are the prerequisites for success in spiritual life. The mind will
be healthy if the body is healthy. Persons in the mode of goodness like
vegetarian foods. One can also become a noble person by taking vegetarian
food because one becomes what one eats. People
in the mode of passion like foods that are very bitter, sour, salty, hot,
pungent, dry, and burning, and cause pain, grief, and disease. (17.09) People
in the mode of ignorance like foods that are stale, tasteless, putrid,
rotten, refuses, and impure (such as meat and alcohol). (17.10) Purity
of mind comes from purity of food. Truth is revealed to a pure mind. One
becomes free from all bondage after knowing the Truth (ChU 7.26.02).
Gambling, intoxication, illicit sexual relationships, and meat-eating are a
natural, negative tendency of human beings, but abstaining from these four
activities is really divine. One must avoid these four pillars of sin (BP
1.17.38). Abstaining from meat-eating is equivalent to performing one hundred
holy sacrifices (MS 5.53-56). Sacrifice, enjoined by the scriptures
and performed without the desire for the fruit, with a firm belief and
conviction that it is a duty, is in the mode of goodness. (17.11) Sacrifice
that is performed only for show and aiming for fruit, is in the mode of
passion, O Arjuna. (17.12) Sacrifice
that is performed without following the scripture, in which no food is
distributed, which is devoid of mantra, faith, and gift, is said to be in the
mode of ignorance. (17.13) A
spiritual discipline or sacrifice is incomplete without a mantra, and a
mantra is incomplete without a spiritual discipline. AUSTERITY
OF THOUGHT, WORD, AND DEED The worship of celestial controllers
(Devas), reverence to others, the guru, and the wise; purity, honesty,
celibacy, and nonviolence---these are said to be the austerity of deed.
(17.14) Speech
that is non-offensive, truthful, pleasant, beneficial, and is used for
regular study of scriptures is called the austerity of word. (17.15) The
path of truth is the path of spiritual progress. The Upanishad says: Only the
truthful wins, not the untruthful. Truth is the divine path by which the
sages, who are free from desires, ascend to the Supreme Abode (MuU 3.01.06).
To be truthful is desirable. To speak what is beneficial is better than
speaking truth. That which brings the greatest benefit to a person is the
real truth (MB 12.329.13). The real
truth is that which produces the maximum benefit to people. That which harms
a person in any way is untrue and wrong---although it may appear to be true
at the first sight (MB 3.209.04). One
may lie to protect the truth, but must not speak the truth for the protection
of a lie. A
wise person should speak the truth if it is beneficial and keep quiet if it
is harmful. One must speak the beneficial truth whether it is pleasant or
unpleasant. Non-beneficial pleasant speech, such as flattery, should be
avoided (VP 3.12.44). A pleasant speech is beneficial to all. One who speaks
pleasantly wins the heart of all and is liked by everybody (MB 12.84.04). The wound inflicted by harsh
words is very difficult to heal. The wise should never inflict such wounds on
others (MB 5.34.80). Sweetness of
speech and calmness of mind are the marks of a true yogi (Swami Atmananda
Giri). One may lie---if it becomes absolutely necessary---to protect life,
property, and righteousness (Dharma); during courtship; and for getting
married (MB 12.109.19). Husband and
wife should try to improve and help develop each other with tender loving
care as a cow purifies her calf by licking. Their words to each other should
be sweet, as if dipped in honey (AV
3.30.01-02). Truth
is the root of all noble virtues. One should present the bitter pill of truth
with a sugar coating of pleasantness. Be truthful in a pleasant manner, but
do not deviate from truth for the sake of pleasantness. Use candor with
courtesy and avoid flattery. Speech should always be beneficial, truthful,
and sweet. Speech is the verbal reflection of one's personality, thinking,
and mind; therefore, we should prefer silence to almost anything negative.
Abstinence from harmful speech is very important. The
austerity of thought includes serenity of mind, gentleness, equanimity or
silence, self-control, and the purity of thought. (17.16) The above mentioned threefold
austerity (of thought, word, and deed) practiced by yogis with supreme faith,
without a desire for the fruit, is said to be in the mode of goodness.
(17.17) Nonviolence,
truthfulness, forgiveness, kindness, and control of mind and senses are
considered austerity by the wise (MB
12.79.18). There cannot be purity of word and deed without purity of
thought. Ahimsā (Nonviolence) is considered the supreme Dharma. Austerity
that is performed for gaining respect, honor, reverence, and for the sake of
show, yielding an uncertain and temporary result, is said to be in the mode
of passion. (17.18) Austerity
performed with foolish stubbornness or with self-torture or for harming
others, is said to be in the mode of ignorance. (17.19) Charity given as a matter of duty,
when and where help is needed, to a deserving person or organization who does
nothing in return; is considered to be in the mode of goodness. (17.20) Charity
in the mode of goodness is the best purifying, beneficial, and righteous act.
It equally benefits both the giver and the receiver (MB 13.120.16). If you give a charity or gift,
watch yourself closely for ulterior motives; don't look for anything in
return. One never does anything for others, but for ones own benefit.
Even charitable works done for others are really done for ones own good
(MB 12.292.01). It is the giver, not
the receiver, who is blessed. Yogiraj Mumtaz Ali says: When you serve a less
fortunate person in any way---material or spiritual---you are not doing him
or her a favor. In fact, one who receives your help does you a favor by
accepting what you give, thereby helping you to evolve and move closer to the
divine, blissful being, who in reality is within all. Charity
taken unnecessarily---compelled by greed for name or fame---does great harm
to the recipient. Improper charity harms both the giver and the taker (MS
4.186). Give anything you can---love, knowledge, help, service, prayer, food,
but look for no return. Love---the cheapest charity---holds the key to enter
His Kingdom. Charity is the best and the only use of wealth, next to it is
personal enjoyment, but in the end wealth just is left after death and of no
use to the wealthy here or hereafter. However, all genuine requests for
charity should be handled with delicate care and diplomacy because charity
denied may create a negative feeling that is harmful. Charity
has no value if the money is earned by wrongful means (MB 5.39.66). To obtain wealth for meritorious
or charitable deeds using wrong means is like soiling ones dress and
then washing it. Not to soil the dress in the first place is better than
washing the dress after soiling (MB
3.02.49). You cannot accomplish a worthy end with unworthy means. Ends
and means are absolutely inseparable (Stephen Covey). It is not possible to help
everybody by giving material goods and money. To pray for the physical and
spiritual welfare of others in trouble or need---including ones not on your
favorite list---is called mental charity. Charity
that is given unwillingly or to get something in return or looking for some
fruit, is said to be in the mode of passion. (17.21) When
you give something to a needy person, do not make a big show of it, but when
you help a needy person, do it in such a way that nobody will not know about
it. Secret charity is considered the best charity. To give charity to an
unworthy person or cause and not to give to a worthy person, are both wrong
and worse than giving no charity. Charity that is obtained without asking for
it, is the best; charity that is obtained upon asking is the second best; and
charity given unwillingly should be avoided. Charity
that is given at the wrong place and time to unworthy persons, without paying
respect to the receiver and with contempt, is said to be in the mode of
ignorance. (17.22) Be
considerate and compassionate to those less fortunate than you. Charity
should be given without humiliating the receiver. Charity given by
humiliating the receiver destroys the giver (VR 1.13.33). One should always
remember that God is both the giver and the receiver. It
should be noted from verse 18.40 that there will be three types of ego,
attachment and all other human imperfections also. AUM (or OM) TAT SAT is the
threefold designation of Brahma. The Brāhmans,
the Vedas, and the sacrifices were created ordained by Brahma in the ancient
times. (17.23) Therefore,
acts of sacrifice, charity, and austerity prescribed in the scriptures are
always commenced by uttering any one of the many names of God (such as AUM,
Amen, or Allah) by the knowers of the
Supreme. (17.24) The
seekers of salvation perform various types of sacrifice, charity, and
austerity by uttering: He is all or TAT without seeking a reward.
(17.25) The
word 'SAT or Truth' is used in the sense of Reality and goodness. The word
SAT is also used for an auspicious act, O Arjuna. (17.26) Faith
in sacrifice, charity, and austerity is also called Truth. Selfless service
for the sake of the Supreme is verily
termed as SAT. (17.27) Whatever
is done without faith---whether it is sacrifice, charity, austerity, or any
other act---is useless. It has no value here or hereafter, O Arjuna. (17.28) Go To Chapter >> [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [18] CHAPTER 18 NIRVANA THROUGH GIVING UP OF EGO ||Chapter18a-Audio || Chapter18b-Audio|| Arjuna said: I wish to know the nature
of renunciation (Samnyasa) and sacrifice (Tyāga), and the difference between the two, O Lord
Krishna. (18.01) AND SACRIFICE Lord Krishna said: The sages
define renunciation (Samnyāsa) as abstaining from any work with a personal
motive. The wise define sacrifice or relinquishment (Tyāga) as giving up (attachment to) the fruits of all
work. (See also 5.01, 5.05, and 6.01) (18.02) We
have used the word 'renunciation' for Samnyasa, and 'sacrifice' or
relinquishment for Tyāga in this rendering. Renunciation is
to be practiced not towards work or the world but to the attachment to the
fruits of all works. A renunciant (Samnyāsi) does not own anything. A
true renunciant works for others and lives for---and not on---others.
Samnyāsa means complete renunciation of doership, ownership, and personal
motive behind an action, whereas Tyāga means renunciation of attachment
to the fruits of all work, or working just for God. A person who does
sacrificial service (Sevā) to God is called Tyāgi or a KarmaYogi.
Thus a Tyāgi who thinks that he or she is doing all works just to please
God will always remember Him. Therefore, it is mentioned in verse 12.12 that
Tyāga is the best spiritual practice. The words
Samnyāsa and Tyāga are used interchangeably
in the Gita because there is very little difference between the two (See
verses 5.04, 5.05, 6.01, and 6.02). According to the Gita, Samnyāsa does
not mean living in the forest or any other secluded place outside society.
Samnyāsa is a state of mind that is completely detached from the outcome
or the fruits of work. In
short, renunciation (Samnyāsa) means full understanding that I own
nothing; everything belongs to God or Mother Nature, including my body, mind
and senses. True Samnyāsa is the inner renunciation of ego and not outer
renunciation of work, wealth, home etc. Lord
Krishna has mentioned renunciation of attachment to the fruits of work as
well as renouncing the fruits of work at various places in the Gita. It is
not possible to renounce work (Gita 3.05). Renouncing the fruits of work is
like telling a farmer to give up his crop. Thus Gita teaches us not to have
any attachment to the fruits of our action. Everybody desires peace of mind,
but this is only possible for one who works for God without being attached to
results and dedicates the results of all work to the Source. Some
philosophers say that all work is full of faults and should be given up,
while others say that acts of sacrifice, charity, and austerity should not be
abandoned. (18.03) O
Arjuna, listen to My conclusion about sacrifice. Sacrifice is said to be of
three types. (18.04) Acts
of service, charity, and austerity should not be abandoned, but should be
performed because service, charity, and austerity purify our mind. (18.05) Even
these obligatory works should be performed without attachment to the fruits.
This is My definite supreme advice, O Arjuna. (18.06) Giving up one's duty is not proper.
The abandonment of any obligatory work is due to delusion, and is declared
to be in the mode of ignorance. (18.07) One
who abandons duty merely because it is difficult or because of fear of bodily
affliction, does not gain any benefit of sacrifice by performing such a
sacrifice, and is in the mode of passion. (18.08) Obligatory
work performed as duty, renouncing attachment to the fruit, is alone to be
regarded as sacrifice in the mode of goodness, O Arjuna. (18.09) Renunciation
of attachment to sensual pleasures is the real sacrifice (Tyāga). The
perfection of Tyāga comes only after a person becomes free from the
clutches of attachments and aversions (MB
12.162.17). Selfish attachment to the fruit must be first given up
before giving up all attachments. There is no eye better than the eye of
Self-knowledge, no austerity better than truth, no pain greater than attachment,
and no pleasure greater than Tyāga (MB
12.175.35). One cannot become happy without Tyāga; one cannot
become fearless without Tyāga; and one cannot attain God without
Tyāga (MB 12.176.22). Even the
bliss of trance should not be enjoyed just for the sake of enjoyment. The
Gita recommends renunciation while living in the world---not renunciation of
the world as commonly misinterpreted. Christ
did not hesitate to sacrifice his own life for the noble teachings. Lord Rama
gave up His kingdom and even His wife for the establishment of righteousness
(Dharma). Give up attachment and attain perfection by renunciation is the
message of the Vedas and the Upanishads. Selfless service or
Tyāga is the essence of the Gita as given in this last
chapter. A person who is Tyāgi cannot commit sin and is released from
the cycles of transmigration. One can cross the ocean of transmigration and
reach the shores of salvation in this very life by the boat of Tyāga. The
Nine Types of Renunciation leading to salvation, based on the teachings of
the Gita, are: (1) Renunciation of actions forbidden by the scriptures
(16.23-24), (2) Renunciation of lust, anger, greed, fear, likes and dislikes,
and jealousy (3.34, 16.21); (3) Spurning of procrastination in the search of
Truth (12.09), (4) Giving up feeling pride in ones knowledge,
detachment, devotion, wealth, and charitable deeds (15.05, 16.01-04); (5)
Rejection of selfish motives and attachment to the fruits of all works (2.51,
3.09, 4.20, 6.10), (6) Renunciation of the feeling of doership and ownership
in all undertakings (12.13, 18.53), (7) Giving up thoughts of using the Lord
to fulfill material desires (2.43, 7.16); (8) Spurning attachments to
material objects, such as a house, wealth, position, and power (12.19,
13.09); and (9) Sacrifice of wealth, prestige, and even life for a noble
cause and protection of righteousness (Dharma) (2.32, 4.28). One
who neither hates a disagreeable work, nor is attached to an agreeable work,
is considered a relinquisher (Tyāgi), imbued
with the mode of goodness, intelligent, and free from all doubts about the
Supreme Being. (18.10) Human
beings cannot completely abstain from work. Therefore, one who gives up
(attachment to) the fruit of work is considered a relinquisher (Tyāgi). (18.11) The
threefold fruit of works---desirable, undesirable, and mixed---accrues after
death to a non-relinquisher (non-Tyāgi)
but never to a renouncer (Samnyāsi).
(18.12) Learn from Me, O Arjuna, the five
causes, as described in the Samkhya doctrine, for the accomplishment of all
actions. They are: the physical body (the seat of Karma), the modes of
material Nature (Gunas, the doer), the eleven organs of perception and action
(the instruments), various life forces (Prāna),
and the fifth is the Kārmic
impressions (or Samskāras, fate).
(18.13-14) These
are the five causes of whatever action, whether right or wrong, one performs
by thought, word, and deed. (18.15) Therefore,
the one who considers ones body or the Spirit (Atmā, soul) as the sole doer, does not understand, due
to imperfect knowledge. (18.16) One who is completely free from ego and
whose intellect is not tainted by the attachment to the fruit, even after
killing these people, he does not kill and is not bound by the act of
killing. (18.17) Those
who are free from ego, likes and dislikes for their work, and detached from
the fruits of work become free from Karmic bondage even for the act of
killing. Ego
is defined as the false notion that one is different from Brahma and other
beings. Ego has its place in material progress of the society, because it is
the mother of desire that generates action. Thus without ego material world
will not function. Ego becomes an obstacle in spiritual development. Those who
desire Moksha must cut the bondage of ego by the sword of Self-knowledge. There
is no bondage or liberation for Atmā. Ego is the cause of attachment and
desires that become bondage (VC 4.140). Desire to know and attain Brahma ends
all other lower desires. Ignorance-born ego is the cause of bondage of
individual soul and the absence of ego is Moksha (AVG 8.04, YVa 42.32).
Bondage and liberation are both creation of mind and are not real. Mind
creates an imaginary notion of bondage and tries to be liberated. Just like
wind brings clouds and also removes it, similarly the power of imagination of
mind creates bondage and also gets rid of it (VC 5.174). Cloud created by the
heat of the Sun covers the Sun; similarly ignorance created by the power
(Maya) of Brahma covers Brahma. Jiva forgets the Source and considers itself
independent and different from Brahma. Moksha is attained by the knowledge of
unity between Jiva and Brahma (VC 2.58). Knowledge
or the subject, the object (of knowledge), and the action of seeking the
knowledge are the threefold driving force to an action. The eleven organs,
the action, and the actor or the modes of material Nature are the three mechanisms of action.
(18.18) Knowledge, action, and actor are said
to be of three types, according to Sankhya doctrine. Hear duly about these
also. (18.19) The
knowledge by which one sees one and the same
immutable, undivided divinity in all creatures---such knowledge is in
the mode of goodness. (See also 11.13, and 13.16) (18.20) The
knowledge by which one sees each individual as different and separate from
one another---such knowledge is in the mode of passion. (18.21) The
irrational, baseless, and worthless knowledge by which one clings to one
single effect, such as the body, as if it is everything---such knowledge is
in the mode of darkness of ignorance. (18.22) Obligatory duty performed without
likes and dislikes and without attachment and desire for the fruit, is in the
mode of goodness. (18.23) Action
performed with ego, with personal motive, and with too much effort, is in the
mode of passion. (18.24) Action
that is undertaken because of delusion, disregarding consequences, loss,
injury to others, as well as ones own ability, is in the mode of
ignorance. (18.25) The person who is free from
attachment, is non-egotistic, endowed with willpower and enthusiasm, and
unperturbed in success or failure is called good. (18.26) The
person who is impassioned, who desires the fruits of work, who is greedy,
violent, impure, and affected by joy and sorrow, is called passionate.
(18.27) The
person who is undisciplined, vulgar, stubborn, wicked, malicious, lazy,
depressed, and procrastinating is called ignorant. (18.28) Now hear Me explain, fully and
separately, the threefold division of intellect and resolve, based on modes
of material Nature, O Arjuna. (18.29) O
Arjuna, that intellect is in the mode of goodness which understands the path
of work and the path of renunciation, right and wrong action, fear and
fearlessness, bondage and liberation. (18.30) That
intellect is in the mode of passion which cannot distinguish between
righteousness (Dharma) and unrighteousness (Adharma), and right and wrong action,
O Arjuna. (18.31) That
intellect is in the mode of ignorance which accepts unrighteousness (Adharma)
as righteousness (Dharma) and thinks everything to be that which it is not, O
Arjuna. (18.32) THREE
TYPES OF RESOLVE, AND THE FOUR GOALS OF HUMAN LIFE That resolve or willpower is in the
mode of goodness by which one manipulates the functions of the mind, Prāna (Life forces, bioimpulses) and senses for
God-realization only, O Arjuna. (18.33) That resolve---by which a person
hankering for the fruits of work sticks to duty, wealth, and pleasure with
great attachment---is in the mode of passion. (18.34) Doing
one's duty, earning wealth, material enjoyment, and attaining salvation are
the four noble goals of human life for the householder in the Vedic
tradition. Lord Rama said: One who is engaged only in sense gratification,
abandoning duty and earning wealth, soon gets into trouble (VR 2.53.13). One
who uses duty, earning wealth, and enjoying sensual pleasure in a balanced
manner without any one of the three being harmed by the other two attains
salvation (MB 9.60.22). A person
completely involved in acquiring and preserving material wealth and
possessions has no time for Self-realization (MB 12.07.41). One can obtain all four noble
goals by devotion to the Lord (VP 1.18.24). One should first follow Dharma by
doing ones duty righteously. Then one should earn money and make
economic progress, fulfill all noble material and spiritual desires with the
money earned, and progress towards salvation, the only noble goal of human
birth. As
human beings are always afraid of death, a rich person is always afraid of
the tax collector, thieves, relatives, and natural disasters (MB 3.02.39). There is great pain in
accumulating, protecting, and losing wealth. The desire for wealth accumulation
is never satisfied; therefore, the wise consider contentment as the supreme
pleasure (MB 3.02.46). People are
never satisfied with wealth and material possessions (KaU 1.27). One should
always remember that we are just the trustees of all wealth and possessions. That
resolve is in the mode of ignorance by which a dull person does not give up
sleep, fear, grief, despair, and carelessness, O Arjuna. (18.35) And now hear from Me, O Arjuna, about
the threefold pleasure. The pleasure that one enjoys from spiritual practice
results in cessation of all sorrows. (18.36) The
pleasure that appears as poison in the beginning, but is like nectar in the
end, comes by Self-knowledge and is in the mode of goodness. (18.37) One
who enjoys the ocean of the nectar of devotion has no use for the sensual
pleasures that are like water of a pond (BP 6.12.22). The river of material
joy dries up quickly after the rainy season if there is no perennial source
of spiritual water. Material objects are like straws to a Self-realized
person. Sensual
pleasures that appear as nectar in the beginning, but become poison in the
end, are in the mode of passion. (See also 5.22) (18.38) Two
paths---the beneficial spiritual path and the pleasant path of sensual
pleasure---are open to us. The wise choose the former while the ignorant
chooses the latter (KaU 2.02). Sensual pleasures wear out the vigor of the
senses and bring diseases in the end (KaU 1.26). Sensual pleasure is not the
object of precious human birth. Even heavenly enjoyment is temporary and ends
in sorrow. Those who are attached to sensual delights are like fools who
choose poison in exchange for the nectar of devotion (TR 7.43.01). The
ignorant ones, due to delusion, do not think that they are taking poison
while drinking it. They only know after the result, and then it is too late
(VR 7.15.19). It is the natural tendency of the senses to go easily toward
external sensual pleasures as water flows downstream. Regrets follow the
fulfillment of all sensual and material desires. There is nothing so
intoxicating as the desire for sexual pleasure, which has infatuated even the
mind of saints and sages. The ultimate goal of human birth lies in forsaking
all sensual and worldly desires and develop knowledge of and love for the
creator. Worldly
pleasure is like a mirage in the desert. Thirsty persons reckon it as water
until they come to drink it and find nothing. Worldly happiness is temporary
and flickering, whereas happiness derived from spiritual life is permanent
and continuous. Ramakrishna said: One does not feel intensely
restless for God until all worldly desires are satisfied. Manu is of the
opinion that it may be easier to control the senses after enjoying sense pleasure
and discovering its uselessness and harmfulness (MS 2.96). Desirelessness
comes easily after most of our desires are fulfilled. A person may be healthy
and wealthy but still unhappy without a taste of spiritual pleasure. A
spiritually mature person does not miss worldly pleasures. Pleasure
that befools a person in the beginning and in the end as a result of sleep,
laziness, and carelessness, is in the mode of ignorance. (18.39) There
is no being, either on the earth or among the celestial controllers in the
heaven, who can remain free from these three modes of material Nature.
(18.40) DIVISION
OF LABOR IS BASED ON THE ABILITY The division of human labor into four
categories is also based on the qualities inherent in peoples nature or
their make up. (See also 4.13) (18.41) In
the ancient Vedic system, activities of human beings were categorized into
four social orders, based on the three modes of material Nature. These four
orders are often mistaken for the caste system of modern times in India and
elsewhere that is based on birth only. These four, universal, social orders
of human society, as described by Lord Krishna, relate to persons
nature, quality, and work, not their birth. Those who were dominated by the
mode of goodness and were peaceful and self-controlled were called
Brāhmanas. Those who were controlled by passion and preferred to engage
in administration and protective services were labeled Kshatriyas. Those
under the mixed modes of passion and ignorance, engaged in farming and
trades, were called Vaishyas. Those mostly in the lowest mode of ignorance
were called Shudras, and their nature was to serve the other three social
orders. The
Vedas compare human society with a person whose four main limbs (head, hands,
stomach and legs) represent the four broad types of work and workers in
society. The Vedas also state that their words are for all mankind, for all
people (YV 26.02). There are only two
types (or castes) of people---the decent and the indecent (Gita 16.06). Intellectuals
who have serenity, self-control, austerity, purity, patience, honesty,
transcendental knowledge, transcendental experience, and belief in God are
labeled as intellectuals (Brāhmanas).
(18.42) An
intellectual is one who has the above-mentioned qualities (MB 3.180.21). Anybody may be called
'intellectual' if he or she possesses the divine gift of Self-knowledge
(RV 10.125.05, AV 4.30.03).
Intellectualism is an acquirement---a quality or state of mind---rather than
a caste or creed. The illuminated ones who know the Absolute Truth and are in
touch with the Supreme Being are the real Brāhmanas and are next to God.
All are born equal, but can become superior or inferior by deeds only. Whenever
a sector of any society gives predominance to caste, creed, race, religion,
color, gender, or place of birth over the ability of an individual, the seeds
of that societys downfall and inefficiency are planted and begin to
grow. The devil of discrimination knows no national boundaries. It is
unfortunately practiced by ignorant persons all over the world in one form
or another. It is a human temptation and a manifestation of a superiority
complex. The wise should try to overcome all types and shades of bias. All
are the children of God, equal in His eyes, and should be treated as such. A
person, for the progress of society, must be judged by his or her ability---not
by any other standard. Those
having the qualities of heroism, vigor, firmness, dexterity, steadfastness in
battle, charity, and administrative skills are called leaders or protectors
(Kshatriyas). (18.43) The
ideal protector possesses uncompromising, unrelenting opposition to
evil-doers in society. The duty (Dharma) of a protector is to fight all
unrighteousness (Adharma) and injustice in society. Those
who are good at cultivation, cattle rearing,
and business (including trade, finance, and industry) are known as
business men (Vaishyas). Those who are very good in service and labor are classed
as workers (Shudras). (18.44) A
Shudra is a person who is ignorant of spiritual knowledge and identifies with
the material body due to ignorance. According to Lord Krishna, these four
designations or types are not determined by birth. A Shudra-type person may
be born in any family. The results of one's previous activities or Karma
return as one's nature and habits. People are either born with certain
qualities or develop them through training and effort. One cannot be
categorized improperly by virtue of birth or position only. DUTY,
DISCIPLINE, AND DEVOTION LEAD TO NIRVANA One can attain the highest perfection
by devotion to ones natural work. Listen to Me how one attains
perfection while engaged in ones natural work. (18.45) One
attains perfection by worshipping the Supreme Being---from whom all beings
originate and by whom all this universe is pervaded---through performance of
ones natural duty dedicated to God. (See also 9.27, 12.10) (18.46) Ones
defective, imperfectly performed, natural work is better than faultless,
perfectly performed, unnatural work. One who does the work ordained by
ones inherent nature incurs no sin or Karmic bondage. (See also 3.35, 5.10, 18.07,
18.09, 18.17, 18.23) (18.47) One
should not give up his duty, because it is not what we do, but how we do is
important. Work that is not forbidden by the scriptures and is done without
attachment to the fruits and without the notion of doership, is sinless. Work
should be dedicated to God and done without any selfish motive. Ones
natural work, even though defective, should not be abandoned because all
undertakings are enveloped by defects as fire is covered by smoke, O Arjuna.
(18.48) Nothing
in this world has only good or only bad qualities. There is no perfect
undertaking. All ventures have both good and bad aspects (MB 12.15.50). It is not what you do---but how
you do it---that is important. Work becomes worship when done with an
attitude of adoration of the Lord. KARMA YOGA AND ATTAINING PERFECTION The person whose mind is always free
from attachment, who has subdued the mind and senses, and who is free from
desires, attains the supreme perfection of complete freedom from the notion
of doership by right knowledge or renunciation. (18.49) Learn
from Me briefly, O Arjuna, how one who has attained such perfection, attains
the Supreme Being, the noble goal of transcendental knowledge. (18.50) Endowed with purified intellect; subduing
the mind with firm resolve; turning away from sound and other objects of the
senses; giving up likes and dislikes; living in solitude; eating lightly;
controlling the mind, speech, and organs of action; ever absorbed in yoga of
meditation; taking refuge in detachment; and relinquishing egotism, violence,
pride, lust, anger, and proprietorship---one becomes peaceful, free from the
notion of I, me, and my, and fit for attaining oneness with the
Supreme Being. (18.51-53) When
the torch of meditation fuses Selfless service, Self-knowledge, and devotional
love during the thoughtless state of trance, the rays of enlightenment
radiate, divine communion is perfected, the fog of ignorance disappears, and
all material and sensual desires evaporate from the mind. And a person
obtains Supreme devotion (Parā Bhakti, unswerving devotion) as a result
of his spiritual practices given in verses 18.51-53 as stated below: Absorbed in the Supreme Being, the
serene one neither grieves nor desires. Becoming impartial to all beings,
one obtains the highest devotional love, Parā
Bhakti, for God. (18.54) By Parā
Bhakti one truly understands what and who I am in essence. Having known Me in
essence, one immediately becomes one with Me. (See also 4.39) (18.55) There
is no doubt God can be known only through faith and unswerving devotion (BP
11.14.21). There are numerous spiritual practices---not just one---prescribed
in the scriptures to get that faith and unswerving devotion. The investigation of
the true nature of Reality is defined as Bhakti (devotion) by Shankara (VC 1.32). The
knowledge that there is no other than Brahman in the universe is also called
Parā Bhakti or Ananya Bhakti. Thus, Bhakti and
Jnāna are not different but complementary to each other. Self-knowledge and devotion are one
and the same like a seed and its tree. The process of spirituality gets
started by the sparks of Self-knowledge and surrender that bring faith and
devotion. The law of surrender and divine grace is beyond human
comprehension. Divine grace has to be earned by Seva and surrender to His
Will. Delusion
of Maya prevents people from knowing and seeing God. As one cannot see the
ever-existing salt in ocean water with the eye, but can taste it by the
tongue, similarly the Self can be realized only by faith and devotion, not by
logic and reasoning. God may be realized not only by meditation and
Self-knowledge, but also through ecstatic personal love and intense devotion
to ones personal deity. Only
they know You to whom You make Yourself known; the moment one knows You, one
becomes one with You (TR 2.126.02). The knower of the Spirit becomes Spirit
(BrU 1.04.10, MuU 3.02.09). Knowing is becoming. To know the Self is to
become the Self. No one can realize God without first realizing its real
identity that one is not this body, but Spirit behind the body. After
realizing ones real identity, one at once becomes Brahma. To truly
understand God is to love Him and become one with Him. Liberation or Mukti is
a state of mind when one does not need anything and does not want to know
anything. An enlightened devotee attains the
eternal immutable abode by My grace---even while doing all duties---just by
taking refuge in Me (by dedicating all action to Me with loving devotion).
(18.56) Mentally offer all actions
with love to Me and set Me as the highest goal. Always reflect on Me by
keeping the mind ever absorbed in My thoughts. (See also 2.49, 10.10) (18.57) Everything
we use or eat should be first offered to the Lord, the giver of all things,
before we put it to our own use. This includes---but is not limited
to---food, a new dress, a new car, a new house, a new baby and all our work.
Offering everything to the Lord is the highest form of worship that one has
to learn and practice every day. The
word BuddhiYoga has been mentioned in six Sanskrit verses: 2.39,
2.49-51, 10.10, and 18.57. The meaning of a word depends on the context. The
prime meaning of this word is the comprehension of Reality---by reflection,
contemplation and maturity of intellect (Buddhi)---that all activities going
on all over the universe are actually the work of the powers of the Lord.
This includes our efforts, non-effort, Sadhana, ego, as well as the
annihilation of ego. Lord does not need our help to improve the society!
Philanthropic work could also bind us with attachment if we are not alert.
All one needs to do is to remember Him and do ones allotted duty
honestly and selflessly. (See verses 3.27, 8.07). BuddhiYoga holds the key to
the last gate of nirvana. Our only prayer to Lord should be for reunion with
Him, and not for the welfare of the world, society or even for our own
welfare. You
shall overcome all difficulties by My grace when your mind becomes fixed on
Me. But if you do not listen to Me due to ego, you shall not attain Moksha or
Nirvana. (18.58) KARMIC
BONDAGE AND THE FREE WILL If due to ego you think: I shall not
fight, your resolve is vain because your own nature will compel you to fight.
(18.59) O
Arjuna, you are bound by your own nature-born Karmic impressions (Samskāra).
Therefore, you shall do ---even
against your will---what you do not wish to do out of delusion. (18.60) The
mind often knows right and wrong, but it runs after evil ---reluctantly---by the force of
Karmic footprints (Samskāra). The wise should always keep this in mind
before finding fault with others. OUR OWN FREEWILL To
satisfy the free will of the ignorant, overwhelmed by the three modes of
material Nature, the good Lord creates an environment conducive for engaging
in unwanted actions. Our free will is like the very limited freedom of a dog
on a leash. As a facilitator, God reciprocates with everyone according to
their desires and allows them to fulfill desires generated by free will. Lord
uses His illusory kinetic energy called Maya to engage the living entities in
good and bad acts according to their desires and their previously accumulated
good and bad Karma. The Supreme Lord abides in
the causal heart of all beings, O Arjuna, causing all beings to act (or work
out their Karma) by His power of Māyā as if they are (puppets of
Karma) mounted on a machine. (18.61) The Supreme Lord (Ishvara) is the reflection
of the Supreme Spirit in the body. The Supreme Lord organizes, controls,
supervises, and directs everything in the universe. Jiva is like a puppet of
Karma mounted on a body which is the vehicle of transmigration. The word
revolve refers to working out ones Karma. Thus we become the puppet of
our own Karma created by our free will. The
Lord has made Karmic laws as the controller of all living beings. Therefore,
one must learn to gladly endure all that fate imposes by taking refuge in Him
and following the commandments (TR 2.218.02). Vedas declare that the Lord,
using Karma, makes us dance as a juggler would make his monkey dance (TR
4.6.12). Without the laws of Karma, the scriptural injunctions,
prohibitions, as well as self-effort, would have no value at all. Karma is
the eternal justice and the eternal law. As a result of the working of
eternal justice, there can be no escape from the consequences of our deeds.
We become the product of our own past thinking and action. Therefore, we
must think and act wisely at the present moment, using the scriptures as a
guide. People
cannot escape from the consequences of their deeds, for as we sow, so we
reap. Cause and effect cannot be separated because the effect exists in the
cause as the fruit exists in the seed. Good and evil deeds follow us
continually like our shadows. GOD is ONE
The
Bible also says: Whosoever shedeth mans blood, by man shall his blood
be shed (Genesis 9.06). It is believed that all references to Karma and
reincarnation were taken out of the Bible during the second century with the
noble aim of encouraging people to strive hard for perfection during this
very life. Those who believe in reincarnation must avoid laziness and
procrastination, stress intense spiritual discipline, and try their best to
get Self-realization in this very life as if there were no reincarnation.
Live as though this is your last day on this earth. One cannot achieve
anything through laziness and procrastination. One
cannot take wealth, fame, and power from here to hereafter; but one can
convert these into good or bad Karma and carry it to the next life. Even
death cannot touch ones Karma. Those who have acted very piously in the
past life achieve fame in this life without much endeavor. A very beautiful
definition of Ishvara and Jeeva is given
by saint Tulasidasa: That is called Jeeva which knows not Maya nor God
nor ones own self. And He who dispenses bondage and liberation
(according to ones Karma) and controls Maya is Ishvara or God (TR
3.15.00). Seek refuge in the Supreme Lord
(Ishvara) alone, with loving devotion,
O Arjuna. By His grace you shall attain supreme peace and the Eternal Abode. (18.62) Thus
I have explained the knowledge that is more secret than the secret. After
fully reflecting on this, do as you wish. (18.63) Hear
once again My most secret, supreme word. You are very dear to Me; therefore,
I shall tell this for your benefit. (18.64) Fix
your mind on Me, be devoted to Me, offer service to Me, bow down to Me, and
you shall certainly reach Me. I promise you because you are My very dear
friend. (18.65) Setting aside all Dharmas, just surrender to My Will. I shall liberate you
from all sins or bonds of Karma. Do not grieve. (See also 2.07 , 3.18 , 7.01 , 7.14 , 7.15 , 7.18 , 7.19 , 7.29 , 9.32 , 15.04 , 18.17 , 18.56 and 18.62 ) (18.66) We
interpret the meaning of setting aside all Dharmas as neither
giving up various spiritual paths or practices such as service, charity,
austerity, meditation, yoga, rituals, worship, efforts etc. nor giving up
ones prescribed duties in life, but embracing a spirit of renunciation
in all actions. Some commentators feel it means giving up all acts of righteousness.
Setting aside all Dharmas also means perform all duties (Dharmas) setting aside
doership, attachment and ego or the false notion that an individual soul
(Jiva) is separate, independent and different from Brahma. Ego stands on our
way to God. It is not possible to progress on our spiritual journey without
first renouncing ego, the origin of doership, ownership, and attachment to
all works. Ego
is very difficult to get rid off. One cannot fight ego and win, just as one
cannot fight against darkness, because ego runs the show of life. Jnāna
or ParāBhakti is the only way to break the wall of ego that stands
between Jiva and Ishvara. After this mental wall of separation is gone,
Jiva is Brahman. It is just like when the wall of pot is broken,
there is no pot space---pot space becomes free! Saint Jnaneshwar defines
surrender to God as firm intellectual conviction that there is nothing but
Brahman (Gita 7.07 and 7.19) and Jiva and Brahman are non-different. It is
total surrender of the ego, individual existence, and individual will (Gita
6.04). Total surrender or
Bhakti is ancillary for clearing Karmas. Our effort should be acquisition of
Jnāna which also burns all Karmas (Gita 4.37). It is well known that
Jnāna dawns in a man through the grace of God after sincere self-effort.
And the Grace can come only after one has done selfless service or any other
Sādhanā such as contemplation on Brahman or devotional service in
countless births with the feeling that he is an instrument of the Lord and
the work is an offering to the Lord. The following discussion is a detailed
elaboration of the principles of surrender that will expedite the process of
surrender. Gladly bearing all that fate imposes is taking refuge in the
universal laws of Karma. When
everything is surrendered to Him and one truly understands that He is the
goal, the path, the traveler, as well as the obstacles on the path, vice and
virtue become powerless and harmless as a cobra with fangs removed. The
grace of God is always available---effort is needed to collect it. To win the
grace is not easy. One has to earn it by sincere spiritual discipline.
Surrendering is the complete renunciation of individual existence or the
ego. It is the feeling: O my beloved Lord, nothing is mine,
everything---including my body, mind, effort and ego---is Yours. I tried to
get out of the ocean of the material world using all the methods given in the
scriptures, and failed. In surrender one lets the divine plan rule ones
life after putting ones best effort. Surrendering
is giving up confidence in our own effort and depending on God. Get rid of
confidence in your self-effort and replace it with confidence in divine help.
It is giving up sole reliance to ones effort alone to reach Him. God
can be discovered by seeking His help in discovering Him and not by spiritual
practices alone. Surrendering to Lord alone means turning only to Him for
help. Give up individual will and accept the Will of God because the world is
controlled by the laws or Will of God. One has to learn to abide by His Will.
Be thankful in prosperity and resigned to His Will in adversity. When
we turn to Him, our responsibility ceases. Lord takes full responsibility for
a person who totally depends on Him. The scripture says: The wise should not
be attached even to righteous deeds for their entire life, but should engage
their mind and intellect in contemplation of the Supreme Being (MB 12.290.21). One should develop a spirit of
genuine self-surrender to the Lord by offering everything to Him, including the
fruits of spiritual discipline. We should connect all our work with the
divine. In order to be free from pious or impious results that bind one to
this material world, it is necessary to offer every action to God. When a
devotee sincerely works for God, God protects that devotee from the touch of
Maya, the external energy of the Lord. A
true devotee perceives: O Lord, I remembered You because You remembered me
first. One breaks away every yoke of bondage and becomes free in this very
life as soon as one gains the knowledge and a firm conviction that everything
is done by the Will of God, that it is His world, His sport, and His battle,
not ours, and regards oneself as a mere actor in the divine play and the
Lord as the great director in the cosmic drama of the soul on the stage of
creation. Surrendering of individual will to divine Will is the culmination
of all spiritual practices, resulting in joyful participation in the drama of
joys and sorrows of life. This is called liberation, or Mahāyāna in
Buddhism. When
one firmly understands that there is nothing else except the Supreme Being
and His sport, all Karma gets exhausted; one surrenders to His Will, and
attains salvation. One cannot surrender to God as long as one does not
completely get rid of the notion of doership or ego. The miracle of
surrender is triggered when one realizes: One is not the doer, and Lord arranges for the science of
Self-realization to be revealed to such a surrendered soul and the gate of Nirvana
opens up. Surrendering
to God does not involve leaving the world, but realizing that everything
happens in accordance with His laws and by His direction and power. To fully
recognize that everything is controlled and governed by a divine plan and
order is to surrender to Him. Learn to accept all results as His Will.Soul is
unable to get out of the trap of Maya without help from the Source. As birds
seek the shelter of a tree when tired, similarly human beings should seek the
divine shelter after long spiritual journey to attain union with Him. The
process of surrender may be called the fifth or the ultimate path of
yoga---the other four being the path of selfless service, metaphysical
knowledge, devotion, and meditation. The Good Lord directs the mind and
senses of the living entities according to their Karma-born desires. But in
case of surrendered devotees, however, He controls the senses directly
according to His desires and in the best interest of the devotee. Let Him be
the driver of your spiritual journey and you just enjoy the ride. Muniji
beautifully explains this process. He says: Every pain, every ache,
every discomfort becomes His gift when you lay it in His lap. If you
learn how to put the reins of your life-chariot in His hands---without
interfering---you will be ever happy, ever peaceful. The lesson of ultimate
surrender is very difficult to practice. Yukteshwar said:
Human life is beset with sorrow until we know how to surrender or tune in
with the divine Will that baffles our intellect. The Lord chooses much better
things for you if you let Him be your guide by completely surrendering unto
His Will. If one depends on the supreme Lord under all circumstances, then
the good and bad results (Karma, sins) of work automatically go to Him. After
total surrender to the Will of Lord one becomes free from the bondage of
Karma and Moksha is attained. Marks of a surrenderd soul are
given in Gita verses: 2.55-59, 5.08-5.11, 5.18-26, 6.27-32, 12.13-20,
14.21-25, and 16.01-05. This
knowledge should never be spoken by you to one who is devoid of austerity,
who is without devotion, who does not desire to listen, or who speaks ill of
Me. (18.67) To
speak of wisdom to a deluded person, to glorify sacrifice to a greedy person,
to advise sense control to an irascible person, and to discourse on Lord
Ramas exploits to a lecher, is as useless as sowing seed on barren
ground (TR 5.57.01-02). One should not force others to believe. The study of
Gita is meant only for sincere persons. According to Ramakrishna, one can understand Him as much as He
makes one understand. Guru Nanak said: O Beloved; only they to whom
You give the divine knowledge, obtain it. The
recipient of knowledge must have spiritual inclination and sincerely seek
it. Knowledge given without being asked for serves no purpose and should be
avoided. There is a time for everything under the heaven. We cannot change
the world; we can change only the lives of a few sincere souls whose time for
a change has come. THE
HIGHEST SERVICE TO GOD, AND THE BEST CHARITY One who shall study and help
propagate this supreme secret philosophy amongst My devotees, shall be
performing the highest devotional service (Parā Bhakti) to Me and shall certainly come to Me. No
other person shall do a more pleasing service to Me, and no one on the earth
shall be more dear to Me. (18.68-69) Parā
Bhakti, Self-knowledge and Moksha to be obtained by spiritual practices as
mentioned in verses 18.54-55 can be easily obtained by propagating the
Supreme philosophy of the Gita. Ignorance
is the mother of all sins. All negative qualities, such as lust, anger, and
greed, are nothing but a manifestation of ignorance. The giving of the gift
of knowledge is the best charity. It is equivalent to giving the whole world
in charity (MB 12.209.113). The best
welfare is to help others discover their real nature that is the source of
everlasting happiness rather than to provide material goods and comforts for
temporary happiness. Happiness is not attained through wealth and sense
gratification, but through fidelity to a worthy cause (Helen
Keller). Those who study our sacred dialogue
shall be performing a holy act of propagation and acquisition of
Self-knowledge. This is My promise. (18.70) God
and His words are one and the same. The study of the Gita is equivalent to
worship of God. Life in modern society is all work and no spirituality.
Swami Harihar says: Daily study of only a few verses of the Gita
will recharge mental batteries and add meaning to the dull routine life of
modern society. For serious students, daily study of one chapter of the
Gita or several verses from the forty selected verses in English. In
verses 18.68-70 Lord Krishna declares that studying, teaching, and
propagating the spiritual knowledge of the Gita in any way to be the highest
form of KarmaYoga, BhaktiYoga and JnānaYoga combined in one easy to practice process. This
alone can take a seeker to enlightenment. Whoever
even hears this sacred dialogue with faith and without cavil becomes free
from sin, and attains the higher worlds of those whose actions are pure and
virtuous. (18.71) A
summary of the Glory of the Gita as elaborated in the scriptures is given
below. Reading this Glory of the Gita generates faith and devotion in the
heart that is essential for reaping the benefits of the study of the Gita. The
goal of human birth is to master the mind and senses and reach ones
destiny. A regular study of the Gita is sure to help achieve this noble goal.
One who is regular in the study of the Gita becomes happy, peaceful,
prosperous, and free from the bondage of Karma, though engaged in the
performance of worldly duties. Sins do not taint those who regularly study
the Gita, just as water does not stain a lotus leaf. The Gita is the best
abode of Lord Krishna. The spiritual potency of the Lord abides in every
verse of the Gita. The Bhagavad-Gita is the storehouse of spiritual
knowledge. The Lord Himself spoke this supreme science of the Absolute
containing the essence of all the scriptures for the benefit of humanity. All
the Upanishads are the cows; Arjuna is the calf; Krishna is the milkman; the
nectar of the Gita is the milk; and persons of purified intellects are the
drinkers. One need not study any other scripture if one seriously studies the
Gita, contemplates the meaning of the verses, and practices its teachings in
ones daily life. The Gita is the ripe fruit of the tree of Vedic
knowledge given to us by Lord Krishna for the welfare of humanity. The affairs of the world are run by the
first commandment of the Creator---the teachings of selfless service---so
beautifully expounded in the Gita. The sacred knowledge of doing ones
duty without looking for a reward is the original teaching that alone can
lead to salvation. The Gita is like a ship by which one can easily cross the
ocean of transmigration and attain liberation. It is said that wherever the
Gita is chanted or read with love and devotion, Lord makes Himself present
there to listen and enjoy the company of His devotees. Going to a place where
Gita is regularly chanted or taught is like going to a holy place of
pilgrimage. One who regularly reads, recites to others, hears, and follows
the sacred knowledge contained in the Gita is sure to attain liberation from
the bondage of Karma and attain Nirvana. Though
engaged in the performance of worldly duties, one who is regular in the study
of the Gita becomes happy and free from Karmic bondage. All the sacred
centers of pilgrimage, gods, sages, and great souls dwell in the place where
the Gita is kept and read. Help during troubles comes quickly where the Gita
is recited, and the Lord dwells where it is read, heard, taught, and
contemplated. By repeated reading of the Gita, one attains bliss and
liberation. One who contemplates the teachings of the Gita at the time of
death becomes free from sin and attains salvation. Lord Krishna personally
comes to take such a person to His Supreme Abode---the highest transcendental
plane of existence. The
grace of the Gita cannot be described. Its teachings are simple as well as abstruse
and profound. New and deeper meanings are revealed to a serious student of
the Gita, and the teachings remain ever inspirational. The interest in a
serious study of the Gita is not available to all but only to those with good
Karma. One should be very earnest in the study of the Gita. The
Gita is the heart, the soul, the breath, and the voice of the Lord. No
austerity, penance, sacrifice, charity, pilgrimage, vow, fasting, or
continence equals the study of the Gita. It is difficult for any ordinary
person, or even for the great sages and scholars, to understand the deep,
secret meaning of the Gita. To understand the Gita completely is like a fish
trying to fathom the extent of the ocean, or a bird trying to measure the
sky. The Gita is the deep ocean of the knowledge of the Absolute; only the
Lord has a complete understanding of it. Nobody, other than Lord Krishna,
should claim authority on the Gita. O
Arjuna, did you listen to this with single-minded attention? Has your
identity confusion, due to delusion of Maya or ego, been completely
destroyed? (18.72) Arjuna
said: By Your grace my delusion is destroyed; I have gained Self-knowledge;
my confusion with regard to body and Spirit is dispelled and I shall obey
Your command. (18.73) When
one realizes who we really are by His grace, the knots of ignorance are
loosened, all doubts and confusions about our true nature as Spirit---that we
have forgotten---are dispelled, and all Karma is exhausted (MuU 2.02.08).
The true knowledge of the Supreme Being and ones real identity comes
after many births. Sanjaya
said: Thus, I heard this wonderful dialogue between Lord Krishna and Arjuna,
causing my hair to stand on end. (18.74) By
the grace of sage Vyasa, I heard this most secret and supreme yoga directly
from Krishna, the Lord of yoga, Himself speaking to Arjuna before my very
eyes of clairvoyance granted by sage Vyasa. (18.75) O
King, by repeated remembrance of this marvelous and sacred dialogue between
Lord Krishna and Arjuna, I am thrilled at every moment. (18.76) Recollecting
again and again, O King, that marvelous form of Krishna, I am greatly amazed,
and I rejoice over and over again. (18.77) DUTY ARE NEEDED Wherever there will be both
Krishna, the Lord of yoga (or Dharma in the form of Self-knowledge), and
Arjuna with the weapons of duty and protection, there will be prosperity,
victory, opulence, and firm policy. This is my opinion. (18.78) Where
there is Dharma (righteous duty), there is the grace of Lord Krishna; where
there is the grace of Lord Krishna, there will be peace and victory (MB 6.23.28). Everlasting peace and prosperity
in the family are possible only by performing ones duty with full
metaphysical knowledge of the Absolute. Peace and prosperity of a nation
depend on mastering both the knowledge of scriptures and the knowledge of the
use of weapons of protection, as well as science and technology. It is said
that science and technology without spirituality are blind, and spirituality
without technology is lame. THUS ENDS THE BHAGAVAD-GITA The Farewell Message of Lord Krishna Lord
Krishna on the eve of His departure from the arena of this world, after
finishing the difficult task of establishing righteousness (Dharma), gave His
last parting discourse to His cousin brother Uddhava, who was also His
dearest devotee and follower. At the end of a long sermon comprising more
than one thousand verses Uddhava said: O Lord, I think the pursuit of yoga as
You narrated to Arjuna, and now to me, is very difficult, indeed, for most
people because it entails control of the unruly senses. Please tell me a
short, simple, and easy way to God-realization. Lord Krishna, upon
Uddhavas request, gave the essentials of Self-realization (BP 11.06-29)
for the modern age as follows: (1)
Do your duty, to the best of your abilities, for Me without any motive, and
remember Me at all times---before starting a work, at the completion of a
task, and while inactive. (2) Practice to look upon all creatures as Myself
in thought, word, and deed; and mentally bow down to them. (3) Becoming
purified---by reflection, concentration or any other spiritual
practice---perceive that the power of God that runs the universe is also
within you at all times and is constantly performing all activities of your
body, mind, senses, breathing, and emotions using you as a mere instrument. Yogi
Mumtaz Ali says: One who fully knows oneself as a mere instrument and a
playground of mother Nature, knows the Truth. Cessation of all desires by
realizing the true essence of the world and the human mind is
Self-realization. Hariharananda Giri says: God is in everything as
well as above everything. So if you want to realize Him, you must seek and
see Him in every atom, in every matter, in every bodily function, and in
every human being, with an attitude of surrender. Muniji
says: You must be God's gardener, carefully tending the garden, but never
becoming attached to what will blossom, what will flower, what will give
fruit or what will wither and die. Expectation is the mother of frustration,
and acceptance gives peace. Lord
Krishna also summarized the essence of God-realization (BP 2.09.32-35) as
follows: The
Supreme Lord Krishna said: One who wants to know Me, the Supreme Personality
of Godhead, should only understand that I existed before creation; I exist in
the creation, as well as after complete dissolution. Any other existence is
nothing but My illusory energy (Maya). I exist within the creation and at the
same time outside the creation. I am the all-pervading Supreme Lord who
exists everywhere, in everything, and at all times. (Use Blue Links
for Explanation of Verses) Do your duty to the best of your ability, O
Arjuna, with your mind attached to the Lord. Give up worry for and selfish attachment to
the results. Remain calm in both success and failure, because one
has no control over the results. The calmness of mind is the fruit of
Nishkāma-Karma-yoga. (2.47-48) All works are done by the forces (or Gunas)
of Nature. Due to ignorance, people assume themselves to be the doer and
suffer from karmic bondage. We all are just a divine instruments and
should help each other. (3.27 ) As a blazing fire reduces wood to ashes,
similarly the fire
of Self-knowledge removes all our past Karma and demonic qualities. Spiritual
knowledge is the best purifier. It opens up the gates of Nirvana for us. (4.37 ) Samnyāsa or giving up the feeling of doership
and ownership (Kartā and Bhoktā), is difficult to attain
without Nishkām-Karma-Yoga (selfless service, Sevā). We are just a
trustee of God-given wealth. Sevā gradually leads to Self-knowledge,
faith, deep devotion, and Mukti. (5.06 ) One who sees Me everywhere and in
everything, and sees everything in Me, is not away from Me, and I am not away from him. Such
a person loves all and hates no one. (6.30 ) After many births the wise ones surrender
to My will by realizing that everything is, indeed, another form of Brahman. The
One has become all these. Such a great soul is very rare. (7.19 ) Always remember Me before starting any work
and do your duty. Thus you shall certainly remember Me at the time of death
and come to Me if your mind and intellect are ever focused on Me. (8.07 )
Whosoever offers Me a leaf, a flower, a
fruit, or water
with faith
and devotion---even mentally; I accept and eat the
offering of devotion by the faithful. (9.26 ) O Creator and Lord of all, God of gods, the
Supreme person, and Lord of the universe, only You know Yourself. No one can know God, the
Source of creation. (10.15 ) The devotee who offers all his or her work
as a worship to Me, who has detached-attachment or no deep attachment to
anything, who
is My devotee and depends on Me, and who is free from enmity
toward any creature, reaches Me. (11.55) Lord Krishna said: I consider the best
yogis to be those
devotees who worship with supreme faith by fixing their mind on My
personal form. (12.02 ) Dislike for sensual pleasures, absence of I and my, thinking about pain and
suffering in birth, old age, disease and death leads to Self-knowledge and
Nirvana. This world is called the house of misery. (13.07 ) One who is always God-conscious and depends on My will and,
remains calm in pain and pleasure,
censure and praise, to whom a clod, a stone, and gold are alike, and to whom
the dear and the unfriendly are alike and is full of devotion, attains Me. (14.24-25 ) Moksha is attained by those who are free
from pride, desires and Moha (delusion), who have controlled the evil of
attachment, who is always God conscious and remains calm in gain and loss, victory
and defeat. (15.05) Lust (for wealth, power, and sensual
pleasures), anger, and greed are the three gates of hell leading to the downfall
(or reincarnation) of the individual soul. Uncontrolled sensual desire is the
root of all evils and misery. Therefore, one must learn to give up
these three. (16.21 ) The faith of each is according to
ones own nature or Samskāra. One is known by ones faith. One can become whatever
one wants to be (if he constantly thinks about his goal with a burning
desire and deep faith in God). All we are is the result of our thoughts. (17.03 ) Sensual pleasures, appear as nectar in the
beginning but become poison in the end, are in the mode of passion. One should not get too
much attached to sense pleasures.
(18.38 ) One who shall study and help propagate this
supreme secret philosophy to My devotees, shall be doing the highest
devotional service (Bhakti) to Me, shall be very dear to Me and shall
certainly come to Me. Giving the gift of knowledge is the best gift. (18.68-69 ) Download, copy and distribute 5
and 10-minute Gita from: (For the Beginners)
Another simple technique of meditation is described here: (1) Wash
your face, eyes, hands, and feet, and sit in a clean, quiet, dark place
using, any comfortable posture, with head, neck, and spine straight and vertical.
No music or incense during meditation is recommended. The time and place of
meditation should be fixed. Midnight, morning, and evening are the best times
to meditate for 15 to 25 minutes every day. (2) Remember any name or form of
the personal god (Ishta Deva) you believe in, and ask His or Her blessings.
(3) Close your eyes, take 5 to 10 very slow and deep breaths. (4) Fix your
gaze, mind, and feelings inside the chest center, the seat of the causal
heart, and breathe slowly. Mentally chant "Rā" as you breathe
in and "ma" as you breathe out. Think as if breath itself is making
these Sounds "Rā" and "ma". Mentally visualize the
breath going in and coming out through the nostrils. Do not try to control or
lead your breathing; just watch your natural breathing. (5) Direct the will
towards the thought of merging yourself into the infinite space of the air
you are breathing. If
mind starts to wander, start from step (3) again. For more meditation
techniques, visit: Glossary of
important Sanskrit words. Apāna: The exhalation, efferent bioimpulse. Atmā, Atman: The Spirit
soul, Eternal Brahma, Brahman. Bhakti:
Devotional service to God. Brahma,
Brahman: The Eternal Being, the cause of all causes. Brahmā: Creator or the
creative power (Cosmic mind) of Brahma. ChittaVritti:
Thought waves of mind. Devas,
Devis: Celestial controlling forces. Dharma:
Duty, righteousness, order. Antonym: Adharma Ishvara:
Divine Controller, The Lord of the Universe. Jāpa, Japa: Silent
chanting of a mantra or Lords name. Jiva,
Jivātmā: The individual soul
in living beings. Jnāna: Metaphysical or
spiritual knowledge of the Self. KarmaYogi:
A personal who does selfless service. Maya:
The creative power of God, divine kinetic Energy. Nādi: The invisible
astral channel of flow of cosmic energy in astral plane of living beings. ParaBrahma,
Paramātmā: The Supreme Being,
the highest
Reality. Prakriti:
Material Nature or matter. Prāna: The life force,
cosmic bioimpulse, inhalation. Prārabdha: Fate, a part
of accumulated karma that has to be exhausted in the present
human birth. Purusha:
Spiritual energy, Spirit, consciousness. Sādhanā: Any spiritual
practice for Self-realization. Samādhi: The superconscious
state of mind. The highest stage of meditation is
called Nirvikalpa Samādhi. Samnyāsa, Sannyāsa: Renunciation of
ego and attachment. Samskāra, Sanskāra : Latent Kārmic
impressions/footprints. Sevā: Selfless service to
humanity, Karma Yoga. Tyāga: Giving up
attachment, sacrifice, relinquishment. Vairāgya: Attitude of sacred dispassion,
the fruit of Jnāna. Vāsanā: Residual, subtle,
dormant desires for sensual pleasures. Vijnāna: Enlightenment,
the fruit of Self-knowledge. Viveka:
Power of analysis and reasoning.
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