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THE BHAGAVAD-GITA
(The Sacred Song) Special
Public Service or FREE Edition ************************************** “…Dr. Prasad, 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 and Religion, Zhejiang University (XiXi
Campus) More
Reviews…… About our Hindi Edition: Google
original results for ‘Gita in Hindi’: page 1 top 3 Nine Principal Upanishads’ Reviewes CONTENTS 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 Gets Deluded Arjuna
Continues His Reasoning Against The War Teachings Of
Gita Begin With Knowledge Of The Self The Self Is
Eternal, Body Is Transitory Death And
Transmigration Of The Soul The
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 Both Material And Spiritual
Aspects Of Life Theory And
Practice Of Karmayoga Marks Of A
Self-Realized Person Dangers Of
Unrestrained Senses Attainment Of
Peace And Happiness Through Sense Control, Knowledge To Help Each
Other Is 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 The Path Of
Perfection How To Control
Lust And Reach The Goal 4. PATH OF RENUNCIATION WITH KNOWLEDGE Karma-Yoga Is
An Ancient Forgotten
Commandment The Purpose Of
Incarnation Of God Division Of
Labor Is Based On Aptitude Of
People Attached,
Detached, And Forbidden
Action A Karma-Yogi Is
Not Subject To The Karmic
Laws Different Types
Of Spiritual Practices Or
Sacrifices Transcendental
Knowledge Is Automatically Revealed To A Karma-Yogi Both
Transcendental Knowledge And Karma-Yoga
Are Needed Both Paths Lead
To The Supreme A
Transcendentalist Does Not Consider
Oneself As The Doer Additional
Marks Of An Enlightened
Person Third Path¾ The Path Of Devotional Meditation And
Contemplation 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 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 Can Be Seen
In Any Desired Form Of
Worship Definition Of
Supreme Spirit, Spirit, Individual
Soul, And Karma Theory Of
Reincarnation And Karma A Simple Method Of God Realization Attain
Salvation By Meditating On God At The
Time Of Death Two Basic Paths
Of Departure From The World 9. SUPREME KNOWLEDGE AND BIG MYSTERY Knowledge Of The Nature Of The Supreme Is The
Biggest Mystery Theory Of Evolution And Involution The Ways Of The Wise And Of The Ignorant Are
Different Everything Is A Manifestation Of The Absolute Attain Salvation By Devotional Love Lord Accepts And Eats Offering Of Love And
Devotion There Is No Unforgivable Sinner Path Of Devotional Love Is Easier 10. MANIFESTATION
OF THE ABSOLUTE God Is The Origin Of Everything Lord Gives 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 Very Small Fraction Of The
Absolute 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 Frightened To See The Cosmic
Form Arjuna’s Prayers To The Cosmic Form One May See God In Any Form Of One’s Choice Lord Shows Arjuna His Four-Armed And The Human
Form Lord Can Be Seen By Devotional Love 12. PATH
OF DEVOTION Should One Worship A Personal Or An
Impersonal God? Reasons For Worshipping A Personal Form
Of God Karma-Yoga Is The Easiest Way To Start
With One Should Sincerely Strive To Develop Divine
Qualities Is There Only One Right Way To God? The Fourfold Noble Truth As Means Of Nirvana The Supreme Can Be Described By Parables, Not
In Any Other Way Supreme Spirit, Spirit, Material Nature, And The
Individual Souls Faith And Devotion Can Also Lead To
Nirvana Attributes Of The Spirit (Brahma) 14. THREE
MODES OF MATERIAL NATURE All Beings Are Born From The Union Of Spirit
And Matter How Three Modes Of Material Nature Bind Soul To
The Body Characteristics Of Three Modes Of Nature Three Modes Are Also The Vehicles Of
Transmigration Attain Nirvana After Transcending Three Modes Of
Material Nature The Process Of Rising Above The Three Modes Bonds Of Three Modes Can Be Cut By
Devotional Love Creation Is Like A Tree Created By The Powers
Of Maya ………….. How To Cut This Tree Of Life And Attain Salvation By Surrendering
to God 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 Major Divine Qualities That Should Be Cultivated For
Salvation Demonic Qualities That Should Be Given Up There Are Only Two Types Of Human Beings¾Wise And The Ignorant 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 Austerity Of Thought, Word, And Deed 18. NIRVANA
THROUGH RENUNCIATION Definition Of Renunciation And Sacrifice Three Types Of Resolve, Four Goals Of Life Division Of Labor Is Based On One’s
Ability Attainment Of Salvation Through Duty,
Discipline, Devotion Karmic Bondage And The Free Will We Become The Puppets Of Our Own
Freewill Path Of
Surrender Is The Ultimate Path
To God The Highest Service To God, And The Best
Charity Both Transcendental Knowledge And Action Are Needed
=============================================
ihndI m=e] g=It== ke: ëîî xl=ek: All 700 Sanskrit Verses *******************GITA BEGINS*******************
( NOTE: some
times Devanagari fonts may not be read on a Mobile, use a PC ) XI hn=um=t=e n=m=/ aq= XIm=d< B=g=v=d<g=It== aq= p=>q=m==eCQy==y=/ aj=*un=iv={==dy==eg=/ Q=&t=r={!M Wv==c=, Q=m=*Z=eF=e ku:oZ=eF=e, s=m=v=et==, y=uy=uts=v=/ + m==m=k:=/ p==[#v==xc=Ev=, ik:m=< aku:v=*t= s=]j=y=
++â++ Q=&t=r={!M b==eD=e¾ he s=]j=y=, Q=m=*B=Uim= ku:oZ=eF= m=e]
Ak:F= huA y=u3 ke: wc%uk: m=ere a=Er p==[#u ke: p=uF==e] n=e ky==-ky== ik:y==?
(â.â) The King inquired:
Sanjaya, please, now tell me in detail, what did my people (the Kauravas) and
the Pandavas do in the battlefield before the war started? (1.01) s=]j=y= Wv==c= d&{!<v== t=u p==[#v==n=Ik:], vy=U$]
duy==e*Q=n=s=< t=d= + a=c==y=*m=< Wp=s=]g=my=, r=j== v=c=n=m=<
ab=>v=It=< ++ä++ s=]j=y= b==eeD=e¾ p==[#v==e] k:I s=en== k:I vy=Uh-rc=n==
deK=k:r r=j== duy==e*Q=n= n=e 7=e[==c==y=* ke: p==s= j==k:r k:h=/ (â.ä) Sanjaya said: O
King, after seeing the battle formation of the Pandava’s army, your son
approached his guru and spoke these words: (1.02) p=xy=Et==] p==[#up=uF==[==m=<, a=c==y=* m=ht=I]
c=m=Um=< + vy=U$=] 7uup=dp=uF=e[=, t=v= ix={y=e[= Q=Im=t== ++à++ aF= x=Ur= m=he{v==s==, B=Im==j=*un=s=m== y=uiQ= + y=uy=uQ==n==e iv=r=!xc=, 7up=dxc= m=h=rq=/ ++å++ Q=&{!ke:t=ux=< c=eik:t==n=/, k:=ix=r=j=xc=
v=Iy=*v==n=< + p=uoòj=t=< ku:ûnt=B==ej=xc=, x=Eby=xc=
n=rp=uV<g=v=/ ++ç++, y=uQ==m=ny=uxc= iv=k>:=nt=, WT=m==Ej==xc=
v=Iy=*v==n=< + s==EB=7=e 7=Ep=dey==xc=, s=v=* Av= m=h=rq==/ ++ê++ he a=c==y=*, a=p=ke: b=ui3m==n= ix={y=
Q=&{!6umn= 8=r= vy=Uh=k:=r K=ª#ªI k:I g=y=I p==[#u p=uF==e] k:I ws= m=h=n=
s=en== k:=e deiK=A. ws= s=en== m=e] m=h=n=< Q=n=uQ==*rI
y==e3= hE], j==e y=u3 m=e] B=Im= a=Er aj=*un= ke: s=m==n= hE]; j=Es=e
y=uy=uQ==n=, iv=r=! t=q== m=h=rq=I r=j== 7up=d, Q=&{!ke:t=u, c=eik:t==n=,
b=D=v==n= k:=ix=r=j=, p=uoij=t=, ku:int=B==ej=, a=Er m=n=u{y==e] m=e] Xe{@
x=Eby=, p=r=k>:m=I y=uQ==m=ny=u, b=D=v==n=< WT=m==Ej==, s=uB=7=p=uF=
aiB=m=ny=u, a=Er 7=Ep=dI ke: p=uF=; y=e s=b= m=h=rq=I hE]. (â.à -ê) 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 asm==k:} t=u iv=ix={!= y=e, t==n=< in=b==eQ=
i8j==eT=m= +, n==y=k:= m=m= s=Eny=sy=, s=]N=q=*] t==n=<
b=>v=Iim= t=e ++ë++ B=v==n=< B=I{m=xc= k:[=*xc=, k&:p=xc=
s=im=it=]j=y=/ + axv=tq==m== iv=k:[=*xc=, s==Em=diT=s=< t=q=Ev= c=
++è++, any=e c= b=hv=/ x=Ur=, m=dq=e* ty=kt=j=Iiv=t==/ + n==n==x=sF=p=>hr[==/, s=v=e* y=u3iv=x==rd=/ ++ï++ he i8j==eT=m=, hm==re p=Z= m=e] B=I j==e
iv=ix={! y==e3=g=[= hE], Wn=k:=e B=I a=p= j==n= D=Iij=y=e; a=p=k:I j==n=k:=rI
ke: iD=A m=E] ap=n=I s=en== ke: n==y=k:=e] ke: n==m= b=t==t== h]U. (â.ë) Ak: t==e sv=y=] a=p=, B=I{m=, k:[=*, a=Er
iv=j=y=I k&:p==c==y=* t=q== axv=tq==m==, iv=k:[=*, a=Er s==em=dT= k:= p=uF=
hE]. m=ere iD=A p=>=[=ty==g= k:rn=e ke: iD=A t=Ey==r, an=ek: p=>k:=r ke:
x=sF==e] s=e s=us=ijj=t= t=q== y=u3 m=e] ku:x=D=, a=Er B=I an=ek: x=Urv=Ir hE].
(â.è-ï) 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) ap=y==*pt=] t=d< asm==k:}, b=D=]
B=I{m==òB=riZ=t=m=< + p=y==*pt=] ûtv=dm=< At=e{==], b=D=]
B=Im==òB=ròZ=t=m=< ++âî++ ay=n=e{=u c= s=v=e*{=u, y=q==B==g=m=< av=ûsq=t==/ + B=I{m=m=< Av==iB=rZ=nt=u, B=v=nt=/ s=v=* Av= ih
++ââ++ B=I{m=ip=t==m=h 8=r= riZ=t= hm==rI s=en==
ap=irim=t= hE, a=Er B=Im= 8=r= riZ=t= Wn=k:I s=en== p=irim=t= hE. iv=iB=á
m==ec==e*] p=r ap=n=e-ap=n=e sq==n= p=r isq=t= rht=e huA a=p= s=b= D==eg=
B=I{m=ip=t==m=h k:I hI s=b= a=er s=e rZ== k:re]. (â.âî-ââ) 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 t=sy= s=]j=n=y=n=< h{=*], ku:ov=&3/ ip=t==m=h/
+ is=]hn==d] iv=n=6=ecc=E/, x=V<K=] dQm==E
p=>t==p=v==n=< ++âä++ Ws= s=m=y= k:=Erv==e] m=e] v=&3,
p=>t==p=I B=I{m=ip=t==m=h n=e duy==e*Q=n= ke: m=n= m=e] h{=* Wtp=á k:rt=e
huA Wcc= sv=r s=e g=rj= k:r x=]K=Qv=in= k:I. (â.âä) 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) t=t=/ x=V<K==xc= B=ey=*xc=, p=[=v==n=k:g==em=uK==/
+ s=hs=Ev==By=hny=nt=, s= x=bds=<
t=um=uD==eCB=v=t=< ++âà++ t=tp=xc==t=< x=]K=, n=g==#ªe, $=eD=,
x=&]g=I, a=id v==6 Ak: s==q= hI b=j= W@e, ij=n=k:= b=#ª= B=y=]k:r n==d
hua=. (â.âà) Soon after that,
conches, kettledrums, cymbals, drums, and trumpets were sounded together. The
commotion was tremendous. (1.13) t=t=/ xv=et=Er< hy=Er< y=ukt=e, m=hit= sy=ndn=e
òsq=t==E + m==Q=v=/ p==[#v=xc=Ev=, idvy==E x=V<K==E
p=>dQm=t=u/ ++âå++, ws=ke: Wp=r=nt= xv=et= axv==e] s=e y=ukt=
B=vy= rq= m=e] b=E@e huy=e XIk&:{[= a=Er p==[#up=uF= aj=*un= n=e B=I
ap=n=e-ap=n=e idvy= x=]K= b=j==y=e. (â.âå) After that, Lord
Krishna and Arjuna, seated in a grand chariot yoked with white horses, blew
their celestial conches. (1.14) p==Jc=j=ny=] Å{=Ike:x==e, dev=dT=] Q=n=]j=y=/ + p==E[#M] dQm==E m=h=x=V<K]=, B=Im=k:m==*
v=&k:=edr/ ++âç++ an=nt=iv=j=y=] r=j==, ku:nt=Ip=uF==e y=uiQ=ò{@r/ + n=ku:D=/ s=hdev=xc=, s=uG==e{=m=i[=p=u{p=k:=E ++âê++ k:=xy=xc= p=rm=e{v==s=/, ix=K=[#I c= m=h=rq=/ + Q=&{!6umn==e iv=r=!xc=, s==ty=ik:xc==p=r=òj=t=/
++âë++ 7up=d=e 7=Ep=dey==xc=, s=v=*x=/ p=&iq=v=Ip=t=e + s==EB=7xc= m=h=b==hu/, x=V<K==n=< dQm=u/
p=&q=k:< p=&q=k:< ++âè++ s= G==e{==e Q==t=*r={!M=[==], Ådy==in= vy=d=ry=t=<
+ n=B=xc= p=&iq=v=I] c=Ev=, t=um=uD==e
vy=n=un==dy=n=< ++âï++ B=g=v==n=< k&:{[= n=e p==]c=j=ny=,
aj=*un= n=e dev=dT= t=q== B=y=]k:r k:m=* k:rn=e v==D=e B=Im= n=e p==E[#M
n==m=k: m=h=x=]K= b=j==y=e. (â.âç) he r=j=n=<, ku:nt=Ip=uF= r=j==
y=uiQ=i{@r n=e an=nt= iv=j=y= n==m=k: x=]K=, a=Er n=ku:D= t=q== s=hdev= n=e
k>:m=x=/ s=uQ==e{=, a=Er m=i[=p=u{p=k: n==m=k: x=]K= b=j==y=e. Xe{@ Q=n=u{=
v==D=e k:=ix=r=j=, m=h=rq=I ix=K=[#I, Q=&{!6umn=, r=j== iv=r=!, aj=ey=
s==ty=ik:, r=j== 7up=d, 7=Ep=dI ke: p=uF=, a=Er m=h=b==hu aiB=m=ny=u n=e
aD=g=-aD=g= x=]K= b=j==y=e. (â.âê-âè) v=h B=y=]k:r Q==e{= a=k:=x= a=Er
p=&qv=I p=r g=]Uj=n=e D=g==, a=Er Ws=n=e a=p=ke: p=uF==e] ke: Ådy= iv=dI[=*
k:r idy=e. (â.âï) 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 AGAINST
WHOM HE IS ABOUT TO FIGHT aq= vy=v=ûsq=t==n=< d&{!<v==,
Q==t=*r={!M=n=< k:ip=Qv=j=/ + p=>v=&T=e x=sF=s=]p==t=e, Q=n=ur< W6my=
p==[#v=/ ++äî++ Å{=Ike:x=] t=d= v==ky=m=<, wdm=< a=h m=hIp=t=e + s=en=y==er< WB=y==er< m=Qy=e, rq=] sq==p=y=
m=eCcy=ut= ++äâ++ y==v=d< At==n=< in=rIZ=eCh], y==e3uk:=m==n=<
av=òsq=t==n=< + kE:r< m=y== s=h y==e3vy=m=<, aòsm=n=<
r[=s=m=u6m=e ++ää++ he r=j=n=<, ws= p=>k:=r j=b= y=u3
p=>=rmB= h=en=e v==D== hI q== ik: k:ip=Qv=j= aj=*un= n=e Q=&t=r={!M ke:
p=uF==e] k:=e isq=t= deK=k:r Q=n=u{= W@=k:r B=g=v==n=< k&:{[= s=e y=e
x=bd k:he ¾ he acy=ut=, m=ere rq= k:=e d=en==e]
s=en==a=e] ke: m=Qy= m=e] K=#ª= k:Iij=A; ij=s=s=e m=E] y=u3 k:I wc%= s=e K=#ªe
Wn= D==eg==e] k:= in=rIZ=[= k:r s=k:U] ij=n=ke: s==q= m=uz=e y=u3 k:rn== hE.
(â.äî-ää) 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) y==etsy=m==n==n=< av=eZ=eCh], y= At=eCF=
s=m==g=t==/ + Q==t=*r={!Msy= dub=u*3er<, y=u3e
ip=>y=ic=k:0{=*v=/ ++äà++, dub=*ui3 duy==e*Q=n= k:= y=u3 m=e]
ip=>y= c==hn=ee v==D=e j==e r=j== D==eg= y=h=] Ak:F= hE], Wn= y=u3 k:rn=e
v==D==e] k:=e m=E] deK=n== c==ht== hU]. (â.äà) 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) s=]j=y= Wv==c= Av=m=< Wkt==e Å{=Ike:x==e, g=u#=ke:x=en= B==rt= + s=en=y==er< WB=y==er< m=Qy=e, sq==p=iy=tv==
rq==eT=m=m=< ++äå++ B=I{m=7=e[=p=>m=uK=t=/, s=v=*e{==] c=
m=hIòZ=t==m=< +, Wv==c= p==q=* p=xy=Et==n=<, s=m=v=et==n=<
ku:On=< wit= ++äç++ s=]j=y= b==eD=e¾ he B==rt=, aj=u*n= ke: ws= p=>k:=r
k:hn=e p=r B=g=v==n=< k&:{[= n=e d=en==e] s=en==a=e] ke: b=Ic= WT=m= rq=
k:=e B=I{m=, d>=e[= t=q== p=&qv=I ke: s=m=st= x==s=k:=e] ke: s==m=n=e
K=#ª= k:rke: k:h=¾ he p==q=* y=h=] Ak:F= huA wn= k:=Erv==e]
k:=e deK==e. (â.äå-äç) 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) t=F==p=xy=t=< òsq=t==n=< p==q=*/,
ip=t=&n=< aq= ip=t==m=h=n=<, a=c==y==*n=< m==t=uD==n=<
B=>>=t=&n=<, p=uF==n=< p==EF==n=< s=K=I]s=< t=q== ++äê++ v=h=] aj=u*n= n=e ap=n=e c==c==a=e],
ip=t==m=h=e], a=c==y==e*], m==m==a=e], B==wy==e], p=uF==e], p==EF==e], a=Er
im=F==e] k:=e K=#ªe huA deK==. (â.äê) Arjuna saw his
uncles, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and
other comrades in the army. (1.26) xv=x=ur=n=< s=uÅdxc=Ev=, s=en=y==er<
WB=y==er< aip= +, t==n=< s=m=IZy= s= k:=Ent=ey=/, s=v==*n=<
b=nQ=Un=< av=òsq=t==n=< ++äë++ k&:p=y== p=ry==iv={!=e, iv={=Idnn=< wdm=<
ab=>v=It=< + d&{!<v=em=] sv=j=n=] k&:{[=, y=uy=uts=u]
s=m=up=òsq=t=m=< ++äè++ s=Idònt= m=m= g==F==ò[=, m=uK=], c= p=irx=u{y=it= + v=ep=q=uxc= x=rIre m=e, r=em=h{=*xc= j==y=t=e ++äï++ xv=x=ur=e], im=F==e], a=Er s=b= b=nQ=ua=e]
k:=e B=I Wn= d=en==e] s=en==a=e] m=e] isq=t= deK=k:r ku:nt=Ip=uF= aj=u*n= k:=
m=n= k:o[== s=e B=r g=y==, a=Er iv={==d y=ukt= h=ek:r Ws=n=e y=h k:h=¾ he k&:{[=, y=u3 k:I wc%= s=e Wp=isq=t=
wn= sv=j=n==e] k:=e deK=k:r m=ere a]g= ix=iq=D= huA j==t=e hE], m=uK= B=I s=UK=
rh= hE, a=Er m=ere x=rIr m=e] k:mp=n= t=q== r=em==]c= h=e rh= hE. (â.äë-äï) 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) g==[#Iv=] s=]>]s=t=e hst==t=<, tv=k<: c=Ev=
p=irdÄt=e + n= c= x=kn==emy=< av=sq==t=u], B=>m=t=Iv= c= m=e
m=n=/ ++àî++ in=im=T==in= c= p=xy==im=, iv=p=rIt==in= ke:x=v= + n= c= Xeey==eCn=up=xy==im=, htv== sv=j=n=m=< a=hv=e
++àâ++, m=ere h=q= s=e g==[#Iv= Q=n=u{= ig=r rh=
hE, a=Er tv=c== j=D= rhI hE. m=er= m=n= B=>im=t= s== h=e rh= hE, t=q== m=E]
K=#ª= rhn=e m=e] B=I as=m=q=* hU], a=Er he ke:x=v= m=E] x=ku:n==e] k:=e B=I
iv=p=rIt= hI deK= rh= hU]. y=u3 m=e] ap=n=e sv=j=n==e] k:=e m==r k:r k:=ew*
k:Dy==[= B=I n=hI] deK=t== hU]. (â.àî-àâ) 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) n= k:=V<Z=e iv=j=y=] k&:{[=, n= c= r=jy=]
s=uK==in= c= + òk:] n==e r=jy=en= g==eiv=nd, òk:] B==eg=Er<
j=Iiv=t=en= v== ++àä++ y=e{==m=< aq=e* k:=V<òZ=t=] n==e, r=jy=]
B==eg==/ s=uK==in= c= + t= wm=eCv=òsq=t== y=u3e, p=>=[==]s=< ty=ktv==
Q=n==in= c= ++àà++ he k&:{[=, m=E] n= iv=j=y= c==ht== hU],
a=Er n= r=jy= t=q== n= s=uK==e] k:=e hI. he g==eiv=nd, hm=e] Aes=e r=jy= s=e
aq=v== B==eg==e] s=e, a=Er j=In=e s=e B=I ky== D==B= hE? ky==e]ik: v=e s=b=
D==eg=, ij=n=ke: iD=A r=jy=, B==eg=, a=Er s=uK= k:I wc%= hE, Q=n= a=Er j=Iv=n=
k:I a=x== ty==g=k:r y=u3 ke: iD=A K=#eª hE]. (â.àä-àà) 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 ¾ for whom we desire kingdom, enjoyments, and pleasures ¾ are standing here for the battle,
giving up their lives? (1.32-33) a=c==y==*/ ip=t=r/ p=uF==s=<, t=q=Ev= c=
ip=t==m=h=/ + m==t=uD==/ xv=x=ur=/ p==EF==/, xy==D==/
s=]b=ònQ=n=s=< t=q== ++àå++ At==n=< n= hnt=um=< wc%=im=, Gn=t==eCip=
m=Q=us=Udn= + aip= F=ED==eky=r=jy=sy=, het==e/ òk:] n=u
m=hIk&:t=e ++àç++ he m=Q=us=Udn= k&:{[=, g=uoj=n=,
t==~a=e], c==c==a=e], p=uF==e], ip=t==m=h=e], m==m==a=e], xv=s=ur=e], p==et==e],
s==D==e] t=q== any= s=mb=inQ=y==e] k:=e, m=uz=p=r p=>h=r k:rn=e p=r B=I,
m=E] m==rn== n=hI] c==ht==. t=In==e] D==ek: ke: r=jy= ke: iD=A B=I m=E] wnhe]
m==rn== n=hI] c==ht==, if:r p=&qv=I ke: r=jy= k:I t==e b==t= hI ky== hE ?
(â.àå-àç) 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) in=hty= Q==t=*r={!M=n=< n=/, k:= p=>Iit=/
sy==j=< j=n==d*n= + p==p=m=< Av==Xy=ed< asm==n=<, htv=Et==n=<
a=t=t==iy=n=/ ++àê++ he j=n==d*n= k&:{[=, Q=&t=r={!M ke:
p=uF==e] k:=e m==rk:r hm=e] ky== p=>s=át== h=eg=I? wn= a=t=t==iy=y==e] k:=e
m==rn=e s=e t==e hm=e] ke:v=D= p==p= hI D=g=eg==. (â.àê) O Lord Krishna,
what pleasure shall we find in killing our cousin brothers? Upon killing these
felons, we shall incur only sin. (1.36) t=sm==n=< n==h=* v=y=] hnt=u]], Q==t=*r={!M=n=<
sv=b==nQ=v==n=< + sv=j=n=] ih k:q=] htv==, s=uòK=n=/ sy==m= m==Q=v=
++àë++ ws=iD=A ap=n=e b==nQ=v==e], Q=&t=r={!M
ke: p=uF==e], k:=e m==rn== hm==re iD=A Wp=y=ukt= n=hI] hE, ky==e]ik: he
m==Q=v=, sv=j=n==e] k:=e m==rk:r hm= kE:s=e s=uK=I h=e]g=e? (â.àë) Therefore, we
should not kill our cousin brothers. How can we be happy after killing our
relatives, O Krishna? (1.37) y=6py=et=e n= p=xy=ònt=, D==eB==ep=ht=c=et=s=/ + ku:D=Z=y=k&:t=] d=e{=], im=F=7=ehe c=
p==t=k:m=< ++àè++ k:q=] n= Ney=m=< asm==iB=/, p==p==d< asm==n=<
in=v=it=*t=um=<< + ku:D=Z=y=k&:t=]
d=e{=], p=>p=xy=ò4r< j=n==d*n= ++àï++ y=6ip= D==eB= s=e B=>{!ic=T= huA y=e
D==eg= ap=n=e ku:D= ke: n==x= s=e Wtp=á d=e{= k:=e, a=Er im=F==e] s=e iv=r=eQ=
k:rn=e m=e] huA p==p= k:=e n=hI] deK= rhe hE]; p=rnt=u he j=n==d*n=, ku:D= ke:
n==x= s=e Wtp=á d=e{= k:=e j==n=n=e v==D=e hm= D==eg==e] k:=e ws= p==p= s=e
in=v=&T= h=en=e ke: iD=A ky==e] n=hI] s==ec=n== c==ihA? (â.àè-àï) 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 ku:D=Z=y=e p=>[=xy=ònt=, ku:D=Q=m==*/ s=n==t=n==/ + Q=m=e* n={!e ku:D=] k&:tsn=m=<,
aQ=m==e*CiB=B=v=ty=ut= ++åî++ ku:D= ke: n==x= s=e ku:D= ke: s=n==t=n=
Q=m=* n={! h=e j==t=e hE], Q=m=* n={! h=en=e p=r s==re ku:D= k:=e p==p= db==
D=et== hE. (â.åî) 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) aQ=m==*iB=B=v==t=< k&:{[=, p=>du{y=ònt=
ku:D=òsF=y=/ + sF=I{=u du{!=s=u v=={[=e*y=, j==y=t=e v=[=*s=]k:r/
++åâ++ he k&:{[=, p==p= ke: b=$ª j==n=e s=e
ku:D= k:I isF=y==] dUi{=t= h=e j==t=I hE]; a=Er he v=={[=e*y=, isF=y==e] ke:
dUi{=t= h=en=e p=r v=[=*s=]k:r p=Ed= h=et=e h]E. (â.åâ) And when
immorality prevails, O Krishna, people become corrupted. And when people are
corrupted, unwanted progeny are born. (1.41) s=]k:r=e n=rk:=y=Ev=, ku:D=Gn==n==] ku:D=sy= c= + p=t=ònt= ip=t=r=e Äe{==], D=upt=ip=[#=edk:òk>:y==/
++åä++ v=[=*s=]k:r ku:D=G==it=y==e] k:=e, a=Er
s==re ku:D= k:=e n=rk: m=e] D=e j==t== hE, ky==e]ik: (v=[=*s=]k:r 8=r=) X=3
a=Er t=p=*[= n= im=D=n=e s=e ip=t=r B=I ap=n=e sq==n= s=e n=Ic=e ig=r j==t=e
hE]. (â.åä) 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) d=e{=Er< At=E/ ku:D=Gn==n==], v=[=*s=]k:rk:=rkE:/ + Wts==6nt=e j==it=Q=m==*/, ku:D=Q=m==*xc= x==xv=t==/
++åà++ wn= v=[=*s=]k:r p=Ed= k:rn=e v==D=e
d=e{==e] s=e ku:D=G==it=y==e] ke: s=n==t=n= ku:D=Q=m=* a=Er j==it=Q=m=* n={!
h=e j==t=e hE]. (â.åà) 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) Wts=nn=ku:D=Q=m==*[==], m=n=u{y==[==] j=n==d*n= + n=rke:Cin=y=t=] v==s==e, B=v=t=Ity=n=ux=uXuum= ++åå++ he j=n==d*n=, hm=n=e s=un== hE ik: ij=n=ke:
ku:D=Q=m=* n={! h=e j==t=e hE], Wnhe] b=hut= s=m=y= t=k: n=rk: m=e] v==s=
k:rn== h=et== hE. (â.åå) We have been told,
O Krishna, that people whose family traditions are destroyed necessarily dwell
in hell for a long time. (1.44) ah=e b=t= m=ht=< p==p=], k:t=]*u*u vy=v=òs=t==
v=y=m=< + y=d< r=jy=s=uK=D==eB=en=, hnt=u] sv=j=n=m=<
W6t==/ ++åç++ y=h b=#ªe x==ek: k:I b==t= hE ik: hm=
D==eg= b=#ª= B==rI p==p= k:rn=e k:= in=xc=y= k:r b=E@e hE] t=q== r=jy=, a=Er
s=uK= ke: D==eB= s=e ap=n=e sv=j=n==e] k:= n==x= k:rn=e k:=e t=Ey==r hE]’.
(â.åç) 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) y=id m==m=< ap=>t=Ik:=rm=<, ax=sF=]
x=sF=p==[=y=/ + Q==t=*r={!M= r[=e hny=us=<, t=n=< m=e Z=em=t=r]
B=v=et=< ++åê++ m=ere iD=A aiQ=k: k:Dy==[=k:=rI h=eg== y=id
m=uz= x=sF=riht=, a=Er s==m=n== n= k:rn=e v==D=e k:=e y=e x=sF=Q==rI k:=Erv=
r[= m=e] m==r #=D=e]. (â.åê) 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
CAN GET DELUDED s=]j=y= Wv==c= Av=m=< Wktv==Cj=u*n=/ s=]Ky=e, rq==ep=sq= Wp==iv=x=t=<
+ iv=s=&jy= s=x=r] c==p=], x==ek:s=]iv=gn=m==n=s=/
++åë++ s=]j=y= b==eD=e¾ Aes== k:hk:r x==ek:=ku:D= m=n= v==D==
aj=u*n= r[=B=Uim= m=]e b==[=s=iht= Q=n=u{= k:= ty==g= k:rke: rq= ke: ip=%D=e
B==g= m=e] b=E@ g=y==. (â.åë) 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) s==]Ky=y==eg=/ s=]j=y= Wv==c= t=] t=q== k&:p=y==iv={!m=<, aXuup=U[==*ku:D=eZ=[=m=<
+ iv={=Idnt=m=< wd] v==ky=m=<, Wv==c= m=Q=us=Udn=/
++â++ s=]j=y= b==eD=e¾ ws= t=rh k:o[== s=e vy==pt=, a=]s=U B=re,
vy==ku:D= n=eF==e] v==D=e, x==ek:y=ukt= aj=u*n= s=e B=g=v==n=< XIk&:{[=
n=e k:h=. (ä.â) 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) XIB=g=v==n=uv==c=, ku:t=stv== k:xm=D=m=< wd], iv={=m=e
s=m=up=ûsq=t=m=< + an==y=*j=u{!m=< asv=gy=*m=<, ak:Iit=*k:rm=<
aj=*un= ++ä++ XIB=g=v==n=< b==eD=e¾ aj=u*n=, ws= iv={=m= av=s=r p=r t=umhe]
y=h k:=y=rt== kE:s=e p=>=pt= huw*? y=h Xe{@ m=n=u{y==e] ke: a=c=r[= ke:
iv=p=rIt= hE, t=q== y=h n= t==e sv=g=* p=>=ipt= k:= s==Q=n= hE, a=Er n=
k:Iit=* den=e v==D== hI hE. (ä.ä) 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) kD=Eby=] m== sm= g=m=/ p==q=*, n=Et=t=< tv=yy=<
Wp=p=6t=e + Z=u7] Ådy=d=Eb=*Dy=], ty=ktv==eiT={@ p=r]t=p= ++à++ ws=iD=A he aj=u*n=, t=um= k:=y=r m=t=
b=n==e. y=h t=umhe] x==eB== n=hI] det==. he x=F=ua=e] k:=e m==rn=e v==D=e
aj=u*n=, t=um= ap=n=e m=n= k:I ws= dub=*D=t== k:=e ty==g=k:r y=u3 k:r=e. (ä.à) 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 aj=*un= Wv==c= k:q=] B=I{m=m=< ah] s=]Ky=e, 7=e[=] c= m=Q=us=Udn=
+ w{=uiB=/ p=>it=y==etsy==im=, p=Uj==h=*v=<
airs=Udn= ++å++ aj=u*n= b==eD=e¾ he m=Q=us=Udn=, m=E] ws= r[=B=Uim= m=e]
B=I{m= a=Er 7=e[= ke: iv=o3 b==[==e] s=e kE:s=e y=u3 k:O}? he airs=Udn=, v=e
d=en==e] hI p=Uj=n=Iy= hE]. (ä.å) Arjuna said: How
shall I strike my grandfather, my guru, and all other relatives ¾ who are worthy of my respect ¾ 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. g=uOn=< ahtv== ih m=h=n=uB==v==n=< Xey==e B==ekt=u]] B=EZy=m=< ap=Ih D==eke: + htv==q=*k:=m==]s=< t=u, g=uOn=< whEv= B=uJ=<j=Iy= B==eg==n=< oiQ=rp=>idgQ==n=<
++ç++ wn= m=h=n=uB==v= g=uoj=n==e] k:=e m==rn=e
s=e ac%= ws= D==ek: m=e] iB=Z== k:= aá K==n== hE; ky==e]ik: g=uoj=n==e] k:=e
m==rk:r t==e ws= D==ek: m=e] Wn=ke: rkt= s=e s=n=e huA aq=* a=Er k:=m=Op=I
B==eg==e] k:=e hI t==e B==eg=U]g==. (ä.ç) 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) n= c=Et=d< iv=5/ k:t=rn=< n==ee g=rIy==e y=d< v== j=y=em= y=id v== n==e j=y=ey=u/ + y==n=< Av= htv== n= òj=j=Iiv={==m=s=< t=eCv=òsq=t==/ p=>m=uK=e Q==t=*r={!M=/ ++ê++ a=Er hm= y=h B=I n=hI] j==n=t=e ik: hm=
D==eg==e] ke: iD=A (y=u3 k:rn== y== n= k:rn==, wn= d=en==e] m=e]) k:=En=-s==
k:=m= ac%= hE. aq=v== y=h B=I n=hI] j==n=t=e ik: hm= j=It=e]g=e y== v=e
j=It=e]g=e. ij=nhe] m==rk:r hm= j=In== B=I n=hI] c==ht=e, v=e hI Q=&t=r={!M
ke: p=uF= hm==re s==m=n=e K=#ªe hE]. (ä.ê) We do not know
which alternative ¾ to fight or to
quit ¾ 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. k:=p=*[y=d=e{==ep=ht=sv=B==v=/ p=&c%=im= tv==] Q=m=*s=]m=U$c=et==/ + y=c%Mey=/ sy==n=< in=ûxc=t=] b=>Uih t=n=< m=e òx={y=s=< t=eCh] x==òQ= m==] tv==] p=>p=ám=<
++ë++ ws=iD=A k:o[==p=U[=* a=Er k:t=*vy= p=q= s=e
B=>im=t=, m=E], a=p=s=e p=U%t== hU] ik: m=ere iD=A j==e in=xc=y= hI
k:Dy==[=k:=rI h=e Ws=e a=p= k&:p=y== k:ihA. m=E] a=p=k:= ix={y= hU], x=r[=
m=e] a=y=e m=uz=k:=e a=p= ix=Z== dIij=A. (ä.ë) 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. n= ih p=>p=xy==im= m=m==p=n=u6=d< y=c%=ek:m=< Wc%=e{=[=m=< wòn7y==[==m=< + av==py= B=Um==v=< as=p=tn=m=< P3]] r=jy=] s=ur=[==m=< aip= c==iQ=p=ty=m=< ++è++ p=&qv=I p=r in={k:[!k: s=m=&3 r=jy=
t=q== dev=t==a=e] k:= sv==im=tv= p=>=pt=k:r B=I m=E] Aes== ku:% n=hI]
deK=t== hU] ij=s=s=e hm==re win7y==e] k:=e s=uK==n=e v==D== x==ek: dUr h=e s=ke:.
(ä.è) 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) s=]j=y= Wv==c= Av=m=< Wktv== Å{=Ike:x=], g=u#=ke:x=/ p=r]t=p= + n= y==etsy= wit= g==eiv=ndm=<, Wktv== t=U{[=I]
b=B=Uv= h ++ï++ s=]j=y= b==eD=e¾ he r=j=n=<, in=d>= k:=e j=It=n=e
v==D=e, aj=u*n=, ant=y==*m=I XIk&:{[= B=g=v==n=< s=e "m=E] y=u3
n=hI] k:O}g==" k:hk:r c=up= h=e g=y==. (ä.ï) 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) t=m=< Wv==c= Å{=Ike:x=/, p=>hs=á< wv= B==rt=
+ s=en=y==er< WB=y==er< m=Qy=e, iv={=Idnt=m=<
wd] v=c=/ ++âî++ he B=rt=v=]x=I (Q=&t=r={!M) d=en==e]
s=en==a=e] ke: b=Ic= m=e] Ws= x==ek:y=ukt= aj=u*n= k:=e ant=y==*m=I
XIk&:{[= h]s=t=e huA-s=e y=e v=c=n= b==eD=e. (ä.âî) O King, Lord
Krishna, as if smiling, spoke these words to the distressed Arjuna in the midst
of the two armies. (2.10) THE TEACHINGS OF THE GITA BEGIN
WITH THE TRUE KNOWLEDGE OF THE SELF ax==ecy==n=<
anv=x==ec=s=< tv=]], p=>N=v==d=]xc= B=={=s=e + g=t==s=Un=<
ag=t==s=U]xc=, n==n=ux==ec=ònt= p=ò[#t==/ ++ââ++ XIB=g=v==n=< b==eD=e¾ he aj=*un=, t=um= N=in=y==e] k:I t=rh
v==t=e] k:rt=e h=e, D=eik:n= ij=n=ke: iD=A x==ek: n=hI] k:rn== c==ihA, Wn=ke:
iD=A x==ek: k:rt=e h=e. N=n=I m=&t= y== j=Iiv=t= ik:s=I ke: iD=A B=I x==ek:
n=hI] k:rt=e. (ä.ââ) 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 Atma) 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 ‘Atma’ 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. n= tv=ev==h] j==t=u n==s=], n= tv=] n=em=e
j=n==iQ=p==/ + n= c=Ev= n= B=iv={y==m=/, s=v=e* v=y=m=< at=/
p=rm=< ++âä++ Aes== n=hI] hE ik: m=E] ik:s=I s=m=y= n=hI]
q==, aq=v== t=um= n=hI] q=e, y== y=e r=j== D==eg= n=hI] q=e, a=Er n= Aes== hI
hE ik: ws=s=e a=g=e hm= s=b= n=hI] rhe]g=e. (ä.âä) 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) deeihn==eCòsm=n=<
y=q== dehe, k:=Em==r] y==Ev=n=] j=r= + t=q==
deh=nt=rp=>=òpt=r<, Q=Irs=< t=F= n= m=uÄit= ++âà++ **j=Es=e ws=I j=Iv=n= m=e]e] j=Iv==tm==
b==D=, y=uv==, a=Er v=&3 x=rIr p=>=pt= k:rt== hE, v=Es=e hI j=Iv==tm==
m=&ty=u ke: b==d dUs=r= x=rIr p=>=pt= k:rt== hE. ws=iD=A Q=Ir m=n=u{y=
k:=e m=&ty=u s=e G=b=r=n== n=hI] c==ihA. (ä.âà) 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) m==F==sp=x==*s=< t=u k:=Ent=ey=,
x=It==e{[=s=uK=du/K=d=/ + a=g=m==p==iy=n==eCin=ty==s=<, t==]s=<
it=it=Z=sv= B==rt= ++âå++ he aj=u*n=, win7y==e] ke: iv={=y==e] s=e
s=]y==eg= ke: k:=r[= h=en=e v==D=e s=dI*-g=m=I*, a=Er s=uK=-du/K= Z=[=B=]g=ur
a=Er ain=ty= hE], ws=iD=A he aj=u*n=, t=um= Ws=k:=e s=hn= k:r=e. (ä.âå) 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) y=] ih n= vy=q=y=nty=et=e, p=uo{=] p=uuo{=r<{=B= + s=m=du/K=s=uK=] Q=Ir], s==eCm=&t=tv==y= k:Dp=t=e
++âç++ he p=uo{=Xe{@, du/K= a=Er s=uK= m=e]
s=m==n= B==v= s=e rhn=e v==D=e ij=s= Q=Ir m=n=u{y= k:=e win7y==e] ke: iv={=y=
vy==ku:D= n=hI] k:r p==t=e, v=h m==eZ= k:= aiQ=k:=rI h=et== hE. (ä.âç) Because a calm
person ¾ who is not
afflicted by these sense objects and is steady in pain and pleasure ¾ 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 ¾ 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. 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 n==s=t==e iv=6t=e B==v==e, n==B==v==e iv=6t=e s=t=/ + WB=y==er< aip= d&{!=eCnt=s=<, tv=<
an=y==es=< t=Tv=dòx=*iB=/ ++âê++ as=t=< v=st=u k:= a=ist=tv= n=hI]
h=et==, a=Er s=t=< k:= a=ist=tv= h=et== hE. t=Tv=dx=I* m=n=u{y= (as=t=<
a=Er s=t=<) d=en==e] k:=e t=Tv= s=e j==n=t=e h]E. (ä.âê) There is no existence
of the unreal or Asat and no nonexistence of the real or Sat. The reality of
these two is indeed certainly seen by the seers of the 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 Atma as the ‘World Soul’, from which all souls derive and the
Supreme Abode to which they return. Atma is also called ‘Jivatma’ 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 Atma. 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 or
eternal. aiv=n==òx= t=u t=d< iv=i3, y=en= s=v=*m=< wd]
t=t=m=< + iv=n==x=m=< avy=y=sy==sy=, n= k:ûxc=t=<
k:t=*um=< ah*it= ++âë++ Ws= aiv=n==x=I t=Tv=, a=tm==, k:=e j==n==e
ij=s=s=e y=h s==r= j=g=t=< vy==pt= hE, ws= aiv=n==x=I k:= n==x= k:rn=e m=e]
k:=ew* B=I s=m=q=* n=hI] hE. (ä.âë) The Spirit, by
whom this entire universe is pervaded, is indestructible. No one can destroy
the imperishable Spirit. (2.17) ant=v=nt= wm=e deh=, in=ty=sy==ekt==/ x=rIir[=/ + an==òx=n==eCp=>m=ey=sy=, t=sm==d< y=uQy=sv=
B==rt= ++âè++ ws= aiv=n==x=I, as=Im=, a=Er in=ty=
j=Iv==tm== ke: y=e s=b= x=rIr n==x=v==n=< k:he g=y=e h]E, ws=i]D=A he
B=rt=v=]x=I aj=u*n=, t=um= y=u3 k:r=e. (ä.âè) The physical
bodies of the eternal, immutable, and incomprehensible Spirit are mortal.
Spirit (Atma) is immortal. Therefore, as a warrior, you must fight, O Arjuna.
(2.18) y= An=] v=eiT=
hnt==r], y=xc=En=] m=ny=t=e ht=m=< + WB==E t==E n=
iv=j==n=It==e, n==y=] hònt= n= hny=t=e ++âï++ **j==e ws= a=tm== k:=e m==rn=e v==D== y==
m=rn=e v==D== m==n=t=e hE], v=e d=en==e] hI n==s=m=z= hE], ky==e]ik: a=tm== n=
ik:s=I k:=e m==rt== hE, a=Er n= ik:s=I ke: 8=r= m==r= j== s=k:t== hE. (ä.âï) 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) n= j==y=t=e im=>y=t=e v== k:d=ic=n=< n==y=] B=Utv== B=iv=t== v== n= B=Uy=/ + aj==e in=ty=/ x==xv=t==eCy=] p=ur=[==e n= hny=t=e hny=m==n=e x=rIre ++äî++ **a=tm== k:B=I n= j=nm= D=et== hE a=Er n=
m=rt== hI hE. a=tm== k:= h=en== if:r n= h=en== n=hI] h=et== hE. a=tm== aj=nm==,
in=ty=, x==xv=t=, a=Er p=ur=t=n= hE. x=rIr ke: n==x= h=en=e p=r ws=k:= n==x=
n=hI] h=et==. (ä.äî) 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) v=ed=iv=n==òx=n=] in=ty=], y= An=m=< aj=m=<
avy=y=m=< + k:q=] s= p=uo{=/ p==q=*, k:} G==t=y=it= hònt= k:m=<
++äâ++ he p==q=*, j==e m=n=u{y= a=tm== k:=e
aiv=n==x=I, in=ty=, j=nm=riht=, a=Er avy=y= j==n=t== hE, v=h kE:s=e ik:s=k:=e
m=rv==y=eg==, a=Er kE:s=e ik:s=k:=e m==reg==? (ä.äâ) 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 SOUL v==s==]òs= j=I[==*in= y=q== iv=h=y= n=v==in= g=&h<[==it= n=r=eCp=r=ò[= + t=q== x=rIr=ò[= iv=h=y= j=I[==*ny=< any==in= s=]y==it= n=v==in= dehI ++ää++ **j=Es=e m=n=u{y= ap=n=e p=ur=n=e v=sF==e]
k:=e Wt==rk:r dUs=re n=y=e v=sF= Q==r[= k:rt== hE, v=Es=e hI j=Iv= m=&ty=u
ke: b==d ap=n=e p=ur=n=e x=rIr k:=e ty==g=k:r dUs=r= n=y== x=rIr p=>=pt=
k:rt== hE. (ä.ää) 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. n=En=] ò%ndònt= x=sF==ò[=, n=En=] dhit= p==v=k:/ + n= c=En=] kD=edy=nty==p==e, n= x==e{=y=it= m==ot=/
++äà++ ac%e6=eCy=m=< ad=Ä=eCy=m=<, akD=e6=eCx==e{y= Av=
c= + in=ty=/ s=v=*g=t=/ sq==[=ur<, ac=D==eCy=]
s=n==t=n=/ ++äå++ x=sF= ws= a=tm== k:=e k:=! n=hI] s=k:t=e,
aign= ws=k:=e j=D== n=hI] s=k:t=I, j=D= ws=k:=e g=ID== n=hI] k:r s=k:t==, a=Er
v==y=u ws=e s=uK== n=hI] s=k:t=I; ky==e]ik: a=tm== a%e6, ad=Ä, akD=e6, a=Er
ax==e{y= hE. a=tm== in=ty=, s=v=*g=t=, isq=r, ac=D=, a=Er s=n==t=n= hE.
(ä.äà-äå) 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. (Atma is beyond
space and time.) (2.23-24) avy=kt==eCy=m=< aic=nty==eCy=m=<,
aiv=k:=y==e*Cy=m=< Wcy=t=e + t=sm==d< Av=] iv=idtv=En=], n==n=ux==eic=t=um=<
ah*òs= ++äç++ y=h a=tm== avy=kt=, aic=nty=, a=Er
in=iv=*k:=r k:h= j==t== hE. at=/ a=tm== k:=e Aes== j==n=k:r t=umhe] x==ek:
n=hI] k:rn== c==ihA. (ä.äç) 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: aq= c=En=] in=ty=j==t=], in=ty=] v== m=ny=s=e
m=&t=m=< + t=q==ip= tv=] m=h=b==h=e, n=Ev=]] x==eic=t=um=<
ah*òs= ++äê++ j==t=sy= ih Q=>uv==e m=&ty=ur<, Q=>uv=]]
j=nm= m=&t=sy= c= + t=sm==d< ap=irh=y=e*Cq=e*, n= tv=]
x==eic=t=uum=< ah*òs= ++äë++, he m=h=b==h=e, y=id t=um= x=rIr (m=e] rhn=e
v==l= j=Iv==tm==) k:=e in=ty= p=Ed= h=en=e v==D== t=q== m=rn=e v==D== B=I
m==n==e, t==e B=I t=umhe] x==ek: n=hI] k:rn== c==ihA; ky==e]ik: j=nm= D=en=e
v==D=e k:I m=&ty=u in=ixc=t= hE, a=Er m=rn=e v==D=e k:= j=nm= in=ixc=t= hE.
at=/ j==e a!D= hE Ws=ke: iv={=y= m=e] t=umhe] x==ek: n=hI] k:rn== c==ihA.
(ä.äê-äë) Even 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 person’s
death for salvation of the departed soul. The inevitability of death and
indestructibility of the soul, however, does 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 ¾ but not to kill wantonly ¾ in order to
establish peace and law and order on earth as a matter of a warrior’s duty. avy=kt==dIin=
B=Ut==in=, vy=kt=m=Qy==in= B==rt= + avy=kt=in=Q=n==ny=ev=,
t=F= k:= p=irdev=n== ++äè++ **he aj=u*n=, s=B=I p=>=[=I j=nm= s=e
p=hD=e ap=>k:! q=e, a=Er m=&ty=u ke: b==d if:r ap=>k:! h=e
j==y=e]g=e, ke:v=D= (j=nm= a=Er m=&ty=u ke:) b=Ic= m=e] p=>k:! dIK=t=e
hE]; if:r ws=m=e] x==ek: k:rn=e k:I ky== b==t= hE? (ä.äè) 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 a=xc=y=*v=t=< p=xy=it= k:ûxc=d< An=m=< a=xc=y=*v=d< v=dit= t=q=Ev= c==ny=/ + a=xc=y=*v=cc=En=m=< any=/ x=&[==eit=, , Xutv==py=en=] v=ed n= c=Ev= k:ûxc=t=< ++äï++ k:=ew* ws= a=tm== k:=e a=xc=y=* k:I t=rh
deK=t== hE, k:=ew* ws=k:= a=xc=y=* k:I t=rh v=[=*n= k:rt== hE, k:=ew* ws=e
a=xc=y=* k:I t=rh s=un=t== hE, a=Er k:=ew* ws=ke: b==re m=e] s=un=k:r B=I n=hI]
s=m=z= p==t== hE. (ä.äï) 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) dehI in=ty=m=< av=Qy==eCy=], dehe s=v=*sy= B==rt= + t=sm==t=< s=v==*ò[= B=Ut==in=, n= tv=]
x==eic=t=um=< ah*òs= ++àî++ he aj=u*n=, s=b=ke: x=rIr m=e] rhn=e v==D==
y=h a=tm== s=d= av=Qy= hE, ws=iD=A, ik:s=I B=I p=>=[=I ke: iD=A t=umhe]
x==ek: n=hI] k:rn== c==ihA. (ä.àî) 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 sv=Q=m=*m=< aip= c==v=eZy=, n= iv=k:òmp=t=um=<
ah*òs= + Q=my==*ò3 y=u3=c%Mey==eCny=t=<, Z=iF=y=sy= n=
iv=6t=e ++àâ++ a=Er ap=n=e sv=Q=m=* k:I d&i{! s=e B=I
t=umhe] ap=n=e k:t=*vy= s=e iv=c=iD=t= n=hI] h=en== c==ihA; ky==e]ik: Z=iF=y=
ke: iD=A Q=m=*y=u3 s=e b=$ªk:r dUs=r= k:=ew* k:Dy==[=k:=rI k:m=* n=hI] hE.
(ä.àâ) 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) y=d&c%y== c==ep=p=á], sv=g=*8=rm=<
ap==v=&t=m=< + s=uûK=n=/ Z=iF=y==/ p==q=*, D=B=nt=e y=u3m=<
w*d&x=m=< ++àä++ he p=&q==n=ndn=, ap=n=ee-a=p=
p=>=pt= hua= y=u3 sv=g=* ke: K=uD=e huA 8=r j=Es== hE, j==ee
s==EB==gy=x==D=I Z=iF=y==e] k:=e hI p=>=pt= h=et== hE. (ä.àä) 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 ¾ with a will and
determination for victory ¾ 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.
The Koran says: Allah loves those who battle for His cause in ranks (Surah 61.04). The Bible
says: Happy are those who suffer persecution because they do what God requires.
The kingdom of heaven belongs to them (MATTHEW 5.10). 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. aq= c=et=< tv=m=< wm=] Q=my=*]*], s=]g=>=m=]
n= k:ir{y=òs= + t=t=/ sv=Q=m=*] k:Iit=*] c=, ihtv== p==p=m=<
av==psy=òs= ++àà++ a=Er y=id t=um= ws= Q=m=*y=u3 k:=e n=hI]
k:r=eg=e, t=b= ap=n=e sv=Q=m=* a=Er k:Iit=* k:=e K==ek:r p==p= k:=e p=>=pt=
h=eg=e. (ä.àà) 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) ak:Iit=*] c==ip= B=Ut==in=, k:q=iy={y=ònt=
t=eCvy=y==m=< + s=]B==iv=t=sy= c==k:Iit=*r<, m=r[==d<
ait=ircy=t=e ++àå++ t=q== s=b= D==eg= b=hut= idn==e] t=k:
t=umh=rI ap=k:Iit=* k:I c=c==* k:re]g=e. s=mm==in=t= vy=ikt= ke: iD=A ap=m==n=
m=&ty=u s=e B=I b=$ªk:r hE. (ä.àå) People will talk
about your disgrace for a long time. To the honorable, dishonor is worse than
death. (2.34) B=y==d< r[==d< Wp=rt=], m=]sy=nt=e tv==]
m=h=rq==/ + y=e{==] c= tv=] b=hum=t==e, B=Utv== y==sy=òs=
D==G=v=m=< ++àç++ m=h=rq=I D==eg= t=umhe] #rk:r y=u3 s=e
B==g== hua= m==n=e]g=e, a=Er ij=n=ke: iD=A t=um= b=hut= m==n=n=Iy= h=e, Wn=k:I
d&i{! s=e t=um= n=Ic=e ig=r j==a=eg=e. (ä.àç) 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) av==cy=v==d=]xc= b=hUn=<, v=id{y=ònt= t=v==iht==/ + in=ndnt=s=< t=v= s==m=qy=*], t=t==e du/K=t=r] n=uu
òk:m=<< ++àê++, t=umh=re v=ErI D==eg= t=umh=rI s==m=qy=*
k:I in=nd= k:rt=e huA t=umh=rI b=hut= b=ur=w* k:re]g=e. t=umh=re iD=A ws=s=e
aiQ=k: du/K=d=y=I a=Er ky== h=eg==? (ä.àê) Your enemies will
speak many unmentionable words and scorn your ability. What could be more
painful to you than this? (2.36) ht==e v== p=>=psy=òs= sv=g=*], òj=tv== v==
B==eZy=s=e m=hIm=< +, t=sm==d< WiT={@ k:=Ent=ey=, y=u3=y=
k&:t=in=xc=y=/ ++àë++ y=u3 m=e] m=rk:r t=um= sv=g=* j==a=eeg=e
y== iv=j=y=I h=ek:r p=&qv=I k:= r=jy= B==eg==eg=e; ws=iD=A he k:=Ent=ey=,
t=um= y=u3 ke: iD=A in=xc=y= k:rke: K=#ªe h=e j==a=e. (ä.àë) You will go to
heaven if killed in the line of duty, or you will enjoy the kingdom on the
earth if victorious. No matter what happens, you win. Therefore, get up with a
determination to fight, O Arjuna. (2.37) s=uK=du/K=e s=m=e
k&:tv==, D==B==D==B==E j=y==j=y==E + t=t==e y=u3=y=
y=ujy=sv=, n=Ev=] p==p=m=< av==psy=òs= ++àè++ **s=uK=-du/K=, D==B=-h=in=, a=Er j=It=-h=r
k:I ic=nt== n= k:rke: m=n=u{y= k:=e ap=n=I x=ikt= ke: an=us==r k:t=*vy=-k:m=*
k:rn== c==ihA. Aes=e B==v= s=e k:m=* k:rn=e p=r m=n=u{y= k:=ee p==p=
(aq==*t=< k:m=* k:= b=nQ=n=) n=hI] D=g=t==. (ä.àè) Treating pleasure
and pain, gain and loss, and victory and defeat alike, engage yourself in your
duty. 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 ACTION A{== t=eCiB=iht== s==]Ky=e, b=ui3r< y==eg=e tv=<
wm==] x=&[=u + b=u3Y=, y=ukt==e y=y== p==q=*, k:m=*b=nQ=]
p=>h=sy=òs= ++àï++ he p==q=*, m=E]n=e s==]Ky=m=t= k:= y=h N=n=
t=um= s=e k:h=, ab= k:m=*y==eg= k:= iv={=y= s=un==e, ij=s= N=n= s=e y=ukt=
h=ek:r t=um= k:m=* ke: b=]Q=n= s=e m=ukt= h=e j==a=eg=e. (ä.àï) The science of
transcendental knowledge has been imparted to you, O Arjuna. Now listen to the
science of God-dedicated, selfless action (Seva), endowed with which you will
free yourself from Karmic bondage, or sin. (2.39) n=eh=iB=k>:m=n==x==eCòst=, p=>ty=v==y==e n=
iv=6t=e + sv=Dp=m=< apy=< asy= Q=m=*sy=, F==y=t=e m=ht==e
B=y==t=< ++åî++ k:m=*y==eg= m=e] a=rmB= aq==*t=< b=Ij=
k:= n==x= hI n=hI] h=et==, t=q== WD!= f:D= B=I n=hI] im=D=t== hE. ws= in={k:=m=
k:m=*y==eg=Op=I Q=m=* k:= q==e#ª=-s== aBy==s= B=I (j=nm=-m=r[=Op=I) m=h=n=<
duK= s=e rZ== k:rt== hE. (ä.åî) No effort ever
goes to waste in selfless service, and there is no adverse effect. Even a little
practice of this discipline protects one from great trouble of birth and death.
(2.40) The selfless action is also called
Seva, 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. vy=v=s==y==òtm=k:= b=ui3r<, Ake:h ku:on=ndn= + b=hux==K== Ä< an=nt==xc=,
b=u3y==eCvy=v=s==iy=n==m=< ++åâ++ he aj=u*n=, k:m=*y==eg=I ke:v=D=
w*xv=rp=>=ipt= k:= hI d&$ª in=xc=y= k:rt== hE; p=rnt=u s=k:=m=
m=n=u{y==e] k:I wc%=y=e] an=ek: a=Er an=nt= h=et=I hE]. (ä.åâ) A selfless worker
has resolute determination only for God-realization, but the desires of one who
works to enjoy the fruits of work are endless, which makes the mind unsteady.
(2.41) THE VEDAS DEAL WITH BOTH MATERIAL AND
SPIRITUAL ASPECTS OF LIFE y==m=< wm==] p=uû{p=t=]= v==c=], p=>v=dnty=<
aiv=p=ûxc=t=/ + v=edv==drt==/ p==q=**, n==ny=d< ast=Iit= v==idn=/
++åä++ he p==q=*, s=k:=m=I aiv=v=ek:Ij=n= ij=nhe]
v=ed ke: m=Q=ur s=]g=It=m=y=I v==[=I s=e p=>em= hE, (v=ed k:=e y=q==q=* Op=
s=e n=hI] s=m=z=n=e ke: k:=r[=) Aes== s=m=z=t=e hE] ik: v=ed m=e] B==eg==ee]
ke: is=v== a=Er ku:% hE hI n=hI]. (ä.åä) The misguided ones
who delight in the melodious chanting of the Vedas ¾ without understanding the spiritual meaning of the Vedas ¾ think, O Arjuna, there is nothing
else in the Vedas except the rituals for the sole purpose of obtaining heavenly
enjoyment. (2.42) k:=m==tm==n=/ sv=g=*p=r=, j=nm=k:m=*f:D=p=>d=m=<
+, òk>:y==iv=x=e{=b=huD==], B==eg=Exv=y=*g=it=]
p=>it= ++åà++ v=e k:=m=n==a=e] s=e y=ukt=, sv=g=* k:=e hI
Xe{@ m==n=n=e v==D=e, B==eg= a=Er Q=n= k:=e p=>=pt= k:r=n=e v==D=I an=ek:
Q==im=*k: s=]sk:=r=e] k:=e b=t==t=e hE] j==e p=un=j=*nm=Op=I k:m=*f:D= k:=e
den=e v==D=I h=et=I hE. (ä.åà) 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) B==eg=Exv=y=*p=>s=kt==n==],
t=y==p=Åt=c=et=s==m=< + vy=v=s==y==òtm=k:= b=ui3/, s=m==Q==E n= iv=Q=Iy=t=e
++åå++ B==eg= a=Er Aexv=y=* n=e ij=n=k:= ic=T= hr
iD=y== hE, Aes=e vy=ikt= ke: ant=/k:r[= m=e] B=g=v=t=< p=>=ipt= k:=
d&$ª in=xc=y= n=hI] h=et== hE, a=Er v=e p=rm==tm== k:= Qy==n= n=hI] k:r
s=k:t=e hE]. (ä.åå) The resolute
determination for God-realization in trance is not possible for those 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 one’s 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). F=Eg=u[y=iv={=y== v=ed=, in=sF=Eg=u[y==e B=v==j=*un= + in=8*n8=e in=ty=s=Tv=sq==e, in=y==e*g=Z=em=
a=tm=v==n=< ++åç++ he aj=u*n=, v=ed=e] (ke: k:m=*k:=[#) k:=
iv={=y= p=>k&:it= ke: t=In= g=u[==e] s=e s=mb=inQ=t= hE; t=um=
iF=g=u[==t=It=, in=8*n8, p=rm==tm== m=e] isq=t=, y==eg=Z=em= n= c==hn=e v==D=e,
a=Er a=tm=p=r=y=[= b=n==e. (ä.åç) A portion of the
Vedas deals with three modes — goodness, passion, and ignorance — of material
Nature. Rise above these three modes, and be ever Self-conscious. Become free
from the tyranny of pairs of opposites. Remain tranquil and unconcerned with
the thoughts of acquisition and preservation of material objects. (2.45) y==v==n=q=* Wdp==n=e, s=v=*t=/ s=]pD=ut==edke: + t==v==n=< s=v=e*{=u v=ede{=u, b=>=É[=sy=
iv=j==n=t=/ ++åê++ b=>É k:=e t=Tv= s=e j==n=n=e v==D==e]
ke: iD=A v=ed=e] k:I Wt=n=I hI a=v=xy=k:t== rht=I hE ij=t=n== m=h=n=<
s=r=ev=r ke: p=>=pt= h=en=ep=r Ak: %=e!e j=D==x=y= k:I. (ä.åê) 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
KARMAYOGA k:m=*[y=ev==iQ=k:=rst=e,
m== f:D=e{=u k:d=c=n= + m==
k:m=*f:D=het=ur< B=Ur<, m== t=e s=V<g==eCstv=< ak:m=*ò[= ++åë++ **ke:v=D= k:m=* k:rn== hI m=n=u{y= ke: v=x=
m=e] hE, k:m=*f:D= n=hI]. ws=iD=A t=um= k:m=*f:D= k:I a=s=ikt= m=e] n= f:]s==e,
t=q== ap=n=e k:m=* k:= ty==g= B=I n= k:r=e. (ä.åë) You have control
over doing your respective duty only, but 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 one
should not expect only favorable results of your choice and should accept all
results as Prasada (Grace) from God. This is called Prasada Buddhi, BuddhiYoga
or KarmaYoga. 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 one’s 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 ¾ to the best of
your ability ¾ as God’s 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. 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 one’s 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 one’s real growth. Acting only in one’s 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: y==eg=sq=/ ku:o
k:m==*ò[=, s=V<g=] ty=ktv== Q=n=]j=y= + òs=3Yòs=3Y=e/
s=m==e B=Utv==, s=m=tv=] y==eg= Wcy=t=e ++åè++ **he Q=n=]j=y=, p=rm==tm== ke: Qy==n= a=Er
ic=nt=n= m=e] isq=t= h=ek:r; s=B=I p=>k:=r k:I a=s=ikt=y==e] k:=e ty==g=k:r;
t=q== s=f:D=t== a=Er as=f:D=t== m=e] s=m= h=ek:r; ap=n=e k:t=*vy=k:m==e*] k:=
B=D=IB==]it= p==D=n= k:r=e. m=n= k:= s=m=tv= B==v= m=e] rhn== hI k:m=*y==eg=
k:hD==t== hE. (ä.åè) 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 it leads to
union with God). (See also 6.03-04) (2.48) KarmaYoga is defined as doing one’s
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 one’s 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. dUre[= Äv=r] k:m=*, b=ui3y==eg==d< Q=n=]j=y= + b=u3=E x=r[=m=< aònv=c%, k&:p=[==/ f:D=het=v=/
++åï++ k:m=*y==eg= s=e s=k:=m=k:m=* aty=nt=
in=k&:{! hE; at=/ he aj=u*n=, t=um= k:m=*y==eg=I b=n==e, ky==e]ik: f:D= k:I
wc%= rK=n=e v==D==e] k:=e (as=f:D=t== k:= B=y= t=q==) du/K= h=et== hE. (ä.åï) 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) b=ui3y=ukt==e
j=h=t=Ih, WB=e s=uk&:t=du{k&:t=e + t=sm==d<
y==eg==y= y=ujy=sv=, y==eg=/ k:m=*s=u k:=Ex=D=m=< ++çî++ **k:m=*f:D= k:I a=s=ikt= ty==g=k:r k:m=*
k:rn=e v==D== in={k:=m= k:m=*y==eg=I ws=I j=Iv=n= m=e] p==p= a=Er p=u[y= s=e
m=ukt= h=e j==t== hE, ws=iD=A t=um= in={k:=m= k:m=*y==eg=I b=n==e. (f:D= k:I
a=s=ikt= s=e as=f:D=t== k:= B=y= h=et== hE, ij=s=ke: k:=r[= k:m=* ac%I t=rh
n=hI] h=e p==t== hE.) in={k:=m= k:m=*y==eg= k:=e hI ku:x=D=t== p=Uv=*k: k:m=*
k:rn== k:ht=e hE]. (ä.çî) 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 one’s abilities
without becoming attached to the fruits of work is called KarmaYoga or Seva.
(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 one’s 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 one’s Karma or
worldly duty. k:m=*j=] b=ui3y=ukt== ih, f:D=] ty=ktv== m=n=Ii{=[=/ + j=nm=b=nQ=iv=in=m=*ukt==/, p=d] g=c%nty=<
an==m=y=m=< ++çâ++ N=n=I k:m=*y==eg=Ij=n= k:m=*f:D= k:I
a=s=ikt= k:=e ty==g=k:r j=nm=-m=r[= ke: b=]Q=n= s=e m=ukt= h=e j==t=e hE],
t=q== p=rm= x==int= k:=e p=>=pt= k:rt=e hE]. (ä.çâ) 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) y=d= t=e m==ehk:òD=D=], b=ui3r< vy=it=t=ir{y=it= + t=d= g=nt==òs= in=v=e*d], X=et=vy=sy= Xut=sy= c=
++çä++ j=b= t=umh=rI b=ui3 m==ehOp=I dD=dD= k:=e
p==r k:r j==y=g=I, Ws= s=m=y= t=um= x==sF= s=e s=un=e huA t=q== s=un=n=e
y==egy= v=st=ua=e] s=e B=I v=Er=gy= p=>=pt= k:r=eg=e. (ä.çä) When your
intellect will 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. Xuit=iv=p=>it=p=á= t=e, y=d= sq==sy=it= in=xc=D== + s=m==Q==v=c=D== b=ui3s=<, t=d= y==eg=m=<
av==psy=òs= ++çà++ j=b= an=ek: p=>k:=r ke: p=>v=c=n==e]
k:=e s=un=n=e s=e iv=c=iD=t= huw* t=umh=rI b=ui3 p=rm==tm== ke: sv=Op= m=e]
in=xc=D= Op= s=e isq=r h=e j==y=g=I, Ws= s=m=y= t=um= s=m==iQ= m=e] p=rm==tm==
s=e y=ukt= h=e j==a=eg=e. (ä.çà) 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. People’s
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. aj=u*n= Wv==c= òsq=t=p=>Nsy= k:= B=={==, s=m==iQ=sq=sy=, ke:x=v= + òsq=t=Q=I/ ik]: p=>B=={=et=, òk:m=< a=s=It=
v=>j=et= òk:m=< ++çå++ aj=u*n= b==eD=e¾ he ke:x=v=, s=m==iQ= p=>=pt=, isq=r
b=ui3 v==D=e, aq==*t=< òsq=t=p=>N m=n=u{y= k:= ky== D=Z=[= hE? isq=r
b=ui3 v==D== m=n=u{y= kE:s=e b==eD=t== hE, kE:s=e b=E@t== hE, a=Er kE:s=e
c=D=t== hE. (ä.çå) 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 the remaining verses of this chapter. MARKS OF A SELF-REALIZED PERSON XIB=g=v==n=uv==c= p=>j=h=it= y=d= k:=m==n=<, s=v==*n=< p==q=*
m=n==eg=t==n=< + a=tm=ny=ev=< a=tm=n== t=u{!/, òsq=t=p=>Ns=<
t=d=ecy=t=e ++çç++, XIB=g=v==n=< b==eD=e¾ he p==q=*, ij=s= s=m=y= s==Q=k: ap=n=e
m=n= k:I s=mp=U[=* k:=m=n==a=e] k:=e p=U[=*Op= s=e ty==g= det== hE, a=Er a=tm==
m=e] a=tm==n=nd s=e hI s=nt=u{! rht== hE, Ws= s=m=y= v=h isq=t=p=>N
k:hD==t== hE. (ä.çç) 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. du/K=e{v=< an=ui8gn=m=n==/,
s=uK=e{=u iv=g=t=sp=&h/ + v=It=r=g=B=y=k>:=eeQ=/,
òsq=t=Q=Ir< m=uin=r< Wcy=t=e ++çê++ **du/K= s=e ij=s=k:= m=n= Wi8gn= n=hI]
h=et==, s=uK= k:I ij=s=k:I a=k:=]Z== n=hI] h=et=I, t=q== ij=s=ke: m=n= s=e
r=g=, B=y=, a=Er k>:=eQ= n={! h=e g=y=e hE], Aes== m=uin= òsq=t=p=>N k:h=
j==t== hE. (ä.çê) 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. y=/ s=v=*F==n=òB=sn=ehs=<, t=t=< t=t=<
p=>=py= x=uB==x=uB=m=< + n==òB=n=ndit= n= 8eò{!, t=sy= p=>N= p=>it=ò{@t==
++çë++ ij=s=e ik:s=I B=I v=st=u m=e] a=s=ikt= n=
h=e, j==ee x=uB= k:=e p=>=pt=k:r p=>s=á n= h=e, a=Er ax=uB= s=e 8e{= n=
k:re, Ws=k:I b=ui3 isq=r hE. (ä.çë) The mind and
intellect become steady in a person who is not attached to anything, 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. y=d= s=]hrt=e c==y=], kU:m==e*CV<g==n=Iv= s=v=*x=/
+ wòn7y==[=Iòn7y==q=e*By=s=<, t=sy= p=>N=
p=>it=û{@t== ++çè++, j=b= s==Q=k: s=b= a=er s=e ap=n=I win7y==e]
k:=e iv={=y==e] s=e ws= t=rh h!= D=e j=Es=e k:%ua= (9v=p=iT= ke: s=m=y= ap=n=I
rZ== ke: iD=A) ap=n=e a]g==e] k:=e s=m=e! D=et== hE, t=b= Ws=k:I b=ui3 isq=r
s=m=z=n=I c==ihA. (ä.çè) 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. iv={=y== iv=in=v=t=*nt=e, in=r=h=rsy= deihn=/ + rs=v=j=*] rs==eCpy=sy=, p=r] d&{!<v==
in=v=t=*t=e ++çï++ win7y==e] k:=e iv={=y==e] s=e h!=n=e v==D=e
m=n=u{y= s=e iv={=y==e] k:I wc%= t==e h! B=I j==t=I hE, p=rnt=u iv={=y==e] k:I
a=s=ikt= dUr n=hI] h=et=I. p=rm==tm== ke: sv=Op= k:=e (t==rt=my= iv=6= 8=r=)
B=D=IB==]it= s=m=z=k:r isq=t=p=>N m=n=u{y= (iv={=y==e] k:I) a=s=ikt= s=e B=I
dUr h=e j==t== hE. (ä.çï) 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 y=t=t==e Äip=
k:=Ent=ey=, p=uo{=sy= iv=p=ûxc=t=/ + wòn7y==ò[=
p=>m==q=Iin=, hrònt= p=>s=B=] m=n=/ ++êî++ **he ku:nt=In=ndn=, s=]y=m= k:= p=>y=tn=
k:rt=e huA N=n=I m=n=u{y= ke: m=n= k:=e B=I c=]c=D= wòn7y==] b=D=p=Uv=*k: hr
D=et=I hE]. (ä.êî) 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
Self-realized person (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 sun’s 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. t==in= s=v==*ò[=
s=]y=my=, y=ukt= a=s=It= m=tp=r/ + v=x=e ih
y=sy=eòn7y==ò[=, t=sy= p=>N= p=>it=ò{@t== ++êâ++ **ws=iD=A s==Q=k: ap=n=I s=mp=U[=* wòn7y==e]
k:=e v=x= m=e] k:rke:, m=uz= m=e] X3=p=Uv=*k: Qy==n= D=g==k:r b=E@e; ky==e]ik:
ij=s=k:I wòn7y==] v=x= m=e] h=et=I h]E, Ws=I k:I b=ui3 isq=r h=et=I hE. (ä.êâ) One should sit with mind firmly focused on Me as the Supreme goal after
bringing the senses under control. One’s intellect becomes steady when one’s
senses are under control. (2.61) Qy==y=t==e
iv={=y==n=< p=u]s=/, s=V<g=s=< t=e{=Up=j==y=t=e + s=V<g==t=<
s=]j==y=t=e k:=m=/, k:=m==t=< k>:=eQ==eCiB=j==y=t=e ++êä++ **iv={=y==e] k:= ic=nt=n= k:rn=e s=e
iv={=y==e] m=]e a=s=ikt= h=et=I hE; a=s=ikt= s=e (iv={=y==e] ke: s=ev=n= k:rn=e
k:I) wc%= Wtp=á h=et=I hE, a=Er wc%= (p=UrI n=hI}]] h=en=ee) s=e k>:=eQ=
h=et== hE. (ä.êä) 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) k>:=eQ==d< B=v=it= s=]m==eh/, s=]m==eh=t=<
sm=&it=iv=B=>m=/ + sm=&it=B=>]x==d< b=ui3n==x==e,
b=ui3n==x==t=< p=>[=xy=it= ++êà++ **k>:=eQ= s=e s=mm==eh aq==*t=<
aiv=v=ek: Wtp=á h=et== hE. s=mm==eh s=e m=n= B=>{! h=e j==t== hE. m=n=
B=>{! h=en=e p=r b=ui3 k:= n==x= h=et== hE, a=Er b=ui3 k:= n==x= h=en=e s=e
m=n=u{y= k:= p=t=n= h=et== hE. (ä.êà) Delusion or wild
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 AND HAPPINESS
THROUGH SENSE CONTROL r=g=8e{=iv=y=ukt=Est=u, iv={=y==n=<
wòn7y=Exc=rn=< + a=tm=v=xy=Er< iv=Q=ey==tm==, p=>s==dm=<
aiQ=g=c%it= ++êå++ r=g=8e{= s=e riht= s=]y=m=I s==Q=k: ap=n=e
v=x= m=e] k:I huw* win7y==e] 8=r= iv={=y==e] k:=e B==eg=t== hua= x==int=
p=>=pt= k:rt== hE. (ä.êå) 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. p=>s==de s=v=*du/K==n==], h=in=r< asy==ep=j==y=t=e
+ p=>s=ác=et=s==e Ä=x=u, b=ui3/ p=y=*v=it={@t=e
++êç++ x==int= s=e s=B=I du/K==e] k:= ant= h=e
j==t== hE, a=Er x==nt=ic=T= m=n=u{y= k:I b=ui3 x=IG=> hI isq=r h=ek:r
p=rm==tm== s=e y=ukt= h=e j==t=I hE. (ä.êç) 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) n==òst= b=ui3r< ay=ukt=sy=, n= c==y=ukt=sy=
B==v=n== + n= c==B==v=y=t=/ x==ònt=r<, ax==nt=sy= ku:t=/
s=uK=m=< ++êê++ (w*xv=r s=e) ay=ukt= m=n=u{y= ke:
ant=/k:r[= m=e] n= w*xv=r k:= N=n= h=et== hE, n= w*xv=r k:I B==v=n== hI.
B==v=n==hIn= m=n=u{y= k:=e x==int= n=hI] im=D=t=I, a=Er ax==nt= m=n=u{y= k:=e
s=uK= k:h=]? (ä.êê) 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) wòn7y==[==] ih
c=rt==], y=n=< m=n==eCn=uiv=Q=Iy=t=e + t=dsy= hrit=
p=>N=], v==y=ur< n==v=m=< wv==mB=òs= ++êë++ **j=Es=e j=D= m=e] t=Ert=I n==v= k:=e
t=Uf:=n= Ws=e ap=n=e D=Zy= s=e dUr $ke:D= det== hE, v=Es=e hI wind>y=-s=uK=
m=n=u{y= k:I b=ui3 k:=e g=D=t= r=st=e k:I a=er D=e j==t== hE. (ä.êë) 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 ¾ 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). t=sm==d< y=sy= m=h=b==h=e, in=g=&hIt==in=
s=v=*x=/ + wòn7y==[=Iòn7y==q=e*By=s=<, t=sy= p=>N=
p=>it=ò{@t== ++êè++ ws=iD=A he aj=*un=, ij=s=k:I win7y==]
s=v=*q== iv={=y==e] ke: v=x= m=e] n=hI] h=et=I hE], Ws=k:I b=ui3 isq=r rht=I
hE. (ä.êè) Therefore, O
Arjuna, one’s intellect becomes steady when the senses are completely withdrawn
from sense objects. (2.68) y== in=x== s=v=*B=Ut==n==], t=sy==] j==g=it=* s=]y=m=I
+ y=sy==] j==g=>it= B=Ut==in=, s== in=x== p=xy=t==e
m=un=e/ ++êï++ s=b= p=>=i[=y==e] ke: iD=A j==e r=iF=
hE, Ws=m=e] s=]y=m=I m=n=u{y= j==g== rht== hE; a=Er j=b= s==Q==r[= m=n=u{y=
j==g=t=e hE], t=Tv=dx=I* m=uin= ke: iD=A v=h r=iF= ke: s=m==n= h=et== hE.
(ä.êï) 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. a=p=Uy=*m==[=m=< ac=D=p=>it={@] s=m=u7m=< a=p=/ p=>iv=x=ònt= y=8t=< + t=8t=< k:=m== y=] p=>iv=x=ònt= s=v=e* s= x==ònt=m=< a=pn==eit= n= k:=m=k:=m=I ++ëî++ **j=Es=e s=B=I n=idy==e] ke: j=D= s=m=u7 k:=e
ib=n== iv=c=iD=t= k:rt=e huA p=irp=U[=* s=m=u7 m=e] s=m== j==t=e hE], v=Es=e hI
s=b= B==eg= ij=s= s=]y=m=I m=n=u{y= m=e] iv=k:=r Wtp=á ik:y=e ib=n== s=m==
j==t=e hE], v=h m=n=u{y= x==int= p=>=pt= k:rt== hE, n= ik: B==eg==e] k:I
k:=m=n== k:rn=e v==D==. (ä.ëî) 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 ¾ desires ¾ one has to
reincarnate to fight this enemy again and again till victory (MB 12.16.24). One
cannot see one’s face in a pot of water that is disturbed by the wind,
similarly, one is unable to realize one’s true Self when the mind and senses
remain perturbed by the winds of material desires (MB 12.204.03). iv=h=y= k:=m==n=< y=/ s=v==*n=<, p=um==]xc=rit=
in=/sp=&h/ + in=m=*m==e in=rh]k:=r/, s= x==ònt=m=< aiQ=g=c%it=
++ëâ++ j==e m=n=u{y= s=b= k:=m=n==a=e] k:=e
ty==g=k:r wc%=riht=, m=m=t==riht=, t=q== ah]k:=r riht= h=ek:r iv=c=r[= k:rt==
hE, v=hI x==int= p=>=pt= k:rt== hE. (ä.ëâ) One who abandons
all desires and becomes free from longing and the feeling of ‘I’ and ‘my’,
attains peace. (2.71) A{== b=>=ÉI òsq=it=/ p==q=*, n=En==] p=>=py=
iv=m=uÄit= + òsq=tv==Csy==m=< ant=k:=D=eCip=,
b=>Éin=v==*[=m=< Pc%it= ++ëä++ he p==q=*, y=hI b=>=ÉI isq=it= hE ij=s=e
p=>=pt= k:rn=e ke: b==d m=n=u{y= m==eiht= n=hI] h=et==. ant=s=m=y= m=e] B=I ws=
in={@= m=]e isq=t= h=ek:r m=n=u{y= b=>Éin=v==*[= p=>=pt= k:rt== hE.
(ä.ëä) 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 one’s 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. k:m=*y==eg=/ aj=u*n= Wv==c= jy==y=s=I c=et=< k:m=*[=s=< t=e, m=t== b=ui3r<
j=n==d*n= + t=t=< ik]: k:m=*ò[= G==ere m==], in=y==ej=y=òs=
ke:x=v= ++â++ vy==im=Xe[=ev= v==ky=en=, b=ui3] m==ehy=s=Iv= m=e + t=d< Ak]: v=d in=ûxc=ty=, y=en= Xey==eChm=<
a=pn=uy==m=< ++ä++, aj=u*n= b==eD=e¾ he j=n==d*n=, y=id a=p= k:m=* s=e N=n= k:=e
Xe{@ m==n=t=e hE]; t==e if:r, he ke:x=v=, a=p= m=uz=e ws= B=y=]k:r k:m=* m=e]
ky==e] D=g== rhee hE]? a=p= im=iXt= v=c=n==e] s=e m=erI b=ui3 k:=e B=>im=t=
k:r rhe hE]. at=/ a=p= Ws= Ak: b==t= k:=e in=ixc=t=Op= s=e k:ihA, ij=s=s=e
m=er= k:Dy==[= h=e. (à.â-ä) 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 one’s 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: XIB=g=v==n=uv==c= D==eke:Còsm=n=<
i8iv=Q== in={@=, p=ur= p=>=ekt== m=y==Cn=G= + N=n=y==eg=en=
s==]Ky==n==], k:m=*y==eg=en= y==eig=n==m=< ++à++ **XIB=g=v==n=< b==eD=e¾ he in={p==p= aj=u*n=, ws= D==ek: m=e] d=e
p=>k:=r k:I in={@= m=ere 8=r= p=hD=e k:hI g=y=I hE. ij=n=k:I oic= N=n= m=e]
D=g=t=I hE Wn=k:I in={@= N=n=y==eg= s=e, a=Er k:m=* m=e] oic= v==D==e] k:I
in={@= k:m=*y==eg= s=e h=et=I hE. (à.à) Lord Krishna said:
In this world I have stated a twofold path of spiritual discipline in past ¾ the path of Self-knowledge (for the contemplative ones) and the path
of unselfish work (Seva, KarmaYoga) for all others. (3.03) ‘Seva’ 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 one’s 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: n= k:m=*[==m=< an==rmB==n=<, n=E{k:my=*]
p=uo{==eCxn=ut=e + n= c= s=]ny=s=n==d< Av=, òs=i3] s=m=iQ=g=c%it=
++å++ n= ih k:ûxc=t=< Z=[=m=ip=, j==t=u it={@ty=<
ak:m=*k&:t=< + k:=y=*t=e Ä< av=x=/ k:m=*, s=v=*/
p=>k&:it=j=Er< g=u[=E/ ++ç++ m=n=u{y= k:m=* k:= ty==g=k:r k:m=* ke: b=]Q=n==e] s=e m=ukt= n=hI]
h=et==. ke:v=D= k:m=* ke: ty==g= m==F= s=e hI is=i3 k:I p=>=ipt= n=hI]
h=et=I. k:=ew* B=I
m=n=u{y= Ak: Z=[= B=I ib=n== k:m=* ik:A n=hI] rh s=k:t==, ky==e]ik:
p=>k&:it= ke: g=u[==e] 8=r= m=n=u{y==e] s=e ¾ p=rv=x= k:I t=rh ¾ s=B=I k:m=* k:rv== iD=A j==t=e h]E.
(à.å-ç) 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 ¾ helplessly indeed ¾ 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 one’s choosing, and never be without work because an idle mind is the
devil’s 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.
k:m=e*òn7y==ò[= s=]y=my=, y= a=st=e m=n=s== sm=rn=<
+ wòn7y==q==*n=< iv=m=U$=tm==, im=qy==c==r/ s= Wcy=t=e
++ê++ j==e m=U$ª b=ui3 m=n=u{y= wind>y==e]
k:=e (p=>dx=*n= ke: iD=A) r=ek:k:r m=n= 8=r= iv={=y==e] k:= ic=nt=n= k:rt==
rht== hE, v=h im=qy==c==rI k:h= j==t== hE. (à.ê) Anyone who
restrains the senses but mentally thinks of sense pleasures, is called a
pretender. (3.06) One’s 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 ¾ 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. y=s=< tv=<
wòn7y==ò[= m=n=s==, in=y=my==rB=t=eCj=*un= + k:m=e*òn7y=E/
k:m=*y==eg=m=<, as=kt=/ s= iv=òx={y=t=e ++ë++ **p=rnt=u he aj=*un=, j==e m=n=u{y= b=ui3
8=r= ap=n=e wind>y==e] k:=e v=x= m=e] k:rke:, an==s=kt= h=ek:r,
k:m=e*ind>y==e] 8=r= in={k:=m= k:m=*y==eg= k:= a=c=r[= k:rt== hE, v=hI Xe{@
hE. (à.ë) One who restrains
the senses ¾ by (a trained and purified) mind and intellect ¾ and engages the organs of action to selfless service, is considered
superior. (3.07) in=y=t=] ku:o k:m=* tv=], k:m=* jy==y==e Ä<
ak:m=*[=/ +, x=rIry==F==ip= c= t=e, n= p=>òs=3Yed< ak:m=*[=/
++è++ t=um= ap=n=e k:t=*vy= k:= p==D=n= k:r=e;
ky==e]ik: k:m=* n= k:rn=e s=e k:m=* k:rn== Xe{@ hE, t=q== k:m=* n= k:rn=e s=e
t=ere x=rIr k:= in=v==*h B=I n=hI] h=eg==. (à.è) 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) y=N=q==*t=<
k:m=*[==eCny=F=, D==ek:=eCy=] k:m=*b=nQ=n=/ + t=dq=*] k:m=*
k:=Ent=ey=, m=ukt=s=V<g=/ s=m==c=r ++ï++, **ke:v=D= ap=n=e iD=A k:m=* k:rn=e s=e
m=n=u{y= k:m=*-b=]Q=n= s=e b=]Q= j==t== hE; ws=iD=A he aj=*un=, k:m=*f:D= k:I
a=s=ikt= ty==g=k:r, s=ev==B==v= s=e B=D=IB==]it= ap=n== k:t=*vy=k:m=* k:=
p==D=n= k:r=e. (à.ï) Human beings in
this world are bound by work (Karma) that is not performed as a selfless
service (Seva, 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 s=hy=N=/ p=>j==/ s=&{!<v==, p=ur=ev==c=
p=>j==p=it=/ + an=en= p=>s=iv={y=Qv=m=<, A{= v==eCstv=<
w{!k:=m=Q=uk<:, ++âî++ s=&i{!k:t==* b=>É= n=e s=&i{!
ke: a=id m=e] y=N (aq==*t=< in=/sv==q=* s=ev==) ke: s==q= p=>j== k:=
in=m==*[=k:r k:h=¾ "ws= y=N 8=r= t=um= D==eg= v=&i3
p=>=pt= k:r=e, a=Er y=h y=N t=um= D==eg==e] k:=e w{!f:D= den=e v==D==
h=ee." (à.âî) In the ancient
time, the Creator created human beings together with selfless service (Seva,
Yajna, sacrifice) and said: By serving each other you shall prosper, and the
sacrificial service shall fulfill all your desires. (3.10) dev==n=< B==v=y=t==n=en=, t=e dev== B==v=y=nt=u v=/
+ p=rsp=r] B==v=y=nt=/, Xey=/ p=rm=< av==psy=q=
++ââ++, t=um= D==eg= y=N ke: 8=r= dev=t==a=e] k:=e
Wát= k:r=e a=EEr dev=g=[= t=um= D==eg==e] k:=e Wát= k:re]. ws= p=>k:r Ak:
dUs=re k:=e Wát= k:rt=e huA t=um= p=rm= k:Dy==[= k:=e p=>=pt= h=eg=e. (à.ââ) Nourish the
celestial controllers with selfless service, and they will nourish you. Thus
nourishing each other, you shall attain the Supreme goal. (3.11) w{!=n=< B==eg==n=< ih v==e dev==, d=sy=nt=e
y=NB==iv=t==/ + t=Er< dT==n=< ap=>d=y=EBy==e, y==e
B=uV<kt=e st=en= Av= s=/ ++âä++ y=N 8=r= p==ei{=t= dev=g=[= t=umhe] w{!f:D=
p=>d=n= k:re]g=e. dev=t==a=e] ke: 8=r= idA huA B==eg==e] k:=e j==e m=n=u{y=
Wnhe] ib=n== idA ake:D== s=ev=n= k:rt== hE, v=h in=xc=y= hI c==er hE. (à.âä) 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. According to Muniji “Giving is Living”. Giving makes
the world a better place for all humanity. 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 ¾ not competition or
confrontation ¾ 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. y=Nix={!=ix=n=/ s=nt==e, m=ucy=nt=e s=v=*ik:ûDb={=E/ + B=uJ=<j=t=e t=e tv=< aG=] p==p==, y=e
p=c=nty==tm=k:=r[==t=< ++âà++ y=N s=e b=c=e huA aá k:=e K==n=e v==D=e
Xe{@ m=n=u{y= s=b= p==p==e] s=e m=ukt= h=e j==t=e hE]; p=rnt=u j==e D==eg=
ke:v=D= ap=n=e iD=A hI aá p=k:=t=e hE], v=e p==p= ke: B==g=I h=et=e hE]. (à.âà) 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: ann==d< B=v=ònt= B=Ut==in=, p=j=*ny==d<
ann=s=]B=v=/ + y=N=d< B=v=it= p=j=*ny==e, y=N/ k:m=*s=m=u4v=/
++âå++ k:m=* b=>É=e4v=] iv=i3, b=>É=Z=rs=m=u4v=m=< + t=sm==t=< s=v=*g=t=] b=>É, in=ty=] y=Ne
p=>it=i{@t=m=< ++âç++, s=m=st= p=>=[=I aá s=e Wtp=á h=et=e hE],
aá v=&i{! s=e h=et=I hE, v=&i{! y=N s=e h=et=I hE, y=N k:m=* s=e, k:m=*
v=ed=e] m=e] iv=iht= hE, a=Er v=ed k:=e aiv=n==x=I b=>É s=e Wtp=á hua=
j==n==e. ws= t=rh s=v=*vy==p=I b=>É s=d= hI y=N (aq==*t=< s=ev==) m=e]
p=>it=i{@t= hE. (à.âå-âç) 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) Av=],
p=>v=it=*t=] c=k>:], n==n=uv=t=*y=t=Ih y=/ + aG==y=ur<
wòn7y==r=m==e, m==eG=] p==q=* s= j=Iv=it= ++âê++ **he p==q=*, j==e m=n=u{y= s=ev== 8=r= ws=
s=&i{!c=k>: k:=e c=D=t=e rhn=e m=e] s=hy==eg= n=hI] det== hE; v=Es==
p==p=m=y=, B==eg=I m=n=u{y= vy=q=* hI j=It== hE. (à.âê) One who does not
help to keep the wheel of creation in motion by sacrificial duty (Seva) and
rejoices in sense pleasures, that sinful person lives in vain. (3.16) A grain of wheat is a single grain
unless it is dropped into the ground and dies. If it does die, then it produces
many grains (JOHN 12.24). Saints, trees, rivers, and earth are for the use of
others. However, there is no prescribed duty for the enlightened ones as
explained below: y=s=< tv==tm=rit=r< Av= sy==d<,
a=tm=t=&pt=xc= m==n=v=/ + a=tm=ny=ev= c= s=]t=u{!s=<, t=sy= k:=y=*] n=
iv=6t=e ++âë++ n=Ev= t=sy= k&:t=en==q==e*, n==k&:t=en=eh
k:xc=n= + n= c==sy= s=v=*B=Ut=e{=u, k:ûxc=d< aq=*vy=p==Xy=/
++âè++ p=rnt=u j==e m=n=u{y= p=rm==tm== m=e] hI
rm=[= k:rt== hE, t=q== p=rm==tm== m=e] hI t=&pt= a=Er s=]t=u{! rht== hE,
v=Es=e a=tm=N=n=I m=n=u{y= ke: iD=A k:=ew* k:t=*vy= x=e{= n=hI] rht==. (à.âë) Ws=e k:m=* k:rn=e s=e y== n= k:rn=e s=e
k:=ew* p=>y==ej=n= n=hI] rht==, t=q== v=h (p=rm==tm== ke: is=v==) ik:s=I
a=Er p=>=[=I p=r a=iXt= n=hI] rht==. (à.âè) 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) 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. t=sm==d< as=kt=/
s=t=t=], k:=y=*] k:m=* s=m==c=r + as=kt==e
Ä=c=rn=< k:m=*, p=rm=< a=pn==eit= p=Uo{=/ ++âï++ **ws=iD=A t=um= an==s=kt= h=ek:r s=d= ap=n=e
k:t=*vy=k:m=* k:= B=D=IB==]it= p==D=n= k:r=e, ky==e]ik: an==s=kt= rhk:r k:m=*
k:rn=e s=e hI m=n=u{y= p=rm==tm== k:=e p=>=pt= k:rt== hE. (à.âï) 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: k:m=*[=Ev= ih
s=]òs=i3m=<, a=òsq=t== j=n=k:=dy=/ + D==ek:s=]g=>hm=eev==ip=,
s=]p=xy=n=< k:t=u*m=< ah*òs= ++äî++, **r=j== j=n=k: a=id N=n=Ij=n= in={k:=m=
k:m=*y==eg= 8=r= hI p=rm= is=i3 k:=e p=>=pt= huA q=e. D==ek: k:Dy==[= ke:
iD=A B=I t=umh=r= k:m=* k:rn== hI Wic=t= hE. (à.äî) 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.
y=d< y=d< a=c=rit= Xe{@s=<, t=t=< t=d<
Av=et=r=e j=n=/ + s= y=t=< p=>m==[=] ku:ot=e, D==ek:s=< t=d<
an=uv=t=*t=e ++äâ++ Xe{@ m=n=u{y= j=Es== a=c=r[= k:rt== hE,
dUs=re D==eg= B=I v=Es== hI a=c=r[= k:rt=e hE]. v=h j==e p=>m==[= det== hE,
j=n= s=m=ud=y= Ws=I k:= an=us=r[= k:rt=e hE]. (à.äâ) 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). Jesus said: I have set an example for you, so that you will do
just what I have done for you (JOHN 13.15). 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 nation’s 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. n= m=e p==q==*ist= k:t=*vy=], iF={=u D==eke:{=u
ik:}c=n= + n==n=v==pt=m=< av==pt=vy=], v=t=* Av= c= k:m=*i[=
++ää++, he p==q=*, t=In==e] D==ek:=e] m=e] n= t==e
m=er= k:=ew* k:t=*vy= hE, a=Er n= k:=ew* B=I p=>=pt= k:rn=e y==egy= v=st=u
m=uz=e ap=>=pt= hE, if:r B=I m=E] k:m=* k:rt== hU]. (à.ää) 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) y=id Äh] n= v=t=e*y=], j==t=u k:m=*[y=t=òn7t=/ + m=m= v=tm==*n=uv=t=*nt=e, m=n=u{y==/ p==q=* s=v=*x=/
++äà++ Wts=Idey=ur< wm=e D==ek:=, n= ku:y==*]] k:m=*
c=ed< ahm=< + s=]k:rsy= c= k:t==* sy==m=<, Wp=hny==m=< wm==/
p=>j==/ ++äå++ ky==e]ik: y=id m=E] s==v=Q==n= h=ek:r k:m=*
n= k:O] t==e he p==q=*, m=n=u{y= m=ere hI m==g=* k:= an=us=r[= k:re]g=e.
ws=iD=A y=id m=E] k:m=* n= k:O], t==e y=e s=b= D==ek: n={! h=e j==y=]eg=e, a=Er
m=E] hI wn=ke: iv=n==x= k:= t=q== ar=j=k:t== k:= k:=r[= b=n=U]g==. (à.äà-äå) 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? s=kt==/ k:m=*[y=< aiv=8=]s==e, y=q== ku:v=*int=
B==rt= + ku:y==*d< iv=8=]s=< t=q==s=kt=x=<,
ic=k:0{=*ur< D==ek:s=]g=>hm=< ++äç++ he B==rt=, aN=n=I D==eg= ij=s= p=>k:=r
k:m=*f:D= m=e] a=s=kt= h=ek:r B=D=IB==]it= ap=n== k:m=* k:rt=e hE], Ws=I
p=>k:=r N=n=I m=n=u{y= B=I j=n=k:Dy==[= het=u a=s=ikt=riht= h=ek:r
B=D=IB==]it= ap=n== k:m=* k:re]. (à.äç) 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) n= b=ui3B=ed]
j=n=y=ed<, aN=n==] k:m=*s=V<ig=n==m=< + j==e{=y=et=<
s=v=*k:m==*i[=, iv=8=n=< y=ukt=/ s=m==c=rn=< ++äê++ **N=n=I k:m=*f:D= m=e] a=s=kt= aN=in=y==e]
k:I b=ui3 m=]ee B=>m= aq==*t=< k:m==e*] m=e] aX3= Wtp=á n= k:re, t=q==
sv=y=] (an==s=kt= h=ek:r) s=m=st= k:m==e*] k:=e B=D=IB==]it= k:rt== hua=
dUs=r=e]e] k:=e B=I v=Es== hI k:rn=e k:I p=>er[== de. (à.äê) 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 one’s
abilities (without attachment to results). (See also 3.29) (3.26) Doing one’s 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 one’s 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 p=>k&:t=e/
ik>:y=m==[==in=, g=u[=E/ k:m==*i[= s=v=*x=/ + ah]k:=riv=m=U$=tm==,
k:t==*hm=< wit= m=ny=t=e ++äë++ **v==st=v= m=e] s=]s==r ke: s==re k:=y=*
p=>k&:it= m==] ke: g=u[=Op=I p=rm=exv=r k:I x=ikt= ke: 8=r= hI ik:A
j==t=e hE], p=rnt=u aN=n=v=x= m=n=u{y= ap=n=e a=p=k:=e hI k:t==* s=m=z= D=et==
hE (t=q== k:m=*f:D= k:I a=s=ikt=Op=I b=]Q=n==e] s=e b=]Q= j==t== hE. m=n=u{y=
t==e p=rm= x=ikt= ke: h=q= k:I ke:v=D= Ak: k:@p=ut=D=I m==F= hE.) (à.äë) All actions are
performed by the forces (or Gunas) of Nature, but due to delusion of ego or
ignorance, people assume themselves to be the doer. (See also 5.09, 13.29, and
14.19) (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 ¾ by the grace of God ¾ 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. t=Tv=iv=t=< t=u m=h=b==h=e, g=u[=k:m=*iv=B==g=y==e/
+ g=u[== g=u[=e{=u v=t=*nt=, wit= m=tv== n= s=jj=t=e
++äè++ p=rnt=u he m=h=b==h=e, g=u[= a=Er k:m=* ke:
rhsy= k:=e j==n=n=e v==D=e N=n=I m=n=u{y= Aes== s=m=z=k:r ¾ ik: (win7y==e] 8=r=) p=>k&:it= ke:
g=u[= hI s==re k:m=** k:rt=e hE]. (t=q== m=n=u{y= k:u% B=I n=hI] k:rt== hE.) ¾ k:m=* m=e] a=s=kt= n=hI] h=et=e. (à.äè) One who knows the
truth about the role of the forces of Nature in getting work done, does not
become attached to work. Because such a person knows that it is the forces of
Nature that get their work done (by using our organs as their instruments).
(3.28) p=>k&:t=er< g=u[=s=]m=U$=/, s=jj=nt=e
g=u[=k:m=*s=u + t==n=< ak&:tsn=iv=d=e m=nd=n=<,
k&:tsn=iv=n=< n= iv=c==D=y=et=< ++äï++ p=>k&:it= ke: g=u[==]e 8=r= m==eiht=
h=ek:r aN=n=I m=n=u{y= g=u[==e] ke: (8=r= ik:A g=y=e) k:m==e*] m=e] a=s=kt=
rht=e hE], Wnhe] N=n=I m=n=u{y= s=k:=m= k:m=*m==g=* s=e iv=c=iD=t= n= k:ree].
(à.äï) Those who are
deluded by the illusive power (Maya) of Nature become attached to the work done
by the forces of Nature. The wise should not disturb the mind of the ignorant
whose knowledge is imperfect. (See also 3.26) (3.29) The enlightened one should not try
to dissuade or detract ignorant ones from performing selfish actions that they
do, deluded by the forces of Nature, because doing work ¾ and not the
renunciation of work in the initial stages ¾ will ultimately lead them to realize the truth that we are not the
doers, but divine instruments only. Working with attachment also has a place in
the development of society and in the life of common people. People can easily
transcend selfish desires by working for a noble goal of their choice. m=iy= s=v==*i[=
k:m==*i[=, s=]ny=sy==Qy==tm=c=et=s== + in=r=x=Ir<
in=m=*m==e B=Utv==, y=uQy=sv= iv=g=t=jv=r/ ++àî++ **m=uz= m=e] ic=T= D=g==k:r, s=mp=U[=*
k:m==e*] (ke: f:D=) k:=e m=uz= m=e] ap=*[= k:rke:, a=x==, m=m=t== a=Er
s=]t==p=riht= h=ek:r ap=n== k:t=*vy= (y=u3) k:r=e. (à.àî) Do your prescribed
duty, dedicating all work to Me in a spiritual frame of mind, free from desire,
attachment, and mental grief. (3.30) y=e m=e m=t=m=< wd] in=ty=m=<, an=uit={@int=
m==n=v==/ + X3=v=nt==eCn=s=Uy=nt==e, m=ucy=nt=e t=eCip= k:m=*òB=/
++àâ++ y=e tv=et=d< aBy=s=Uy=nt==e, n==n=uit={@int= m=e
m=t=m=< + s=v=*N=n=iv=m=U$=]s=< t==n=<, iv=i3 n={!=n=<
ac=et=s=/ ++àä++ j==e m=n=u{y= ib=n== a=D==ec=n== ik:y=e,
X3= p=Uv=*k: m=ere ws= Wp=dex= k:= s=d= p==D=n= k:rt=e hE], v=e k:m==e*] ke:
b=nQ=n= s=e m=ukt= h=e j==t=e hE], p=rnt=u j==e a=D==ec=k: m=ere ws= Wp=dex=
k:= p==D=n= n=hI] k:rt=e Wnhe] aN=n=I, iv=v=ek:hIn=, t=q== K==ey== hua=
s=m=z=n== c==ihA. (à.àâ-àä) Those who always
practice this teaching of Mine ¾ with faith and free from criticism ¾ 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) s=d&x=] c=e{!t=e sv=sy==/, p=>k&:t=er<
N=n=v==n=< aip= + p=>k&:it=] y==int= B=Ut==in=, in=g=>h/ ik:}
k:ir{y=it= ++àà++ s=B=I p=>=[=I ap=n=e sv=B==v=-v=x= hI
k:m=* k:rt=e hE]. N=n=I B=I ap=n=I p=>k&:it= ke: an=us==r hI k:=y=*
k:rt== hE. if:r win7y==e] ke: in=g=>h k:= ky== p=>y==ej=n= hE? (à.àà) All beings follow
their nature. Even the wise act according to their own nature. (If we are but
slaves of our nature) what, then, 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. TWO MAJOR STUMBLING BLOCKS ON THE
PATH OF PERFECTION wòn7y=sy=eòn7y=sy==q=e*,
r=g=8e{==E vy=v=isq=t==E +, t=y==er< n=
v=x=m=< a=g=c%et=<, t==E Äsy= p=irp=ònq=n==E ++àå++, **p=>ty=ek: wòn7y= ke: B==eg= m=e] r=g=
a=Er 8e{=, m=n=u{y= ke: k:Dy==[= m==g=* m=e] iv=Gn= #=D=n=e v==D=e, d=e
m=h=n=< x=F=u rht=e hE]]. ws=iD=A m=n=u{y= k:=e r=g= a=Er 8e{= ke: v=x= m=e]
n=hI] h=en== c==ihA. (à.àå) 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
one’s 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. One should act with a sense of duty
without being strongly influenced by personal likes and dislikes. Selfless
service is the only austerity and penance 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 one’s natural duty as stated below: Xey==n=< sv=Q=m==e* iv=g=u[=/, p=rQ=m==*t=<
sv=n=ui{@t==t=< + sv=Q=m=e* in=Q=n=] Xey=/, p=rQ=m==e* B=y==v=h/ ++àç++ ap=n== g=u[=riht= s=hj= a=Er sv==B==iv=k:
k:=y=* a=tm=iv=k:=s= ke: iD=A dUs=re ac%e asv==B==iv=k: k:=y=* s=e Xey=sk:r hE.
sv=Q=m=* k:=y=* m=e] m=rn== B=I k:Dy==[=k:=rk: hE. asv==B==iv=k: k:=y=*
h=in=k:=rk: h=et== hE. (à.àç) One’s
defective, imperfectly done, natural work is better than faultless, unnatural
work, even though (it can be) well done. Even death in carrying out one’s
(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 one’s 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. Walking uphill, vocationally, against one’s
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. Obligatory or natural work that is
not forbidden by the scriptures, and is done without attachment to the fruits
and without the notion of doership, is sinless. aj=u*n=, Wv==c= aq= ke:n= p=>y=ukt==eCy=], p==p=] c=rit= p=Uo{=/ + ain=c%nn=< aip= v=={[=e*y=, b=D==d< wv=
in=y==eòj=t=/ ++àê++ aj=u*n= b==eD=e¾ he k&:{[=, n= c==ht=e huA B=I
b=D=p=Uv=*k: b==Qy= ik:A huA ke: s=m==n= ik:s=s=e p=>eirt= h=ek:r m=n=u{y=
p==p= k:= a=c=r[= k:rt== hE? (à.àê) Arjuna said: O
Krishna, what impels one to commit sin or selfish deeds as if unwillingly and
forced against one’s will? (3.36) XIB=g=v==n=uv==c=, k:=m= A{=
k>:=eQ= A{=, rj==eg=u[=s=m=u4v=/ + m=h=x=n==e
m=h=p==pm==, iv=3Yen=m=< wh v=Eir[=m=< ++àë++ **XIB=g=v==n=< b==eD=e¾ rj==e g=u[= s=e Wtp=á y=h k:=m= hE, y=hI
k>:=eQ= hE, k:B=I B=I p=U[=* n=hI] h=en=e v==D=e ws= m=h=p==p=I k:=m= k:=e
hI t=um= (aQy==itm=k: m==g=* k:=) x=F=u j==n==e. (à.àë) Lord Krishna said:
It is the lust, born out of passion, that 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. Q=Um=en==iv=>y=t=e
v=h<in=r<, y=q==dx==e* m=D=en= c= + ,
y=q==eDb=en==v=&t==e
g=B=*s=<, t=q== t=en=edm=< a=v=&t=m=< ++àè++ a=v=&t=]
N=n=m=< At=en=, N=in=n==e in=ty=v=Eir[== + k:=m=Op=e[= k:=Ent=ey=,
du{p=Ure[==n=D=en= c= ++àï++ **j=Es=e Q=uA] s=e
aign=, a=Er Q=UiD= s=e dp=*[= $k: j==t== hE t=q== j=er s=e g=B=* $k:= rht== hE,
v=Es=e hI k:=m= a=tm=N=n= k:=e $k: det== hE. (à.àè) he k:=Ent=ey= (aj=*un=),
aign= ke: s=m==n= k:B=I t=&pt= n= h=en=ev==D== k:=m= ap=n=e in=ty= x=F=u
,N=n=, k:=e $k: det== hE. (à.àï) what does this great enemy do, where
is his residence , given in three
verses: 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: wòn7y==i[= m=n==e
b=ui3r<, asy==òQ={@=n=m=< Wcy=t=e + At=Er<
iv=m==ehy=ty=< A{=, N=n=m=< a=v=&ty= deihn=m=< ++åî++ **win7y==], m=n=, a=Er b=ui3 k:=m= ke:
in=v==s= sq==n= k:he j==t=e hE]. y=h k:=m= win7y==], m=n=, a=Er b=ui3 k:=e
ap=n=e v=x= m=e] k:rke: N=n= k:=e $k:k:r m=n=u{y= k:=e B=!k:= det== hE. (à.åî) 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) t=sm==t=< tv=m=< wòn7y==[y==d=E, in=y=my=
B=rt={=*B= + p==pm==n=] p=>j=ih Äen=], N=n=iv=N=n=n==x=n=m=<
++åâ++ ws=iD=A he aj=*un=, t=um= p=hD=e ap=n=I
win7y==e] k:=e v=x= m=e] k:rke:, N=n= a=Er iv=v=ek: ke: n==x=k: ws= p==p=I
k:=m=Op=I x=F=u k:= iv=n==x= k:r=e. (à.åâ) 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 wòn7y==i[= p=r=[y==hur<, wòn7y=eBy=/ p=r] m=n=/ + m=n=s=s=< t=u p=r= b=ui3r<, y==e b=u3e/
p=rt=s=< t=u s=/ ++åä++ win7y==] x=rIr s=e Xe{@ k:hI j==t=I hE],
win7y==e] s=e p=re m=n= hE, a=Er m=n= s=e p=re b=ui3 hE, a=Er a=tm== b=ui3 s=e
B=I aty=nt= Xe{@ hE. (à.åä) The senses are
said to be superior (to the body); the mind is superior to the senses; the
intellect is superior to the mind; and the Self is superior to the intellect.
(See also KaU 1. 03.10-11 and MB 12.204.10) (3.42) Av=] b=u3e/ p=r]
b=ud<Qv==, s=]st=By==tm==n=m=< a=tm=n== + j=ih x=F=u]
m=h=b==h=ee, k:=m=Op=] dur=s=dm=< ++åà++, **ws= p=>k:=r a=tm== k:=e m=n= a=Er b=ui3
s=e Xe{@ j==n=k:r, (s=ev==, Qy==n=, p=Uj=n=, a=id s=e ik:A huA x=u3) b=ui3 8=r=
m=n= k:=e v=x= m=e] k:rke:, he m=h=b==h=e, t=um= ws= duj=*y= k:=m=Op=I x=F=u
k:= iv=n==x= k:r=e. (à.åà) Thus, knowing 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 1.03.03-04)
(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 may be compared to a chariot upon which the individual
soul ¾
as passenger, owner, and enjoyer ¾ is riding on a spiritual journey towards the Supreme
Abode of the Lord. Selfless service (KarmaYoga) and Self-knowledge are the two
wheels of the chariot, and devotion is 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 the roadside
plunderers. Friends 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 desire. Sense
objects are more powerful than five 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 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. The mind can be
controlled by the intellect with the help of the rein. 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 power of purification (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) and ¾ by using the
bridge of meditation and the silent repetitive chanting of Lord’s name or a
mantra to still the ripples of mind waves ¾ reach the spiritual shore of trance. Those who cannot control the
senses will not be able to attain Self-realization, the goal of human birth. 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. aq= c=t=uq==e*CQy==y=/ N=n=k:m=*s=]ny==s=y==eg=/ XIB=g=v==n=uv==c= wm=] iv=v=sv=t=e y==eg=], p=>=ekt=v==n=<
ahm=< avy=y=m=< + iv=v=sv==n=< m=n=v=e p=>=h, m=n=ur<
wZv==k:v=eCb=>v=It=< ++â++ Av=] p=rmp=r=p=>=pt=m=<, wm=] r=j={=*y==e iv=du/
+ s= k:=D=en=eh m=ht==, y==eg==e n={!/ p=r]t=p= ++ä++ s= Av==y=] m=y== t=eC6, y==eg=/ p=>=ekt=/
p=ur=t=n=/ + B=kt==eCòs= m=e s=K== c=eit=, rhsy=] Äet=d<
WT=m=m=< ++à++ XIB=g=v==n=< b==eD=e¾ m=E]n=e k:m=*y==eg= ke: ws= aiv=n==x=I
is=3=nt= k:=e s=Uy=*v=]x=I r=j== iv=v=sv==n=< k:=e is=K==y==,
iv=v=sv==n=< n=e ap=n=e p=uF= m=n=uu s=e k:h=, t=q== m=n=u n=e ap=n=e p=uF=
wZv==ku: k:=e is=K==y==. ws= p=>k:=r p=rmp=r= s=e p=>=pt= huA k:m=*y==eg=
k:=e r=j=i{=*y==e] n=e j==n==, p=rnt=u he p=rnt=p=, b=hut= idn==e] ke: b==d y=h
N=n= ws= p=&qv=ID==ek: m=e] D=upt=s== h=e g=y==. t=um= m=ere B=kt= a=Er
ip=>y= im=F= h=e, ws=iD=A v=hI p=ur=t=n= k:m=*y==eg= a=j= m=E]n=e t=umhe]
k:h= hE, ky==e]ik: y=h k:m=*y==eg= Ak: WT=m= rhsy= hE. (å.â-à) KARMA-YOGA 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. aj=u*n= Wv==c= ap=r] B=v=t==e j=nm=, p=r] j=nm= iv=v=sv=t=/ + k:q=m=< At=d< iv=j==n=Iy==], tv=m=< a=d=E
p=>=ekt=v==n=< wit= ++å++ aj=u*n= b==eD=e¾ a=p=k:= j=nm= t==e aB=I hua= hE t=q==
s=Uy=*v=]x=I r=j== iv=v=sv==n=< k:=
j=nm= s=&i{! ke: a=id m=e] hua= q==, at=/ m=E] kE:s=e j==n=U] ik: a=p=hI
n=e iv=v=sv==n=< s=e ws= y==eg=
k:=e k:h= q==? (å.å) 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 XIB=g=v==n=uv==c= b=hUin= m=e vy=t=It==in=, j=nm==in= t=v= c==j=*un= + t==ny=h] v=ed s=v==*i[=, n= tv=] v=etq= p=r]t=p= ++ç++ XIB=g=v==n=< b==eD=e¾ he aj=u*n=, m=ere a=Er t=umh=re b=hut=
s==re j=nm= h=e c=uke: hE], Wn= s=b= k:=e m=E] j==n=t== hU] p=r t=um= n=hI]
j==n=t=e. (å.ç) Lord Krishna said:
Both you and I have taken many births. I remember them all, O Arjuna, but you
do not remember. (4.05) aj==eCip= s=nn=< avy=y==tm==, B=Ut==n==m=<
w*xv=r=eCip= s=n=< + p=>k&:it=] sv==m=< aiQ={@=y=, s=]B=v==my==tm=m==y=y==
++ê++ y=6ip= m=E] aj=nm==, aiv=n==x=I, t=q==
s=m=st= p=>=i[=y==e] k:= w*xv=r hU] if:r B=I ap=n=I p=>k&:it= k:=e
aQ=In= k:rke: ap=n=I y==eg=m==y== s=e p=>k:! h=et== hU]. (å.ê) Though I am
eternal, immutable, and the Lord (Ishvara, controller) 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-m|y| (Divine Light,
Brahma-jyoti, Noor) is the creative power (ænanda-%akti) of Lord K&^[a. Mah|-m|y| is the fractional
reflection of Yoga-m|y|. K|la-m|y| is the reflection of Mah|-m|y|. And the illusory
energy (M|y|) is the supernatural, extraordinary, and mystic
power of Eternal Being (Brahma). Mah|-m|y|, K|la-m|y|, and M|y| are also called ædi
Prak&ti; and Prak&ti, the material Nature, is considered the reflection of
M|y|. Thus Yoga-m|y| is the origin of both M|y| and Prak&ti. Guru Nanak said:
“He has created M|y| that deceives and controls us.” The word ‘M|y|‘ also means unreal,
illusory, or deceptive image of Reality. Due to the power of M|y|, one considers the
universe existent and distinct from Eternal Being (Brahma). The Eternal Light
(Brahma-jyoti, Noor, Yoga-m|y|) is the invisible potential energy;
M|y| is kinetic energy, the force of action of Brahma. They are inseparable
like fire and heat. M|y| is also used as a metaphor to
explain the visible world to common people. y=d= y=d= ih
Q=m=*sy=, gD==in=r< B=v=it= B==rt= + aBy=utq==n=m=<
aQ=m=*sy=, t=d=tm==n=] s=&j==my=hm=< ++ë++ p=irF==[==y=
s==Q=Un==], iv=n==x==y= c= du{k&:t==m=< + Q=m=*s=]sq==p=n==q==*y=,
s=]B=v==im= y=ug=e y=ug=e ++è++ **he aj=*un=, j=b=-j=b= s=]s==r m=e] Q=m=*k:I
h=in=, a=Er aQ=m=* k:I v=&i3 h=et=I hE, t=b=-t=b= ac%e D==eg==e] k:I rZ==,
du{!=e] k:= s=]h=r, t=q== Q=m=* s=]sq==p=n== ke: iD=A m=E], p=rb=>É
p=rm==tm==, hr y=ug= m=e] av=t=irt= h=et== hU]. (å.ë-è) 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 Lord’s incarnation (SBS 49). There are other
reasons besides the protection of righteousness (Dharma), for the Lord’s
incarnation. 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. Saint Tulasidasa
said: Though devoid of material attributes, unattached, and immutable, yet for
the love of His votaries, the Lord assumes a form with attributes (TR
2.218.03). 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. Saints
and sages also reincarnate by the will of Krishna. 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. j=nm= k:m=* c= m=e idvy=m=<, Av=] y==e v=eiT=
t=Tv=t=/ + ty=ktv== deh] p=un=j=*nm=, n=Eit= m==m=< Ait=
s==eCj=*un= ++ï++ he aj=u*n=, m=ere j=nm= a=Er k:m=* idvy=
hE]. ws=e j==e m=n=u{y= B=D=IB==]it= j==n= D=et== hE Ws=k:= m=rn=e ke: b==d
p=un=j=*nm= n=hI] h=et==, t=q== v=h m=ere D==ek:, p=rm=Q==m=, k:=e p=>=pt=
k:rt== hE. (å.ï) 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 Lord’s form, His incarnation, and His
activities, is the Self-knowledge that leads to salvation. v=It=r=g=B=y=k>:=eQ==, m=nm=y== m==m=<
Wp==iXt==/ + b=hv==e N=n=t=p=s==, p=Ut== m=4=v=m=< a=g=t==/
++âî++ r=g=, B=y=, a=Er k>:=eQ= s=e riht=,
m=uz= m=e] t=DD=In=, m=ere a=iXt=, t=q== N=n=Op=I t=p= s=e p=iv=F= h=ek:r,
b=hut= s=e m=n=u{y= m=ere sv=Op= k:=e p=>=pt= h=e c=uke: hE]. (å.âî) 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) y=e y=q== m==] p=>p=6nt=e, t==]s=< t=q=Ev=
B=j==my=hm=< + m=m= v=tm==*n=uv=t=*nt=e, m=n=u{y==/ p==q=* s=v=*x=/
++ââ++ he aj=*un=, j==e B=kt= ij=s= ik:s=I B=I
m=n==ek:=m=n== s=e m=erI p=Uj== k:rt=e hE], m=E] Wn=k:I m=n==ek:=m=n== k:I
p=Uit=* k:rt== hU]. m=n=u{y= an=ek: p=>k:=r k:I wc%=a=e] k:I p=Uit=* ke:
iD=A m=erI x=r[= D=et=e hE]. (å.ââ) With whatever motive
people worship Me, I fulfill their desires accordingly. People worship Me with
different motives, O Arjuna. (4.11) Ask, and you will receive; seek, and
you will find; knock, and the door will be opened to you (LUKE 11.09). 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. k:=V<Z=nt=/ k:m=*[==] òs=i3], y=j=nt= wh dev=t==/ + iZ=p=>]] ih m==n=u{=e D==eke:, òs=i3r< B=v=it=
k:m=*j== ++âä++ k:m=*f:D= ke: wc%uk: s=]s==r ke: s==Q==r[=
m=n=u{y= dev=t==a=e] k:I p=Uj== k:rt=e hE], ky==e]ik: m=n=u{y=D==ek: m=e]
k:m=*f:D= x=IG=> hI p=>=pt= h=et=e hE]. (å.âä) 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. Would you give to your son a stone when he
asks you for bread? Your Father in heaven will give good things to those who
ask Him (MATTHEW 7.09-11). When you ask for something in prayer, have faith and
believe that you have received it, and it will be given to you (Mark 11.24). 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 ¾ through prayer ¾ 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 ¾ open up, confess ¾ 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 c==t=uv=*[y=*]
m=y== s=&{!], g=u[=k:m=*iv=B==g=x=/ + t=sy= k:t==*rm=<
aip= m==], iv=3Y< ak:t==*rm=< avy=y=m=< ++âà++ **m=ere 8=r= hI c==r=e v=[=* ap=n=e-ap=n=e
g=u[=, sv=B==v=, a=Er oic= ke: an=us==r b=n==A g=A hE]. s=&i{! k:I rc=n==
a=id k:m=* ke: k:t==* h=en=ep=r B=I m=uz= p=rm=exv=r k:=e aiv=n==x=I a=Er
ak:t==* hI j==n=n== c==ihA. (ky==e]ik: p=>k&:it= ke: g=u[= hI s=]s==r
c=D== rhe hE]) (å.âà) I created the four
divisions of human society based on aptitude and vocation. 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) n= m==] k:m==*i[= iD=mp=ònt=, n= m=e k:m=*f:D=e
sp=&h= + wit= m==] y==eCiB=j==n==it=, k:m=*iB=r< n= s=
b=Qy=t=e ++âå++ m=uz=e k:m=* k:= b=]Q=n= n=hI] D=g=t==,
ky==e]ik: m=erI wc%= k:m=*f:D= m=e] n=hI] rht=I hE. ws= rhsy= k:=e j==e vy=ikt=
B=D=IB==]it= s=m=z=k:r m=er= an=us=r[= k:rt== hE, v=h B=I k:m=* ke: b=]Q=n==e]
s=e n=hI] b=]Q=t== hE. (å.âå) 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) Those who want to be first must
place themselves last and be the servant of all (Mark 10.44). All works,
including prayers, should be undertaken for a just cause, rather than just for
personal gain. Av=] N=tv== k&:t=] k:m=*, p=Uv=*EEr< aip=
m=um=uZ=uiB=/ + ku:o k:m=*EEv= t=sm==t=< tv=], p=U<v=*EE/
p=Uv=*t=r] k&:t=m=< ++âç++ p=>=c=In=k:=D= ke: m=um=uZ=ua=]e n=e ws=
rhsy= k:=e j==n=k:r k:m=* ik:A hE]. ws=iD=A t=um= B=I ap=n=e k:m==e*] k:=
p==D=n= WnhI] k:I t=rh k:r=e. (å.âç) 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 ik:} k:m=* ik:m=< ak:m=e*it=, k:v=y==eCpy=< aF=
m==eiht==/ + t=t=< t=e k:m=* p=>v=Zy==im=, y=j=< N=tv==
m==eZy=s=eCx=uB==t=< ++âê++ iv=8=n=< m=n=u{y= B=I B=>im=t= h=e
j==t=e hE] ik: k:m=* ky== hE, t=q== ak:m=* ky== hE, ws=iD=A m=E] t=umhe] k:m=*
ke: rhsy= k:=e s=m=z==t== hU]; ij=s=e j==n=k:r t=um= k:m=* ke: b=]Q=n==e] s=e
m=ukt= h=e j==a=eg=e. (å.âê) 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) k:m=*[==e Äip= b==e3vy=], b==e3vy=] c= iv=k:m=*[=/ + ak:m=*[=xc= b==e3vy=], g=hn== k:m=*[==e g=it=/ ++âë++ s=k:=m= k:m=*, iv=k:m=* aq==*t=<
p==p=k:m=*, t=q== in={k:=m=k:m=* (aq==*t=< ak:m=*) ke: sv=Op= k:=e
B=D=IB==]it= j==n=D=en== c==ihA, ky==e]ik: k:m=* k:I g=it= b=hut= hI ny==rI hE.
(å.âë) 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 k:m=*[y=< ak:m=*
y=/ p=xy=ed<, ak:m=*i[= c= k:m=* y=/ + s= b=ui3m==n=<
m=n=u{y=e{=u, s= y=ukt=/ k&:tsn=k:m=*k&:t=< ++âè++ **j==e m=n=u{y= k:m=* m=e] ak:m=*, t=q==
ak:m=* m=e] k:m=* deK=t== hE v=hI N=n=I, y==eg=I, t=q== s=m=st= k:m==e*]e*] k:=
k:rn=e v==D== hE. (ap=n=e k:=e k:t==* n=hI] m==n=k:r p=>k&:it= ke:
g=u[==e] k:=e hI k:t==* m==n=n== k:m=* m=e] ak:m=*, t=q== ak:m=* m=e] k:m=*
deK=n== k:hD==t== hE) (å.âè) 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
Being’s (Brahma’s) Divine Light (BrahmaJyoti, Noor), the inactively active
actor. The Bible says: The words you speak are not yours; they come from the
Spirit of your Father (MATTHEW 10.20). 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. y=sy= s=v=e* s=m==rmB==/, k:=m=s=]k:Dp=v=òj=*t==/ + N=n==ògn=dgQ=k:m==*[=], t=m=< a=hu/ p=ò[#t=]
b=uQ==/ ++âï++ ij=s=ke: s==re k:m==e*] ke: s=]k:Dp=
N=n=Op=I aign= s=e j=D=k:r sv==q=*riht= h=e g=y=e hE], v=Es=e m=n=u{y= k:=e
N=n=Ij=n= p=i[#t= k:ht=e hE]. (å.âï) One whose desires
have become selfless by being roasted in the fire of Self-realization, is
called a sage by the wise. (4.19) ty=ktv==
k:m=*f:D==s=V<g=], in=ty=t=&pt==e in=r=Xy=/ + k:m=*[y=<
aiB=p=>v=&T==eCip=, n=Ev= ik]:ic=t=< k:r=eit= s=/ ++äî++ **j==e m=n=u{y= k:m=*f:D= m=e] a=s=ikt= k:=
s=v=*q== ty==g=k:r, p=rm==tm== m=e] in=ty=t=&pt= rht== hE, t=q==
(B=g=v==n=< ke: is=v==) ik:s=I k:= a=Xy= n=hI] rK=t==, v=h k:m=* k:rt=e huA
B=I (v==st=v= m=e]) k:u% B=I n=hI] k:rt== hE (t=q== ak:m=* rhn=e ke: k:=r[=
k:m=* ke: b=]Q=n==e] s=e s=d= m=ukt= rht== hE). (å.äî) 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) in=r=x=Ir< y=t=ic=T==tm==, ty=kt=s=v=*p=irg=>h/
+ x==rIr] ke:v=D=] k:m=*, ku:v=*n=< n==pn==eit=
ik:iDb={=m=< ++äâ++ j==e a=x== riht= hE, ij=s=ke: m=n= a=Er
wind>y==] v=x= m=e] hE], ij=s=n=e s=b= p=>k:=r ke: sv==im=tv= k:=
p=irty==g= k:r idy== hE, Aes== m=n=u{y= x=rIr s=e k:m=* k:rt== hua= B=I p==p=
(aq==*t=< k:m=* ke: b=]Q=n=) k:=e p=>=pt= n=hI] h=et== hE. (å.äâ) One who is free
from desires, whose mind and senses are under control, and who has renounced
all proprietorship, does not incur sin ¾ the Karmic reaction ¾ by doing bodily action. (4.21) y=d&c%=D==B=s=]t=u{!=e, 8n8=t=It==e iv=m=ts=r/ + s=m=/ òs=3=v=< aòs=3=E c=, k&:tv==ip= n=
in=b=Qy=t=e ++ää++ ap=n=e a=p= j==e ku:% B=I p=>=pt= h=e
Ws=m=e] s=]t=u{! rhn=e v==D==, 8n8=e] s=e at=It=, w*{y==* s=e riht=, t=q==
s=f:D=t== a=Er as=f:D=t== m=e] s=m=B==v= v==D== k:m=*y==eg=I k:m=* k:rt== hua=
B=I k:m=* ke: b=]Q=n==e] s=e n=hI] b=]Q=t== hE. (å.ää) A KarmaYogi ¾ 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 ¾ is not bound by Karma. (4.22) g=t=s=V<g=sy= m=ukt=sy=, N=n==v=òsq=t=c=et=s=/ + y=N=y==c=rt=/ k:m=*, s=m=g=>] p=>iv=D=Iy=t=e
++äà++ ij=s=k:I m=m=t== t=q== a=s=ikt= s=v=*q==
im=! g=y=I hE, ij=s=k:= ic=T= N=n= m=e] isq=t= hE, Aes=e p=r=ep=k:=rI m=n=u{y=
ke: k:m=* ke: s=B=I b=]Q=n= iv=D=In= h=e j==t=e hE]. (å.äà) All Karmic bonds
of a KarmaYogi ¾ who is free from
attachment, whose mind is fixed in Self-knowledge, and who does work as a
service to the Lord ¾ dissolve away.
(4.23) b=>É=p=*[=]
b=>É hiv=r<, b=>É=gn==E b=>É[== hut=m=< + b=>ÉEv= t=en=
g=nt=vy=], b=>Ék:m=*s=m==iQ=n== ++äå++ **y=N k:= ap=*[=, Q=I, aign=, t=q== a=huit=
den=e v==D== s=B=I p=rb=>É p=rm==tm== hI hE. ws= t=rh j==e s=b= ku:% m=e]e
p=rm==tm== k:= hI sv=Op= deK=t== hE, v=h p=rm==tm== k:=e p=>=pt= h=et== hE.
(å.äå) The divine Spirit
(Brahma or Eternal Being) has become everything. Divinity (Brahma, Self or
Spirit) shall be realized by one who considers everything as a manifestation
(or 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 one’s 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 one’s true nature that Jeeva is like Brahma. DIFFERENT TYPES OF SPIRITUAL
PRACTICES OR SACRIFICES dEv=m=< Av==p=re y=N], y==eig=n=/ p=y=*up==s=t=e + b=>É=gn==v=< ap=re y=N],
y=Nen=Ev==ep=j=uh<v=it= ++äç++ X=eF==dIn=Iòn7y==[y=< any=e, s=]y=m==ògn={=u
j=uh<v=it= + x=bd=dIn=< iv={=y==n=< any=e, wòn7y==ògn={=u
j=uh<v=it= ++äê++ s=v==*[=Iòn7y=k:m==*i[=, p=>=[=k:m==*i[= c==p=re + a=tm=s=]y=m=y==eg==gí=EE, j=uh<v=it= N=n=dIip=t=e
++äë++ 7vy=y=N=s=< t=p==ey=N=, y==eg=y=N=s=< t=q==p=re
+, sv==Qy==y=N=n=y=N=xc=, y=t=y=/ s=]ix=t=v=>t==/
++äè++ k:=ew* y==eg=Ij=n= dev=t==a=e] ke:
p=Uj=n=Op=I y=N k:rt=e hE], a=Er dUs=re N=n=Ij=n= b=>ÉOp=I aign= m=e] y=N
ke: 8=r= (s=ev==Op=I) y=N k:= hv=n= k:rt=e h]E. (å.äç) any= y==eg=ID==eg= X=eF==id s=m=st=
wind>y==e] k:= s=]y=m=Op=I aign= m=e] hv=n= k:rt=e hE], t=q== ku:% D==eg=
x=bd=id iv={=y==e] k:= wind>y=Op=I aign= m=e] hv=n= k:rt=e hE]. (å.äê) dUs=re y==eg=Ij=n= s=mp=U[=* wind>y==e]
ke:, a=Er p=>=[==e] ke: k:m==e*] k:=e N=n= s=e p=>k:=ix=t=
a=tm=s=]y=m=y==eg=Op=I aign= m=e] hv=n= k:rt=e hE]. (å.äë) dUs=re s==Q=k: 7vy=y=N, t=p=y=N, t=q==
y==eg=y=N k:rt=e hE], a=Er dUs=re k:i@n= v=>t= k:rn=ev==D=e sv==Qy==y=, a=Er
N=n=y=N k:rt=e hE]. (å.äè) Some
yogis perform the service
of worship1 to celestial controllers (Devas),
while others offer sacrifice
of selfless service2 to the fire of
the Eternal Being. (4.25) Some offer their
hearing and other senses
as sacrifice in the fires of restraint3; others offer sound and other objects of the senses4
(as sacrifice) in the fires of the senses. (4.26) Others offer all
the functions of the
senses5 and the functions
of the five bioimpulses (life forces)6 as sacrifice in the fire of
self-restraint that is kindled by Self-knowledge. (4.27) Others
offer their wealth,
their austerity8,
and their practice of
ashtang yoga9 as sacrifice, while the ascetics
with strict vows offer their study
of scriptures10 and knowledge as
sacrifice. (4.28) ap==n=e j=uh<v=it= p=>=[=] p=>=[=eCp==n=] t=q==p=re + p=>=[==p==n=g=t=I od<Qv== p=>=[==y==m=p=r=y=[==/ ++äï++ Some are engaged
in controlling the breathing process by breathing in (Pr|na), then stopping
the breath for a while (called in Kumbhak) before breathing out (Ap|na) and stopping
the out breath (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. ap=re in=y=t==h=r=/
p=>=[==n=< p=>=[=e{=u j=uh<v=it= + s=v=e*Cpy=et=e y=Niv=d=e y=NZ=ip=t=k:Dm={==/ ++àî++ Others
restrict their diet and stop the breath after breathing in (known as in
Kumbhak). All these people are the knowers of sacrifice, and their minds become
purified by their sacrifice. (4.30) y=Nix={!=m=&t=B=uj==e,
y==ònt= b=>É s=n==t=n=m=< + n==y=]
D==ek:=eCsty=< ay=Nsy=, ku:t==eCny=/ ku:os=T=m= ++àâ++ **he ku:oXe{@ (aj=*un=), y=N ke:
p=>s==dOp=I N=n==m=&t= k:=e p=>=pt=k:r y==eg=Ij=n= s=n==t=n=
p=rb=>É p=rm==tm== k:=e p=>=pt= k:rt=e hE]. y=N n= k:rn=e v==D=e m=n=u{y=
ke: iD=A p=rD==ek: t==e ky==, y=h m=n=u{y= D==ek: B=I s=uK=d=y=k: n=hI] h=et==.
(å.àâ) 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) Av=] b=huiv=Q== y=N=, iv=t=t== b=>É[==e m=uK=e + k:m=*j==n=< iv=i3 t==n=< s=v==*n=<, Av=]
N=tv== iv=m==eZy=s=e ++àä++ v=ed=e] m=e] Aes=e an=ek: p=>k:=r ke:
y=N=e] k:= v=[=*n= ik:y== g=y== hE. Wn= s=b= y=N=e] k:=e t=um= (x=rIr, m=n=,
a=Er win7y==e] k:I) ik>:y== 8=r= s=mp=á h=en=e v==D=e j==n==e. ws=
p=>k:=r j==n=k:r t=um= (k:m=*b=nQ=n= s=e) m=ukt= h=e j==a=eg=e. (å.àä) 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
attachment and with full understanding that oneself is not the doer. Xey==n=<
7vy=m=y==d< y=N=j=<, N=n=y=N/ p=r]t=p= + s=v=]* k:m==*òK=D=]
p==q=*, N=n=e p=irs=m==py=t=e ++àà++ **he p=r]t=p= aj=*un=, N=n=y=N 7vy=y=N s=e
Xe{@ hE, ky==e]ik: he p==q=*, t=Tv=N=n= k:I p=>=ipt= hI s==re s==Q=n== k:=
D=Zy= aq==*t=< p=r=k:={@= hE. (å.àà) The acquisition
and propagation of Self-knowledge are superior to any material gain or gift, O
Arjuna. Because all spiritual practices in their entirety culminate in Self-knowledge.
(4.33) Purification of mind and intellect
eventually leads to the dawn of transcendental knowledge and Self-realization ¾ the sole purpose of any spiritual
practice. t=d< iv=i3
p=>i[=p==t=en=, p=irp=>xn=en= s=ev=y== + Wp=deZy=ònt= t=e N=n=],
N=in=n=s=< t=Tv=dix=*n=/ ++àå++ **Ws= t=Tv=N=n= k:=e t=um= b=>Éin={@
a=c==y=* ke: p==s= j==k:r; Wnhe] a=dr, ij=N=s==, t=q== s=ev== s=e p=>s=á
k:rke: s=IK==e. t=Tv=dx=I* N=n=I m=n=u{y= t=umhe] t=Tv=N=n= k:= Wp=dex= de]g=e.
(å.àå) 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 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 the precepts of Truth are essentially an individual process. People
discover the truth by their own efforts. One has to row his or her boat through
the turbulent waters of this material world. 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 guru’s 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 one’s
mind is purified by selfless service, spiritual practice, and surrender. There are four categories of gurus:
A false guru, guru, realized guru, and 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. Jesus also said: Watch out for false prophets; they come to you looking
like sheep on the outside, but they are really like wild wolves on the inside
(MATTHEW 7.15). 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 realized guru is a Self-realized master mentioned
in this verse here. A realized guru helps the devotee maintain
God-consciousness all the time by his or her own vested spiritual power. 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 Lord’s 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 one’s 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. y=j=< N=tv== n= p=un=r< m==ehm=<, Av=]
y==sy=òs= p==[#v= + y=en= B=Ut==ny=< ax=e{=e[=, 7Zy=sy=<
a=tm=ny=< aq==e m=iy= ++àç++ ij=s=e j==n=k:r t=um= p=un=/ ws= p=>k:=r
B=>m= k:=e n=hI] p=>=pt= h=eg=e; t=q== he aj=*un=, ws= N=n= ke: 8=r=
s=]p=U[=* B=Ut==e] k:=e t=um= a=tm== ¾ aq==*t= m=uz= p=rb=>É p=rm==tm== ¾ m=e] deK==eg=e. (å.àç) After knowing the
transcendental science, O Arjuna, you shall not again become deluded like this.
With this knowledge you shall see the entire creation within your own higher
Self and thus within Me. (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 within the Absolute
(Gita 18.55), and all diversities appear as nothing but the expansion of one’s
own higher Self. aip= c=ed< aòs= p==p=eBy=/, s=v=e*By=/
p==p=k&:T=m=/ + s=v=*] N=n=pD=v=en=Ev=, v=&òj=n=] s=]t=ir{y=is=
++àê++ s=b= p==ip=y==e] s=e aiQ=k: p==p= k:rn=e
v==D== m=n=u{y= B=I s=mp=U[=* p==p=Op=I s=m=u7 k:=e b=>ÉN=n=Op=I n==Ek:=
8=r= in=/s=ndeh p==r k:r j==y=g==. (å.àê) 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) y=q=EQ==]òs=
s=im=3=eCògn=r<<, B=sm=s==t=< ku:ot=eCj=*un= + N=n==ògn=/
s=v=*k:m==*i[=, B=sm=s==t=< ku:ot=e t=q== ++àë++ **ky==e]ik: he aj=*un=, j=Es=e aign= D=k:#ªI
k:=e j=D== det=I hE, v=Es=e hI N=n=Op=I aign= k:m=* (ke: s==re b=]Q=n==e]) k:=e
B=sm= k:r (m=uikt= k:= 8=r K==el)det=I hE. (å.àë) The fire of
Self-knowledge reduces all bonds of Karma to ashes, O Arjuna, like the blazing
fire reduces wood to ashes. (4.37) The Bible also says: You shall know
the truth, and the truth shall make you free (JOHN 8.32). The fire of
Self-knowledge burns all past Karma ¾ the root cause of
the soul’s transmigration ¾ just as fire
instantly burns a mountain of cotton. The present action does not produce any
new Karma because the wise know that all work is done by the forces of nature;
therefore, people are not the doer. Thus, when Self-knowledge dawns, only a
part of the past Karma, known as fate that is responsible for the present
birth, has to be exhausted before freedom from transmigration is attained by
the enlightened person. The physical body and mind generate
new Karma; the subtle body carries the fate; and the causal body is the repository of past Karma.
Karma produces body, and body generates 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 ¾ 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 one’s 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 one’s 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. TRANSCENDENTAL KNOWLEDGE IS
AUTOMATICALLY REVEALED TO A KARMA-YOGI n= ih N=n=en=
s=d&x=], p=iv=F=m=< wh iv=6t=e + t=t=< sv=y=]
y==eg=s=]òs=3/, k:=D=en==tm=in= iv=ndit= ++àè++ **ws= s=]s==r m=e] t=Tv=N=n= ke: s=m==n=
(ant=/k:r[= k:=e) x=u3 k:rn=e v==D== in=/s=]deh ku:% B=I n=hI] hE. Ws=
t=Tv=N=n= k:=e, @Ik: s=m=y= a=n=e p=r, k:m=*y==eg=I ap=n=e a=p= p=>=pt= k:r
D=et== hE. (å.àè) Truly, there is no
purifier in this world like the true knowledge of the Supreme Being. One
discovers this knowledge within, naturally, in course of time (when one’s mind
is cleansed of selfishness by KarmaYoga). (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 one’s 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. X3=v==]\D=< D=B=t=e N=n=], t=tp=r/ s=]y=t=eòn7y=/ + N=n=] D=bQv== p=r=] x==ònt=m=<, aic=re[==iQ=g=c%it=
++àï++ X3=v==n=<, s==Q=n=-p=r=y=[=, a=Er
ij=t=ein7y= m=n=u{y= t=Tv=N=n= k:=e p=>=pt=k:r x=IQ=> hI p=rm= x==int=
(m==eZ=) k:=e p=>=pt= k:rt== hE. (å.àï) 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. aNxc==Xd<dQ==n=xc=, s=]x=y==tm== iv=n=xy=it= + n==y=] D==ek:=eeCòst= n= p=r=e, n= s=uK=]
s=]x=y==tm=n=/ ++åî++ iv=v=ek:hIn=, X3=hIn=, t=q== s=]x=y= k:rn=e
v==D=e (n==ist=k:) m=n=u{y= k:= a=v==g=m=n= h=et== hE. s=]x=y= k:rn=e v==D=e
ke: iD=A n= y=h D==ek: hE, n= p=rD==ek: hE, a=Er n= s=uK= hI hE. (å.åî) 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 y==eg=s=]ny=st=k:m==*[=], N=n=s=]ò%nn=s=]x=y=m=< + a=tm=v=nt=] n= k:m==*i[=, in=b=Qn=ònt= Q=n=]j=y=
++åâ++ he Q=n=]j=y= aj=*un=, ij=s=n=e k:m=*y==eg=
ke: 8=r= s=m=st= k:m==e*] k:=e p=rm==tm== m=e] ap=*[= k:r idy== hE, t=q== N=n=
a=Er iv=v=ek: 8=r= ij=n=ke: (p=rm==tm== ke: b==re m=e]) s=m=st= s=]x=y==e] k:=
iv=n==x= h=e c=uk:= hE, Aes=e a=tm=N=n=I m=n=u{y= k:=e k:m=* n=hI] b==]Q=t=e
hE] (å.åâ) Work does not bind
a Self-conscious person who has renounced work ¾ by renouncing the fruits of work ¾ through KarmaYoga and whose confusion (with regard to body and Spirit)
is completely destroyed by Self-knowledge, O Arjuna. (4.41) t=sm==d< aN=n=s=]B=Ut=], Åtsq=] N=n==òs=n==tm=n=/ + ò%Tv=En=] s=]x=y=] y==eg=m=<, a=it={@=eiT={@ B==rt=
++åä++ **ws=iD=A he B=rt=v=]x=I aj=*un= t=um= ap=n=e
m=n= m=e] isq=t= ws= aN=n=j=in=t= s=]x=y= k:=e N=n=Op=I t=D=v==r 8=r= k:=!k:r
s=m=tv=Op=I k:m=*y==eg= m=e] isq=t= h=ek:r ap=n== k:m=* (aq==*t=< y=u3)
k:r=e. (å.åä) 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) aq= p=Jc=m==eCQy==y=/ F k:m=*s=]ny==s=y==eg=/ aj=*un= Wv==c= s=]ny==s=] k:m=*[==] k&:{[=, p=un=r< y==eg=] c=
x=]s=òs= + y=c%Mey= At=y==er< Ak]:, t=n=< m=e b=>Uih
s=uin=ûxc=t=m=< ++â++ aj=*un= v==eD=e¾ he k&:{[=, a=p= k:m=*s=]ny==s= a=Er
k:m=*y==eg= d=en==e] k:I p=>x=]s== k:rt=e hE]. wn= d=en==e] m=e] Ak: j==e
in=ixc=t=Op= s=e k:Dy==[=k:=rI h=e Ws=e m=ere iD=A k:ihy=e. (ç.â) 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 (Seva, 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. XIB=g=v==n=uv==c= s=]ny==s=/ k:m=*y==eg=xc=, in=/Xey=s=k:r=v=< WB==E
+ t=y==es=< t=u k:m=*s=]ny==s==t=<, k:m=*y==eg==e iv=ix={y=t=e
++ä++ XIB=g=v==n=< b==eD=e¾ k:m=*s=]ny==s= a=Er k:m=*y==eg= y=e
d=en==e] hI p=rm= k:Dy==[=k:=rk: hE], p=rnt=u Wn= d=en==e] m=e] k:m=*s=]ny==s=
s=e k:m=*y==eg= Xe{@ hE. (ç.ä) 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 most people). (5.02) Ney=/ s= in=ty=s=]ny==s=I, y==e n= 8ei{! n=
k:=V<Z=it= + in=8*n8=e ih m=h=b==h=e, s=uK=] b=nQ==t=<
p=>m=ucy=t=e ++à++ j==e m=n=u{y= n= ik:s=I s=e 8e{= k:rt== hE,
a=Er n= ik:s=I v=st=u k:I a=k:=]Z== k:rt== hE, v=Es=e m=n=u{y= k:=e s=d=
s=]ny==s=I hI s=m=z=n== c==ihA; ky==e]ik: he m=h=b==h=e, r=g=-8e{==id 8n8=e]
s=e riht= m=n=u{y= s=hj= hI b=nQ=n=-m=ukt= h=e j==t== hE. (ç.à) 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
attachment and aversion. (5.03) BOTH PATHS LEAD TO THE SUPREME s==]Ky=y==eg==E
p=&q=gb==D==/, p=>v=dònt= n= p=û[#t==/ + Ak:m=< apy=<
a=òsq=t=/ s=my=g=<, WB=y==er< iv=ndt=e f:D=m=< ++å++ **aN=n=I D==eg= hI, n= ik: p=i[#t=j=n=,
k:m=*s=]ny==s= a=Er k:m=*y==eg= k:=e Ak: dUs=re s=e iB=á s=m=z=t=e hE];
ky==e]ik: wn= d=en==e] m=e] s=e ik:s=I Ak: m=e] B=I ac%I t=rh s=e isq=t=
m=n=u{y= d=en==e] ke: f:D= k:=e p=>=pt= k:r D=et== hE. (ç.å) 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) y=t=< s==]Ky=E/
p=>=py=t=e sq==n=], t=d< y==eg=Er< aip= g=my=t=e + Ak:} s==]Ky=] c=
y==eg=] c=, y=/ p=xy=it= s= p=xy=it= ++ç++ **N=n=y==eig=y==e] 8=r= j==e Q==m= p=>=pt=
ik:y== j==t== hE, k:m=*y==eig=y==e] 8=r= B=I v=hI p=>=pt= ik:y== j==t== hE.
at=/ j==e m=n=u{y= k:m=*s=]ny==s= a=Er k:m=*y==eg= k:=e f:D=Op= m=e] Ak:
deK=t== hE, v=hI v==st=v= m=e] deK=t== (aq==*t=< s=m=z=t==) hE. (ç.ç) 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) s=]ny==s=s=< t=u
m=h=b==h=e, du/K=m=< a=pt=um=< ay==eg=t=/ + y==eg=y=ukt==e
m=uin=r< b=>É, n=ic=re[==iQ=g=c%it= ++ê++ **he aj=*un=, k:m=*y==eg= k:I in=/sv==q=*
s=ev== ke: ib=n== x=u3 s=]ny==s=-B==v= (aq==*t=< s=mp=U[=* k:m==e]]]** m=e]
k:t==*p=n= ke: B==v= k:= ty==g=) k:= p=>=pt= h=en== k:i@n= hE. s=cc==
k:m=*y==eg=I x=IG=> hI p=rm==tm== k:=e p=>=pt= k:rt== hE. (ç.ê) 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. y==eg=y=ukt==e iv=x=u3=tm==, iv=òj=t==tm==
òj=t=eòn7y=/ + s=v=*B=Ut==tm=B=Ut==tm==, ku:v=*nn=< aip= n=
òD=py=t=e ++ë++ in=m=*D= ant=/k:r[= v==D== k:m=y==eg=I
ij=s=k:= m=n= a=Er win7y==] ap=n=e v=x= m=e] hE, a=EEr j==e s=B=I
p=>=i[=y==e] m=e] Ak: hI a=tm== k:=e deK=t== hE, v=h k:m=* k:rt=e huA B=I
Wn=s=e iD=pt= n=hI] h=et==. (ç.ë) 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 n=Ev= ik:}ic=t=< k:r=em=Iit=, y=ukt==e m=ny=et=
t=Tv=iv=t=< +, p=xy=J=< x=&[v=n=< sp=&x=J=<
òj=G=>nn=< axn=n=< g=c%n=< sv=p=J=< xv=s=n=< ++ p=>D=p=n=< iv=s=&j=n=<
g=&h<[=nn=<<, Wònm={=n=< in=im={=nn=< aip= + wòn7y==[=Iòn7y==q=e*{=u, v=t=*nt= wit= Q==ry=n=<
++ï++ t=Tv=N=n= k:=e j==n=n=e v==D== k:m=*y==eg=I
Aes== s=m=z=t== hE ik: m=E] t==e ku:% B=I n=hI] k:rt== hU]. deK=t==, s=un=t==,
sp=x=* k:rt==, s=U]G=t==, K==t==, c=D=t==, s==et==, xv==s= D=et==, det==,
D=et==, b==eD=t==, t=q== a=]K==e] k:=e K==eD=t== a=Er b=nd k:rt== hua= B=I v=h
Aes== j==n=t== hE ik: s=m=st= win7y==] hI ap=n=-ap=n=e iv={=y==e] m=e] iv=c=r[=
k:r rhI hE]. (ç.è- ï) 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. b=>É[y=<
a=Q==y= k:m==*i[=, s=V<g=] ty=ktv== k:r=eit= y=/ + òD=py=t=e n= s=
p==p=en=, p=5p=F=m=< wv==mB=s== ++âî++ **j==e m=n=u{y= k:m=*f:D= m=e] a=s=ikt= k:=
ty==g=k:r, s=B=I k:m==e*] k:=e p=rm==tm== m=e] ap=*[= k:rt== hE, v=h k:m=D= ke:
p=T=e k:I t=rh p==p=Op=I j=D= s=e k:B=I iD=pt= n=hI] h=et==. (ç.âî) 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. k:=y=en=
m=n=s== b=u3Y=, ke:v=D=Er< wòn7y=Er< aip= + y==eig=n=/ k:m=* ku:v=*ònt=, s=V<g=]
ty=ktv==tm=x=u3y=e ++ââ++ k:m=*y==eg=Ij=n= x=rIr, m=n=, b=ui3, a=Er
win7y==e] 8=r= a=s=ikt= k:=e ty==g=k:r ke:v=D= ant=/k:r[= k:I x=ui3 ke: iD=A hI
k:m=* k:rt=e hE]. (ç.ââ) The KarmaYogis
perform action ¾ without
attachment ¾ with their body,
mind, intellect, and senses only for the purification of their mind and
intellect. (5.11) y=ukt=/ k:m=*f:D=]
ty=ktv==, x==ònt=m=< a=pn==eit= n=Ei{@k:Im=< + ay=ukt=/
k:=m=k:=re[=, f:D=e s=kt==e in=b=Qy=t=e ++âä++ **k:m=*y==eg=I
k:m=*f:D= k:=e ty==g=k:r (aq==*t=< p=rm=exv=r k:=e ap=*[=k:r) p=rm= x==int=
k:=e p=>=pt= h=et== hE, a=Er s=k:=m= m=n=u{y= k:m=*f:D= m=e] a=s=ikt= ke:
k:=r[= b=]Q= j==t== hE. (ç.âä) 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 desire-prompted
work. (5.12) s=v=*k:m==*i[= m=n=s==, s=]ny=sy==st=e s=uK=] v=x=I + n=v=8=re p=ure dehI, n=Ev= ku:v=*n=< n=
k:=ry=n=< ++âà++ k:m=*y==eg=I s=B=I k:m==e*] (ke: f:D= m=e]
a=s=ikt=) k:=e s=v=*q== ap=n=e m=n= s=e h!=k:r ¾ n= k:=ew* k:m=* k:rt== hua=, a=Er n=
k:rv==t== hua= ¾ n==E 8=r v==D=e x=rIrOp=I G=r m=e] s=uK=
s=e rht== hE. (ç.âà) 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
as an individual soul or the living entity (Jiva) is called the Spiritual Being
(Purusha) performing and directing all action. n= k:t=*&tv=] n= k:m==*i[=, D==ek:sy= s=&j=it=
p=>B=u/ + n= k:m=*f:D=s=]y==eg=], sv=B==v=s=< t=u
p=>v=t=*t=e ++âå++ w*xv=r p=>=i[=y==e] m=e] k:t==*p=n=,
k:m=*, t=q== k:m=*f:D= ke: s=]y==eg= k:=e v==st=v= m=e] n=hI] rc=t== hE. p=>k&:it=
m==] hI (ap=n=e g=u[==e] s=e) s=b= ku:% k:rv==t=I hE. (ç.âå) 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) n==dT=e k:sy=ic=t=< p==p=], n= c=Ev= s=uk&:t=]
iv=B=u/ + aN=n=en==v=&t=] N=n=], t=en= m=uÄònt= j=nt=v=/
++âç++ w*xv=r ik:s=I ke: p==p= a=Er p=u[y= k:m=*
k:= B==g=I n=hI] h=et==. aN=n= ke: 8=r= N=n= k:=e $k: j==n=e ke: k:=r[= hI s=b=
j=Iv= B=>im=t= h=et=e hE] (t=q== p==p= k:m=* k:rt=e hE]). (ç.âç) 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. N=n=en= t=u t=d< aN=n=], y=e{==] n==ix=t=m=<
a=tm=n=/ + t=e{==m=< a=idty=v=j=< N=n=], p=>k:=x=y=it=
t=t=< p=rm=< ++âê++ p=rnt=u ij=n=k:= aN=n= t=Tv=N=n= 8=r= n={!
h=e j==t== hE, Wn=k:= t=Tv=N=n= s=Uy=* k:I t=rh s=icc=d=n=nd p=rm==tm== k:=e
p=>k:=ix=t= k:r det== hE. (ç.âê) 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) t=d<b=u3y=s=<
t=d=tm==n=s=<, t=inn={@=s=< t=tp=r=y=[==/ + g=c%nty=<
ap=un=r=v=&iT=], N=n=in=Q=U*t=k:Dm={==/ ++âë++ **ij=n=k:= m=n= a=Er ij=n=k:I b=ui3
p=rm==tm== m=e] isq=t= hE, p=rm==tm== m=e] ij=n=k:I in={@= hE, b=>É hI
ij=n=k:= p=rm= D=Zy= hE, Aes=e m=n=u{y= N=n= ke: 8=r= p==p=riht= h=ek:r
p=rm=g=it= k:=e p=>=pt= h=et=e hE] (aq==*t=< Wn=k:= p=un=j=*nm= n=hI]
h=et==). (ç.âë) 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) ADDITIONAL MARKS OF AN ENLIGHTENED
PERSON iv=6=iv=n=y=s=]p=nn=ee,
b=>=É[=e g=iv= hòst=in= + x=uin= c=Ev=
xv=p==ke: c=, p=ò[#t==/ s=m=dòx=*n=/ ++âè++ **N=n=Ij=n= (s=b==e] m=e] p=rm==tm== k:=e hI
deK=n=e ke: k:=r[=) iv=6= a=Er iv=n=y= s=e s=mp=á b=>=É[=, t=q== g==y=,
h=q=I, ku:T=e, c==[#=D=, a=id s=b==e] k:=e s=m=B==v= s=e deK=t=e hE]. (ç.âè) 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. whEv= t=Er< òj=t=/ s=g==e*, y=e{==] s==my=e òsq=t=]
m=n=/ + in=d=e*{=] ih s=m=] b=>É, t=sm==d< b=>Éi[=
t=e òsq=t==/ ++âï++ Aes=e s=m=dx=0* m=n=u{y==e] n=e ws=I
j=Iv=n= m=e] hI s=]s==r ke: s=mp=U[=* k:=y==e*] k:=e s=m==pt= k:r iD=y== hE.
v=e b=>É m=e] hI isq=t= rht=e hE], ky==e]ik: b=>É in=d=e*{= a=Er s=m= hE.
(ç.âï) 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 discriminator’s heart rather than get upset, angry, or
vengeful. n= p=>Å{y=et=< ip=>y=] p=>=py=,
n==ei8j=et=< p=>=py= c==ip=>y=m=< + òsq=rb=ui3r< as=]m=U$=e, b=>Éiv=d< b=>Éi[=
òsq=t=/ ++äî++ j==e m=n=u{y= ip=>y= k:=e p=>=pt=k:r
hi{=*t= n= h=e, a=Er aip=>y= k:=e p=>=pt=k:r Wi8gn= n= h=e; Aes==
isq=rb=ui3, s=]x=y=riht=, a=Er b=>É k:=e j==n=n=e v==D== m=n=u{y= p=rb=>É
p=rm==tm== m=e] in=ty= isq=t= rht== hE. (ç.äî) 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 ¾ such a person
eternally abides with the Supreme Being. (5.20) b==Äsp=x=e*{v=<
as=kt==tm==, iv=ndty==tm=in= y=t=< s=uK=m=< + s=
b=>Éy==eg=y=ukt==tm==, s=uK=m=< aZ=y=m=< axn=ut=e ++äâ++ **Aes== b=>Éy=ukt= vy=ikt= ¾ ap=n=e ant=/k:r[= m=e] b=>É=n=nd k:=e
p=>=pt=k:r ¾ win7y==e] ke: iv={=y==e] s=e an==s=kt= h=e
j==t== hE, a=Er aiv=n==x=I p=rm= s=uK= k:= an=uB=v= k:rt== hE. (ç.äâ) 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) y=e ih s=]sp=x=*j== B==eg==, du/K=y==en=y= Av= t=e + a=6nt=v=nt=/ k:=Ent=ey=, n= t=e{=u rm=t=e b=uQ=/
++ää++ win7y= a=Er iv={=y==e] ke: s=]y==eg= s=e
Wtp=á h=en=e v==D=e s=uK==e] k:= a=id a=Er ant= h=et== hE, t=q== v=e (ant=
m=e]) du/K= ke: k:=r[= h=et=e hE]. ws=iD=A he k:=Ent=ey=, b=ui3m==n=<
m=n=u{y= Wn=m=e] a=s=kt= n=hI] h=et=e. (ç.ää) 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. x=kn==et=IhEv= y=/ s==e$u], p=>=k<:
x=rIriv=m==eZ=[==t=< + k:=m=k>:=eQ==e4v=] v=eg=], s= y=ukt=/ s= s=uK=I
n=r/ ++äà++ j==e m=n=u{y= m=&ty=u s=e p=hD=e k:=m=
a=Er k>:=eQ= s=e Wtp=á h=en=e v==D=e v=eg= k:=e s=hn= k:rn=e m=e] s=m=q=*
h=et== hE, v=hI y==eg=I hE, a=Er v=hI s=uK=I hE. (ç.äà) One who is able to
withstand the impulses of lust and anger before death is a yogi and a happy
person. (5.23) y==eCnt=/s=uK==eCnt=r=r=m=s=<, t=q==nt=r<
jy==eit=r< Av= y=/ + s= y==eg=I b=>Éin=v==*[=],
b=>ÉB=Ut==eCiQ=g=c%it= ++äå++ j==e y==eg=I a=tm== m=e] hI s=uK= p==t==
hE, a=tm== m=e] hI rm=[= k:rt== hE, t=q== a=tm=N=n=I hE, v=h b=>Éin=v==*[=
aq==*t=< m=uikt= p=>=pt= k:rt== hE. (ç.äå) One who finds
happiness with the Supreme Being, who rejoices with the Supreme Being within,
and who is illuminated by Self-knowledge ¾ such a yogi attains Nirvana and goes to the Supreme Being. (5.24) D=B=nt=e b=>Éin=v==*[=m=<, P{=y=/ Z=I[=k:Dm={==/
+, ò%nn=8EQ== y=t==tm==n=/, s=v=*B=Ut=iht=e rt==/ ++äç++` ij=n=ke: s=b= p==p= n={! h=e g=y=e hE],
ij=n=ke: s=B=I s=]x=y= N=n= 8=r= n={! h=e c=uke: hE], ij=n=k:= m=n= v=x= m=e]
hE, a=Er j==e s=B=I p=>=i[=y==e] ke: iht= m=e] rt= rht=e hE]; Aes=e
b=>Év=eT== m=n=u{y= b=>É k:=e p=>=pt= h=et=e hE]. (ç.äç) 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) k:=m=k>:=eQ=iv=y=ukt==n==], y=t=In==]
y=t=c=et=s==m=< + aiB=t==e b=>Éin=v==*[=], v=t=*t=e
iv=idt==tm=n==m=< ++äê++ k:=m= a=Er k>:=eQ= s=e riht=, j=It=e huA
ic=T= v==D=e, t=q== a=tm=N=n=I y=it=y==e] k:=e a=s==n=I s=e b=>Éin=v==*[=
k:I p=>=ipt= h=et=I hE. (ç.äê) 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 PATH OF DEVOTIONAL MEDITATION
AND CONTEMPLATION sp=x==*n=< k&:tv== b=ihr< b==Ä=]x=<,
c=Z=uxc=Ev==nt=re B=>uv==e/ + p=>=[==p==n==E s=m==E k&:tv==,
n==s==By=nt=rc==ir[==E ++äë++ y=t=eòn7y=m=n==eb=ui3r<, m=uuin=r< m==eZ=p=r=y=[=/
+ iv=g=t=ec%=B=y=k>:=eQ==e, y=/ s=d= m=ukt= Av= s=/
++äè++ iv={=y==e] k:= ic=nt=n= n= k:rt== hua=,
n=eF==e] k:I d&i{! k:=e B==E]h=e] ke: b=Ic= m=e] isq=t= k:rke:, n==is=k:=
m=e] iv=c=rn=e v==D=e p=>=[= a=Er ap==n= v==y=u k:=e s=m= k:rke:, ij=s=k:I
win7y==], m=n= a=Er b=ui3 v=x= m=e] hE, j==e m==eZ= p=r=y=[= hE, t=q== j==e
wc%=, B=y= a=Er k>:=eQ= s=e s=v=*q== riht= hE; v=h m=uin= s=d= m=ukt= hI hE.
(ç.äë-äè) A sage is, in
truth, liberated by renouncing all sense 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. B==ekt==r] y=Nt=p=s==], s=v=*D==ek:m=hexv=rm=< + s=uÅd] s=v=*B=Ut==n==], N=tv== m==] x==ònt=m=<
Pc%it= ++äï++ m=er= B=kt= m=uz=k:=e s=b= y=N a=Er t=p==e]
k:= B==ekt==, s=mp=U[=* D==ek:=e] k:= m=hexv=r, a=Er s=m=st= p=>=i[=y==e]
k:= im=F= j==n=k:r x==int= k:=e p=>=pt= k:rt== hE. (ç.äï) 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) aq= {={@=eCQy==y=/ a=tm=s=]y=m=y==eg=/ XIB=g=v==n=uv==c= an==iXt=/ k:m=*f:D=], k:=y=*] k:m=* k:r=eit= y=/ + s= s=]ny==s=I c= y==eg=I c=, n= in=rògn=r< n=
c==ik>:y=/ ++â++ **XIB=g=v==n=< b==eD=e¾ j==e m=n=u{y= ke:v=D= k:m=*f:D= (k:=
B==eg=) ke: iD=A hI k:m=* n=hI] k:rt== hE, v=hI s=cc== s=]ny==s=I a=Er y==eg=I
hE; ke:v=D= aign= k:= ty==g= k:rn=e v==D== s=]ny==s=I n=hI] h=et==, t=q==
ik>:y==a=e] k:= ty==g=n=e v==D== y==eg=I n=hI] h=et==. (ê.â) Lord Krishna said:
One who performs the prescribed duty without seeking its fruit (for personal
enjoyment) 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) y=] s=]ny==s=m=< wit= p=>=hur<, y==eg=] t=]
iv=i3 p==[#v= + n= Ä< as=]ny=st=s=]k:Dp==e, y==eg=I B=v=it= k:xc=n=
++ä++ **he p==[#v=, ij=s=e s=]ny==s= k:ht=e hE],
Ws=I k:=e t=um= k:m=*y==eg= s=m=z==e; ky==e]ik: sv==q=* ke: ty==g= ke: ib=n==
m=n=u{y= k:m=*y==eg=I n=hI] h=e s=k:t==. (ê.ä) O Arjuna,
renunciation (Samnyasa) is the same as KarmaYoga because, no one becomes a
KarmaYogi who has not renounced the motive behind an action. (See also 5.01,
5.05, 6.01, and 18.02) (6.02) a=ooZ==er<
m=un=er< y==eg=], k:m=* k:=r[=m=< Wcy=t=e + y==eg==O$sy=
t=sy=Ev=, x=m=/ k:=r[=m=< Wcy=t=e ++à++ y=d= ih
n=eòn7y==q=e*{=u, n= k:m=*sv=< an=u{=jj=t=e + s=v=*s=]k:Dp=s=]ny==s=I,
y==eg==O$s=< t=d=ecy=t=e ++å++, **in={k:=m= k:m=*y==eg= k:=e s=m=tv=y==eg=
k:I p=>=ipt= k:= s==Q=n= k:h= g=y== hE, a=Er y==eg==O$ª s==Q=k: ke: iD=A
s=m=tv= (aq==*t=< m==n=is=k: s=]t=uD=n=, a=tm=s=]y=m=) hI w*xv=rp=>=ipt=
k:= s==Q=n= hE. j=b= m=n=u{y= win7y==e] ke: B==eg==e] m=e], t=q== k:m=*f:D=
m=e] a=s=kt= n=hI] rht== hE, Ws= s=m=y= s=mp=U[=* k:=m=n==a=e] k:= ty==g=
k:rn=e v==D=e (s=]t=uiD=t=) vy=ikt= k:=e y==eg=I k:ht=e hE]. (ê.à-å) 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 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 W3red<
a=tm=n==tm==n=], n==tm==n=m=< av=s==dy=et=< + a=tm=Ev= Ä=tm=n==e
b=nQ=ur<, a=tm=Ev= irp=ur< a=tm=n=/ ++ç++ b=nQ=ur<
a=tm==tm=n=s=< t=sy=, y=en==tm=Ev==tm=n== òj=t=/ + an==tm=n=s=< t=u
x=F=utv=e, v=t=e*t==tm=Ev= x=F=uv=t=< ++ê++ **m=n=u{y= ap=n=e m=n= 8=r= ap=n== W3=r k:re,
t=q== ap=n== p=t=n= n= k:re; ky==e]ik: m=n= hI m=n=u{y= k:= im=F= B=I hE, a=Er
m=n= hI m=n=u{y= k:= x=F=u B=I hE. ij=s=n=e ap=n=e m=n= a=Er win7y==e] k:=ee
b=ui3 8=r= j=It= iD=y== hE, Ws=ke: iD=A m=n= Ws=k:= im=F= h=et== hE, p=rnt=u
ij=n=k:I win7y==] v=x= m=e] n=hI] h=et=I], Ws=ke: iD=A m=n= x=F=u ke: s=m==n=
a=c==r[= k:rt== hE. (ê.ç-ê) One must elevate ¾ and not degrade ¾ oneself by one’s own mind. The
mind alone is one’s friend, as well as one’s 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. Meditation is effortless control of the natural tendency
of the mind to wander and tuning it with the Supreme. Yogi Bhajan says: A
one-pointed, relaxed mind is the most powerful and creative mind ¾ 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. òj=t==tm=n=/ p=>x==nt=sy=, p=rm==tm== s=m==iht=/ + x=It==e{[=s=uK=du/K=e{=u, t=q== m==n==p=m==n=y==e/
++ë++ ij=s=n=e m=n= k:=e ap=n=e v=x= m=e] k:r iD=y==
hE, v=h s=dI*-g=m=I*, s=uK=-du/K=, t=q== m==n=-ap=m==n= m=e] x==nt= rht== hE;
Aes=e ij=t=ein7y= m=n=u{y= k:= m=n= s=d= p=rm==tm== m=e] isq=t= rht== hE. (ê.ë) One who has
control over the lower self ¾ the mind and senses ¾ 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) N=n=iv=N=n=t=&pt==tm==, kU:!sq==e iv=òj=t=eòn7y=/
+ y=ukt= wty=ucy=t=e y==eg=I, s=m=D==e{!=xm=k:=Jc=n=/
++è++ b=>ÉN=n= a=Er iv=v=ek: s=e p=irp=U[=*,
òj=t=eòn7y=, a=Er s=m=tv= b=ui3 v==D== m=n=u{y= ¾ij=s=ke: iD=A im=!<!I, p=tq=r, a=Er
s==en== s=m==n= hE¾ p=rm==tm== s=e y=ukt= aq==*t=< y==eg=I
k:hD==t== hE. (ê.è) 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) s=uÅònm=F==y=*ud=s=In=-m=Qy=sq=8e{y=b=nQ=u{=u
+ s==Q=u{v=< aip=
c= p==p=e{=u, s=m=b=ui3r< iv=ix={y=t=e ++ï++ **j==e m=n=u{y= s=uÅd<, im=F=, v=ErI,
Wd=s=In=, m=Qy=sq=, 8e{=I s=mb=inQ=y==e], Q=m==*tm==a=e], a=Er p==ip=y==e] m=e]
B=I s=m==n= B==v= rK=t== hE, v=h Xe{@ s=m=z== j==t== hE. (ê.ï) A person is
considered superior who is impartial toward companions, friends, enemies,
neutrals, arbiters, haters, relatives, saints, and sinners. (6.09) y==eg=I y=uJ=<j=It= s=t=t=m=<, a=tm==n=] rhòs=
òsq=t=/ + Ak:=k:I y=t=ic=T==tm==, in=r=x=Ir< ap=irg=>h/
++âî++ a=x==riht= a=Er sv==im=tv=riht= s==Q=k:
ap=n=e m=n= a=Er win7y==e] k:=e v=x= m=e] k:rke:, Ak:=nt= sq==n= m=e] b=E@k:r,
Ak:=g=> ic=T= s=e m=n= k:=e in=rnt=r p=rm==tm== ke: Qy==n= m=e] D=g==v=e.
(ê.âî) 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 Patanjali’s 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 individual’s physical body (PYS 2.46). Yogic breathing is not the forcible ¾ and often harmful
¾ retention of
breath in the lungs as is commonly misunderstood and wrongly practiced.
Patanjali defines it as control of the Prana ¾ the bioimpulses or the astral life forces ¾ that cause the breathing process (PYS 2.49). It is a gradual process
of bringing under control or slowing down ¾ by using standard yogic techniques, such as yogic postures, breathing
exercises, locks, and gestures ¾ 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). Jesus said: One shall not live by
bread (food, water, and air) alone, but by every word (or the cosmic energy)
that comes out of the mouth of God (MATTHEW 4.04). 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 crimson lotus inside the chest center, stills the mind and stops it
from wandering. x=uc==E dex=e p=>it={@=py=, òsq=rm=<
a=s=n=m=< a=tm=n=/ + n==ty=uòc%Mt=] n==it=n=Ic=],
c=ED==òj=n=ku:x==eT=rm=< ++ââ++ t=F=Ek:=g=>] m=n=/ k&:tv==,
y=t=ic=T=eòn7y=ik>:y=/ + Wp=iv=xy==s=n=e y=uJ=<jy==d<,
y==eeg=m==tm=iv=x=u3y=e ++âä++ s==Q=k: sv=c% B=Uim= ke: ~p=r k>:m=x=/
ku:x=, m=&g=%=D==, a=Er v=sF= ib=%e huA ap=n=e a=s=n= p=r ¾ j==e n= b=hut= ~]c== a=Er n= b=hut= n=Ic==
h=e ¾ b=E@k:r m=n= k:=e p=rm==tm== m=e]
Ak:=g=> k:rke:, ic=T= a=Er win7y==e] k:I ik>:y==a=e] k:=e v=x= m=e]
k:rke:, ant=/k:r[= k:I x=ui3 ke: iD=A Qy==n=y==eg= k:= aBy==s= k:ree. (ê.ââ-âä)
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 only 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, the
mind becomes so centered on a particular part of the deity ¾ such as the face
or the feet ¾ that it forgets
everything. This is like a dream in a wakeful state where one remains aware of
one’s mind, thoughts, and the surroundings. In the higher stage of trance, the
body becomes still and motionless, and the mind experiences various aspects of
the Truth. The mind loses its individual identity 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. s=m=] k:=y=ix=r=eg=>Iv=], Q==ry=nn=< ac=D=]
òsq=r/ + s=]p=>eZy= n==òs=k:=g=>] sv=],
idx=xc==n=v=D==ek:y=n=< ++âà++ p=>x==nt==tm== iv=g=t=B=Ir<,
b=>Éc==irv=>t=e òsq=t=/ + m=n=/ s=]y=my= m=òcc=T==e, y=ukt= a=s=It= m=tp=r/
++âå++ ap=n=e x=rIr, g=D=e, a=Er is=r k:=e ac=D=
a=Er s=IQ== rK=k:r; k:hI] dUs=rI a=er n= deK=t=e huA, ap=n=I a=]K= a=Er Qy==n=
k:=e n==is=k:= ke: ag=> B==g= p=r j=m==k:r, b=>Éc=y=*v=>t= m=e]
isq=t=, B=y=m=ukt=, t=q== x==nt= h=ek:r, m=uz=e hI ap=n== p=rm= D=Zy= m==n=k:r,
m=uz= m=e] Qy==n= D=g==v=e. (ê.âà-âå) 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) Swami Hariharananda suggests keeping
pinpointed attention penetrating four inches deep between the eyebrows near
the master gland — the pituitary. The Bible says: If your eyes are single, your
whole body will (seem to) be full of light (MATTHEW 6.22). 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 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. y=uJ=<<j=nn=<< Av=] s=d=tm==n=], y==eg=I
in=y=t=m==n=s=/ + start x==ònt=] in=v==*[=p=rm==], m=ts=]sq==m=<
aiQ=g=c%it= ++âç++ ws= t=rh s=d= m=n= k:=e p=rm==tm== m=e]
Qy==n= D=g==n=e k:= aBy==s= k:rt== hua= s=]y=im=t= m=n= v==D== y==eg=I p=rm=
in=v==*[=Op=I x==int= (aq==*t=< m=uikt=) p=>=pt=k:r m=ere p==s= a=t== hE.
(ê.âç) 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) n==ty=xn=t=s=< t=u y==eg==eCòst=, n=
c=Ek:=nt=m=< an=xn=t=/ + n= c==it= sv=pn=x=ID=sy=, j==g=>t==e n=Ev=
c==j=*un= ++âê++ p=rnt=u he aj=*un=, y=h y==eg= Ws= m=n=u{y=
ke: iD=A s=mB=v= n=hI] h=et== j==e aiQ=k: K==n=e v==D== hE, y== ib=Dku:D= n=
K==n=e v==D== hE, t=q== j==e aiQ=k: s==en=e v==D== hE, y== s=d= j==g=n=e v==D==
hE. (ê.âê) 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) y=ukt==h=riv=h=rsy=, y=ukt=c=e{!sy= k:m=*s=u + y=ukt=sv=pn==v=b==eQ=sy=, y==eg==e B=v=it= du/K=h=
++âë++ s=m=st= du/K==e] k:= n==x= k:rn=e v==D==
y=h y==eg= in=y=im=t= a=h=r a=Er iv=h=r, k:m==e*] m=e] y=q==y==egy= c=e{!=,
t=q== y=q==y==egy= s==en=e a=Er j==g=n=e v==D=e k:=e hI is=3 h=et== hE. (ê.âë) 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 ¾ the torturing of
the body and mind. y=d= iv=in=y=t=] ic=T=m=<, a=tm=ny=<
Av==v=it={@t=e + in=/sp=&h/ s=v=*k:=m=eBy==e, y=ukt= wty=<
Wcy=t=e t=d= ++âè++ j=b= p=U[=*Op= s=e v=x= m=e] ik:y== hua=
ic=T= s=m=st= k:=m=n==a=e] s=e riht= h=ek:r p=rm==tm== m=e] hI B=D=IB==]it=
isq=t= h=e j==t== hE, t=b= m=n=u{y= y==eg=I k:h= j==t== hE. (ê.âè) 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 Self in
trance. (6.18) y=q== dIp==e in=v==t=sq==e, n=eV<g=t=ee s==ep=m==
sm=&t== + y==eig=n==e y=t=ic=T=sy=, y=uJ=<j=t==e y==eg=m=<
a=tm=n=/ ++âï++ ij=s= t=rh v==y=uriht= sq==n= m=e] isq=t=
dIp=k: c=D==y=m==n= n=hI] h=et==; p=rm==tm== m=e] D=g=e huA y==eg=I ke:
s=m==iht= ic=T= k:I v=Es=I hI Wp=m== dI g=y=I hE. (ê.âï) 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 meditation on
the Self. (6.19) The sign of yogic perfection is that
the mind remains always undisturbed like the flame of a lamp in a windless
place. y=F==ep=rm=t=e ic=T=], in=o3] y==eg=s=ev=y== + y=F= c=Ev==tm=n==tm==n=], p=xy=nn=< a=tm=in=
t=u{y=it= ++äî++ j=b= Qy==n=y==eg= ke: aBy==s= s=e ic=T=
x==nt= h=e j==t== hE, t=b= s==Q=k: p=rm==tm== k:=e (Qy==n= s=e x=u3 huA m=n=
a=Er) b=ui3 8=r= deK=k:r p=rm==tm== m=e] hI s=]t=u{! rht== hE. (ê.äî) When the mind,
disciplined by the practice of meditation, becomes steady and quiet, one
becomes content with the Self by beholding the Self 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 only by the intuitive experience in the
highest state of trance and by no other means. Yogananda said: Meditation can
enlarge the magic cup of intuition to hold the ocean of infinite wisdom. s=uK=m=< a=ty=ònt=k:} y=t=< t=d<,
b=ui3g=>=Äm=< at=Iòn7y=m=<+ v=eiT= y=F= n= c=Ev==y=], òsq=t=x=< c=D=it=
t=Tv=t=/ ++äâ++ m=n=u{y= win7y==e] s=e p=re, b=ui3 8=r=
g=>h[= k:rn=e y==egy= an=nt= s=uK= k:= an=uB=v= k:rt== hE; ij=s=e p==k:r v=h
p=rm==tm== s=e k:B=I dUr n=hI] h=et==. (ê.äâ) 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) y=] D=bQv== c==p=r] D==B=], m=ny=t=e n==iQ=k]: t=t=/ + y=òsm=n=< òsq=t==e n= du/K=en=, g=uo[==ip=
iv=c==Dy=t=e ++ää++ p=rm==tm== k:I p=>=ipt= ke: b==d s==Q=k:
Ws=s=e aiQ=k: dUs=r= ku:% B=I D==B= n=hI] m==n=t== hE. ws= av=sq== m=e] isq=t=
y==eg=I b=#eª B==rI du/K= s=e B=I iv=c=iD=t= n=hI] h=et== hE. (ê.ää) 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) t=] iv=6=d< du/K=s=]y==eg=-iv=y==eg=]
y==eg=s=]òNt=m=< + s= in=xc=y=en= y==ekt=vy==e,
y==eg==eCin=iv=*[[=c=et=s== ++äà++ du/K= ke: s=]y==eg= s=e iv=y==eg= hI y==eg=
k:hD==t== hE, ij=s=e j==n=n== c==ihA; t=q== ws= Qy==n=y==eg= k:= aBy==s=
Wts==h, a=Er in=xc=y=p=Uv=*k: k:rn== c==ihA. (ê.äà) 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 with firm faith (PYS 1.14). s=]k:Dp=p=>B=v==n=< k:=m==]s=<, ty=ktv==
s=v==*n=< ax=e{=t=/ + m=n=s=Ev=eòn7y=g=>=m=], iv=in=y=my= s=m=nt=t=/
++äå++ x=n=E/ x=n=Er< Wp=rm=ed<, b=u3Y=
Q=&it=g=&hIt=y== + a=tm=s=]sq=] m=n=/ k&:tv==, n= ik:}ic=d< aip=
ic=nt=y=et=< ++äç++ s=mp=U[=* s=k:=m= k:m==e*] k:=
p=irty==g=k:r; b=ui3 8=r= s=B=I win7y==e] k:=e ac%I t=rh v=x= m=e] k:rke:; any=
ku:% B=I ic=nt=n= n= k:rt== hua=; Q=Ire-Q=Ire aBy=st= b=ui3 8=r= m=n= k:=e
p=rm==tm== m=e] D=g==k:r s==Q=k: x==int= p=>=pt= k:rt== hE. (ê.äå-äç) 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
the Self 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). y=t==e y=t==e
in=xc=rit=, m=n=xc=Jc=D=m=< aòsq=rm=< + t=t=s=< t=t==e
in=y=my=Et=d<, a=tm=ny=ev= v=x=] n=y=et=< ++äê++ ** y=h c=]c=D= a=Er aisq=r m=n=
ij=n=-ij=n= iv={=y==e] m=e] iv=c=r[= k:re, hm= m==F= dx=*k:-Op= s=e ap=n=e
a=tm== 8=r= s=d= Ws=k:= p=>eZ=[= (supervision) k:rt=e rhe].
(ê.äê) Wherever this
restless and unsteady mind wanders (during meditation), one should bring it
back under the control of the intellect. (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. 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 or self should be brought back under the control of the
Self when it starts to wander during meditation. Atma is considered superior to the
body, senses, mind, and the intellect. (Gita 3.42). Thus we can use the
awareness of the Atma 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 one’s 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 (Atma)
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 ¾ good or bad ¾ 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 Atma. 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 Nirvikalp 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. p=>x==nt=m=n=s=] Äen=], y==eig=n=] s=uK=m=< WT=m=m=<
+ Wp=Eit= x==nt=rj=s=], b=>ÉB=Ut=m=<
ak:Dm={=m=< ++äë++ ij=s=k:= m=n= x==nt= hE,
a=Er ij=s=k:I (k:=m=, k>:=eQ=, D==eB=, a=id) rj==eg=u[= p=>v=&iT=y==]
n={! h=e g=y=I h]E; Aes=e p==p=riht= b=>Ésv=Op= y==eg=I k:=e p=rm= a=n=nd
p=>=pt= h=et== hE. (ê.äë) 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) y=uJ=<j=nn=<< Av=] s=d=tm==n=], y==eg=I
iv=g=t=k:Dm={=/ + s=uK=en= b=>És=]sp=x=*m=<, aty=nt=] s=uK=m=<
axn=ut=e ++äè++ Aes== p==p=riht= y==eg=I ap=n=e m=n= k:=e
s=d= p=rm=exv=r m=e] D=g==t== hua= s=uK=p=Uv=*k: p=rb=>É p=rm==tm== k:I
p=>=ipt=Op=I p=rm= a=n=nd k:= an=uB=v= k:rt== hE. (ê.äè) Such a sinless
yogi, who constantly engages his or her mind and intellect with the Self,
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. s=v=*B=Ut=sq=m=<
a=tm==n=], s=v=*B=Ut==in= c==tm=in= + w*Z=t=e
y==eg=y=ukt==tm==, s=v=*F= s=m=dx=*n=/ ++äï++ ** y==eg=y=ukt= m=n=u{y= s=b==e] m=e]
s=v=*vy==p=I p=rm==tm== k:=e, t=q== p=rm==tm== m=e] s=b==e] k:=e deK=n=e ke:
k:=r[= s=m=st= p=>=i[=y==e] k:=e s=m==n= B==v= s=e deK=t== hE. (ê.äï) 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 one’s own higher
Self in all people and all people in one’s 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 one’s 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 one’s spiritual
development, one finds that the Lord, who resides in one’s 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 one’s own individual self, bereft of all impurities
collected over various incarnations, attains immortality and bliss. y==e m==] p=xy=it=
s=v=*F=, s=v=*] c= m=iy= p=xy=it= + t=sy==h] n=
p=>[=xy==im=, s= c= m=e n= p=>[=xy=it= ++àî++ ** j==e m=n=u{y= s=b= j=g=h (t=q== s=b= m=e])
m=uz= p=rb=>É p=rm==tm== (XIk&:{[=) k:=e deK=t== hE, a=Er s=b=k:=e m=uz=
m=e] deK=t== hE, m=E] Ws=s=e aD=g= n=hI] rht==, t=q== v=h B=I m=uz= s=e dUr
n=hI] h=et==. (ê.àî) One who sees Me
everywhere (and in everything), and beholds everything in 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. s=v=*B=Ut=òsq=t=] y==e m==], B=j=ty=< Ak:tv=m=<
a=òsq=t=/ + s=v=*q== v=t=*m==n==eCip=, s= y==eg=I m=iy= v=t=*t=e
++àâ++ j==e m=n=u{y= a8Et=B==v= s=e s=mp=U[=*
B=Ut==e] m=e] m=uz= p=rm==tm== k:=e hI isq=t= s=m=z=k:r m=erI Wp==s=n== k:rt==
hE; v=Es== y==eg=I, ik:s=I B=I h=D=t= m=e] ky==e] n= rhe, m=uz= m=e] hI isq=t=
rht== hE. (ê.àâ) The non-dualists,
who adore Me abiding in all beings, abide in Me irrespective of their mode of
living. (6.31) a=tm==Ep=my=en=
s=v=*F=, s=m=] p=xy=it= y==eCj=*un= + s=uK=] v== y=id v==
du/K=], s= y==eg=I p=rm==e m=t=/ ++àä++ ** he aj=u*n=, v=h y==eg=I p=rm= Xe{@ m==n==
g=y== hE j==e s=b==e] k:=e ap=n=e j=Es== s=m=z=e, a=Er dUs=r=e] ke: du/K= a=Er
p=I#ª= k:= an=uB=v= k:r s=ke:. (ê.àä) The best yogi is
one who regards every being like oneself and who can feel the pain and
pleasures of others as one’s own, O Arjuna. (6.32) One should consider all creatures as
one’s own children (BP 7.14.09). This is one of the qualities of a true
devotee. The sages consider all women their mother, other’s 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 aj=u*n= Wv==c= y==eCy=] y==eg=s=< tv=y== p=>=ekt=/, s==my=en=
m=Q=us=Udn= + At=sy==h] n= p=xy==im=, c=Jc=D=tv==t=< òsq=it=]
òsq=r=m=< ++àà++ c=Jc=D=] ih m=n=/ k&:{[=, p=>m==iq= b=D=v=d<
d&$m=< + t=sy==h] in=g=>h] m=ny=e, v==y==er< wv=
s=udu{k:rm=< ++àå++ aj=u*n= b==eD=e¾ he m=Q=us=Udn=, a=p=ke: 8=r= k:he g=y=e
Qy==n=y==eg= k:I y=h s=m=tv= av=sq== ¾ m=n= ke: c=]c=D= h=en=e ke: k:=r[= ¾ sq==y=I n=hI h=e s=k:t=I hE; ky==e]ik: he
k&:{[=, y=h m=n= b=#ª= hI c=]c=D=, du{!, b=D=v==n=<, a=Er d&$ª hE.
at=/ ws=e v=x= m=e] k:rn== v==y=u k:=e v=x= m=e] k:rn=e k:I t=rh k:i@n= hE.
(ê.àà-àå) 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) XIB=g=v==n=uv==c= as=]x=y=]
m=h=b==h=e, m=n==e duin=*g=>h] c=D=m=< + aBy==s=en= t=u
k:=Ent=ey=, v=Er=gy=e[= c= g=&Ät=e ++àç++ ** XIB=g=v==n=< b==eD=e¾ he m=h=b==h=e, in=/s=ndeh y=h m=n= b=#ª=
hI c=]c=D=, a=Er a=s==n=I s=e v=x= m=e] h=en=e v==D== n=hI] hE; p=rnt=u he
ku:nt=Ip=uF=, m=n= k:=e (Qy==n= a=id k:=) aBy==s= a=Er v=Er=gy= ke: 8=r= v=x=
m=e] ik:y== j==t== hE. (ê.àç) Lord Krishna said:
Undoubtedly, O Arjuna, the mind is restless and difficult to restrain, but it
is subdued by any constant vigorous spiritual practice ¾ such as meditation ¾ with perseverance, and by detachment,
O Arjuna. (6.35) Detachment is proportional to one’s
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). as=]y=t==tm=n== y==eg==e, du{p=>=p= wit= m=e m=it=/
+ v=xy==tm=n== t=u y=t=t==, x=ky==eCv==pt=um=< Wp==y=t=/
++àê++ ij=s=k:= m=n= v=x= m=e] n=hI] hE Ws=ke:
8=r= p=rm==tm== k:I p=>=ipt= k:i@n= hE, p=rnt=u v=x= m=]e ik:y=e huA m=n=
v==D=e p=>y=tn=x=ID= vy=ikt= k:=e s==Q=n== k:rn=e s=e y==eg= p=>=pt=
h=en== s=hj= hE; Aes== m=er= m=t= hE. (ê.àê) 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 aj=u*n= Wv==c= ay=it=/ X3y==ep=et==e, y==eg==c=< c=òD=t=m==n=s=/ + ap=>=py= y==eg=s=]òs=i3], k:=] g=it=] k&:{[=
g=c%it= ++àë++ aj=*un= b==eD=e¾ he k&:{[=, X3=D=u, p=rnt=u as=]y=m=I
vy=ikt= j==e y==eg= m==g=* s=e iv=c=iD=t= h=e j==t== hE, Aes== s==Q=k: y==eg=
k:I is=i3 k:=e n= p=>=pt=k:r ik:s= g=it= k:=e p=>=pt= h=et== hE? (ê.àë) Arjuna said: What
is the destination of the faithful who deviate from the path of meditation and
fail to attain yogic perfection due to an unsubdued mind, O Krishna? (6.37) k:icc=n=< n==eB=y=iv=B=>{!x=<,
ò%nn==B=>m=< wv= n=xy=it= + ap=>it={@=e m=h=b==h=e, iv=m=U$=e b=>É[=/ p=iq=
++àè++ he m=h=b==h=e k&:{[=, ky==
B=g=v=tp=>=ipt= ke: m==g=* s=e ig=rk:r a=Xy=riht= vy=ikt= (B==eg= a=Er
y==eg=) d=en==e] s=e v=]ic=t= rhk:r, i%á-iB=á b==dD= k:I t=rh n={! t==e n=hI]
h=e j==t==? (ê.àè) 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) At=n=< m=e s=]x=y=] k&:{[=, %eT=um=<
ah*sy=< ax=e{=t=/ + tv=dny=/ s=]x=y=sy==sy=, %eT== n= Ä< Wp=p=6t=e ++àï++ he k&:{[=, m=ere ws= s=]x=y= k:=e
s=mp=U[=*Op= s=e dUr k:rn=e m=e] a=p= hI s=m=q=* hE]; ky==e]ik: a=p=ke: is=v==
k:=w* dUs=r= ws= s=]x=y= k:=e dUr k:rn=e v==D== im=D=n== s=]B=v= n=hI] hE.
(ê.àï) 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: XIB=g=v==n=uv==c= p==q=* n=Ev=eh n==m=uF=, iv=n==x=s=< t=sy= iv=6t=e
+ n= ih k:Dy==[=k&:t=< k:ûxc=d<, dug=*it=]
t==t= g=c%it= ++åî++ XIB=g=v==n=< b==eD=e¾ he aj=*un=, y==eg=I (ke: p=>y=tn=) k:=
n= ws= j=nm= m=e] n= ag=le j=nm= m=e] n==x= h=et== hE. he t==t=, x=uB= k:=m=
(y==eg==By==s=) k:rn=e v==D== k:=ew* B=I vy=ikt= dug=*it= aq==*t=< n=Ic=
y==ein= k:=e p=>=pt= n=hI] h=et== hE. (ê.åî) 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) p=>=py= p=u[y=k&:t==] D==ek:=n=<, Wi{=tv==
x==xv=t=I/ s=m==/ + x=uc=In==] XIm=t==] g=ehe,
y==eg=B=>{!=eCiB=j==y=t=e ++åâ++ aq=v== y==eig=n==m=< Av=, ku:D=e B=v=it=
Q=Im=t==m=< + At=ò3 duD=*B=t=r], D==eke: j=nm= y=d<
w*d&x=m=< ++åä++ as=f:D= y==eg=I p=uny=k:m=* k:rn=e v==D==e]
ke: D==ek:=e] k:=e p=>=pt=k:r, v=h=] b=hut= s=m=y= t=k: rhk:r if:r ac%e
a=c=r[= v==D=e Q=n=v==n=< m=n=u{y==e] aq=v== N=n=v==n=< y==eig=y==e] ke:
G=r m=e] j=nm= D=et== hE, p=rnt=u ws= p=>k:=r k:= j=nm= s=]s==r m=e] b=hut=
hI duD=*B= hE. (ê.åâ-åä) 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) t=F= t=] b=ui3s=]y==eg=], D=B=t=e p==Ev=*deihk:m=<
+ y=t=t=e c= t=t==e B=Uy=/, s=]òs=3=E ku:on=ndn= ++åà++ he ku:on=ndn= aj=*un=, v=h=] Ws=ee
p=Uv=*j=nm= m=e] s=]g=>h ik:y== hua= N=n= ap=n=e a=p= hI p=>=pt= h=e j==t==
hE, t=q== v=h y==eg=is=i3 ke: iD=A if:r p=>y=tn= k:rt== hE. (ê.åà) The unsuccessful
yogi regains the knowledge acquired in the previous life and strives again to
achieve perfection, O Arjuna. (6.43) p=Uv==*By==s=en=
t=en=Ev=, ihMy=t=e Ä< av=x==eCip= s=/ + òj=N=s=ur< aip=
y==eg=sy=, x=bdb=>É=it=v=t=*t=e ++åå++ ** v=h b=eb=s= k:I t=rh ap=n=e p=Uv=*j=nm= ke:
s=]sk:=r=e] ke: 8=r= p=rm==tm== k:I a=er s=hj= hI a=k:i{=*t= h=e j==t== hE.
B=g=v=tp=>=ipt= ke: ij=N=s=u B=I v=ed m=e] k:he huA s=k:=m= k:m=*f:D= k:I p=>=ipt=
s=e a=g=e k:= f:D= p=>=pt=k:r D=et== hE. (ê.åå) The unsuccessful yogi is instinctively carried towards God by virtue
of latent Karmic impressions (Samsk|ra) 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) p=>y=tn==d< y=t=m==n=s=< t=u, y==eg=I
s=]x=u3òk:ûDb={=/ + an=ek:j=nm=s=]òs=3s=<, t=t==e y==it= p=r=]
g=it=m=< ++åç++ p=>y=tn=p=Uv=*k: aBy==s= k:rn=e v==D==
y==eg=I ip=%D=e an=ek: j=nm==e] s=e Q=Ire Q=Ire x=u3 h=et== hua= s==re p==p==e]
s=e riht= h=ek:r p=rm=g=it= (aq==*t=< m=uikt=) k:=e p=>=pt= h=et== hE.
(ê.åç) 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. t=p=òsv=By==eCiQ=k:=e y==eg=I, N=in=By==eCip=
m=t==eCiQ=k:/ + k:im=*By=x=< c==iQ=k:=e y==eg=I, t=sm==d<
y==eg=I B=v==j=*un= ++åê++ y==eg=I (s=k:=m= B==v= v==D=e)
t=p=isv=y==e] s=e B=I Xe{@ hE, x==sF=N=in=y==e] s=e B=I Xe{@ hE, a=Er s=k:=m=
k:m=* k:rn=e v==D==e] s=e B=I Xe{@ hE. at=/ he aj=*un= t=um= y==eg=I b=n==e.
(ê.åê) 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) y==eig=n==m=<
aip= s=v=*e{==], m=d<g=t=en==nt=r=tm=n== + X3=v==n=<
B=j=t=e y==e m==], s= m=e y=ukt=t=m==e m=t=/ ++åë++ ** s=m=st= y==eig=y==e] m=e] B=I j==e
y==eg=IB=kt= m=uz= m=e] t=DD=In= h=ek:r X3=p=Uv=*k: m=erI Wp==s=n== k:rt== hE,
v=hI m=ere m=t= s=e s=v=*Xe{@ hE. (ê.åë) And I consider the
yogi-devotee ¾ who lovingly contemplates Me with supreme faith and whose mind is
ever absorbed in Me ¾ 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 ¾ or satisfied ¾ by detachment, and
one has practiced the first four steps of Patanjali’s YogaSutra. It is just
like cleaning jewelry first before gold-plating it. aq= s=pt=m==eCQy==y=/ N=n=iv=N=n=y==eg=/ SELF-KNOWLEDGE AND ENLIGHTENMENT XIB=g=v==n=uv==c= m=yy=< a=s=kt=m=n==/ p==q=*, y==eg=]
y=uJ=<j=n=< m=d=Xy=/ + as=]x=y=] s=m=g=>] m==], y=q== N=sy=òs=
t=c%&[=u ++â++ XIB=g=v==n=< b==eD=e¾ he p==q=*, an=ny= p=>em= s=e m=uz= m=e]
a=s=kt= m=n= v==D=e, m=ere a=iXt= h=ek:r an=ny= p=>em=B==v= s=e y==eg= k:=
aBy==s= k:rt=e huA t=um= m=uz=e p=U[=*Op= s=e in=/s=ndeh k:Es=e j==n= s=k:=eg=e
Ws=e s=un==e. (ë.â) Lord Krishna said:
O Arjuna, listen how you shall know Me fully without any doubt, with your mind
absorbed in Me, taking refuge in Me and performing yogic practices. (7.01) METAPHYSICAL KNOWLEDGE IS THE
ULTIMATE KNOWLEDGE N=n=] t=eCh] s=iv=N=n=m=<, wd] v=Zy==my=<
ax=e{=t=/ + y=j=< N=tv== n=eh B=Uy==eCny=j=<, N=t=vy=m=<
av=ix={y=t=e ++ä++ m=E] t=umhe] b=>É an=uB=Uit= (iv=N=n=)
s=iht= b=>Éiv=6= (N=n=) p=>d=n= k:O]g==, ij=s=e j==n=k:r s=]s==r m=e]
if:r a=Er ku:% B=I j==n=n== x=e{= n=hI] rh j==t== hE. (ë.ä) 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. Yogi Chimanbhai says: 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 one’s understanding of who am I? m=n=u{y==[==] s=hs=>e{=u, k:ûxc=d< y=t=it=
òs=3y=e + y=t=t==m=< aip= òs=3=n==], k:ûxc=n=< m==] v=eiT=
t=Tv=t=/ ++à++ hj==r=e] m=n=u{y==e] m=e] k:=ew* Ak: m=erI
p=>=ipt= ke: iD=A p=>y=tn= k:rt== hE, a=Er Wn= p=>y=tn= k:rn=e v==le
is=3 y==eig=y==e] m=e] B=I k:=ew* Ak: m=uz=e p=U[=*Op= s=e j==n= p==t== hE.
(ë.à) Scarcely one out
of thousands of persons strives for perfection of Self-realization. Scarcely
one among those successful strivers truly understands Me. (7.03) Many are called, but few are chosen
(MATTHEW 22.14). Few are fortunate enough to obtain knowledge of, and devotion
to, the Supreme Being. DEFINITION OF SPIRIT AND MATTER B=Uim=r< a=p==eCn=D==e v==y=u/, K=] m=n==e
b=ui3r< Av= c= + ah]k:=r wt=Iy=] m=e, iB=nn== p=>k&:it=r<
a{!Q== ++å++ m=erI p=>k&:it= ¾ p=&qv=I, j=D=, aign=, v==y=u, a=k:=x=,
m=n=, b=ui3, a=Er ah]k:=r t=Tv= ¾ a=@ p=>k:=r s=e iv=B==ij=t= hE. (ë.å) 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. ap=rey=m=<
wt=s=< tv=< any==], p=>k&:it=] iv=i3 m=e p=r=m=< + j=Iv=B=Ut==]
m=h=b==h=e, y=y=ed] Q==y=*t=e j=g=t=< ++ç++ ** he m=h=b==h=e, Wp=r=ekt= p=>k&:it=
m=erI ap=r= x=ikt= hE. ws=s=e iB=á m=erI Ak: dUs=rI p=r= c=et=n= x=ikt=
(aq==*t=< ‘p=uo{=’) hE, ij=s=ke: 8=r= y=h j=g=t=< Q==r[= ik:y== j==t==
hE. (ë.ç) 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. The other higher Nature, mentioned in verse 7.05,
is the higher energy: Purusha or Spirit. This higher energy is derived from the
Self, or the Spiritual Being. Purusha with the help of Prakriti creates and
sustains the entire universe. Spirit is immutable; and material Nature, born of
Spirit, is mutable. 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 are not two
independent identities but the two aspects of the Supreme Spirit. The Supreme
Spirit, Spirit, 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 ¾ the Supreme Being ¾ 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 ¾ preferably with
the help of a teacher ¾ 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 At=6=en=Iin=
B=Ut==in=, s=v==*[=Ity=< Wp=Q==ry= + ah] k&:tsn=sy=
j=g=t=/, p=>B=v=/ p=>D=y=s=< t=q== ++ê++ ** t=um= Aes== s=m=z==e ik: wn= d=en==e]¾ p=r= a=Er ap=r= ¾ x=ikt=y==e] ke: s=]y==eg= s=e hI s=m=st=
p=>=[=I Wtp=á h=et=e hE]; t=q== m=E], p=rb=>É p=rm==tm==, hI s=mp=U[=*
j=g=t=< k:I Wtp=iT= a=Er p=>D=y= k:= s=>=eet= hU]. (ë.ê) Know that all
creatures have evolved from this twofold energy and I, the Supreme Spirit, am
the source of the origin as well as the dissolution of the entire universe.
(See also 13.26) (7.06) m=T=/ p=rt=r]
n==ny=t=<, ik:}ic=d< aòst= Q=n=]j=y= + m=iy= s=v=*m=<
wd] p=>=et=], s=UF=e m=i[=g=[== wv= ++ë++ ** he Q=n=]j=y=, m=uz=s=e Xe{@ ku:% B=I n=hI]
hE. y=h s=mp=U[=* j=g=t=< m=uz= p=rb=>É p=rm==tm==Op=I s=Ut= m=e] (h=r
k:I) m=i[=y==e] k:I t=rh ip=r=ey== hua= hE. (ë.ë) There is nothing
higher than Me, the Supreme Being, O Arjuna. Everything in the universe is
strung on Me like different jewels are strung on the thread of a necklace.
(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). rs==eChm=< aps=u k:=Ent=ey=, p=>B==òsm=
x=ix=s=Uy=*y==e/ + p=>[=v=/ s=v=*v=ede{=u, x=bd/ K=e p==Eo{=]
n=&{=u ++è++ p=u[y==e g=nQ=/ p=&iq=vy==] c=, t=ej=xc==òsm=
iv=B==v=s==E + j=Iv=n=] s=v=*B=Ut=e{=u, t=p=x=< c==òsm=
t=p=òsv={=u ++ï++ he aj=u*n=, m=E] j=D= m=e] rs= hU], c=n7m==
a=Er s=Uy=* m=e] p=>k:=x= hU], s=b= v=ed=e] m=e] a=e]k:=r hU], a=k:=x= m=e]
x=bd, a=Er m=n=u{y==e] m=e] m=n=u{=tv= hU]. m=E] p=&qv=I m=e] p=iv=F=
g=nQ=, a=Er aign= m=e] t=ej= hU]. s=mp=U[=* B=Ut==e] k:= j=Iv=n=, a=Er t=p=isv=y==e]
m=e] t=p= hU]. (ë.è-ï) 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) b=Ij=] m==] s=v=*B=Ut==n==], iv=i3 p==q=*
s=n==t=n=m=< + b=ui3r< b=ui3m=t==m=< aòsm=, t=ej=s=<
t=ej=òsv=n==m=< ahm=< ++âî++, b=D=] b=D=v=t==] c==h], k:=m=r=g=iv=v=òj=*t=m=< + Q=m==*iv=o3=e B=Ut=e{=u, k:=m==eCòsm= B=rt={=*B=
++ââ++ he p==q=*, s=mp=U[=* B=Ut==e] k:= s=n==t=n=
b=Ij= m=uz=e hI j==n==e. m=]E b=ui3m==n==e] k:I b=ui3, a=Er t=ej=isv=y==e] k:=
t=ej= hU]. he B=rt=Xe{@, m=E] a=s=ikt= a=Er k:=m=n== riht= b=D=v==n==e] k:=
b=D= h]U, a=Er m=n=u{y==e] m=e] Q=m=* ke: an=ukU:D= (s=nt==n= k:I Wtp=iT= ke:
iD=A) ik:y=e j==n=e v==D== s=mB==eg= hU]. (ë.âî-ââ) 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 who 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) y=e c=Ev= s==òTv=k:= B==v==, r=j=s==s=< t==m=s==xc=
y=e + m=T= Av=eit= t==n=< iv=i3, n= tv=< ah] t=e{=u
t=e m=iy= ++âä++ j==e B=I s==iTv=k:, r=j=is=k:, t=q==
t==m=is=k: g=u[= hE] Wn= s=b=k:=e t=um= m=uz=s=e hI Wtp=á hua= j==n==e. (at=/)
v=e (g=u[=) m=uz=p=r in=B=*r k:rt=e hE], p=rnt=u m=E] Wn=ke: a=iXt= y== Wn=s=e
p=>B==iv=t= n=hI] h=et== h]U. (ë.âä) Know that three
modes of material Nature ¾ goodness, passion, and ignorance ¾ 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) iF=iB=r< g=u[=m=y=Er< B==v=Er<, AiB=/
s=v=*m=< wd] j=g=t=< + m==eiht=] n==iB=j==n==it=, m==m=< ABy=/ p=rm=<
avy=y=m=< ++âà++ p=>k&:it= ke: wn= t=In==e] g=u[==e]
ke: k:=y==e*] s=e y=h s==r= s=]s==r B=>im=t= rht== hE, at=/ m=n=u{y= wn=
g=u[==e] s=e p=re m=uz= aiv=n==x=I p=rm==tm== k:=e n=hI] j==n=t== hE. (ë.âà) 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) HOW TO OVERCOME THE DELUSIVE DIVINE
POWER (MAYA) dEv=I Ä< A{==
g=u[=m=y=I, m=m= m==y== durty=y== + m==m=< Av= y=e
p=>p=6nt=e, m==y==m=< At==] t=rònt= t=e ++âå++ ** m=erI ws= aD==Eik:k: iF=g=u[=m=y=I m==y==
k:=e p==r k:rn== b=#ªª= hI k:i@n= hE; p=rnt=u j==e m=n=u{y= m=erI x=r[= m=e]
a=t=e hE], v=e ws= m==y== k:=e (a=s==n=I s=e) p==r k:r j==t=e hE]. (ë.âå) This divine power
of Mine called Maya, consisting of three modes of Nature, is very difficult to
overcome. Only those who surrender unto Me 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 ¾ spiritual or material ¾ in life. n= m==] du{k&:it=n==e m=U$=/, p=>p=6nt=e
n=r=Q=m==/ + m==y=y==p=Åt=N=n==, a=s=ur] B==v=m=< a=iXt==/
++âç++ p==p= k:m=* k:rn=e v==D=e, m=UK=*, a=s=urI
sv=B==v= v==D=e n=Ic= m=n=u{y=, t=q== m==y== ke: 8=r= hre huA N=n= v==D=e,
m=erI x=r[= m=e] n=hI] a=t=e hE]. (ë.âç) The evil doers,
the ignorant, the lowest persons who are attached to demonic nature and whose
power of discrimination has been taken away by divine illusive power (Maya), do
not worship or seek Me. (7.15) c=t=uiv=*Q==
B=j=nt=e m==], j=n==/ s=uk&:it=n==eCj=*un= + a=t==e*
òj=N=s=ur< aq==*q=I*, N=n=I c= B=rt={=*B= ++âê++ ** he aj=u*n=, c==r
p=>k:=r ke: WT=m= m=n=u{y= ¾ du/K= s=e p=Ii#t=, p=rm==tm== k:=e
j==n=n=e k:I wc%= v==D=e ij=N=s=u, Q=n= y== ik:s=I w{!f:D= k:I wc%= v==D=e,
t=q== N=n=I ¾ m=uz=e B=j=t=ee hE]. (ë.âê) 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). t=e{==] N=n=I in=ty=y=ukt=, Ak:B=ikt=r<
iv=ix={y=t=e + ip=>y==e ih N=in=n==eCty=q=*m=<, ah] s= c= m=m=
ip=>y=/ ++âë++ Wn= c==r B=kt==e] m=e] B=I m=uz= m=]e
in=rnt=r D=g== hua= an=ny= B=ikt= y=ukt= N=n=I Xe{@ hE; ky==e]ik: m=uz=
p=rm==tm== k:=e t=Tv= s=e j==n=n=e v==D=e N=n=I B=kt= k:=e m=E] aty=nt= hI
ip=>y= hU], a=Er v=h B=I m=uz=e aty=nt= ip=>y= hE. (ë.âë) 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 ¾ the love of God ¾ is a dry speculation,
and devotion without knowledge of God is blind faith. The fruit of
enlightenment grows on the tree of Self-knowledge only when the tree receives
the water of pure devotion. The enlightened devotee does not want anything from
God and is considered the best of all devotees. Wd=r=/ s=v=* Av=Et=e, N=n=I tv=< a=tm=Ev= m=e
m=t=m=< + a=òsq=t=/ s= ih y=ukt==tm==, m==m=< Av==n=uT=m==]
g=it=m=< ++âè++ Wp=r=ekt= s=B=I B=kt= Xe{@ hE], p=rnt=u
m=erI s=m=z= s=e t=Tv=N t==e s==Z==t=< m=er= hI sv=Op= hE; ky==e]ik:
y=ukt==tm== WT=m= g=it= k:=e p=>=pt= k:r m=ere p=rm=Q==m= m=e] in=v==s=
k:rt== hE. (ë.âè) All these seekers
are indeed noble, but I regard the enlightened devotee as My very Self because
one who is steadfast becomes one with Me and abides in My supreme abode. (See
also 9.29) (7.18) b=hUn==]
j=nm=n==m=< ant=e, N=n=v==n=< m==] p=>p=6t=e + v==s=udev=/
s=v=*m=< wit=, s= m=h=tm== s=uduD=*B=/ ++âï++ ** an=ek: j=nm==e] ke: b==d b=>ÉN=n=
p=>=pt=k:r ik: "y=h s=b= ku:% k&:{[=m=y= hE," m=n=u{y= m=uuz=e
p=>=pt= k:rt== hE; Aes== m=h=tm== b=hut= duD=*B= hE. (ë.âï) After many births,
the enlightened one resorts to Me by realizing that everything is, indeed, My
manifestation. Such a great soul is very rare. (7.19) All this is, of course, the Spirit
because everything is born from, rests in, and merges into the Spirit (ChU
3.14.01). All this is Spirit. The Spirit is everywhere. All this universe is,
indeed, Spirit (MuU 2.02.11). The Bible says: You are gods (JOHN 10.34). The
Vedas and Upanishads declare: (1) Consciousness is Spirit (AiU 3.03 in
Rigveda). (2) I am Spirit (BrU 1.04.10 in Yajurveda). (3) You are Spirit (ChU
6.08.07 in Samaveda). (4) The Spirit is also called Atma (or Brahman, Brahm,
Brahma) (MaU 02 in Atharvaveda). That which is One has become all these (RV
8.58.02). The entire creation and every order of reality are nothing but
another form of divinity. 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. k:=m=Es=< t=Est=Er< Åt=N=n==/,
p=>p=6nt=eCny=dev=t==/ + t=] t=] in=y=m=m=< a=sq==y=, p=>k&:ty==
in=y=t==/ sv=y== ++äî++ B==eg==e] k:I k:=m=n== 8=r= ij=n=k:= N=n=
hr= j== c=uk:= hE, Aes=e m=n=u{y= ap=n=e sv=B==v= s=e p=>eirt= h=ek:r
in=y=m=p=Uv=*k: dev=t==a=e] k:I p=Uj== k:rt=e hE]. (ë.äî) 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 y==e y==e y==] y==]
t=n=u] B=kt=/, X3y==ic=*t=um=< wc%it= + t=sy= t=sy==c=D==]
X3=], t==m=< Av= iv=dQ==my=< ahm=< ++äâ++ s= t=y== X3y==
y=ukt=s=<, t=sy==r=Q=n=m=< w*ht=e + D=B=t=e c= t=t=/
k:=m==n=<, m=y=Ev= iv=iht==n=< ih t==n=< ++ää++ ** j==e k:=ew* s=k:=m= B=kt= ij=s= ik:s=I B=I
dev=t== k:=e X3=p=Uv=*k: p=Uj=n== c==ht== hE, m=E] Ws= B=kt= k:I X3= k:=e Ws=I
dev=t== ke: p=>it= isq=r k:r det== hU]. Ws= isq=r X3= s=e y=ukt= v=h
m=n=u{y= ap=n=e w{! dev= k:I p=Uj== k:rt== hE, a=Er Ws= dev=t== ke: 8=r= wic%t=
B==eg==e] k:=e in=/s=ndeh p=>=pt= k:rt== hE. v==st=v= m=e] v=e w{!f:D= m=ere
8=r= hI idy=e j==t=e hE]. (ë.äâ-ää) 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. 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. ant=v=t=< t=u f:D=] t=e{==], t=d< B=v=ty=<
aDp=m=eQ=s==m=< + dev==n=< dev=y=j==e y==ûnt=, m=4kt== y==int=
m==m=< aip= ++äà++ p=rnt=u Wn= aDp=b=ui3 v==D=e m=n=u{y==e]
k:=e (n==x=v==n=<) dev=t==a=e] k:= idy== hua= f:D= n==x=v==n=< h=et== hE.
dev=t==a=e] k:=e p=Uj=n=e v==D=e dev=D==ek: k:=e p=>=pt= k:rt=e hE], t=q==
m=ere B=kt= (p=rm=Q==m= m=e] a=k:r) m=uz=e hI p=>=pt= k:rt=e hE]. (ë.äà) 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 ¾ also known as idolatry ¾ 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 CAN BE SEEN IN ANY DESIRED
FORM OF WORSHIP avy=kt=]
vy=ûkt=m=< a=p=nn=], m=ny=nt=e m==m=< ab=u3y=/ + p=r] B==v=m=<
aj==n=nt==e, m=m==vy=y=m=< an=uT=m=m=< ++äå++ n==h] p=>k:=x=/
s=v=*sy=, y==eg=m==y==s=m==v=&t=/ + m=U$=eCy=]
n==iB=j==n==it=, D==ek:=e m==m=< aj=m=< avy=y=m=< ++äç++ ** aN=n=I m=n=u{y= m=uz= p=rb=>É p=rm==tm==
ke: ¾ m=n=, b=ui3, t=q== v==[=I s=e p=re, p=rm=
aiv=n==x=I ¾ idvy=Op= k:=e n=hI] j==n=n=e a=Er
s=m=z=n=e ke: k:=r[= Aes== m==n= D=et=ee hE] ik: m=E] ib=n== Op= v==D==
in=r=k:=r hU], t=q== Op= Q==r[= k:rt== hU]. (ë.äå) ** j==e m=U$ª m=n=u{y= m=uz= p=rb=>É
p=rm==tm== ke: j=nm=riht=, aiv=n==x=I, idvy=Op= k:=e ac%I t=rh n=hI] j==n=
t=q== s=m=z= p==t=e hE], Wn= s=b= ke: s==m=n=e ¾ ap=n=I y==eg=m==y== s=e i%p== hua= ¾ m=E] k:B=I p=>k:! n=hI] h=et== h]U.
(ë.äç) 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 reveal Myself to the
ignorant ones whose Self-knowledge is obscured by My divine power (Yoga Maya) and do 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 ¾ the Absolute
Consciousness ¾ 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. 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 ¾ a deep love for
God. God appears to a devotee in a form in order to make his or her faith firm.
Therefore, it is necessary that one should respect all forms of God (or deity),
but establish relationship with and worship one form only. v=ed=h] s=m=t=It==in=, v=t=*m==n==in= c==j=*un= + B=iv={y==i[= c= B=Ut==in=, m==] t=u v=ed n= k:xc=n=
++äê++ he aj=u*n=, m=E] B=Ut=, v=t=*m==n=, a=Er
B=iv={y= ke: s=b= p=>=i[=y==e] k:=e j==n=t== hU], p=rnt=u m=uz=e k:=ew*
n=hI] j==n=t==. (ë.äê) 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) wc%=8e{=s=m=utq=en=, 8n8m==ehen= B==rt= + s=v=*B=Ut==in= s=]m==eh], s=g=e* y==ònt= p=r]t=p=
++äë++ y=e{==] tv=< ant=g=t=] p==p=], j=n==n==] p=u[y=k:m=*[==m=<
+ t=e 8n8m==ehin=m=u*kt==, B=j=nt=e m==]
d&$v=>t==/ ++äè++ he aj=*un=, r=g= a=Er 8e{= s=e Wtp=á
(s=uK=-du/K==id) 8n8 8=r= B=>im=t= s=B=I p=>=[=I aty=nt= aNt== k:=e
p=>=pt= h=et=ee hE]; p=rnt=u in={k:=m= B==v= s=e ac%e k:m=* k:rn=e v==D=e
ij=n= m=n=u{y==e] ke: s==re p==p= n={! h=e g=y=e h]E, v=e r=g=-8e{= j=in=t=
B=>m= s=e m=ukt= h=ek:r d&$ªin=xc=y= k:r m=erI B=ikt= k:rt=e hE].
(ë.äë-äè) 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. j=r=m=r[=m==eZ==y=, m==m=< a=iXty= y=t=int= y=e + t=e b=>É t=d< iv=du/ k&:tsn=m=<,
aQy==tm=] k:m=* c==òK=D=m=< ++äï++ j==e m=ere x=r[==g=t= h=ek:r j=nm= a=Er
m=r[= s=e m=uikt= p==n=e ke: iD=A p=>y=tn= k:rt=e hE], v=e Ws= p=rb=>É
k:=e, s=mp=U[=* aQy==tm= k:=e, t=q== s==re k:m==e*] k:=e p=U[=*Op= s=e j==n=
j==t=e hE]. (ë.äï) 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 Brahm)
and the true nature and creative powers of Brahman. (7.29) s==iQ=B=Ut==iQ=dEv=] m==], s==iQ=y=N] c= y=e iv=du/ + p=>y==[=k:=D=eCip= c= m==], t=e iv=dur<
y=ukt=c=et=s=/ ++àî++ j==e y=ukt=ic=T= v==D=e m=n=u{y= ¾ ant= s=m=y= m=e] B=I ¾ m=uz=e hI aiQ=B=Ut=, aiQ=dEv=, a=Er
aiQ=y=NOp= s=e j==n=t=e hE], v=e m=uz=k:=e hI p=>=pt= h=et=e hE]. (ë.àî) The steadfast
persons who know Me alone as the basis of all ¾ mortal beings, Divine Beings,
and the Supreme Being ¾ even at the time of death, attain
Me. (See also 8.04) (7.30) Those who know God to be the
governing principle of the whole creation and the underlying basis of all, are
blessed. aq= a{!m==eCQy==y=/ aZ=rb=>Éy==eg=/ aj=*un= Wv==c= ik:} t=d< b=>É ik:m=< aQy==tm=], ik]: k:m=*
p=uo{==eT=m= + aiQ=B=Ut=] c= ik]: p=>=ekt=m=<, aiQ=dEv=]
ik:m=< Wcy=t=e ++â++ aiQ=y=N/ k:q=] k:=eCF=, deheCòsm=n=< m=Q=us=Udn= + p=>y==[=k:=D=e c= k:q=], Ney==eCòs= in=y=t==tm=òB=/
++ä++ aj=u*n= b==eD=e¾ he p=uo{==eT=m=, b=>É ky== hE?
aQy==tm= ky== hE? k:m=* ky== hE? aiQ=B=Ut=, t=q== aiQ=dEv= ik:s=ee k:ht=e hE]?
aiQ=y=N k:=En= hE, t=q== v=h ws= deh m=e] kE:s=e rht== hE? he m=Q=us=Udn=,
s=]y=t= ic=T= v==D=e m=n=u{y= 8=r= ant= s=m=y= m=e] a=p= ik:s= t=rh j==n=e
j==t=e hE]? (è.â-ä) 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, INDIVIDUAL SOUL, AND KARMA XIB=g=v==n=uv==c= aZ=r] b=>É
p=rm=], sv=B==v==eCQy==tm=m=< Wcy=t=e + B=Ut=B==v==e4v=k:r=e,
iv=s=g=*/ k:m=*s=]iNt=/ ++à++ ** XIB=g=v==n=< b==eD=e¾ p=rm= aiv=n==x=I a=tm== hI b=>É hE.
b=>É k:= sv=B==v= aQy==tm= k:h= j==t== hE. p=>=i[=y==e]] k:=e Wtp=á
k:rn=e v==D=I b=>É k:I ik>:y==-x=ikt= k:=e k:m=* k:ht=e hE]. (è.à) 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 Adhy|tma 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 Brahm|) 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, Pr|na). 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. aiQ=B=Ut=] Z=r=e B==v=/, p=uo{=xc==iQ=dEv=t=m=< + aiQ=y=N=eChm=< Av==F=, dehe dehB=&t==] v=r
++å++ he Xe{@ aj=*un=, n=xv=r v=st=u k:=e
aiQ=B=Ut=, a=Er aZ=rb=>É ke: iv=st==r (n==r=y=[= a=id) k:=e aiQ=dEv= k:ht=e
hE]. ws= x=rIr m=e] w*xv=rOp= m=E], p=rb=>É p=rm==tm==, hI aiQ=y=N hU]. (è.å) 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 ant=k:=D=e c= m==m=< Av=, sm=rn=< m=uktv==
k:D=ev=rm=< + y=/ p=>y==it= s= m=4=v=], y==it= n==sty=< aF=
s=]x=y=/ ++ç++ j==e m=n=u{y= ant=k:=D= m=e] B=I m=er= hI
sm=r[= k:rt=e huA x=rIr %=e#ªt== hE, v=h m=uz=e hI p=>=pt= h=et== hE.
ws=m=e] s=ndeh n=hI] hE. (è.ç) 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) y=] y=] v==ip=
sm=rn=< B==v=], ty=j=ty=< ant=e k:D=ev=rm=< + t=] t=] Av=Eit=
k:=Ent=ey=, s=d= t=4=v=B==iv=t=/ ++ê++ he aj=*un=, m=n=u{y= m=rn=e ke: s=m=y=
ij=s= ik:s=I B=I B==v= k:=e sm=r[= k:rt== hua= x=rIr ty==g=t== hE, v=h s=d= Ws=
B==v= ke: ic=nt=n= k:rn=e ke: k:=r[= Ws=I B==v= k:=e p=>=pt= h=et== hE.
(è.ê) 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) One’s destiny is determined by the
predominant thought at the time of death. Even if one has practiced devotion
and God-consciousness during one’s 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 one’s 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 very 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 t=sm==t=<
s=v=e*{=uu k:=D=e{=u, m==m=< an=usm=r y=uQy= c= + m=yy=<
aip=*t=m=n==eb=ui3r<, m==m=< Av=E{y=sy=< as=]x=y=m=< ++ë++, ** ws=iD=A he aj=*un=, t=um= s=d= m=er= sm=r[=
k:r=e, a=Er ap=n== k:t=*vy= k:r=e. ws= t=rh m=uz= m=e] ap=*[= ik:A m=n= a=Er
b=ui3 s=e y=ukt= h=ek:r in=/s=ndeh t=um= m=uz=k:=e hI p=>=pt= h=eg=e. (è.ë) 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. aBy==s=y==eg=y=ukt=en=, c=et=s== n==ny=g==im=n== + p=rm=] p=uo{=] idvy=], y==it= p==q==*n=uic=nt=y=n=<
++è++ he p==q=*, p=rm==tm== ke: Qy==n= ke:
aBy==s=Op=I y==eg= s=e y=ukt=, Ak:=g=> ic=T= s=e p=rm==tm== k:= in=rnt=r
ic=nt=n= k:rt== hua= s==Q=k: p=rb=>É p=rm==tm== k:=e p=>=pt= h=et== hE.
(è.è) By contemplating
Me with an unwavering mind that is disciplined by the practice of meditation,
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 one’s 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 longs for it with vigorous
effort. Sincere craving brings divine grace that unveils the Supreme Being (MuU
3.02.03). k:iv=] p=ur=[=m=< an=ux==òs=t==rm=< a[==er< a[=Iy==]s=m=< an=usm=red< y=/ + s=v=*sy= Q==t==rm=< aic=nty=Op=m=< a=idty=v=[=*] t=m=s=/ p=rst==t=< ++ï++ p=>y==[=k:=D=e m=n=s==c=D=en= B=kty== y=ukt==e y==eg=b=D=en= c=Ev= + B=>uv==er< m=Qy=e p=>=[=m=< a=v=exy=
s=my=k<: s= t=] p=r] p=uo{=m=< Wp=Eit= idvy=m=< ++âî++ j==e B=kt= s=v=*N, an==id, s=b=ke:
in=y=nt==, s=UZm= s=e s=UZm=, s=b=k:= p==D=n= p==e{=[= k:rn=e v==D==,
aic=nty=Op=, s=Uy=* ke: s=m==n= p=>k:=ix=t=, t=q== aiv=6= s=e p=re,
p=rm==tm== k:= s=d= sm=r[= k:rt== hE; v=h B=ikt=y=ukt= ac=D= m=n= s=e
y==eg=b=D= ke: 8=r= p=>=[= k:=e B=&ku:!I ke: b=Ic= m=e] ac%I t=rh s=e
sq==ip=t= k:rke: x=rIr %=e#ªn=e p=r p=rm==tm== k:=e p=>=pt= k:rt== hE.
(è.ï-âî) 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, Pr|na) 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) y=d< aZ=r] v=ediv=d=e v=dònt= iv=x=ònt= y=d< y=t=y==e v=It=r=g==/ + y=d< wc%nt==e b=>Éc=y=*] c=rònt= t=t=< t=e p=d] s=]g=>he[= p=>v=Zy=e ++ââ++ v=ed ke: j==n=n=e v==D=e iv=8=n=< ij=s=e
aiv=n==x=I k:ht=e hE], a=s=ikt=riht= y=tn=x=ID= m=h=tm== ij=s=e p=>=pt=
k:rt=e hE], a=Er ij=s= p=rm=p=d k:I p=>=ipt= ke: iD=A s==Q=k: b=>Éc=y=*
v=>t= k:= p==D=n= k:rt=e hE], Ws=e m=E] t=umhe] s=]Z=ep= m=e] k:hU]g==.
(è.ââ) 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 GOD AT THE TIME OF DEATH s=v=*8=r=i[=
s=]y=my=, m=n==e Åid in=oQy= c= + m=UQny=<*
a=Q==y==tm=n=/ p=>=[=m=<, a=òsq=t==e y==eg=Q==r[==m=< ++âä++ a=em=< wty=<
Ak:=Z=r] b=>É, vy==hrn=< m==m=< an=usm=rn=< + y=/ p=>y==it=
ty=j=n=< deh], s= y==it= p=rm==] g=it=m=< ++âà++ ** j==e s==Q=k: s=b= win7y==e] k:=e v=x= m=]e
k:rke:, m=n= k:=e p=rm==tm== m=]e t=q== p=>=[= k:=e m=st=k: m=e] sq==ip=t=
k:r, t=q== y==eg=Q==r[== m=e] isq=t= h=ek:r, aZ=rb=>É (k:I Qv=in=-x=ikt=),
a=e]k:=r, k:= Wcc==r[= k:rke: m=er= sm=r[= k:rt== hua= x=rIr ty==g=t== hE, v=h
p=rm=g=it= k:=e p=>=pt= h=et== hE. (è.âä-âà) When one leaves the physical body, by controlling all the senses, focusing
the mind on God and the bioimpulses (Life forces, Pr|na) in the cerebrum, engaged in
yogic practice, meditating on Me, and uttering AUM ¾ the sacred monosyllable cosmic sound power of the Spirit ¾ 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 ‘Hum’ as you
breathe out. Think as if breath itself is making these sounds ‘So’ and ‘Hum’ (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. The Bible says: In the beginning was the word (OM, Amen, Allah)
and the word was with God, and the word was God (JOHN 1.01). 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. an=ny=c=et==/
s=t=t=], y==e m==] sm=rit= in=ty=x=/ + t=sy==h] s=uD=B=/
p==q=*, in=ty=y=ukt=sy= y==eig=n=/ ++âå++ ** he aj=*un=, j==e m=uz= m=e] Ak:=g=> m=n=
s=e Qy==n= D=g==k:r m=er= in=ty=-in=rnt=r sm=r[= k:rt== hE, Ws= in=ty=y=ukt=
y==eg=I k:=e m=E] s=hj= hI p=>=pt= h=et== hU]. (è.âå) 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 always
remember God. 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. m==m=< Wp=ety= p=un=j=*nm=, du/K==D=y=m=<
ax==xv=t=m=< + n==pn=uv=ònt= m=h=tm==n=/, s=]òs=i3] p=rm==] g=t==/
++âç++ m=h=tm== D==eg= p=rm= is=i3Op=I m=uz=e
p=>=pt= k:rn=e ke: b==d if:r ws= n=xv=r du/K= B=re s=ns==r m=e] p=un=j=*nm=
n=hI] D=et=e. (è.âç) 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.
a=b=>ÉB=uv=n==D=< D==ek:=/,
p=un=r=v=it=*n==eCj=*un= + m==m=< Wp=ety= t=u k:=Ent=ey=, p=un=j=*nm= n=
iv=6t=e ++âê++ he aj=*un=, b=>ÉD==ek: a=Er Ws=ke:
n=Ic=e ke: s=B=I D==ek:=e] ke: p=>=i[=y==e] k:= p=un=j=*nm= h=et== hE;
p=rnt=u he ku:nt=I p=uF=, m=er= D==ek: aq==*t=< p=rm=Q==m= p=>=pt= h=en=e
p=r m=n=u{y= k:= p=un=j=*nm= n=hI] h=et==. (è.âê) The
dwellers of all the worlds ¾ up to the world
of the Creator (Brahm|)
¾ 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) s=hs=>y=ug=p=y=*nt=m=<, ahr< y=d<
b=>É[==e iv=du/ + r=iF=] y=ug=s=hs=>=nt==], t=eCh=er=F=iv=d=e j=n==/
++âë++ j==e D==eg= y=h j==n=t=e hE] ik:
b=>É=j=I ke: Ak: idn= k:I av=iQ= Ak: hj==r y=ug= (aq==*t=< å.àä arb=
v={=*) hE, t=q== Wn=k:I Ak: r=t= k:I av=iQ= B=I Ak: hj==r y=ug= hE, v=e idn=
a=Er r=t= k:=e j==n=n=e v==D=e h]E. (è.âë) 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) avy=kt==d< vy=kt=y=/
s=v==*/, p=>B=v=nty=< ahr=g=m=e + , , , r=Fy==g=m=e p=>D=Iy=nt=e,
t=F=Ev==vy=kt=s=]Nke: ++âè++ b=>É=j=I ke: idn= ke: a=rmB= m=e]
avy=kt= aZ=r b=>É (aq==*t=< a=id p=>k&:it=) s=e s==r= j=g=t=<
Wtp=á h=et== hE; t=q== b=>É=j=I k:I r=iF= ke: a=n=e p=r j=g=t=< Ws=
avy=kt= m=e] hI iv=D=In= h=e j==t== hE. (è.âè) All
manifestations come out of the subtle body of Brahm| during his 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
lasts 8.64 billion solar years. This consists of one day and one night of Brahm|, the Creator. The
duration of partial dissolution, during which all heavenly planets, the earth,
and the lower planets are annihilated and rest within Brahm|, is 4.32 billion
years and is called Brahm|’s night. Complete dissolution takes place at the end
of Brahm|‘s (or creative cycle’s) full life-span of 100 solar
years, or 8.64 billion years x 30
x 12 x 100 = just over 311.04 trillion solar years called one Kalpa
(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) ¾ called Avyakta
Brahma or Adi Prakriti, the source and sink of the total material energy ¾ and is
annihilated. During the complete dissolution, 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 second
manifestation, Lord’s energies enter into all the universes to create and
support diversities. And in the third manifestation, the Absolute is diffused
as the all-pervading supersoul in the universes and remains present within the
atoms and every cell of everything ¾ visible or
invisible. B=Ut=g=>=m=/ s=
Av==y=], B=Utv== B=Utv== p=>D=Iy=t=e + r=Fy==g=m=eCv=x=/
p==q=*, p=>B=v=ty=< ahr=g=m=e ++âï++ ** he p==q=*, v=hI p=>=i[=s=m=ud=y= av=x=
j=Es== hua= b==r-b==r b=>É=j=I ke: idn= m=e] Wtp=á, t=q== b=>É=j=I ke:
r=iF= m=e] iv=D=In= h=et== rht== hE. (è.âï) 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. p=rs=< t=sm==t=< t=u B==v==eCny==e,
Cvy=kt==eCvy=kt==t=< s=n==t=n=/ + y=/ s= s=v=e*{=u B=Ut=e{=u, n=xy=ts=u n= iv=n=xy=it=
++äî++ avy=kt==eCZ=r wty=< Wkt=s=<, t=m=< a=hu/
p=rm==] g=it=m=< + y=] p=>=py= n= in=v=t=*nt=e, t=d< Q==m= p=rm=]
m=m= ++äâ++ p=rnt=u ws= Z=r p=>k&:it= s=e p=re
Ak: dUs=rI aiv=n==x=I a=id p=>k&:it= hE j==e s=b= B=Ut==e] ke: n={!
h=en=e p=r B=I n={! n=hI] h=et=I. Ws=I k:=e avy=kt= aZ=rb=>É aq==*t=<
p=rm=g=it= k:h= g=y== hE, v=hI m=er= p=rm=Q==m= hE, ij=s=e p=>=pt=k:r
m=n=u{y= a=v==g=m=n= ke: b=]Q=n==e] s=e m=ukt= h=e j==t== hE. (è.äî-äâ) There is another
eternal transcendental existence ¾ higher than the changeable material Nature ¾ called Eternal Being or Spirit that 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) TWO BASIC PATHS OF DEPARTURE FROM THE
WORLD p=uo{=/ s= p=r/ p==q=*, B=kty== D=By=s=< tv=<
an=ny=y== + y=sy==nt=/sq==in= B=Ut==in=, y=en= s=v=*m=< wd]
t=t=m=< ++ää++ he p==q=*, s=B=I p=>=[=I ij=s=
p=rm==tm== ke: andr hE], t=q== ij=s=s=e y=h s==r= s=]s==r vy==pt= hE, v=h p=rm=
p=uo{= p=rm==tm== an=ny=B=ikt= s=e p=>=pt= h=et== hE. (è.ää) This Supreme
Abode, O Arjuna, is attainable by unswerving devotion to Me, within which all
beings exist and by which the entire universe is pervaded. (See also 9.04 and
11.55) (8.22) y=F= k:=D=e tv=< an==v=&iT=m=<,
a=v=&iT=] c=Ev= y==eig=n=/ + p=>y==t== y==ònt= t=] k:=D=], v=Zy==im= B=rt={=*B=
++äà++ he B=rt=ku:D= Xe{@, ij=s= m==g=* 8=r= x=rIr
ty==g=k:r g=y=e huA y==eg=Ij=n= v==p=s= n= D==E!n=e v==D=I g=it= k:=e a=Er
v==p=s= D==E!n=e v==D=I g=it= k:=e p=>=pt= h=et=e hE], Wn= d=en==e]
m==g==e*] k:=e m=E] t=umhe] b=t==~]g==. (è.äà) 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 one’s final destination and the
corresponding path leading to the destination has to be earned and may have
nothing to do, directly, with 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. aigír< jy==eit=r< ah/ x=ukD=/, {=[m==s== WT=r=y=[=m=<
+ t=F= p=>y==t== g=c%ònt=, b=>É b=>Éiv=d=e
j=n==/ ++äå++ j==e b=>Éiv=d< s==Q=k:j=n= aign=,
p=>k:=x=, idn=, x=ukD=p=Z=, a=Er WT=r=y=[= ke: %/ m==s= v==D=e (N=n= k:=
p=>k:=x=) m==g=* 8=r= j==t=e hE], v=e b=>É k:=e p=>=pt= h=et=e hE]
(t=q== p=un=/ s=]s==r m=e] v==p=s= n=hI] a=t=ee hE]). (è.äå) 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 (Devay|na), 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 with the Godhead 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 Brahm|, comes and leads them to the world of Brahm|. Becoming perfect
at each stage, they stay in the world of Brahm| till the end of
the cycle of creation;
at the completion of which they merge in Brahman together with Brahm|. Having reached
Brahman, they do not return back to worldly life again. This is also called
Brahm-Nirvana. Q=Um==e r=iF=s=< t=q== k&:{[=/, {=[m==s==
diZ=[==y=n=m=< + t=F= c==n7m=s=] jy==eit=r<, y==eg=I p=>=py=
in=v=t=*t=e ++äç++ Q=Um=, r=iF=, k&:{[=p=Z=, a=Er
diZ=[==y=n= ke: %/ m==s= v==D=e (aN=n=) m==g=* s=e j==n=e v==D== s=k:=m=
y==eg=I sv=g=* j==k:r p=un=/ v==p=s= a=t== hE. (è.äç) 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. x=ukD=k&:{[=e
g=t=I Äet=e, j=g=t=/ x==xv=t=e m=t=e + Ak:y== y==ty=<
an==v=&iT=m=<, any=y==v=t=*t=e p=un=/ ++äê++ ** j=g=t=< m=e] y=e d=e ¾ x=ukD= a=Er k&:{[= (aq==*t=< N=n=
a=Er aN=n=) ¾ s=n==t=n= m==g=* m==n=e g=y=e hE]. wn=m=e]
N=n= m==g=* ke: 8=r= j==n=e v==D==e] k:=e D==E!n== n=hI] p=#ªt==, a=Er aN=n=
m==g=* v==D==e] k:=e D==E!n== p=#ªt== hE. (è.äê) The path of light
of spiritual practice and Self-knowledge and the path of darkness of
materialism and ignorance are thought to be the world’s 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 God’s 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. To whatever object one’s mind is
set, to that goes one’s subtle and causal bodies with Karma attached to it.
Thus, a person who has no desire or whose desires have been satisfied or whose
only object of desire is the Self, is merged in Brahman even in this very life.
This is called Jeevan-Mukti or Nirvana. n=Et=e s=&t=I p==q=* j==n=n=<, y==eg=I m=uÄit=
k:xc=n= + t=sm==t=< s=v=e*{=u k:=D=e{=u, y==eg=y=ukt==e
B=v==j=*un= ++äë++ he p==q=*, wn= d=e m==g==e*] k:=e t=Tv= s=e
j==n=n=e v==D== k:=ew* B=I y==eg=I B=>im=t= n=hI] h=et==. ws=iD=A he
aj=u*n=, t=um= s=d= y==eg=y=ukt= rh=e. (è.äë) 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) v=ede{=u y=Ne{=u t=p=/s=u c=Ev= d=n=e{=u y=t=< p=u[y=f:D=] p=>id{!m=< + aty=eit= t=t=< s=v=*m=< wd] iv=idtv== y==eg=I p=r] sq==n=m=< Wp=Eit= c==6m=< ++äè++ y==eg=I ws= rhsy= k:=e s=m=z=k:r v=ed=e]
m=e], y=N=e] m=e], t=p==e] m=e], t=q== d=n= m=e] j==e p=u[y=f:D= k:he g=y=e
h]E, Wn= s=b=k:= WDD=]G=n= k:r j==t== hE, a=Er p=rb=>É p=rm==tm== ke:
p=rm=Q==m= k:=e p=>=pt= k:rt== hE. (è.äè) 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) aq= n=v=m==eCQy==y=/ r=j=iv=6=r=j=g=uÄy==eg=/ XIB=g=v==n=uv==c= wd] t=u t=e g=uÄt=m=], p=>v=Zy==my=< an=s=Uy=v=e
+ N=n=] iv=N=n=s=iht=], y=j=< N=tv==
m==eZy=s=eCx=uB==t=< ++â++ XIB=g=v==n=< b==eD=e¾ t=um= d=e{=d&i{! riht= k:=e m=E] ws=
p=rm= g=uÄ b=>Éiv=6= (N=n=) k:=e b=>É an=uB=Uit= (iv=N=n=) s=iht= k:ht==
hU] ij=s=e j==n=k:r t=um= j=nm=-m=r[= d/uK=Op=I s=]s==r s=e m=ukt= h=e
j==a=eg=e. (ï.â) 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 NATURE OF THE SUPREME IS
THE BIGGEST MYSTERY r=j=iv=6= r=j=g=uÄ], p=iv=F=m=< wdm=<
WT=m=m=< + p=>ty=Z==v=g=m=] Q=my=]*, s=us=uK=] k:t=*um=<
avy=y=m=< ++ä++ y=h t=Tv=N=n= s=b= iv=6=a=e] k:= r=j==,
rhsy=m=y=, aty=nt= p=iv=F=, p=>ty=Z= f:D= v==D==, Q=m=*y=ukt=, s==Q=n= m=e]
s=ug=m=, t=q== aiv=n==x=I hE. (ï.ä) 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) aXd<dQ==n==/ p=uo{==, Q=m=*sy==sy= p=r]t=p= + ap=>=py= m==] in=v=t=*nt=e,
m=&ty=us=]s==rv=tm=*in= ++à++ he p=rnt=p= aj=*un=, ws= Q=m=* m=e] X3= n=
rK=n=e v==D=e m=n=u{y= m=uz=e n= p=>=pt= h=ek:r m=&ty=uOp=I s=]s==r m=e]
b==rmb==r j=nm= D=et=e hE]. (ï.à) 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 (Mark 9.23). Faith in the Supreme power holds the
key to unlock the gates of salvation. m=y== t=t=m=<
wd] s=v=*], j=g=d< avy=kt=m=Uit=*n== + m=tsq==in=
s=v=*B=Ut==in=, n= c==h] t=e{v=< av=òsq=t=/ ++å++ ** y=h s==r= s=]s==r m=uz= p=rb=>É
p=rm==tm== k:I a=id p=>k&:it= aq==*t=< avy=kt= aZ=rb=>É k:=
iv=st==r hE. s=B=I m=uz=p=r a=iXt= y== isq=t= rht=e hE], m=E] Wn=p=r a=iXt=
n=hI] rht==. (ï.å) This entire universe is an expansion of, or pervaded by, My Avyakta
(unmanifest) Brahma aspect. All beings depend on Me (like a gold chain
depends on gold and milk products depend on milk). I do not
depend on ¾ or become affected by ¾ them because I am the highest of all. (See also 7.12, 15.18) (9.04) 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). n= c= m=tsq==in=
B=Ut==in=, p=xy= m=e y==eg=m=< Aexv=rm=< + B=Ut=B=&n=<
n= c= B=Ut=sq==e, m=m==tm== B=Ut=B==v=n=/ ++ç++ ** m=erI w*xv=rIy= y==eg=x=ikt= k:=e deK==e
ik: v==st=v= m=e] m=E] ¾ s=B=I B=Ut==e] k:=e Wtp=á t=q== p==e{=[=
k:rn=e v==D== ¾ Wn=p=r a=iXt= n=hI] rht==, t=q== v=e s=b=
B=I m=uz=p=r a=iXt= n=hI] rht=e. (ï.ç) Look at the power of My divine mystery; in reality, I ¾ the sustainer and Creator of all beings ¾ 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 ¾ that it is not a
wave but water. When the wave realizes that it is water, the wave no longer
remains a wave, but becomes water. Similarly, when one realizes that he or she
is not this physical body ¾ but the Eternal Being in the form of Spirit residing inside the
physical body ¾ 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. y=q==k:=x=òsq=t==e
in=ty=], v==y=u/ s=v=*F=g==e m=h=n=< + t=q== s=v==*i[=
B=Ut==in=, m=tsq==n=Ity=< Wp=Q==ry= ++ê++ ** j=Es=e s=v=*F= iv=c=r[= k:rn=e v==D=I m=h=n=<
v==y=u s=d= a=k:=x= m=e] (ib=n== k:=ew* s=h=r= iD=y=ee) isq=t= rht=I hE v=Es=e
hI s=B=I m=uz= m=e] isq=t= rht=e hE], Aes== s=m=z==e. (ï.ê) Perceive that all
beings remain in Me — without any contact or without producing any effect — as
the mighty wind, moving everywhere, eternally remains 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 s=v=*B=Ut==in= k:=Ent=ey=, p=>k&:it=] y==int=
m==im=k:=m=< + k:Dp=Z=y=e p=un=s=< t==in=, k:Dp==d=E
iv=s=&j==my=< ahm=< ++ë++ he aj=u*n=, Ak: k:Dp= ke: ant= m=e]
s=mp=U[=* s=&i{! m=erI a=id p=>k&:it= m=e] D=y= h=e j==t=I hE, a=Er
dUs=re k:Dp= ke: p=>=rmB= m=e] m=E] if:r Ws=k:I rc=n== k:rt== hU]. (ï.ë) All beings merge
into My primary material Nature at the end of a cycle of just over 311 trillion
solar years, 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. p=>k&:it=] sv==m=< av={!By=, iv=s=&j==im=
p=un=/ p=un=/ +, B=Ut=g=>=m=m=< wm=] k&:tsn=m=<, av=x=]
p=>k&:t=er< v=x==t=< ++è++ m=E] ap=n=I m==y==Op=I p=>k&:it= ke:
8=r= wn= s=m=st= p=>=i[= s=m=ud=y= k:=e ¾ j==e p=>k&:it= (ke: g=u[==e]) ke:
v=x= m=e] rht=e hE] ¾ b==r-b==r rc=t== hU]. (ï.è) 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) n= c= m==] t==in= k:m==*i[=, in=b=Qn=ònt= Q=n=]j=y= + Wd=s=In=v=d< a=s=In=m=<, as=kt=] t=e{=u k:m=*s=u
++ï++ he aj=u*n=, s=&i{! k:I rc=n== a=id
k:m==e*] m=e] an==s=kt= a=Er Wd=s=In= rhn=e ke: k:=r[= v=e k:m=* m=uz=
(p=rm==tm==) k:=e n=hI] b==]Q=t=e. (ï.ï) These acts of
creation do not bind Me, O Arjuna, because I remain indifferent and unattached
to those acts. (9.09) m=y==Qy=Z=e[= p=>k&:it=/, s=Uy=t=e
s=c=r=c=rm=< + het=un==n=en= k:=Ent=ey=, j=g=d< iv=p=irv=t=*t=e
++âî++, he aj=u*n=, m=erI aQy=Z=t== m=e] m==y==
dev=I (ap=n=I p=>k&:it= ke: 8=r=) c=r=c=r j=g=t=< k:=e Wtp=á k:rt=I
hE. ws= t=rh s=&i{!-c=k>: c=D=t== rht== hE. (ï.âî) The divine kinetic
energy (Maya) ¾ with the help of
material Nature, Prakriti ¾ 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 av=j==n=ònt= m==] m=U$=, m==n=u{=I] t=n=um=<
a=iXt=m=< + p=r] B==v=m=< aj==n=nt==e, m=m= B=Ut=m=hexv=rm=<
++ââ++ m==eG==x== m==eG=k:m==*[==e, m==eG=N=n== iv=c=et=s=/ + r=Z=s=Im=< a=s=urI] c=Ev=, p=>k&:it=] m==eihn=I]
iXt==/ ++âä++ m=uz= p=rm=exv=r ke: p=rm= B==v= k:=e n=hI]
j==n=n=e ke: k:=r[= ¾ j=b= m=E] m=n=u{y= k:= x=rIr Q==r[= k:rt==
hU] ¾ m=U$ª D==eg= (m=uz=e s==Q==r[= m=n=u{y=
s=m=z=k:r) m=er= an==dr k:rt=e hE], ky==e]ik: v=e r=Z=s=I a=Er a=s=urI sv=B==v=
s=e m==eiht=, v=&q== a=x==, v=&q== k:m=*, t=q== v=&q== N=n= v==D=e
aiv=c==rI m=n=u{y= (m=uz=e n=hI] p=hc==n= p==t=e) hE]. (ï.ââ-âä) Ignorant
persons despise Me when I appear 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 (T|masika)
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 (King’s) cousin brother, Krishna, is the
Supreme Being in human form (BP 7.15.79). The moral is that the Supreme cannot
be known without one’s good Karma and His personal grace. m=h=tm==n=s=< t=u m==] p==q=*, dEv=I]
p=>k&:it=m=< a=iXt==/ + B=j=nty=< an=ny=m=n=s==e, N=tv== B=Ut==idm=<
avy=y=m=< ++âà++, p=rnt=u he aj=u*n=, dEv=I sv=B==v= v==D=e
m=h=tm== D==eg= m=uz=e aiv=n==x=I, t=q== s=mp=U[=* p=>=i[=y==e] k:= k:=r[=
s=m=z=k:r an=ny= m=n= s=e m=erI B=ikt= k:rt=e hE]. (ï.âà) But great souls, O
Arjuna, who possess divine qualities (See 16.01-03), know Me as immutable, as
the material and efficient cause of creation, and worship Me single-mindedly
with loving devotion. (9.13) s=t=t=] k:It=*y=nt==e m==], y=t=nt=xc= d&$v=>t==/
+ n=m=sy=nt=xc= m==] B=kty==, in=ty=y=ukt== Wp==s=t=e
++âå++ m=er= s=t=t= k:It=*n= k:rt=e huA,
p=>y=tn=x=ID=, d&$ªv=>t=I s==Q=k: m=uz=e n=m=sk:=r k:rke:
B=ikt=p=Uv=*k: in=rnt=r m=erI Wp==s=n== k:rt=e hE]. (ï.âå) 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) N=n=y=Nen= c==py=< any=e, y=j=nt==e m==m=<
Wp==s=t=e + Ak:tv=en= p=&q=ktv=en=, b=huQ==
iv=xv=t==em=uK=m=< ++âç++ k:=ew* s==Q=k: N=n=y=N ke: 8=r=, k:=ew*
a8Et=B==v= s=e, dUs=re 8Et=B==v= s=e, t=q== k:=ew* an=ek: p=>k:=r s=e p=Uj==
k:rke: m=uz= iv=r=!<sv=Op= p=rm=exv=r k:I Wp==s=n== k:rt=e hE]. (ï.âç) 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) EVERYTHING IS A MANIFESTATION OF THE
ABSOLUTE ah] k>:t=ur< ah] y=N/, sv=Q==hm=< ahm=<
a=E{=Q=m=< + m=nF==eChm=< ahm=< Av==jy=m=<, ahm=<
aign=r< ah] hut=m=< ++âê++ ip=t==hm=< asy= j=g=t==e, m==t== Q==t== ip=t==m=h/
+ v=e6] p=iv=F=m=< a=e]k:=r, „k:< s==m= y=j=ur<
Av= c= ++âë++ g=it=r< B=t==* p=>B=u/ s==Z=I, in=v==s=/ x=r[=]
s=uÅt=< + p=>B=v=/ p=>D=y=/ sq==n=], in=Q==n=] b=Ij=m=<
avy=y=m=< ++âè++ Q==im=*k: s=]sk:=r m=E] hU], y=N m=E] hU],
sv=Q== m=E] h]U, a=E{=iQ= m=E] hU], m=nF= m=E] h]U, G=I m=E] h]U, aign= m=E]
h]U, t=q== hv=n= k:m=* B=I m=E] hI h]U. m=E] hI ws= j=g=t=< k:= ip=t==,
m==t==, Q==r[= k:rn=e v==D==, a=Er ip=t==m=h hU]. m=E] hI j==n=n=e y==egy=
v=st=u hU]; p=iv=F= a=e]k:=r, „gv=ed, s==m=v=ed, a=Er y=j=uv=e*d B=I m=E] hI
hU]. p=>=pt= k:rn=e y==egy= p=rm=Q==m=, B=r[= k:rn=e v==D==, s=b=k:=
sv==m=I, s==Z=I, in=v==s=sq==n=, x=r[= D=en=e y==egy=, im=F=, Wtp=iT=,
p=>D=y=, a=Q==r, in=Q==n=, a=Er aiv=n==x=I k:=r[= B=I m=E] hI hU]. (ï.âê-âè)
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) t=p==my=< ahm=< ah] v={=*],
in=g=&h<[==my=< Wts=&j==im= c= + am=&t=] c=Ev= m=&ty=uxc=, s=d< as=c=<
c==hm=< aj=*un= ++âï++ he aj=u*n=, m=E] hI (s=]s==r ke: iht= ke:
iD=A) s=Uy=*Op= s=e t=p==t== hU], m=E] v={==* k:= in=g=>h a=Er Wts=j=*n=
k:rt== hU]. am=&t= a=Er m=&ty=u, t=q== s=t=< a=Er as=t=< B=I m=E]
hI hU]. (ï.âï) 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 F=Eiv=6= m==] s==em=p==/ p=Ut=p==p== y=NEr< w{!<v== sv=g=*it=] p=>=q=*y=nt=e + t=e p=u[y=m=< a=s==6 s=uren7D==ek:m=< axn=ònt= idvy==n=< idiv= dev=B==eg==n=< ++äî++ t=In==e] v=ed=e] m=e] k:he huA s=k:=m=
k:m=* k:rn=e v==D=e, (B=ikt=Op=I) s==em=rs= p==n= k:rn=e v==D=e, p==p=riht=
m=n=u{y= m=uz=e y=N ke: 8=r= p=Uj=k:r sv=g=* p=>=pt= k:rn=e k:I
p=>=q=*n== k:rt=e hE], v=e ap=n=e p=u[y==e] ke: f:D=Op= wn7D==ek: k:=e
p=>=pt= k:r sv=g=* m=e] idvy= dev=t==a=e] ke: B==eg==e] k:=e B==eg=t=e hE]
(ï.äî) 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) t=e t=] B=uktv== sv=g=*D==ek:} iv=x==D=] Z=I[=e p=u[y=e m=ty=*D==ek:} iv=x=ònt= + Av=] F=y=IQ=m=*m=< an=up=>p=nn== g=t==g=t=] k:=m=k:=m== D=B=nt=e ++äâ++ v=e D==eg= Ws= iv=x==D= sv=g=*D==ek: ke:
B==eg==e] k:=e B==eg=k:r, p=u[y= s=m==pt= h=en=e p=r if:r m=&ty=uD==ek:
m=e] a=t=e hE]. ws= p=>k:=r t=In==e] v=ed=e] m=e] k:he huA s=k:=m= k:m=*
k:rn=e v==D=e m=n=u{y= a=v==g=m=n= k:=e p=>=pt= h=et=e hE]. (ï.äâ) They again return
to the mortal world ¾ after enjoying
the wide world of heavenly pleasures ¾ 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) an=ny==x=<
ic=nt=y=nt==e m==], y=e j=n==/ p=y=*up==s=t=e + t=e{==]
in=ty==iB=y=ukt==n==], y==eg=Z=em=] v=h=my=< ahm=< ++ää++ ** j==e B=kt=j=n= an=ny= B==v=s=e ic=nt=n=
k:rt=e huA m=erI Wp==s=n== k:rt=e hE], Wn= in=ty=y=ukt= B=kt==e] k:=
y==eg=Z=em= m=E] sv=y=] v=hn= k:rt== h]U. (ï.ää) 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 (K^ema). Yoga and K^ema could be
also interpreted as transcendental
knowledge (J@|na) and actual experience in Samadhi (Vij@|na), 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. Father in the heaven knows all of
what you need. Give first place to His Kingdom and what He requires. He will
provide you everything (MATTHEW 6.32-33). Nothing is difficult to obtain when
I am pleased, but a pure devotee whose mind is exclusively fixed upon Me does
not ask anything, including salvation, but the opportunity to serve Me (BP
6.09.48). The Lord chooses much better things for you if you let Him be your
guide by surrendering unto His will. y=eCpy=< any=dev=t== B=kt==, y=j=nt=e X3y==ònv=t==/
+ t=eCip= m==m=< Av= k:=Ent=ey=, y=j=nty=<
aiv=iQ=p=Uv=*k:m=< ++äà++ he ku:nt=In=ndn= aj=u*n=, j==e B=kt=
X3=p=Uv=*k: dUs=re dev=I-dev=t==a=e] k:=e p=Uj=t=e hE] v=e B=I m=er= hI p=Uj=n=
k:rt=e hE] ¾ p=r (m=er= a8Et=Op= k:=e n=hI] j==n=n=e
ke: k:=r[=) aN=n=p=Uv=*k:. (ï.äà) O Arjuna, even
those devotees who worship the deities with faith, they also worship Me, but in
an improper way. (9.23) 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 ¾ for sustaining
creation ¾ 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 ¾ expressed through
worship and prayer ¾ 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 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. 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. ah] ih s=v=*y=N=n==], B==ekt== c= p=>B=ur< Av=
c= + n= t=u m==m=< aiB=j==n=ònt=, t=Tv=en==t=x=<
cy=v=ònt= t=e ++äå++ ky==e]ik: s=b= y=N=e] k:= B==ekt== a=Er
sv==m=I m=E]¾p=rb=>É p=rm==tm==¾hI hU]; p=rnt=u v=e m=uz= (p=rm=exv=r ke:
aiQ=y=N sv=Op=) k:=e t=Tv= s=e n=hI] j==n=t=e, ws=Is=e Wn=k:= p=t=n=
aq==*t=< a=v==g=m=n= h=et== hE. (ï.äå) Because I ¾ the Supreme Being ¾ 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) y==ònt= dev=v=>t== dev==n=<, ip=t=&n=<
y==ònt= ip=t=&v=>t==/ + B=Ut==in= y==ònt= B=Ut=ejy==, y==ònt= m=6=òj=n==eCip=
m==m=< ++äç++ dev=t==a=e] k:=e p=Uj=n=e v==D=e dev=D==ek:
j==t=e hE], ip=t=r=e] k:=e p=Uj=n=e v==D=e ip=t=&D==ek: j==t=e hE], B=Ut=-p=>et==e]
k:=e p=Uj=n=e v==D=e B=Ut=-p=>et==e] ke: D==ek: k:=e j==t=e hE], t=q== m=erI
p=Uj== k:rn=e v==D=e B=kt= m=ere p=rm=Q==m= k:=e j==t=e hE] (a=Er Wn=k:=
p=un=j=*nm= n=hI] h=et==). (ï.äç) 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 p=F=] p=u{p=] f:D=]
t==ey=], y==e m=e B=kty== p=>y=c%it= + t=d< ah]
B=kty=up=Åt=m=<, axn==im= p=>y=t==tm=n=/ ++äê++ ** j==e m=n=u{y= p=>em=B=ikt= s=e p=F=,
fU:D=, f:D=, j=D=, a=id k:=ew* B=I v=st=u m=uz=e ap=*[= k:rt== hE, t==e m=E]
Ws= x=u3ic=T= v==D=e B=kt= k:= v=h p=>em==ep=h=r ke:v=l sv=Ik:=r hI n=hI]
k:rt==, b=iDk: Ws=k:= B==eg= B=I k:rt== h]U. (ï.äê) 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. y=t=< k:r=ei{=
y=d< axn==òs=, y=j=< j=uh=ei{= dd=òs= y=t=< + y=t=< t=p=sy=òs=
k:=Ent=ey=, t=t=< ku:o{v= m=dp=*[=m=<< ++äë++ ** he aj=u*n=, t=um= j==e ku:% k:m=* k:rt=e
h=e, j==e ku:% K==t=e h=e, j==e ku:% hv=n= k:rt=e h=e, j==e d=n= det=e h=e,
j==e t=p= k:rt=e h=e, v=h s=b= m=uz=e hI ap=*[= k:r=e. (ï.äë) 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 ¾ 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. x=uB==x=uB=f:D=Er< Av=], m==eZy=s=e k:m=*b=nQ=n=E/
+ s=]ny==s=y==eg=y=ukt==tm==, iv=m=ukt==e m==m=<
Wp=E{y=òs= ++äè++ ws= p=>k:=r s=]ny==s=y==eg=y=ukt= h=ek:r
k:=y=* k:rn=e s=e t=um= k:m=*f:D= ke: x=uB= a=Er ax=uB= d=en==e] b=nQ=n==e] s=e
m=ukt= h=ek:r m=uz=e hI p=>=pt= k:r=eg=e. (ï.äè) You shall become
free from the bondage ¾ good and bad ¾ of Karma and come to Me by this attitude of complete dedication to Me.
(9.28) s=m==eCh]
s=v=*B=Ut=e{=u, n= m=e 8e{y==eCòst= n= ip=>y=/ + y=e B=j=ònt= t=u
m==] B=kty==, m=iy= t=e t=e{=u c==py=< ahm=< ++äï++ ** s=B=I p=>=[=I m=ere iD=A b=r=b=r hE]. n=
m=er= k:=ew* aip=>y= hE, a=Er n= ip=>y=; p=rnt=u j==e X3= a=Er p=>em=
s=e m=erI Wp==s=n== k:rt=e hE], v=e m=ere s=m=Ip= rht=e hE], a=Er m=E] B=I
Wn=ke: in=k:! rht== hU]. (ï.äï) 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 ¾ suitable to the
individual’s nature ¾ is shown to His
sincere devotees. I am with the Father, and the Father
is with Me (JOHN 10.38 and 14.11). Ask and it shall be given. Seek and you
shall find (MATTHEW 7.07). God’s 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 ¾ such as both
material and spiritual wealth ¾ 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 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 also comes
expeditiously through our own efforts. It is also believed that divine grace
and self-effort are one and the same. Self-effort promotes the process of
God-realization as manure promotes growth of plants. THERE IS NO UNFORGIVABLE SINNER aip= c=et=<
s=udur=c==r=e, B=j=t=e m==m=< an=ny=B==k<: + s==Q=ur< Av= s=
m=nt=vy=/, s=my=g=< vy=v=òs=t==e ih s=/ ++àî++ ** y=id k:=ew* b=#ªe-s=ee-b=#ª= dur=c==rI B=I
an=ny= B=ikt=-B==v= s=e m=uz=e B=j=t== hE, t==e Ws=e B=I s==Q=u hI m==n=n==
c==ihA, ky==e]ik: Ws=n=e y=q==q=* in=xc=y= ik:y== hE. (ï.àî) 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. The Koran says: Those
who believe in Allah and do right action, He will forgive their evil deeds (Surah 64.09). Yogananda
used to say: A saint is the sinner who never gave up. Every saint had a past,
and every sinner has a future. The Bible says: Everyone who believes in Him
shall have eternal life (JOHN 3.15). 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: iZ=p=>] B=v=it= Q=m==*tm==, x=xv=c%=ònt=]
in=g=c%it= + k:=Ent=ey= p=>it=j==n=Iih, n= m=e B=kt=/
p=>[=xy=it= ++àâ++ a=Er v=h x=IG=> hI Q=m==*tm== h=e j==t==
hE, t=q== p=rm= x==int= k:=e p=>=pt= h=et== hE. he aj=u*n=, t=um= y=h
in=xc=y=p=Uv=*k: s=ty= m==n==e ik: m=ere B=kt= k:= k:B=I B=I iv=n==x=
aq==*t=< p=t=n= n=hI] h=et== hE. (ï.àâ) 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 m==] ih p==q=* vy=p==iXty=, y=eCip= sy=u/
p==p=y==en=y=/ + òsF=y==e v=Exy==s=< t=q== x=U7=s=<, t=eCip=
y==ònt= p=r=] g=it=m=< ++àä++ he aj=u*n=; sF=I, v=Exy=, x=U7, p==p=I,
a=id j==e k:=ew* B=I m=erI x=r[= m=e] a=t=e hE] v=e s=B=I p=rm=Q==m= k:=e
p=>=pt= k:rt=e hE]. (ï.àä) Anybody ¾ including women, merchants,
laborers, and the evil-minded ¾ can attain the Supreme Abode by just surrendering unto My will with
loving devotion, 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. ik:} p=un=r< b=>=É[==/ p=u[y==, B=kt==
r=j={=*y=s=< t=q== + ain=ty=m=< as=uK=] D==ek:m=<, wm=] p=>=py=
B=j=sv= m==m=< ++àà++, if:r p=u[y=x=ID= b=>=É[==e] a=Er
r=j=i{=* B=kt=j=n==e] k:= t==e k:hn== hI ky==? ws=iD=A y=h Z=[=B=]g=ur a=Er
s=uK=riht= m=n=u{y= x=rIr p==k:r t=um= in=rnt=r m=er= hI B=j=n= k:r=e. (ï.àà) 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 discrimination. 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: m=nm=n== B=v=
m=4kt==e, m=6=j=I m==] n=m=sku:o + m==m=<
Av=E{y=òs= y=uktv=Ev=m=<, a=tm==n=] m=tp=r=y=[=/ ++àå++ ** m=uz= m=e] m=n= D=g==a=e, m=ere B=kt=
b=n==e, m=erI p=Uj== k:r=e, m=uz=e p=>[==m= k:r=e. ws= p=>k:=r m=uNe
ap=n== p=rm= D=Zy= m==n=k:r ap=n=e-a=p= k:=e m=uz= s=e y=ukt= k:rke: t=um=
m=uz=e hI p=>=pt= h=eg=e. (ï.àå) 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 and the sole refuge, you shall
certainly come to Me. (9.34) aq= dx=m==eCQy==y=/ iv=B=Uit=y==eg=/,
XIB=g=v==n=uv==c= B=Uy= Av= m=h=b==h=e, x=&&[=u m=e p=rm=] v=c=/
+ y=t=< t=eCh]] p=>Iy=m==[==y=, v=Zy==im=
iht=k:=my=y== ++â++ XIB=g=v==n=< b==eD=e¾ he aj=u*n=, m=ere p=rm= v=c=n= k:=e t=um=
if:r s=un==e, ij=s=e m=E] t=um= j=Es=e ait=x=y= p=>em= rK=n=e v==D=e ke:
iht= ke: iD=A k:hU]g==. (âî.â) 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 n= m=e iv=du/ s=urg=[==/, p=>B=v=] n= m=h{=*y=/ + ahm=< a=idr< ih dev==n==], m=h{=I*[==] c=
s=v=*x=/ ++ä++ m=erI Wtp=iT= k:=e dev=t==, m=hi{=*, a=id
k:=ew* B=I n=hI] j==n=t=e hE]; ky==e]ik: m=E] s=B=I dev=t==a=e] a=Er
m=hi{=*y==e] k:= B=I a=idk:=r[= hU]. (âî.ä) 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) y==e m==m=< aj=m=< an==id] c=, v=eiT=
D==ek:m=hexv=rm=< +, as=]m=U$/ s= m=ty=e*{=u, s=v=*p==p=E/ p=>m=ucy=t=e
++à++ j==e m=uz=e aj=nm==, an==id, a=Er s=m=st=
D==ek:=e] ke: m=h=n=< w*xv=r ke: Op= m=e] j==n=t== hE, v=h m=n=u{y==e] m=e]
N=n=I hE, a=Er s=b= p==p==e] s=e m=ukt= h=e j==t== hE. (âî.à) 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) b=ui3r< N=n=m=< as=]m==eh/, Z=m== s=ty=] dm=/
x=m=/ + s=uK=] du/K=] B=v==eCB==v==e, B=y=] c==B=y=m=< Av=
c= ++å++ aih]s== s=m=t== t=ui{!s=<, t=p==e d=n=]
y=x==eCy=x=/ + B=v=ònt= B==v== B=Ut==n==], m=T= Av= p=&q=ògv=Q==/
++ç++ b=ui3, N=n=, B=>m= k:= aB==v=, Z=m==,
s=ty=, win7y= s=]y=m=, m=n= s=]y=m=, s=uK=, du/K=, Wtp=iT=, p=>D=y=, B=y=,
aB=y=, aih]s==, s=m=t==, s=]t==e{=, t=p=, d=n=, y=x=, ap=y=x=, a=id
p=>=i[=y==e] ke: an=ek: p=>k:=r ke: B==v= m=uz=s=e hI p=>k:! h=et=e
hE]. (âî.å-ç) Discrimination, Self-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 ¾ these diverse qualities in human
beings arise from Me alone. (10.04-05) If you forgive others, your Father
in heaven will also forgive you (MATTHEW 6.14). Resist no evil with evil
(MATTHEW 5.39). Love your enemies, and pray for those who mistreat you (MATTHEW
5.44). 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 ¾ without any
feeling of revenge ¾ to correct and
teach intentional and repeated offenders. m=h{=*y=/ s=pt= p=Uv=e*, c=tv==r=e m=n=v=s=< t=q==
+ m=4=v== m==n=s== j==t==, y=e{==] D==ek: wm==/
p=>j==/ ++ê++ s==t= m=hi{=*, Wn=s=e p=hD=e c==r
s=n=k:=id, t=q== c==Edh m=n=u y=e s=b= m=ere s=]k:Dp= s=e Wtp=á huA hE],
ij=n=k:I s=]s==r m=e] y=e s==rI p=>j== hE]. (âî.ê) The great saints,
sages, and all the creatures of the world were born from My potential energy.
(10.06) At==] iv=B=Uit=] y==eg=] c=, m=m= y==e v=eiT= t=Tv=t=/
+ s==eCiv=k:mp=en= y==eg=en=, y=ujy=t=e n==F= s=]x=y=/
++ë++ j==e m=n=u{y= m=erI ws= iv=B=Uit= a=Er
y==eg=m==y== k:=e t=Tv= s=e j==n=t== hE, v=h aiv=c=D= B=ikt=y==eg= s=e y=ukt=
h=e j==t== hE, ws=m=e] ku:% B=I s=]x=y= n=hI] hE. (âî.ë) One who truly
understands My manifestations and yogic powers, is united with Me by unswerving
devotion. There is no doubt about it. (10.07) ah] s=v=*sy=
p=>B=v==e, m=T=/ s=v=*] p=>v=t=*t=e + wit= m=tv==
B=j=nt=e m==], b=uQ== B==v=s=m=ònv=t==/ ++è++ ** m=E] hI s=b=k:I Wtp=iT= k:= k:=r[= hU],
a=Er m=uz= s=e hI j=g=t=< k:= iv=k:=s= h=et== hE. Aes== j==n=k:r
b=ui3m==n=< B=kt=j=n= X3=p=Uv=*k: m=uz= p=rm=exv=r k:=e hI in=rnt=r B=j=t=e
hE]. (âî.è) I am the origin of
all. Everything evolves from Me. The wise who understand this adore Me with
love and devotion. (10.08) That which is One has become this
all (RV 8.58.02). m=òcc=T== m=d<g=t=p=>=[==, b==eQ=y=nt=/
p=rsp=rm=< +, k:q=y=nt=xc= m==] in=ty=], t=u{y=ònt= c= rm=ònt= c=
++ï++ m=uz= m=e] hI ic=T= k:=e isq=r rK=n=e
v==D=e, a=Er m=erI x=r[= m=e] a=n=e v==D=e B=kt=j=n= a=p=s= m=e] m=ere g=u[=,
p=>B==v=, a=id k:=e Ak: dUs=re s=e k:ht=e huA in=rnt=r s=]t=u{! rhk:r rm=t=e
hE]. (âî.ï) My devotees remain
ever content and delighted. Their minds remain absorbed in Me and their lives
surrendered unto Me. 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. LORD GIVES KNOWLEDGE TO HIS DEVOTEES t=e{==] s=t=t=y=ukt==n==], B=j=t==]
p=>Iit=p=Uv=*k:m=< + dd=im= b=ui3y==eg=] t=], y=en= m==m=< Wp=y==ònt=
t=e ++âî++ **in=rnt=r m=ere Qy==n= m=e] D=g=e
p=>em=p=Uv=*k: m=er= B=j=n= k:rn=e v==D=e B=kt==e] k:=e m=E] b=>ÉN=n=
a=Er iv=v=ek: det== hU], ij=s=s=e v=e m=uz=e p=>=pt= k:rt=e hE]. (âî.âî) I give the powers
of analysis and reasoning to understand the metaphysical science ¾ to those who are ever united with
Me and lovingly adore Me ¾ 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. Those who receive Him and believe in Him, He makes them come to
the Father in heaven (JOHN 1.12). Whosoever shall not receive the kingdom of
God as a little child shall not enter therein (LUKE 18.17). t=e{==m=< Av==n=uk:mp==q=*m=<, ahm=< aN=n=j=]
t=m=/ + n==x=y==my=< a=tm=B==v=sq==e, N=n=dIp=en= B==sv=t==
++ââ++ Wn=p=r k&:p== k:rke: Wn=ke: ant=/k:r[=
m=e] rhn=e v==D==, m=E], Wn=ke: aN=n=j=in=t= anQ=k:=r k:=e t=Tv=N=n=Op=I dIp=k:
8=r= n={! k:r det== hU]. (âî.ââ) 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
(Chimanbhai). 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. aj=u*n= Wv==c= p=r] b=>É p=r] Q==m=, p=iv=F=] p=rm=] B=v==n=< + p=uo{=] x==xv=t=] idvy=m=<, a=iddev=m=< aj=]
iv=B=um=< ++âä++ a=hus=< tv==m=< P{=y=/ s=v=e*, dev=i{=*r<
n==rds=< t=q== + aòs=t==ee dev=D==e vy==s=/, sv=y=] c=Ev= b=>v=Ii{=
m=e ++âà++ aj=u*n= b==eD=ee¾ a=p= p=rm=b=>É, p=rm=Q==m=, a=Er
p=rm=p=iv=F= hE]; a=p= x==xv=t= idvy= p=uo{=, a=iddev=, aj=nm==, a=Er
s=v=*vy==p=I hE]; Aes== dev=i{=* n==rd, ais=t=, dev=D=, vy==s=, a=id s=m=st=
„i{=j=n=, t=q== sv=y=] a=p= B=I m=uz=s=e k:ht=e hE]. (âî.âä-âà) 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 s=v=*m=< At=d< Pt=] m=ny=e, y=n=< m==] v=dòs=
ke:x=v= + n= ih t=e B=g=v=n=< vy=ûkt=], iv=dur< dev== n=
d=n=v==/ ++âå++ he ke:x=v=, m=uz=s=e a=p= j==e ku:% k:h rhe
hE] wn= s=b=k:=e m=E] s=ty= m==n=t== hU]. he B=g=v=n=<, a=p=ke: v==st=iv=k:
sv=Op= k:=e n= dev=t== j==n=t=e hE], a=Er n= d=n=v=. (âî.âå) O Krishna, I
believe all that You have told me to be true. O Lord, neither the celestial
controllers nor the demons fully understand Your real nature. (See also 4.06)
(10.14) sv=y=m=<
Av==tm=n==tm==n=], v=etq= tv=] p=uo{==eT=m= + B=Ut=B==v=n=
B=Ut=ex=, dev=dev= j=g=tp=t=e ++âç++ **he p=>=i[=y==e] k:=e Wtp=á k:rn=e
v==D=e, he B=Ut=ex=, he dev==e] ke: dev=, j=g=t=< ke: sv==m=I, p=uo{==eT=m=,
ke:v=D= a=p= sv=y=] hI ap=n=e a=p=k:=e j==n=t=e hE]. (âî.âç) O Creator and Lord
of all beings, God of all celestial rulers, the Supreme person, and Lord of the
universe, You alone 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. v=kt=um=< ah*sy=< ax=e{=e[=, idvy== Ä<
a=tm=iv=B=Ut=y=/ + y==iB=r< iv=B=Uit=iB=r< D==ek:=n=<,
wm==]s=< tv=] vy==py= it={@òs= ++âê++ at=/ ap=n=I Wn= idvy= iv=B=Uit=y==e] k:=e ¾ ij=n=s=e a=p= wn= s=mp=U[=* D==ek:=e] m=e]
vy==pt= h=ek:r isq=t= rht=e hE] ¾ p=U[=*Op=s=e v=[=*n= k:rn=e m=e] ke:v=D=
a=p= hI s=m=q=* hE]. (âî.âê) Therefore, You
alone are able to fully describe Your own divine glories or the manifestations
by which You exist pervading all the
universes. (10.16) k:q=] iv=6=m=< ah] y==eig=]s=<, tv==] s=d=
p=iric=nt=y=n=< + ke:{=u ke:{=u c= B==v=e{=u, ic=nty==eCòs= B=g=v=n=<
m=y== ++âë++, he y==eg=exv=r, m=E] a=p=k:=e in=rnt=r
ic=nt=n= k:rt== hua= kE:s=e j==n=U], a=Er he B=g=v=n=<, ik:n=-ik:n= B==v==e]
8=r= m=E] a=p=k:= ic=nt=n= k:O}? (âî.âë) 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) iv=st=re[==tm=n==e y==eg=], iv=B=Uit=] c= j=n==d*n= + B=Uy=/ k:q=y= t=&òpt=r< ih, x=&[v=t==e
n==òst= m=eCm=&t=m=< ++âè++ he j=n==d*n=, a=p= ap=n=I y==eg=x=ikt= Av=]
iv=B=Uit=y==e] k:=e iv=st==rp=Uv=*k: if:r s=e k:ihA, ky==e]ik: a=p=ke: am=&t=m=y=
v=c=n==e] k:=e s=un=t=e huA m=uz=e t=&ipt= n=hI] h=e rhI hE. (âî.âè) 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 XIB=g=v==n=uv==c= hnt= t=e k:q=iy={y==im=, idvy== Ä< a=tm=iv=B=Ut=y=/
+ p=>=Q==ny=t=/ ku:oXe{@, n==sty=< ant==e
iv=st=rsy= m=e ++âï++ XIB=g=v==n=< b==eD=e¾ he ku:oXe{@, ab= m=E] ap=n=I p=>m=uK=
idvy= iv=B=Uit=y==e] k:=e t=ere iD=A s=]Z=ep= m=e] k:h]Ug==, ky==e]ik: m=ere
iv=st==r k:= t==e ant= hI n=hI] hE. (âî.âï) Lord Krishna said:
O Arjuna, now I shall explain to you My prominent divine manifestations because
My manifestations are endless. (10.19) ahm=< a=tm== g=u#=ke:x=, s=v=*B=Ut==x=y=òsq=t=/ + ahm=< a=idxc= m=Qy=] c=, B=Ut==n==m=< ant= Av=
c= ++äî++ he aj=u*n=, m=E] s=m=st= p=>=i[=y==e]
ke: ant=/k:r[= m=e] isq=t= a=tm== hU], t=q== s=mp=U[=* B=Ut==e] ke: a=id,
m=Qy=, a=Er ant= B=I m=E] hI hU]. (âî.äî) O Arjuna, I am the
Supreme Spirit (or Supersoul) abiding in the inner psyche of all beings as soul
(Atma). I am also the creator, maintainer, and destroyer ¾ or the beginning, the middle, and
the end ¾ 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. a=idty==n==m=< ah] iv={[=ur<, jy==eit={==]
riv=r< a]x=um==n=< + m=rIic=r< m=ot==m=< aòsm=, n=Z=F==[==m=< ah]
x=x=I ++äâ++ m=E] aidit= ke: (b==rh) p=uF==e] m=e]
iv={[=u, a=Er jy==eit=y==e] m=e] p=>k:=x=m==n=< s=Uy=* hU], v==y=u
dev=t==a=e] m=e] m=rIic=, a=Er n=Z=F==e] m=e] c=n7m== hU]. (âî.äâ) I am the
sustainer. I am the radiant sun among the luminaries; I am the controller of
wind; I am the moon among the stars. (10.21) v=ed=n==] s==m=v=ed=eCòsm=, dev==n==m=< aòsm=
v==s=v=/ + wòn7y==[==] m=n=xc==òsm=, B=Ut==n==m=< aòsm=
c=et=n== ++ää++ m=E] v=ed=e] m=e] s==m=v=ed hU], dev==e]
m=e] wn7 hU], win7y==e] m=e] m=n= hU], a=Er p=>=i[=y==e] k:I c=et=n== hU].
(âî.ää) 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) o7=[==] x=]k:rx=< c==òsm=, iv=T=ex==e,
y=Z=rZ=s==m=< + v=s=Un==] p==v=k:x=< c==òsm=, m=eo/
ix=K=ir[==m=< ahm=< ++äà++ m=E] o7=e] m=e] x=]k:r hU], a=Er y=Z= t=q==
r=Z=s==e] m=e] Q=n=p=it= ku:b=er hU], v=s=ua=e] m=e] aign=, a=Er p=v=*t==e]
m=e] s=um=eo p=v=*t= hU]. (âî.äà) I am Lord Shiva. I
am the god of wealth; I am the god of fire and the mountains. (10.23) p=ur=eQ=s==] c= m=uKy=] m==], iv=i3 p==q=* b=&hsp=it=m=<
+ s=en==n=In==m=< ah] sk:nd/, s=rs==m=< aòsm=
s==g=r/ ++äå++ he p==q=*, m=uz=e p=ur=eiht==e] m=e] Wn=k:=
m=uiK=y== b=&hsp=it= j==n==e. m=E] s=en==p=it=y==e] m=e] sk:nd, a=Er
j=D==x=y==e] m=e] s=m=u7 hU]. (âî.äå) I am the priest
and the army general of the celestial controllers, O Arjuna. I am the ocean
among the bodies of water. (10.24) m=h{=I*[==] B=&g=ur< ah], ig=r=m=< asmy=<
Ak:m=< aZ=rm=< +, y=N=n==] j=p=y=N=eCòsm=, sq==v=r=[==] ihm==D=y=/
++äç++ m=E] m=hi{=*y==e] m=e] B=&g=u, a=Er
x=bd=e] m=e] a=e]k:=r hU]. m=E] y=N=e] m=e] j=p=y=N, a=Er isq=r rhn=e v==D==e]
m=e] ihm==D=y= p=v=*t= hU]. (âî.äç) 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 axv=tq=/ s=v=*v=&Z==[==], dev={=I*[==] c= n==rd/ + g=nQ=v==*[==] ic=F=rq=/, òs=3=n==] k:ip=D==e m=uin=/
++äê++ m=E] s=m=st= v=&Z==e] m=e] p=Ip=D= k:=
v=&Z=, dev=i{=*y==e] m=e] n==rd, g=nQ=v==e*] m=e] ic=F=rq=, a=Er is=3=e]
m=e] k:ip=D= m=uin= hU]. (âî.äê) I am the holy fig
tree among the trees, Narada among the sages, and I am all other celestial
rulers. (10.26) Wcc=E/Xv=s=m=< axv==n==], iv=i3 m==m=<
am=&t==e4v=m=< + Aer=v=t=] g=j=en7=[==], n=r=[==] c= n=r=iQ=p=m=< ++äë++ a=y=uQ==n==m=< ah] v=j=>], Q=en=Un==m=< aòsm=
k:=m=Q=uk<: + p=>j=n=x=< c==òsm= k:ndp=*/, s=p==*[==m=<
aòsm= v==s=uik:/ ++äè++ m=E] axv==e] m=e] am=&t= ke: s==q=
s=m=u7 s=e p=>k:! huA Wcc=E/Xv== n==m=k: G==e#ª=, h=iq=y==e] m=e] Aer=v=t=,
a=Er m=n=u{y==e] m=e] r=j==; x=sF==e] m=e] v=j=>, g==y==e] m=e] k:=m=Q=en=u,
s=]t==n= k:I Wtp=iT= ke: iD=A k:=m=dev=, a=Er s=p==e*] m=e] v==s=uik: hU].
(âî.äë-äè) 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) an=nt=x=< c==òsm= n==g==n==], v=o[==e y==ds==m=<
ahm=< + ip=t=&[==m=< ay=*m== c==òsm=, y=m=/
s=]y=m=t==m=< ahm=< ++äï++ p=>h<D==dx=< c==òsm= dEty==n==], k:=D=/
k:D=y=t==m=< ahm=< + m=&g==[==] c= m=&g=en7=eCh], v=En=t=ey=xc=
p=òZ=[==m=< ++àî++ m=E] n==g==e] m=e] x=e{=n==g=, j=D=
dev=t==a=e] m=e] v=o[=, ip=t=r=e] m=e] ay=*m==, a=Er x==s=k:=e] m=e] y=m=r=j=;
idit= ke: v=]x=j==e] m=e] p=>h<D==d, g=[=n== k:rn=e v==D==e] m=e] s=m=y=,
p=x=ua=e] m=e] is=]h, a=Er p=iZ=y==e] m=e] g=o#ª hU]. (âî.äï-àî) 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) p=v=n=/
p=v=t==m=< aòsm=, r=m=/ x=sF=B=&t==m=< ahm=< + z={==[==] m=k:rx=< c==òsm=, s=>=et=s==m=<
aòsm= j==h<n=v=I ++àâ++, m=E] p=iv=F= k:rn=e v==D==e] m=e] v==y=u
hU], a=Er x=sF=Q==iry==e] m=e] r=m= hU], j=D=c=r=e] m=e] m=g=r, a=Er n=idy==e]
m=e] p=iv=F= g=]g== n=dI hU]. (âî.àâ) I
am the wind among the purifiers and Lord R|ma among the warriors. I am the
crocodile among the sea creatures and the holy Gang| river among the rivers. (10.31) s=g==*[==m=< a=idr< ant=xc=, m=Qy=]
c=Ev==hm=< aj=*un= + aQy==tm=iv=6= iv=6=n==], v==d/ p=>v=dt==m=<
ahm=< ++àä++ he aj=u*n=, s==rI s=&i{! k:= a=id,
m=Qy=, a=Er ant= B=I m=uz=s=e hI h=et== hE. m=E] iv=6=a=e] m=e] t==rt=my=
iv=6=, a=Er iv=v==d k:rn=e v==D==e] k:= t=k*: hU]. (âî.àä) 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) aZ=r=[==m=< ak:=r=eCòsm=, 8n8/ s==m==òs=k:sy= c= + ahm=< Av==Z=y=/ k:=D==e, Q==t==h] iv=xv=t==em=uK=/
++àà++ m=e]E aZ=r=e] m=e] ak:=r, a=Er s=m==s==e]
m=e] 8n8 s=m==s= hU]. aZ=y=k:=D= aq==*t=< ak:=D= p=uo{=, t=q==
iv=r=!<sv=Op= s=e s=b=k:= p==D=n=-p==e{=[= k:rn=e v==D== B=I m=E] hI hU].
(âî.àà) 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) m=&ty=u/ s=v=*hrxc==hm=<, W4v=xc=
B=iv={y=t==m=< + k:Iit=*/ XIr< v==k<: c= n==rI[==],
sm=&it=r< m=eQ== Q=&it=/ Z=m== ++àå++ m=E] s=b=k:= n==x= k:rn=e v==D=I
m=&ty=u, a=Er B=iv={y= m=e] h=en=e v==D==e] k:I Wtp=iT= k:= k:=r[= hU].
s=]s==r k:I s==t= Xe{@ deiv=y==] j==e k:Iit=*, XI, v==[=I, sm=&it=, m=eQ==,
Q=&it=, a=Er Z=m== ke: aiQ={@=iF=y==] hE], v=e B=I m=E] hI hU]. (âî.àå) 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 ¾ fame, prosperity, speech, memory,
intellect, resolve, and forgiveness. (10.34) b=&hts==m= t=q== s==mn==], g==y=F=I %nds==m=<
ahm=< + m==s==n==] m==g=*x=I{==e*Chm=<, Pt=Un==]
ku:s=um==k:r/ ++àç++ m=E] s==m=v=ed ke: g==y=e j==n=e v==D=e
m=nF==e] m=e] b=&hts==m=, v=Eidk: %nd=e] m=e] g==y=F=I %nd, m=hIn==e] m=e]
m==g=*x=I{=*, a=Er „t=ua=e] m=e] v=s=nt= „t=u hU]. (âî.àç) 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) 6Ut=]
%D=y=t==m=< aòsm=, t=ej=s=< t=ej=òsv=n==m=< ahm=< + j=y==eCòsm=
vy=v=s==y==eCòsm=, s=Tv=] s=Tv=v=t==m=< ahm=< ++àê++, m=]E %iD=y==e] m=e] j=ua=, t=ej=isv=y==e]
k:= t=ej=, t=q== iv=j=y=, in=xc=y=, a=Er s==iTv=k: m=n=u{y==e] k:= s==iTv=k:
B==v= hU]. (âî.àê) 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). v=&{[=In==] v==s=udev==eCism=, p==[#v==n==]
Q=n=]j=y=/ + m=un=In==m=< apy=< ah] vy==s=/, k:v=In==m=<
Wx=n== k:iv=/ ++àë++ d[#=e dm=y=t==m=< aòsm=, n=Iit=r< aòsm=
òj=g=I{=t==m=< + m==En=] c=Ev==òsm= g=uÄ=n==], N=n=] N=n=v=t==m=<
ahm=< ++àè++ m=E] v=&i{[= v=]ix=y==e] m=e] k&:{[=,
p==[#v==e] m=e] aj=u*n=, m=uin=y==e] m=e] vy==s=, a=Er k:iv=y==e] m=e]
x=uk>:=c==y=* hU]. (âî.àë) m=E] dm=n= k:rn=e v==D==e] m=e] d[#n=Iit=,
a=Er iv=j=y= c==hn=e v==D==e] m=e] n=Iit= hU]. m=E] g==ep=n=Iy= B==v==e] m=e]
m==En=, a=Er N=in=y==e] k:= t=Tv=N=n= hU]. (âî.àè) 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 knowledgeable.
(10.37-38) y=c=< c==ip= s=v=*B=Ut==n==], b=Ij=] t=d<
ahm=< aj=*un= + n= t=d< aòst= iv=n== y=t=< sy==n=<, m=y==
B=Ut=] c=r=c=rm=< ++àï++ he aj=u*n=, s=m=st= p=>=i[=y==e] k:I
Wtp=iT= k:= b=Ij= m=E] hI hU], ky==e]ik: c=r a=Er ac=r ik:s=I k:= aist=tv=
m=ere ib=n== n=hI] hEE (aq==*t=< s=b= ku:% m=er= hI sv=Op= hE). (âî.àï) 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 ¾ with many branches, leaves, flowers, fruits, and seeds ¾ 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 n==nt==eCòst= m=m= idvy==n==], iv=B=UUt=In==] p=r]t=p=
+ A{= t=Ud<dex=t=/ p=>=ekt==e, iv=B=Ut=er<
iv=st=r=e m=y== ++åî++ he aj=u*n=, m=erI idvy= iv=B=Uit=y==e] k:=
t==e ant= hI n=hI] hE. m=E]n=e t=umh]e ap=n=I iv=B=Uit=y==e] ke: iv=st==r k:=
v=[=*n= s=]Z=ep= m=e]e k:h= hE. (âî.åî) 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. y=d< y=d< iv=B=Uit=m=t=< s=Tv=], XIm=d<
~òj=*t=m=< Av= v== + t=t=< t=d< Av==v=g=c% tv=], m=m=
t=ej==eC}x=s=}B=v=m=< ++åâ++ j==e B=I iv=B=Uit=y=ukt=, k:=int=y=ukt=,
a=Er x=ikt=y=ukt= v=st=u hE, Ws=e t=um= m=ere t=ej= ke: Ak: a]x= s=e hI Wtp=á
huw* s=m=z==e. (âî.åâ) Whatever is
endowed with glory, brilliance, and power ¾ know that to be a manifestation of a very small fraction of My
splendor. (10.41) Through the word, His cosmic sound
vibration, God made all things; not one thing in creation was made without His
cosmic energy (JOHN 1.03). 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. aq=v== b=hun=Et=en=, ik]: N=t=en= t=v==j=*un= + iv={!By==hm=< wd] k&:tsn=m=<, Ak:]=x=en=
isq=t==ee j=g=t=< ++åä++ he aj=u*n=, t=umhe] b=hut= j==n=n=e k:I
ky== a=v=xy=k:t== hE? m=E] ap=n=e t=ej= aq==*t=< y==eg=m==y== ke: Ak:
a]x=m==F= s=e hI s=mp=U[=* j=g=t=< k:=e Q==r[= k:rke: isq=t= rht== hU].
(âî.åä) 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. aq= Ak:=dx==eCQy==y=/ iv=xv=Op=dx=*n=y==eg=/ aj=u*n= Wv==c= m=dn=ug=>h=y= p=rm=], g=uÄm=<
aQy==tm=s=]iNt=m=< + y=t=< tv=y==ekt=] v=c=s=< t=en=, m==eh=eCy=]
iv=g=t==e m=m= ++â++ aj=u*n= b==eD=e¾ a=p=n=e m=uz=p=r k&:p== k:rke: ij=s=
p=rm= g==ep=n=Iy= aQy==tm=t=Tv= k:=e k:h=, Ws=s=e m=er= B=>m= n={! h=e g=y==
hE. (ââ.â) 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) B=v==py=y==E ih B=Ut==n==], Xut==E iv=st=rx==e m=y== + tv=T=/ k:m=D=p=F==Z=, m==h=tmy=m=< aip=
c==vy=y=m=< ++ä++ he k:m=D=n=y=n= k&:{[=, m=]En=e a=p=s=e
p=>=i[=y==e] k:I Wtp=iT= a=Er p=>D=y=, t=q== a=p=ke: aiv=n==x=I m==h=tmy=
k:=ee iv=st==rp=Uv=*k: s=un==. (ââ.ä) O Krishna, I have
heard from You in detail about the origin and dissolution of beings and Your
immutable glory. (11.02) VISION OF GOD IS THE ULTIMATE AIM OF A
SEEKER Av=m=< At=d< y=q==tq= tv=m=<, a=tm==n=]
p=rm=exv=r + 7{!um=< wc%=im= t=e Op=m=<, Aexv=r] p=uo{==eT=m=
++à++ he p=rm=exv=r, a=p= ap=n=e k:=e j=Es==
k:ht=e hE], v=h @Ik: hE; p=rnt=u he p=uo{==eT=m=, m=E] a=p=ke: w*xv=rIy=Op=
k:=e ap=n=I a=]K==e] s=e deK=n== c==ht== hU]. (ââ.à) O Lord, You are as
You have said; yet I wish to see Your divine cosmic form, O Supreme Being.
(11.03) m=ny=s=e y=id t=c=< %ky=], m=y== 7{!um=< wit=
p=>B==e + y==eg=exv=r t=t==e m=e tv=], dx=*y==tm==n=m=<
avy=y=m=< ++å++ he p=>B==e, y=id a=p= s=m=z=e] ik: m=ere
8=r= a=p=k:= iv=xv=Op= deK== j==n== s=]B=v= hE; t==e he y==eg=exv=r, a=p=
ap=n=e idvy= iv=r=!Op= k:= dx=*n= de]. (ââ.å) 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. XIB=g=v==n=uv==c= p=xy= m=e p==q=* Op==i[=, x=t=x==eCq= s=hs=>x=/ + n==n==iv=Q==in= idvy==in=, n==n==v=[==*k&:t=Iin=
c= ++ç++ p=xy==idty==n=< v=s=Un=< o7=n=<, aòxv=n==E
m=ot=s=< t=q== + b=hUny=< ad&{!p=Uv==*i[=, p=xy==xc=y==*i[=
B==rt= ++ê++ whEk:sq=] j=g=t=< k&:tsn=], p=xy==6
s=c=r=c=rm=< + m=m= dehe g=u#=ke:x=, y=c=< c==ny=d< 7{!um=<
wc%òs= ++ë++ XIB=g=v==n=< b==eD=e¾ he p==q=*, ab= t=um= m=ere an=ek: t=rh
ke:, a=Er an=ek: r]g= t=q== a=k&:it= v==D=e s=Ek:#ª=e]-hj==r=e] idvy=Op==e]
k:=e deK==e. (ââ.ç) he B==rt=, m=uz= m=e] a=idty==e],
v=s=ua=e], o7=e], t=q== aixv=n=I ku:m==r=e], a=Er m=od<g=[==e] k:=e deK==e,
t=q== a=Er B=I b=hut=-s=e p=hD=e n= deK=e huA a=xc=y=*j=n=k: Op==e] k:=e B=I
deK==e. (ââ.ê) he aj=*un=, ab= m=ere x=rIr m=e] Ak: hI
j=g=h p=r isq=t= huA c=r a=Er ac=r s=iht= s==re j=g=t=< k:=e, t=q== a=Er
j==e ku:% deK=n== c==ht=e h=e Ws=e B=I deK= D==e. (ââ.ë) 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 ¾ animate, inanimate, and whatever else you would like to see ¾ all at one place in My body.
(11.05-07) n= t=u m==]
x=ky=s=e 7{!um=<, an=en=Ev= sv=c=Z=u{== + idvy=] dd=im= t=e
c=Z=u/, p=xy= m=e y==eg=m=< Aexv=rm=< ++è++, p=rnt=u t=um= ap=n=I wn= a=]K==e] s=e
m=uz=e n=hI] deK= s=k:t=e h=e, ws=iD=A m=erI y==eg=x=ikt= k:=e deK=n=e ke: iD=A
m=E] t=umhe] idvy= d&i{! p=>d=n= k:rt== hU] (ââ.è) 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 s=]j=y= Wv==c= Av=m=< Wktv== t=t==e r=j=n=<, m=h=y==eg=exv=r=e
hir/ + dx=*y==m==s= p==q==*y=, p=rm=] Op=m=< Aexv=rm=<
++ï++ s=]j=y= b==eD=e¾ he r=j=n=<, m=h=y==eg=exv=r hir n=e
Aes== k:hk:r aj=u*n= k:=e ap=n=e Aexv=y=*y=ukt= p=rm= iv=r=!<Op= k:= dx=*n=
k:r=y==. (ââ.ï) 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) an=ek:v=kF=n=y=n=m=<, an=ek:=4ut=dx=*n=m=< + an=ek:idvy==B=r[=], idvy==n=ek:=e6t==y=uQ=m=<
++âî++ idvy=m==Dy==mb=rQ=r], idvy=g=nQ==n=uD=ep=n=m=< + s=v==*xc=y=*m=y=] dev=m=<, an=nt=]
iv=xv=t==em=uK=m=< ++ââ++ aj=u*n= n=e B=g=v==n=< XIk&:{[= ke:
an=ek: m=uK= a=Er n=eF==e] v==D=e, an=ek: a4ut= d&xy= v==D=e, an=ek: idvy=
a=B=U{=[==e] s=e y=ukt=, b=hut= s==re idvy= x=sF==e] k:=e h=q==e] m=e] iD=A
huA, idvy= m==D== a=Er v=sF==e] k:=e Q==r[= ik:y=e huA, idvy= g=nQ= k:= D=ep=n=
ik:y=e huA, s=m=st= p=>k:=r ke: a=xc=y==e*] s=e y=ukt=, an=nt=
iv=r=!<sv=Op=, k:= dx=*n= ik:y==. (ââ.âî-ââ) 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 ¾ the limitless God
with faces on all sides. (11.10-11) y=id B==/ s=d&x=I s== sy==d<, B==s=s=< t=sy=
m=h=tm=n=/ ++âä++ a=k:=x= m=e] hj==r=e] s=Uy==e*] k:= Ak:
s==q= Wdy= h=en=e s=e Wtp=á p=>k:=x= B=I Ws= iv=xv=Op= p=rm==tm== ke:
p=>k:=x= ke: j=Es== x==y=d hI h=e. (ââ.âä) 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) He came to tell about the light.
This was the real light, the light that comes into the world and sustains
everything (JOHN 1.09). 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. t=F=Ek:sq=] j=g=t=< k&:tsn=],
p=>iv=B=kt=m=< an=ek:Q== + ap=xy=d< dev=dev=sy=, x=rIre p==[#v=s=< t=d=
++âà++ Ws= s=m=y= p==[#up=uF= aj=u*n= n=e dev==e]
ke: dev= XIk&:{[= B=g=v==n=< ke: idvy= x=rIr m=e] ¾ an=ek: p=>k:=r ke: iv=B==g==e] m=e]
iv=B=kt= p=rnt=u Ak: hI j=g=h Ak:iF=t= ¾ s=mp=U[=* j=g=t=< k:=e deK==. (ââ.âà) Arjuna saw the
entire universe, divided in many ways, but standing as all in One and One in
all 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 t=t=/ s= iv=sm=y==iv={!=e, Å{!r=em== Q=n=]j=y=/ + p=>[=my= ix=rs== dev=], k&:t==J=<j=òD=r<
aB=={=t= ++âå++ (B=g=v==n=< ke: iv=r=!<sv=Op= k:=e
deK=k:r) aj=u*n= b=hut= c=ik:t= huA, a=Er a=xc=y=* ke: k:=r[= Wn=k:= x=rIr
p=uD=ik:t= h=e g=y==. aj=u*n= n=e h=q= j==e#ªk:r iv=xv=Op= dev= k:=e (X3= a=Er
B=ikt= s=iht=) is=r z=uk:=k:r p=>[==m= k:rke: k:h=. (ââ.âå) 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) aj=u*n=, Wv==c= p=xy==im= dev==]s=< t=v= dev= dehe s=v==*]s=< t=q== B=Ut=iv=x=e{=s=]G==n=< + b=>É=[=m=< w*x=] k:m=D==s=n=sq=m=< P{=I]xc= s=v==*n=< Wrg==]xc= idvy==n=< ++âç++ aj=u*n= b==eD=e¾ he dev=, m=E] a=p=ke: x=rIr m=e] s=m=st=
dev=t==a=e] k:=e, p=>=i[=y==e] ke: an=ek: s=m=ud=y==e] k:=e, k:m=D= p=r
b=E@e huA b=>É=j=I, m=h=dev=j=I, s=m=st= „i{=g=[=, a=Er idvy= s=p==e*] k:=e
deK= rh= hU]. (ââ.âç) Arjuna said: O
Lord, I see in Your body all supernatural controllers, and multitudes of
beings, sages, and celestials. (11.15) an=ek:b==hUdrv=kF=n=eF=] p=xy==im= tv==] s=v=*t==eCn=nt=Op=m=< + n==nt=] n= m=Qy=] n= p=un=s=< t=v==id] p=xy==im= iv=xv=exv=r iv=xv=Op= ++âê++ he iv=xv=exv=r, a=p=k:=e m=E] an=ek:
h=q==e], p=e!=e], m=uK==e], a=Er n=eF==e] s=e y=ukt=, t=q== s=b= a=er s=e
an=nt= Op==e] v==D== deK=t== hU]. he iv=xv=Op=, m=E] a=p=ke: n= ant= k:=e deK=t==
hU], n= m=Qy= k:=e, a=Er n= a=id k:=e hI. (ââ.âê) 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. ik:rIi!n=] g=idn=] c=ik>:[=] c= t=ej==er=ix=] s=v=*t==e dIòpt=m=nt=m=< + p=xy==im= tv==] duin=*rIZy=] s=m=nt==d< dIpt==n=D==k*:6uit=m=< ap=>m=ey=m=< ++âë++ m=E] a=p=ke: m=uku:!, g=d=, a=Er c=k>: Q==r[=
ik:y=e s=b= a=er s=e p=>k:=x=m==n= t=ej= ke: p=u]j= j=Es==; p=>jv=iD=t=
aign= a=Er s=Uy=* ke: s=m==n= jy==eit= v==D=e; t=q== n=eF==e] 8=r= deK=n=e m=e]
aty=nt= k:i@n= a=Er ap=irim=t= Op= k:=e deK= rh= hU]. (ââ.âë) 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) tv=m=< aZ=r] p=rm=] v=eidt=vy=] tv=m=< asy= iv=xv=sy= p=r] in=Q==n=m=< + tv=m=< avy=y=/ x==xv=t=Q=m=*g==ept== s=n==t=n=s=< tv=] p=uo{==e m=t==e m=e ++âè++ a=p= hI j==n=n=e y==egy= aZ=r=t=It=
p=rb=>É p=rm==tm== hE], a=p= hI ws= iv=xv= ke: p=rm= a=Xy= hE], a=p= hI
s=n==t=n= Q=m=* ke: rZ=k: hE], a=p= hI aiv=n==x=I s=n==t=n= p=uo{= hE], Aes==
m=er= m=t= hE. (ââ.âè) 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) an==idm=Qy==nt=m=< an=nt=v=Iy=*m=< an=nt=b==hu] x=ix=s=Uy=*n=eF=m=< + p=xy==im= tv==] dIpt=hut==x=v=kF=] sv=t=ej=s== iv=xv=m=< wd] t=p=nt=m=< ++âï++ m=E] a=p=k:=e a=id, m=Qy=, a=Er ant= s=e
riht= t=q== an=nt= p=>B==v=x==D=I a=Er an=nt= B=uj==a=e] v==D=e t=q==
c=n7m== t=q== s=Uy=* k:I t=rh n=eF==e] v==D=e a=Er p=>jv=iD=t= aign=Op=I
m=uK==e] v==D=e t=q== ap=n=e t=ej= s=e iv=xv= k:=e t=p==t=e huA deK= rh= hU].
(ââ.âï) 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) 6=v==p=&iq=vy==er< wdm=< ant=r] ih vy==pt=] tv=y=Eke:n= idx=xc= s=v==*/ + d&{!<v==4ut=] Op=m=< Wg=>] t=v=ed] D==ek:F=y=] p=>vy=iq=t=] m=h=tm=n=< ++äî++ he m=h=tm=n=<, sv=g=* a=Er p=&qv=I
ke: b=Ic= k:= y=h s=mp=U[=* a=k:=x=, t=q== s=m=st= idx==A] ke:v=D= a=p=s=e hI
vy==pt= hE]; a=p=ke: ws= aD==Eik:k: a=Er B=y=]k:r Op= k:=e deK=k:r t=In==e]
D==ek: B=y=B=It= h=e rhe hE]. (ââ.äî) 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) am=I ih tv==] s=urs=]G== iv=x=ònt= ke:ic=d< B=It==/ p=>=J=<j=D=y==e
g=&[=ònt= + sv=st=Ity=< Wktv== m=hi{=*òs=3s=]G==/ st=uv=ònt= tv==] st=uit=òB=/ p=u{k:D==òB=/ ++äâ++, , s=m=st= dev=t==a=e] ke: s=m=Uh a=p= m=e]
p=>v=ex= k:r rhe hE]; a=Er k:w* Ak: B=y=B=It= h=ek:r h=q= j==e#eª huA
a=p=ke: n==m= a=Er g=u[==e] k:= k:It=*n= k:r rhe h]E. m=hi{=*y==e] a=Er is=3=e]
ke: s=m=ud=y= "k:Dy==[= h=e, k:Dy==[= h=e" k:hk:r WT=m= st==eF==e]
8=r= a=p=k:I st=uit= k:r rhe hE]. (ââ.äâ) 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) o7=idty== v=s=v==e y=e c= s==Qy== iv=xv=eCòxv=n==E m=ot=x=< c==e{m=p==xc= + g=nQ=v=*y=Z==s=uròs=3s=]G== v=IZ=nt=e tv==] iv=òsm=t==x=< c=Ev= s=v=e* ++ää++ Op=] m=ht=< t=e b=huv=kF=n=eF=] m=h=b==h=e b=hub==hUop==dm=< +, b=hUdr] b=hud]{!M=k:r=D=] d&{!<v== D==ek:=/ p=>vy=iq=t==s=< t=q==Chm=<
++äà++ o7, a=idty=, v=s=u, s==Qy=, iv=xv=edev=,
aixv=n=I ku:m==r, m=ot=, ip=t=&, g=nQ=v=*, y=Z=, as=ur, a=Er is=3g=[= ¾ y=e s=b= c=ik:t= h=ek:r a=p=k:=e deK= rhe
hE]. (ââ.ää) he m=h=b==h=e, a=p=ke: b=hut= m=uK==e]
t=q== n=eF==e] v==D=e, b=hut= B=uj==a=e], j=]G==a=e] t=q== p=Er=e] v==D=e,
b=hut= p=e!=e] t=q== b=hut=-s=I B=y=]k:r d=$ª=e] v==D=e m=h=n=< Op= k:=e
deK=k:r s=b= p=>=[=I vy==ku:D= h=e rhe hE], t=q== m=E] B=I vy==ku:D= h=e rh=
hU]. (ââ.äà) 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 FRIGHTENED TO SEE THE
COSMIC FORM n=B=/sp=&x=] dIpt=m=< an=ek:v=[=*] vy==T==n=n=] dIpt=iv=x==D=n=eF=m=< + d&{!<v== ih tv==] p=>vy=iq=t==nt=r=tm== Q=&it=] n= iv=nd=im= x=m=] c= iv={[==e ++äå++ he iv={[=u, a=k:=x= k:=e %Ut=e huy=e
dedIpy=m==n=, an=ek: r]g==e] v==D=e fE:D=e huA m=uK=, a=Er p=>k:=x=m==n=
iv=x==D= n=eF==e] s=e y=ukt= a=p=k:=e deK=k:r m=E] B=y=B=It= h=e rh= hU], t=q==
Q=Irj= a=Er x==int= n=hI] p== rh= hU]. (ââ.äå) 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) d]{!M=k:r=D==in= c= t=e m=uK==in= d&{!<v=Ev= k:=D==n=D=s=inn=B==in= + idx==e n= j==n=e n= D=B=ee c= x=m=* p=>s=Id dev=ex= j=g=inn=v==s= ++äç++ a=p=ke: iv=k:r=D= d=$ª=e] v==D=e,
p=>D=y= k:I aign= ke: s=m==n= p=>jv=iD=t= m=uK==e] k:=e deK=k:r m=uz=e n=
t==e idx==a=e] k:= N=n= h=e rh= hE, a=Er n= x==int= hI im=D= rhI hE. ws=iD=A he
dev=ex=, he j=g=t=< ke: p==D=n= k:t==*, a=p= p=>s=á h=e]. (ââ.äç) I lose my sense of
direction and find no comfort after seeing Your mouths with fearful tusks
glowing like fires of cosmic dissolution. Have mercy on me, O Lord of celestial
rulers, and refuge of the universe! (11.25) am=I c= tv==] Q=&t=r={!Msy= p=uF==/ s=v=e* s=hEv==v=in=p==D=s=]G=E/ + B=I{m==e 7=e[=/ s=Ut=p=uF=s=< t=q==s==E s=h=sm=dIy=Er< aip= y==eQ=m=uKy=E/ ++äê++ v=kF==i[= t=e tv=rm==[== iv=x=ònt= d]{!M=k:r=D==in= B=y==n=k:=in= + ke:ic=d< iv=D=gn== dx=n==nt=re{=u s=]d&xy=nt=e c=Ui[=*t=Er< WT=m==V<g=E/
++äë++ r=j==a=e] ke: s=m=ud=y= ¾ B=I{m=, 7=e[=, k:[=*, a=Er hm==re p=Z= ke:
p=>Q==n= y==e3=g=[= ¾ s=iht= Q=&t=r={!M ke: s=B=I p=uF=
b=#ªI t=ej=I s=e a=p=ke: iv=k:r=D= d=$ª=e] v==D=e B=y==n=k: m=uK==e] m=e]
p=>v=ex= k:r rhe hE]. Wn=m=e] s=e ku:% t==e c=Ui[=*t= ix=r=e] s=iht= a=p=ke:
d=]t==e] ke: b=Ic= m=e] f]:s=e huA dIK= rhe hE]. (ââ.äê-äë) 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) y=q== n=dIn==] b=hv==eCmb=uv=eg==/ s=m=u7m=< Av==iB=m=uK== 7v=ònt= + t=q== t=v==m=I n=rD==ek:v=Ir= iv=x=ònt= v=kF==[y=< aiB=iv=jv=D=ònt= ++äè++ j=Es=e n=idy==e] ke: b=hut= s==re j=D= ke:
p=>v==h sv==B==iv=k: Op= s=e s=m=u7 k:I a=er j==t=e hE], v=Es=e hI s=]s==r
ke: x=Urv=Ir B=I a=p=ke: p=>jv=iD=t= m=uK==e] m=e] p=>v=ex= k:r rhe hE].
(ââ.äè) These warriors of
the mortal world are entering Your blazing mouths as many torrents of rivers enter
into the ocean. (11.28) y=q== p=>dIpt=] jv=D=n=] p=t=V<g== iv=x=ònt= n==x==y= s=m=&3v=eg==/ + t=q=Ev= n==x==y= iv=x=ònt= D==ek:=s=< t=v==ip= v=kF==i[= s=m=&3v=eg==/ ++äï++ j=Es=e p=t=]g=e ap=n=e n==x= ke: iD=A
p=>jv=iD=t= aign= m=e] b=#eª v=eg= s=e d=E#ªt=e huA p=>v=ex= k:rt=e hE],
v=Es=e hI y=e s=b= D==eg= B=I ap=n=e n==x= ke: iD=A a=p=ke: m=uK==e] m=e] b=#eª
v=eg= s=e d=E#ªt=e huA p=>v=ex= k:r rhe hE]. (ââ.äï) 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) D=eòD=Äs=e g=>s=m==n=/ s=m=nt==D=< D==ek:=n=< s=m=g=>=n=< v=dn=Er< jv=D=i4/ + t=ej==eiB=r< a=p=Uy=*, j=g=t=< s=m=g=>] B==s=s=< t=v==eg=>=/ p=>t=p=ònt= iv={[==e
++àî++ a=p= s=b= D==ek:=e] k:=e p=>jv=iD=t=
m=uK==e] 8=r= g=>=s= k:rt=e huA s=b= a=er s=e c==! rhe hE]; a=Er he iv={[=u,
a=p=k:= Wg=> p=>k:=x= ap=n=e t=ej=s=e s=mp=U[=* j=g=t=< k:=e
p=irp=U[=* k:rke: t=p== rh= hE. (ââ.àî) 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) a=Ky==ih m=e k:=e B=v==n=< Wg=>Op==e n=m==eCst=u t=e dev=v=r p=>s=Id + iv=N=t=um=< wc%=im= B=v=nt=m=< a=6] n= ih p=>j==n==im= t=v= p=>v=&iT=m=<
++àâ++, (k&:p=y==) m=uz=e y=h b=t==y=e] ik:
Wg=>Op= v==D=e a=p= k:=En= hE]? he dev==e] m=e] Xe{@, a=p=k:=e m=er=
n=m=sk:=r, a=p= m=uz=s=e p=>s=á h=]e. he a=id p=uo{=, m=E] a=p=k:=e t=Tv=
s=e j==n=n== c==ht== hU]; ky==e]ik: m=E] a=p=k:= p=>y==ej=n= n=hI] s=m=z=
p== rh= hU]. (ââ.àâ) 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) XIB=g=v==n=uv==c= k:=D==eCòsm= D==ek:Z=y=k&:t=< p=>v=&3=e D==ek:=n=< s=m==ht=*um=< wh p=>v=&T=/ + „t=eCip= tv==] n= B=iv={y=ònt= s=v=*e y=eCv=òsq=t==/ p=>ty=n=Ike:{=u y==eQ==/ ++àä++ XIB=g=v==n=< b==eD=e¾ m=E] s=mp=U[=* D==ek:=e] k:= n==x= k:rn=e
v==D== m=h=k:=D= hU], a=Er ws= s=m=y= wn= s=b= D==eg==e] k:= s=]h=r k:rn=e ke:
iD=A y=h=] a=y== hU]. t=umh=re p=>it=p=Z= m=e] j==e y==e3= D==eg= K=#ªe hE],
v=e s=b= t=umh=re y=u3 ik:A ib=n== B=I ij=nd= n=hI] rhe]g=e. (ââ.àä) 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) t=sm==t=< tv=m=< WiT={@ y=x==e D=B=sv= òj=tv== x=F=Un=< B=uV<Zv= r=jy=]
s=m=&3m=< + m=y=Ev=Et=e in=ht==/ p=Uv=*m=< Av= in=im=T=m==F=] B=v= s=vy=s==ic=n=< ++àà++ at=/ t=um= y=u3 ke: iD=A t=Ey==r h=e
j==a=e, a=Er y=x= k:=e p=>=pt= k:r=e; x=F=ua=e] k:=e j=It=k:r s=mp=á r=jy=
B==eg==e. y=e s=b= y==e3= p=hD=e s=e hI m=ere 8=r= m==re j== c=uke: hE]. **he aj=u*n=, t=um= ke:v=D= in=im=T= hI
h=eee. (ââ.àà) Therefore, get up and attain glory.
Conquer your enemies, and enjoy a prosperous kingdom. I have already destroyed
all these warriors. You be a mere instrument, O Arjuna. (11.33) 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. The Koran also
says: You are but an instrument, and Allah is in charge of all things. (Surah 11.12). 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 God’s will
and do wrong things. 7=e[=] c= B=I{m=] c= j=y=7q=] c= k:[=*] t=q==ny==n=< aip= y==eQ=v=Ir=n=< + m=y== ht==]s=< tv=] j=ih m== vy=iq={@= y=uQy=sv= j=et==òs= r[=e s=p=tn==n=< ++àå++ 7=e[=, B=I{m=, j=y=7q=, k:[=*, t=q== a=Er
B=I b=hut= s==re m=ere 8=r= m==re huA v=Ir y==e3=a=e] k:=e t=um= m==r=e. B=y=
m=t= k:r=e, in=/s=ndeh t=um= y=u3 m=e] x=F=ua=e] k:=e j=It==eg=e. ws=iD=A y=u3
k:r=e. (ââ.àå) 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) ARJUNA’S PRAYERS TO THE COSMIC
FORM s=]j=y= Wv==c= At=c=< %Mutv== v=c=n=] ke:x=v=sy= k&:t==J=<j=òD=r< v=ep=m==n=/ ik:rI!I + n=m=sk&:tv== B=Uy= Av==h k&:{[=] s=g=d<g=d] B=It=B=It=/ p=>[=my= ++àç++ s=]j=y= b==eD=e¾ B=g=v==n=< k&:{[= ke: ws= v=c=n=
k:=e s=un=k:r m=uk:u!Q==rI, a=Er aty=nt= B=y=B=It= aj=u*n= n=e h=q= j==e#ªk:r
k:=]p=t=e huA n=m=sk:=r k:rke: g=d<g=d v==[=I s=e XIk&:{[= s=e k:h=.
(ââ.àç) 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) aj=u*n= Wv==c= sq==n=e Å{=Ike:x= t=v= p=>k:Ity==* j=g=t=< p=>Å{y=ty=< an=urjy=t=e c= +, rZ==]òs= B=It==in= idx==e 7v=ònt= s=v=e* n=m=sy=ònt= c= òs=3s=]G==/ ++àê++ aj=u*n= b==eD=e¾ he ant=y==*m=I B=g=v=n=<, y=h s=b=
Wic=t= hI hE ik: a=p=ke: (n==m=, g=u[=, D=ID==, a=id k:=) k:It=*n= s=e
j=g=t=< hi{=*t= h=ek:r an=ur=g= k:=e p=>=pt= h=e rh= hE. B=y=B=It= r=Z=s=
D==eg= s=B=I a=er B==g= rhe hE], t=q== is=3g=[= a=p=k:=e n=m=sk:=r k:r rhe hE].
(ââ.àê) 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) k:sm==c=< c= t=e n= n=m=ern=< m=h=tm=n=< g=rIy=s=e b=>É[==eCpy=< a=idk:F=e* + an=nt= dev=ex= j=g=inn=v==s= tv=m=< aZ=r] s=d< as=t=< t=tp=r] y=t=<
++àë++ he m=h=tm==, v=e a=p=k:=e ¾ j==e b=>É=j=I s=e B=I b=#e, a=Erª
a=idk:t==* hE] ¾ kE:s=e n=m=sk:=r n= k:r]e? ky==e]ik: he
an=nt=, he dev=ex=, he j=g=t=< ke: p==D=n=k:t==*; **j==e s=t=<, as=t=<, a=Er wn= d=en==e]
s=e p=re p=rb=>É hE v=h a=p= hI hE]. (ââ.àë) Why
should they not, O great soul, bow to
You ¾ the original Creator ¾
who is even greater than Brahm|,
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) tv=m=< a=iddev=/ p=uo{=/ p=ur=[=s=< tv=m=< asy= iv=xv=sy= p=r] in=Q==n=m=< + v=eT==òs= v=e6] c= p=r] c= Q==m= tv=y== t=t=] iv=xv=m=< an=nt=Op= ++àè++ a=p= hI a=iddev= a=Er s=n==t=n= p=uo{= hE].
a=p= hI j=g=t=< ke: a=Q==r, s=b=k:=e j==n=n=e v==D=e, j==n=n=e y==egy=,
t=q== p=rm=Q==m= hE]. he an=nt=Op=, y=h s==r= s=]s==r a=p=s=e hI vy==pt= hE.
(ââ.àè) 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) v==y=ur< y=m==eCigír< v=o[=/ x=x==V<k:/ p=>j==p=it=s=< tv=] p=>ip=t==m=hxc= + n=m==e n=m=st=eCst=u s=hs=>k&:tv=/ p=un=xc= B=Uy==eCip= n=m==e n=m=st=e ++àï++ a=p= hI v==y=u, y=m=r=j=, aign=, v=o[=,
c=n7m==, p=>j==p=it= b=>É=, a=Er b=>É= ke: ip=t== B=I hE]. a=p=k:=e
hm==r= s=hs=> b==r n=m=sk:=r, n=m=sk:=r, a=Er if:r b==rmb==r n=m=sk:=r hE.
(ââ.àï) You
are the fire, the wind, the water god, the moon god, the Creator (Brahm|), as well as the father of the
Creator (Brahm|),
and the controller of death. Salutations to You a thousand times, and again and
again salutations to You. (11.39) n=m=/ p=urst==d< aq= p=&{@t=s=< t=e n=m==eCst=u t=e s=v=*t= Av= s=v=* + an=nt=v=Iy==*im=t=iv=k>:m=s=< tv=] s=v=*] s=m==pn==ei{= t=t==eCòs= s=v=*/ ++åî++ he an=nt= s==m=qy=* v==D=e B=g=v=n=<,
a=p=k:=e a=g=es=e, a=Er p=I%es=e B=I n=m=sk:=r. he s=v==*tm=n=<, a=p=k:=e
s=b= a=er s=e n=m=sk:=r. a=p= an=nt= s==hs=I a=Er x=ikt=x==D=I hE]. s=b=m=e]
vy==pt= rhn=e ke: k:=r[= s=b= ku:%, t=q== s=b= j=g=h a=p= hI hE]. (ââ.åî) 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) s=K=eit= m=tv== p=>s=B=] y=d< Wkt=] he k&:{[= he y==dv= he s=K=eit= + aj==n=t== m=ihm==n=] t=v=ed] m=y== p=>m==d=t=< p=>[=y=en= v==ip= ++åâ++ he B=g=v=n=<, a=p=k:I m=ihm== k:=e n=
j==n=n=e ke: k:=r[=, a=p=k:=e s=K== m==n=k:r, p=>em= s=e aq=v== D==p=rv==hI
s=e m=E]n=e "he k&:{[=, he y==dv=, he s=K=e," a=id k:h= hE.
(ââ.åâ) 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) y=c=< c==v=h=s==q=*m=< as=tk&:t==eCòs= iv=h=rx=yy==s=n=B==ej=n=e{=u + Ak:=eCq=v==py=< acy=ut= t=ts=m=Z=] t=t=< Z==m=y=e tv==m=< ahm=<
ap=>m=ey=m=< ++åä++ a=Er he acy=ut=, a=p= m=ere 8=r= h]s=I
m=e], K=eD=n=e, s==en=e, b=E@n=e, a=Er B==ej=n= ke: s=m=y= ¾ ake:D=e m=e] aq=v== dUs=r=e] ke: s==m=n=e
B=I ¾ j==e ap=m==in=t= ik:A g=A hE], Wn= s=b=
ke: iD=A he ap=irim=t= B=g=v=n=<, m=E] a=p=s=e Z=m== m==]g=t== hU]. (ââ.åä) 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) ip=t==òs= D==ek:sy= c=r=c=rsy= tv=m=< asy= p=Ujy=xc= g=uor< g=rIy==n=< + n= tv=ts=m==eCsty=< aBy=iQ=k:/ ku:t==eCny==e D==ek:F=y=eCpy=< ap=>it=m=p=>B==v= ++åà++ a=p= ws= c=r=c=r j=g=t=< ke: ip=t== a=Er
s=v=*Xe{@ p=Ujy=n=Iy= g=uo hE]. he ait=x=y= p=>B==v= v==D=e, t=In==e]
D==ek:=e] m=e] a=p=ke: j=Es== dUs=r= k:=ew* B=I n=hI] hE, if:r a=p=s=e b=#ª=
k:=En= hE ? (ââ.åà) 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) t=sm==t=< p=>[=my= p=>i[=Q==y= k:=y=] p=>s==dy=e tv==m=< ahm=< w*x=m=<
w*#Ym=< + ip=t=ev= p=uF=sy= s=K=ev= s=Ky=u/ ip=>y=/ ip=>y==y==h*òs= dev= s==e$um=< ++åå++ ws=iD=A he B=g=v=n=<, m=E] a=p=ke:
c=r[==e] m=e] s=={!=]g= p=>[==m= k:rke: a=p=k:=e p=>s=á k:rn=e ke: iD=A
p=>=q=*n== k:rt== hU]. he dev=, j=Es=e ip=t== p=uF= ke:, im=F= ap=n=e im=F=
ke:, a=Er p=it= p=tn=I ke: ap=r=Q= k:=e Z=m== k:rt== hE, v=Es=e hI a=p= B=I m=ere
ap=r=Q==e] k:=e Z=m== k:Iij=A. (ââ.åå) 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) ad&{!p=Uv=*] Åi{=t==eeCòsm= d&{!<v== B=y=en= c= p=>vy=iq=t=] m=n==e m=e + t=d< Av= m=e dx=*y= dev= Op=] p=>s=Id dev=ex= j=g=inn=v==s= ++åç++ m=E] a=p=ke: p=hD=e k:B=I n=hI}] deK=e
j==n=e v==D=e ws= Op= k:=e deK=k:r hi{=*t= h=e rh= hU], t=q== B=y= s=e m=er=
m=n= aty=nt= vy==ku:D= B=I h=e rh= hE. at=/ he dev=ex=, he j=g=t=< ke:
a=Xy=, a=p= p=>s=á h=e] a=Er m=uz=e ap=n== (c=t=uB=*uj=) dev=Op= idK==y=]e.
(ââ.åç) 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) ONE MAY SEE GOD IN ANY FORM OF ONE’S CHOICE ik:rIi!n=] g=idn=] c=k>:hst=m=< wc%=im= tv==] 7{!um=< ah] t=q=Ev= + t=en=Ev= Op=e[= c=t=uB=u*j=en= s=hs=>b==h=e B=v= iv=xv=m=Ut=e* ++åê++ m=E] a=p=k:=e m=uku:! Q==r[= ik:y=e huA
t=q== g=d= a=Er c=k>: h=q= m=e] iD=A huA deK=n== c==ht== hU]. ws=iD=A he
iv=xv=Op=, he s=hs=>b==h=e, a=p= ap=n=e c=t=uB=*uj=Op= m=e] p=>k:! h=e].
(ââ.åê) 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) XIB=g=v==n=uv==c= m=y== p=>s=nn=eeen= t=v==j=*un=ed] Op=] p=r] dix=*t=m=< a=tm=y==eg==t=< + t=ej==em=y=] iv=xv=m=< an=nt=m=< a=6] y=n=< m=e tv=dny=en= n= d&{!p=Uv=*m=< ++åë++ XIB=g=v==n=< b==eD=e¾ he aj=*un=, t=um= s=e p=>s=á h=ek:r
m=E]n=e ¾ ap=n=I y==eg=m==y== ke: b=D=s=e ¾ ap=n== y=h p=rm=, t=ej==em=y=, iv=r=!<,
an=nt=, a=Er m=UD=Op= t=umhe] idK==y== hE, ij=s=e t=um= s=e p=hD=e ik:s=I n=e
n=hI] deK== hE. (ââ.åë) 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) n= v=edy=N=Qy=y=n=Er< n= d=n=Er< n= c= ik>:y==iB=r< n= t=p==eiB=r< Wg=>E/ + Av=]Op=/ x=ky= ah] n=&D==eke: 7{!u] tv=dny=en= ku:op=>v=Ir ++åè++ he ku:op=>v=Ir, t=umh=re is=v== ws=
m=n=u{y=D==ek: m=e] ik:s=I a=Er dUs=re ke: 8=r= ¾ n= v=ed=e] ke: p=$ªn=e s=e, n= y=N s=e, n=
d=n= s=e, n= Wg=> t=p= s=e, a=Er n= v=Eidk: ik>:y==a=e] 8=r= hI ¾ m=E] ws= Op= m=e] deK== j== s=k:= hU].
(ââ.åè) 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 m== t=e vy=q== m== c= iv=m=U$B==v==e d&{!<v== Op=] G==erm=<
w*d&V<m=m=edm=< + vy=p=et=B=I/ p=>It=m=n==/ p=un=s=< tv=] t=d< Av= m=e Op=m=< wd] p=>p=xy= ++åï++ m=ere ws= iv=k:r=D= Op= k:=e deK=k:r
t=umhe] vy==ku:D= a=Er iv=m=U$ª n=hI] h=en== c==ihA. in=B=*y= a=Er
p=>s=áic=T= h=ek:r ab= t=um= m=ere (x=]K=, c=k>:, g=d= a=Er p=5 Q==r[=
ik:A huA) c=t=uB=*uj=Op= k:=e deK==e. (ââ.åï) 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) s=]j=y= Wv==c= wty=< aj=u*n=] v==s=udev=s=< t=q==ektv== sv=k]: Op=] dx=*y==m==s= B=Uy=/ +, a=xv==s=y==m==s= c= B=It=m=< An=] B=Utv== p=un=/ s==Emy=v=p=ur< m=h=tm== ++çî++ s=]j=y= b==eD=e¾ B=g=v==n=< XIk&:{[= n=e aj=u*n= s=e
Aes== k:hk:r Ws=e ap=n== c=t=uB=*uj=Op= idK==y==, a=Er if:r s=uh=v=n==
m=n=u{y=Op= Q==r[=k:r m=h=tm== k&:{[= n=e B=y=B=It= aj=u*n= k:=e a=xv==s=n=
idy==. (ââ.çî) 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) aj=u*n= Wv==c= d&{!<v=ed] m==n=u{=] Op=], t=v= s==Emy=]
j=n==d*n= + wd=n=Im=< aòsm= s=]v=&T=/, s=c=et==/ p=>k&:it=]
g=t=/ ++çâ++ aj=u*n= b==eD=e¾ he j=n==d*n=, a=p=ke: ws= s=undr
m=n=u{y=Op= k:=e deK=k:r ab= m=E] x==nt=ic=T= h=ek:r ap=n=I sv==B==iv=k:
isq=it= k:=e p=>=pt= h=e g=y== hU]. (ââ.çâ) 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 XIB=g=v==n=uv==c= s=udud*x=*m=< wd] Op=], d&{!v==n=òs= y=n=<
m=m= + dev== apy=< asy= Op=sy=, in=ty=]
dx=*n=k:=V<iZ=[=/ ++çä++ XIB=g=v==n=< b==eD=e¾ m=ere ij=s= c=t=uB=*uj=Op= k:=e t=um= n=e
deK== hE, Ws=k:= dx=*n= b=#ª= hI duD=*B= hE. dev=t==g=[= B=I s=d= ws= Op= ke:
dx=*n= k:I a=k:=]Z== k:rt=e rht=e hE]. (ââ.çä) 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) n==h] v=edEr< n=
t=p=s==, n= d=n=en= n= c=ejy=y== + x=ky= Av=]iv=Q==e
7{!u], d&{!v==n=òs= m==] y=q== ++çà++ Ws= c=t=uB=*uj=Op= m=e] ¾ j=Es== t=um= n=e deK== hE ¾ m=E] n= v=ed=e] ke: p=$ªn=e s=e, n= t=p=
s=e, n= d=n= s=e, a=Er n= y=N k:rn=e s=e hI deK== j== s=k:t== hU]. (ââ.çà) 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. B=kty== tv=<
an=ny=y== x=ky=, ahm=< Av=]iv=Q==eCj=*un= + N=t=u] 7{!u] c=
t=Tv=en=, p=>v=e{!u] c= p=r]t=p= ++çå++ p=rnt=u he p=rnt=p= aj=u*n=, ke:v=D= an=ny=
B=ikt= ke: 8=r= hI m=E] Ws= c=t=uB=*uj=Op= m=e] deK==, t=Tv= s=e j==n==, t=q==
p=>=pt= B=I ik:y== j== s=k:t== hU]. (ââ.çå) However, only by
single-minded devotion, I can be seen in this form, can be known in essence,
and also can be reached, O Arjuna. (11.54) m=tk:m=*k&:n=<
m=tp=rm==e, m=4kt=/ s=V<g=v=òj=*t=/ + in=v=*Er/
s=v=*B=Ut=e{=u, y=/ s= m==m=< Ait= p==[#v= ++çç++ **he aj=*un=, j==e m=n=u{y= ke:v=D= m=ere hI
iD=A ap=n=e s=mp=U[=* k:t=*vy= k:m==e*] k:=e k:rt== hE, m=uz= p=r hI B=r=es==
rK=t== hE, m=er= B=kt= hE, t=q== j==e a=s=ikt= riht= a=Er in=v=E*r hE, v=hI
m=uz=e p=>=pt= k:rt== hE. (ââ.çç) 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 ¾ reaches Me, O Arjuna. (See also 8.22) (11.55) aq= 8=dx==eCQy==y=/ B=ûkt=y==eg=/ SHOULD ONE WORSHIP A PERSONAL OR AN
IMPERSONAL GOD? aj=*un= Wv==c=, Av=] s=t=t=y=ukt==
y=e, B=kt==s=< tv==] p=y=*up==s=t=e + y=e c==py=<
aZ=rm=< avy=kt=], t=e{==] ke: y==eg=iv=T=m==/ ++â++ aj=*un= b==eD=e¾ j==e B=kt= s=t=t= y=ukt= h=ek:r
p=Uv==e*kt= p=>k:=r s=e (a=p=ke: ws= k&:{[=sv=Op= s=g=u[= s==k:=r Op=
k:I) Wp==s=n== k:rt=e hE], a=Er j==e B=kt= m=n= a=Er v==[=I s=e p=re (avy=kt=)
aZ=r b=>É k:=e in=r=k:=r m==n=k:r Ws=k:I Wp==s=n== k:rt=e hE], Wn= d=en==e]
m=e] k:=En= WT=m= y==eg=I hE. (âä.â) Arjuna asked:
Which of these has the best knowledge of yoga ¾ 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. XIB=g=v==n=uv==c= m=yy=< a=v=exy=
m=n==e y=e m==], in=ty=y=ukt== Wp==s=t=e + X3y==
p=ry==ep=et==s=<, t=e m=e y=ukt=t=m== m=t==/ ++ä++ XIB=g=v==n=< b==eD=e¾ j==e B=kt=j=n= m=uz= m=e] m=n= k:=e
Ak:=g=> k:rke: in=ty=y=ukt= h=ek:r p=rm= X3= a=Er B=ikt= s=e y=ukt= h=ek:r
m=uz= p=rb=>É p=rm=exv=r ke: (k&:{[=sv=Op=) s=g=u[= Op= k:I Wp==s=n==
k:rt=e hE], v=e m=ere m=t= s=e Xe{@ hE]. (âä.ä) 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 God’s grace and serving with love
to please Him. Thus, devotion is doing one’s duty as an offering to the Lord
with love of God in one’s 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. The Bible says: I am the way; no one goes to Father
except through me (JOHN 14.06). 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.
Jesus also said: You shall love the Lord with all your heart, with all your
soul, and with all your mind; and you shall love everybody as yourself (MATTHEW
22.37-39). y=e tv=< aZ=rm=< ain=de*xy=m=<, avy=kt=]
p=y=*up==s=t=e + s=v=*F=g=m=< aic=nty=] c=, kU:!sq=m=< ac=D=]
Q=>uuv=m=< ++à++ s=]in=y=my=eòn7y=g=>=m=], s=v=*F= s=m=b=u3y=/ +, t=e p=>=pn=uuv=ònt= m==m=< Av=, s=v=*B=Ut=iht=e
rt==/ ++å++ p=rnt=u j==e m=n=u{y= aZ=r, ain=v=*c=n=Iy=,
avy=kt=, s=v=*g=t=, aic=nty=, ap=irv=t=*n=x=ID=, ac=D=, a=Er s=n==t=n= b=>É
k:I Wp==s=n== wind>y==e] k:=e ac%I t=rh in=y=im=t= k:rke:, s=B=I m=e]
s=m=B==v= h=ek:r, B=Ut=m==F= ke: iht= m=e] rt= rhk:r k:rt=e hE], v=e B=I m=uz=e
p=>=pt= k:rt=e hE]. (âä.à-å) They also attain
Me who worship the unchangeable, the inexplicable, the invisible, the
omnipresent, the inconceivable, the unchanging, the immovable, and the
formless ¾ My impersonal
aspect ¾ 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 kD=ex==eCiQ=k:t=rs=<
t=e{==m=<, avy=kt==s=kt=c=et=s==m=< + avy=kt== ih
g=it=r< du/K=], dehv=i4r< av==py=t=e ++ç++ p=rnt=u Wn= avy=kt= m=e] a=s=kt= huA ic=T= v==D=e
m=n=u{y==]e k:=e (s==Q=n== m=e]) kD=ex= aiQ=k: h=et== hE, ky==e]ik:
dehQ==iry==e] 8=r= avy=kt= k:I g=it= k:i@n==w* p=Uv=*k: p=>=pt= h=et=I hE.
(âä.ç) 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 one’s 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 to the personal God and His grace. This
realization is the second (or spiritual) birth, or the second coming of Christ.
Jesus said: The Kingdom of the Father is spread upon the earth, and people do
not see. Another great saint said: It is like a fish in the water remaining
thirsty and searching for water. 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 Lord’s compassion to the same degree as unalloyed devotion
does. The magnet of devotion easily attracts the Lord (TR 6.117.00). y=e t=u s=v==*ò[= k:m==*ò[=, m=iy= s=]ny=sy= m=tp=r=/
+ an=ny=en=Ev= y==eg=en=, m==] Qy==y=nt= Wp==s=t=e ++ê++ t=e{==m=< ah] s=m=u3t==*,
m=&ty=us=]s==rs==g=r=t=< + B=v==im= n=ic=r=t=< p==q=*, m=yy=< a=v=eòx=t=c=et=s==m=<
++ë++ p=rnt=u he aj=*un=, j==e B=kt= m=uz=k:=e hI
ap=n== p=rm= D=Zy= m==n=t=e huA s=B=I k:m==e*] k:=e m=uz=e ap=*[= k:rke: an=ny=
B=ikt= ke: 8=r= m=ere s==k:=r Op= k:= Qy==n= k:rt=e hE], Aes=e B=kt==e] k:= ¾ ij=n=k:= ic=T= m=ere s=g=u[= sv=Op= m=e]
isq=r rht== hE ¾ m=E] x=IQ=> hI m=&ty=uOp=I s=]s==r
s==g=r s=e W3=r k:r det== hU]. (âä.ê-ë) But for those
devotees ¾ whose minds are
set on My personal form, who worship Me meditating on My personal form with
unswerving devotion, setting Me as their supreme goal, offering all actions to
Me ¾ 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 ¾ the intense love
of God. m=yy=ev= m=n=
a=Q=tsv=, m=iy= b=ui3] in=v=ex=y= + in=v=òs={y=òs=
m=yy=ev=, at=, ~Qv=*] n= s=]x=y=/ ++è++ t=um= m=uz= m=e] hI ap=n== m=n= D=g==a=e,
a=Er b=ui3s=e m=er= hI ic=nt=n= k:r=e, ws=ke: Wp=r=nt= in=/s=]deh t=um= m=uz=
m=e] hI in=v==s= k:r=eg=e. (âä.è) Therefore, focus
your mind on Me 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 (See
Chapter 6 for more details) for the contemplative mind. Thinking of a chosen
form of God all the time is different from worshipping that form, but both
practices are the same in quality and effect. In other words, contemplation is
also a form of worship. aq= ic=T=] s=m==Q==t=u], n= x=kn==eei{= m=iy=
òsq=rm=< + aBy==s=y==eg=en= t=t==e, m==m=< wc%=pt=u] Q=n=]j=y=
++ï++ he Q=n=]j=y=, y=id t=um= ap=n=e m=n= k:=e
m=uz= m=e] isq=r k:rn=e m=e] as=m=q=* h=e, t==e t=um= (p=Uj==, p==@, a=id ke:)
aBy==s= ke: 8=r= m=uz=e p=>=pt= k:rn=e k:I wc%= s=e p=>y=tn= k:r=e.
(âä.ï) 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. aBy==s=eCpy=< as=m=q==e*Còs=, m=tk:m=*p=rm==e B=v=
+ m=dq=*m=< aip= k:m==*ò[=, ku:v=*n=< òs=i3m=<
av==psy=òs= ++âî++ y=id t=um= aBy==s= k:rn=e m=e] as=m=q=* h=e
t==e m=ere iD=A ap=n=e k:t=*vy= k:m==e*] k:= p==D=n= k:r=e; k:m==e*] k:=e m=ere
iD=A k:rt=e huA t=um= m=erI p=>=ipt=Op=I is=i3 p==a=eg=ee. (âä.âî) 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. aq=Et=d< apy=< ax=kt==eCòs=, k:t=u*]
m=6=eg=m=< a=òXt=/ + s=v=*k:m=*f:D=ty==g=], t=t=/ ku:o y=t==tm=v==n=<
++ââ++ y=id ws=e B=I k:rn=e m=e] t=um= as=m=q=*
h=e t==e m=uz=p=r a=iXt= h=ek:r, m=n= p=r iv=j=y= p=>=pt= k:r, s=b= k:m==e*]
ke: f:D= k:I a=x== k:= ty==g= k:r=e. (âä.ââ) 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 ¾ 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 ¾ as it may appear
from verse 12.11. It is explained in the following verse. KARMA-YOGA IS THE EASIEST WAY TO START WITH Xey==e ih
N=n=m=< aBy==s==j=<, N=n==d< Qy==n=] iv=òx={y=t=e + Qy==n==t=<
k:m=*f:D=ty==g=s=<, ty==g==c=< %=ònt=r< an=nt=rm=< ++âä++ **m=m=* j==n=e ib=n== aBy==s= k:rn=e s=e
x==sF==e] k:= N=n= Xe{@ hE; N=n= s=e p=rm==tm== ke: sv=Op= k:= Qy==n= Xe{@ hE;
a=Er s=b= k:m==e*] ke: f:D= m=e] a=s=ikt= k:= ty==g= Qy==n=s=e B=I Xe{@ hE;
ky==e]ik: ty==g= s=e t=tk:=D= p=rm= x==int= k:I p=>=ipt= h=et=I hE. (âä.âä) Knowledge of
scriptures is better than mere ritualistic practice; meditation is better than
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 ¾ 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. a8e{!= s=v=*B=Ut==n==], m=EF=/ k:o[= Av= c= + in=m=*m==e in=rh]k:=r/, s=m=du/K=s=uK=/ Z=m=I ++âà++ s=]t=u{!/ s=t=t=] y==eg=I, y=t==tm== d&$in=xc=y=/
+ m=yy=< aip=*t=m=n==eb=ui3r<, y==e m=4kt=/ s= m=e
ip=>y=/ ++âå++ j==e m=n=u{y= s=B=I p=>=i[=y==e] s=e
8e{=riht= hE, s=b=k:= p=>em=I hE, dy==D=u hE, m=m=t== a=Er ah]k:=r s=e riht=
hE, s=uK= a=Er du/K= m=e] s=m=, Z=m==x=ID=, a=Er s=]t=u{! hE; j==e ap=n=e m=n=
a=Er wind>y==e] k:=e v=x= m=e] k:rke: m=uz= m=e] d&$ªin=xc=y= h=ek:r
ap=n=e m=n= a=Er b=ui3 k:=e m=uz=e ap=*[= k:rke: s=d= hm==r= hI Qy==n= k:rt==
hE, Aes== B=kt= m=uz=e ip=>y= hE. (âä.âà-âå) 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. The Bible also says:
Try to perfect yourself, just as your Father in the heaven is perfect (MATTHEW
5.48). 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. y=sm==n=< n==eei8j=t=e D==ek:=e, D==ek:=n=<
n==ei*8j=t=e c= y=/ + h{==*m={=*B=y==e8eg=Er<, m=ukt==e y=/ s= c= m=e
ip=>y=/ ++âç++ ij=s=s=e k:=ew* vy=ikt= Wd<v=eg=
p=>=pt= n=hI] k:rt==, t=q== j==e sv=y=] B=I ik:s=I s=e Wi8gn= n=hI] h=et==;
j==e s=uK=, w*{y==, B=y=, a=Er Wd<v=eg= s=e m=ukt= hE, v=h m=uz=e ip=>y=
hE. (âä.âç) 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) an=p=eZ=/ x=uic=r< dZ=, Wd=s=In==e g=t=vy=q=/ + s=v==*rmB=p=irty==g=I, y==e m=4kt=/ s= m=e ip=>y=/
++âê++ j==e a=k:=]Z==riht=, x=u3, ku:x=D=,
p=Z=p==t= s=e riht=, s=uK=I, a=Er s=B=I k:m==e*] m=e] an==s=kt= hE, v=Es==
B=kt= m=uz=e ip=>y= hE. (âä.âê) One who is
desireless, pure, wise, impartial, and free from anxiety; who has renounced the
doership in all undertakings ¾ such a devotee is dear to Me. (12.16) y==e n= Å{y=it= n=
8eò{!, n= x==ec=it= n= k:=V<Z=it= + x=uB==x=uB=p=irty==g=I,
B=ûkt=m==n=< y=/ s= m=e ip=>y=/ ++âë++ j==e n= ik:s=I s=e 8e{= k:rt== hE, n= s=uK=
m=e] hi{=*t= h=et== hE, a=Er n= du/K= m=e] x==ek: k:rt== hE; j==e k:=m=n==
riht= hE, t=q== x=uB= a=Er ax=uB= d=en==e] k:m==*e] ke: f:D= k:= ty==g= k:rn=e
v==D== hE, v=Es== B=ikt=y=ukt= m=n=u{y= m=uz=e ip=>y= hE. (âä.âë) One who neither
rejoices nor grieves, neither likes nor dislikes, has renounced both the good
and the evil, and is full of devotion ¾ is also dear to Me. (12.17) s=m=/ x=F==E c= im=F=e c=, t=q== m==n==p=m==n=y==e/ + x=It==e{[=s=uK=du/K=e{=u, s=m=/ s=V<g=iv=v=òj=*t=/
++âè++ t=uDy=in=nd=st=uit=r< m==En=I, s=]t=u{!=e y=en=
ke:n=ic=t=< + ain=ke:t=/ òsq=rm=it=r<, B=ûkt=m==n=< m=e
ip=>y==e n=r/ ++âï++ j==e x=F=u a=Er im=F=, m==n= a=Er ap=m==n=,
s=dI* a=Er g=m=I*, t=q== s=uK= a=Er du/K= m=e] s=m= hE; j==e a=s=ikt= riht= hE,
ij=s=e in=nd= a=Er st=uit= d=en==e] b=r=b=r hE, j==e k:m= b==eD=t== hE, j==e
ku:% h=e Ws=I m=e] s=]t=u{! hE, ij=s=e sq==n= m=e] a=s=ikt= n=hI] hE, t=q==
ij=s=k:I b=ui3 isq=r hE, Aes== B=kt= m=uz=e ip=>y= hE. (âä.âè-âï) 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 ¾ 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 y=e t=u
Q=my==*m=&t=m=< wd], y=q==ekt=] p=y=*up==s=t=e + Xd<dQ==n==
m=tp=rm==, B=kt==s=< t=eCt=Iv= m=e ip=>y==/ ++äî++ j==e X3=v==n=< B=kt= m=uz=e hI ap=n==
p=rm= D=Zy= m==n=k:r Wp=r=ekt= Q=m=*m=y= am=&t= k:= j=Iv=n= j=It=e hE], v=e
t==e m=uz=e b=hut= hI ip=>y= hE]. (âä.äî) But those faithful
devotees are very dear to Me who set Me as their supreme goal and follow — or
just sincerely strive to develop — the above mentioned nectar of (forty) moral
values. (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. 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 ¾ an intense love
for God as a personal Being ¾ based on Tulasi
Ramayana (TR 3.34.04-3.35.03), are: (1) The company of the holy and wise, (2)
Hearing and reading the glories and stories of Lord’s incarnations and His
activities of creation, preservation and dissolution as given in the religious
scriptures, (3) Seva 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 Lord’s 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. Good company of saints and sages is
a very powerful tool for God-realization. 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). 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 Him, praying to Him, serving God and humanity,
and surrendering to His will. 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. Constant 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. Arjuna’s
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.
The person or the person’s guru should find out which path will be most
suitable for the individual, depending on the person’s temperament. To force his
or her own method of worship 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 devotee’s 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. aq= F=y==edx==eCQy==y=/ Z=eF=Z=eF=Niv=B==g=y==eg=/ XIB=g=v==n=uv==c= wd] x=rIr] k:=Ent=ey=, Z=eF=m=< wty=<
aiB=Q=Iy=t=e + At=d< y==e v=eiT= t=] p=>=hu/, Z=eF=N wit=
t=i8d/ ++â++ XIB=g=v==n=< b==eD=e¾ he ku:nt=In=ndn= aj=u*n=, ws= x=rIr k:=e
Z=eF= k:ht=e hE], a=Er j==e ws= Z=eF= k:=e j==n=t== hE, Ws=e N=n=I D==eg=
Z=eF=N k:ht=e hE]. (âà.â) 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,
Atma, 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. The body or creation is different
from the soul or the Creator. To experience this difference is the metaphysical
knowledge. Z=eF=N] c==ip= m==]
iv=i3, s=v=*Z=eF=e{=u B==rt= + Z=eF=Z=eF=Ny==er<
N=n=], y=t=< t=j=< N=n=] m=t=] m=m= ++ä++ he B=rt=v=]x=I aj=u*n=, m=uz=e t=um= s=B=I
Z=eF==e] k:= Z=eF=N j==n==e. m=ere m=t= s=e Z=eF= a=Er Z=eF=N k:= N=n= hI
t=Tv=N=n= hE. (âà.ä) 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. t=t=< Z=eF=] y=c=< c= y==d&k<: c=,
y=i8k:=ir y=t=xc= y=t=< + s= c= y==e y=tp=>B==v=xc=, t=t=< s=m==s=en= m=e
x=&[=u ++à++ Z=eF= ky== hE, kE:s== hE, wn=ke: s=>=et=
k:h=] hE, wn=k:I iv=B=Uit=y==] ky== hE]; t=q== Z=eF=N ky== hE, Ws=k:I
x=ikt=y==] ky== hE], v=h s=b= s=]Z=ep= m=e] s=un==e. (âà.à) 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 ¾ hear all these from Me in brief. (13.03) Pi{=iB=r< b=huQ== g=It=], %nd=eiB=r< iv=iv=Q=E/
p=&q=k<: + b=>És=UF=p=dExc=Ev=, het=um=i4r< iv=in=ûxc=t=E/
++å++ Z=eF= a=Er Z=eF=N ke: iv={=y= m=e]
„i{=y==e] 8=r= b=hut= p=>k:=r s=e b=t==y== g=y== hE, t=q== n==n== p=>k:=r
ke: v=edm=nF==e] a=Er b=>És=UF= ke: y=uikt=y=ukt= p=d=e] 8=r= B=I
iv=st==rp=Ub=*k: k:h= g=y== hE. (âà.å) 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. m=h=B=Ut==ny=< ah]k:=r=e, b=ui3r< avy=kt=m=<
Av= c= + wòn7y==i[= dx=Ek]: c=, p=Jc= c=eòn7y=g==ec=r=/ ++ç++ wc%= 8e{=/ s=uK=] du/K=], s=]G==t=xc=et=n==
Q=&it=/ + At=t=< Z=eF=] s=m==s=en=, s=iv=k:=rm=<
Wd=Åt=m=< ++ê++ avy=kt= aq==*t=< a=id p=>k&:it=,
m=hT=Tv=, ah]k:=r t=Tv=, p==]c= m=h=B=Ut=, ds= win7y==], m=n=, p==]c==e
N=n=ein7y= ke: p==]c= iv={=y=, wc%=, 8e{=, s=uK=, du/K=, sq=UD= x=rIr,
c=et=n==, t=q== Q=Ey=* ¾ ws= p=>k:=r iv=B=Uit=y==e] ke: s=iht=
Z=eF= k:= v=[=*n= s=]Z=ep= s=e k:h= g=y== hE. (âà.ç-ê) The primary
material Nature, the cosmic intellect, ‘I’ consciousness or ego, five basic
elements, ten organs, mind, five sense objects, and desire, hatred, pleasure,
pain, the physical body, consciousness, and willpower ¾ 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-five basic transformations in
the following order: Spiritual Being (Purusha, Chetan|, Ishvara) and the
following twenty-four transformations of Total Energy (Prakriti, Mahat): Mind,
Intellect, Consciousness (Chitta), and the conception of individuality (ego);
the five basic elements, or raw ingredients, in subtle and gross form (ether or
subtle substance, air, fire, water, and earth); the five sense objects (sound,
touch, sight, taste, and smell); the five sense organs (ear, skin, eye, tongue,
and nose); and the five organs of action (mouth, hand, leg, anus, and urethra).
The Supreme Intellect 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 subtle senses
consist of all four — mind, intellect, thought waves, and ego. It is the Karmic
footprints that actually make the final decision with the help of mind and
intellect. When the cosmic power does the functions of the body, it is called
the bioimpulse (Vital life forces, Pr|na). The Supreme Spirit or
Consciousness manifests Itself as both energy and matter. Matter and energy are
nothing but condensed forms of Consciousness. According to Einstein, mind and
matter are both energies (Pr|na). Ramana Maharshi said: The mind is a form of
energy. It manifests itself as the world. THE FOURFOLD NOBLE TRUTH AS MEANS OF NIRVANA am==in=tv=m=< adòmB=tv=m=<, aih]s== Z==ònt=r<
a=j=*v=m=< + a=c==y==e*p==s=n=] x==Ec=], sq=Ey=*m=<
a=tm=iv=in=g=>h/ ++ë++ wòn7y==q=e*{=u v=Er=gy=m=<, an=h]k:=r Av= c= + j=nm=m=&ty=uj=r=vy==òQ=-du/K=d=e{==n=udx=*n=m=<
++è++ ap=n=e m=e] m==n= a=Er idK==v=e k:= n=
h=en==, aih]s==, Z=m==, s=rD=t==, g=uo k:I s=ev==, b==hr-B=It=r k:I x=ui3,
isq=rt==, m=n= k:= v=x= m=e] h=en==; win7y==e] ke: iv={=y==e] s=e v=Er=gy=,
ah]k:=r k:= aB==v=, t=q== j=nm=, v=&3=v=sq==, r=eg=, a=Er m=&ty=u m=e]
du/K=Op= d=e{==e] k:=e b==r-b==r deK=n==; (âà.ë-è) 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 the 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. The constant contemplation and understanding of agony
and suffering inherent in birth, old age, disease, and death are called the
understanding of the Fourfold Noble Truth in Buddhism. A clear understanding of
this truth is necessary before starting the spiritual journey. 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. as=ûkt=r< an=òB={v=V<g=/, p=uF=d=rg=&h=id{=u
+ in=ty=] c= s=m=ic=T=tv=m=<, w{!=in={!=ep=p=iT={=u
++ï++ m=iy= c==n=ny=y==eg=en=, B=ûkt=r< avy=iB=c==ir[=I + iv=iv=kt=dex=s=eiv=tv=m=<, arit=r< j=n=s=]s=id
++âî++ aQy==tm=N=n=in=ty=tv=], t=Tv=N=n==q=*dx=*n=m=< + At=j=< N=n=m=< wit= p=>=ekt=m=<, aN=n=]
y=d< at==eCny=q== ++ââ++ a=s=ikt=riht= h=en==; p=uF=, sF=I, G=r,
a=id m=e] m=m=t== k:= n= h=en==; ip=>y= a=Er aip=>y= k:I p=>=ipt= m=e]
s=m= rhn==; m=uz=m=e] an=ny=y==eg= ke: 8=r= a!D= B=ikt= k:= h=en==; Ak:=nt=
m=e] rhn==; s=]s==rI m=n=u{y==e] ke: s=m==j= s=e aoic=; aQy==tm=N=n= k:I
p=>=ipt= m=e] s=]D=gn= rhn==; a=Er t=Tv=N=n= 8=r= s=v=*F= p=rm==tm== k:=e hI
deK=n== ¾ y=h s=b= N=n= (p=>=ipt= ke: s==Q=n=)
hE, a=Er j==e ws=ke: iv=p=rIt= hE, v=h aN=n= k:h= g=y== hE. (âà.ï-ââ) 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 ¾ 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 ¾ father, mother,
brother, friend, enemy, sustainer, destroyer, and refuge ¾ 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. THE SUPREME CAN BE DESCRIBED BY PARABLES, AND NOT IN ANY OTHER WAY Ney=] y=t=< t=t=< p=>v=Zy==im=, y=j=<
N=tv==Cm=&t=m=< axn=ut=e + an==idm=t=< p=r] b=>É, n= s=t=< t=n=<
n==s=d< Wcy=t=e ++âä++ m=E] t=umhe] j==n=n=e y==egy= v=st=u,
aq==*t=< p=rm==tm==, ke: b==re m=]e ac%I t=rh k:hU]g==, ij=s=e j==n=k:r
m=n=u{y= m=uikt= k:=e p=>=pt= k:rt== hE. **v=h an==id p=rb=>É p=rm==tm== n=
s=t=< (aq==*t=< aZ=r y== aiv=n==x=I) hE, n= as=t=< (aq==*t=< Z=r
y== n==x=v==n=<) hE. (v=h wn= d=en==e] s=e p=re, aZ=r=t=It=, hE) (âà.âä) I shall fully
describe the Supreme Being ¾ 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) ¾ 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) (Verse 15.18). Therefore, He is neither temporal nor
eternal. The Supreme Being or the Absolute is also both temporal and eternal (Verse 9.19) and beyond temporal
and eternal (Verses 11.37,
15.18) because He is everywhere, in everything, and also beyond everything.
Therefore, the Absolute is all three ¾ neither temporal
nor eternal, beyond both temporal and eternal, as well as both temporal and
eternal ¾ at the same time. s=v=*t=/p==i[=p==d] t=t=<,
s=v=*t==eCiZ=ix=r=em=uK=m=< + s=v=*t=/Xuit=m=D=< D==eke:, s=v=*m=<
a=v=&ty= it={@it= ++âà++ Ws=ke: h=q= a=Er p=Er s=b= j=g=h hE];
Ws=ke: n=eF=, is=r, m=uK= a=Er k:=n= B=I s=b= j=g=h hE]; ky==e]ik: v=h
s=v=*vy==p=I hE. (âà.âà) The Supreme Being
has His hands, feet, eyes, head, mouth, and ears everywhere because He is
all-pervading and omnipresent. (13.13) s=v=*eòn7y=g=u[==B==s=], s=v=*eòn7y=iv=v=òj=*t=m=<
+ as=kt=] s=v=*B=&c=< c=Ev=, in=g=*u[=]
g=u[=B==ekt=& c= ++âå++ v=h (p=>=k&:t=) win7y==e] ke: ib=n==
B=I (s=UZm= win7y==e] 8=r=) s=B=I iv={=y==e] k:= an=uB=v= k:rt== hE. s=mp=U[=*
s=]s==r k:= p==D=n=-p==e{=[= k:rt=e huA B=I a=s=ikt=riht= hE, t=q==
p=>k&:it= ke: g=u[==e] s=e riht= h=et=e huA B=I (j=Iv=Op= Q==r[= k:r)
g=u[==e] k:= B==ekt== hE. (âà.âå) 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) Self 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. b=ihr< ant=xc= B=Ut==n==m=<, ac=r] c=rm=< Av=
c= + s=UZm=tv==t=< t=d< aiv=Ney=], dUrsq=] c==ònt=ke:
c= t=t=< ++âç++ s=B=I c=r a=Er ac=r B=Ut==e] ke: b==hr a=Er
B=It=r B=I v=hI hE. s=UZm= h=en=e ke: k:=r[= v=h (m=n=u{y= k:I win7y==e] 8=r=
deK== y==) j==n== n=hI] j== s=k:t== hE, t=q== v=h (s=v=*vy==p=I h=en=e ke:
k:=r[=) aty=nt= dUr B=I hE, a=Er s=m=Ip= B=I. (âà.âç) 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 ¾ residing in our inner psyche ¾ as well as far away in the Supreme
Abode. (13.15) aiv=B=kt=] c= B=Ut=e{=u, iv=B=kt=m=< wv= c=
òsq=t=m=<, + B=Ut=B=t=*& c= t=j=< Ney=], g=>òs={[=u
p=>B=iv={[=u c= ++âê++ v=h Ak: h=et=e huA B=I p=>=[=IOp= m=e]
an=ek: idK==w* det== hE. v=h N=n= k:= iv={=y= hE, t=q== s=B=I B=Ut==e] k:=e
Wtp=á k:rn=e v==D==, p==D=n=-p==e{=[= k:rn=e v==D==, a=Er s=]h=r k:t==* B=I
v=hI hE. (âà.âê) He
is undivided, yet appears to exist as if divided in living beings. He is the object
of knowledge and appears as the Creator (Brahm|), 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. jy==eit={==m=< aip= t=j=< jy==eit=s=<,
t=m=s=/ p=rm=< Wcy=t=e + N=n=] Ney=] N=n=g=my=], Åid s=v=*sy= iv=i{@t=m=<
++âë++ v=h, s=B=I jy==eit=y==e] k:= s=>=et=,
anQ=k:=r s=e p=re hE. v=hI N=n= hE, N=n= k:= iv={=y= hE, a=Er v=h t==rt=my=
iv=6= 8=r= j==n== j== s=k:t== hE. v=h (w*xv=r Op= s=e) s=b=ke: ant=/k:r[= m=e]
rht== hE. (âà.âë) 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) I am the light of knowledge of the
world. Whoever follows me will have the light of life and will never walk in
the darkness of ignorance (JOHN 8.12). 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. Different
means of attaining the Supreme continue below: wit= Z=eF=] t=q== N=n=], Ney=] c==ekt=] s=m==s=t=/ + m=4kt= At=d< iv=N=y=, m=4=v==y==ep=p=6t=e ++âè++ ws= p=>k:=r (m=ere 8=r=) s=&i{!,
t=Tv=N=n=, a=Er j==n=n=e y==egy= p=rm==tm== ke: iv={=y= m=e] s=]Z=ep= s=e k:h=
g=y==. ws=ee t=Tv= s=e j==n=k:r m=er= B=kt= m=ere sv=Op= k:=e p=>=pt= k:rt==
hE. (âà.âè) 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 THE INDIVIDUAL SOULS p=>k&:it=] p=uo{=] c=Ev=, iv=3Y< an==dI
WB==v=< aip= + iv=k:=r=]xc= g=u[==]xc=Ev=, iv=i3
p=>k&:it=s=]B=v==n=< ++âï++ k:=y=*k:r[=k:t=*&tv=e, het=u/
p=>k&:it=r< Wcy=t=e + p=uo{=/ s=uK=du/K==n==], B==ekt=&tv=e het=ur<
Wcy=t=e ++äî++, p=>k&:it= a=Er p=uo{=, wn= d=en==e]
k:=e t=um= an==id j==n==e. s=B=I iv=B=Uit=y==] a=Er g=u[= p=>k&:it= s=e
Wtp=á h=et=e hE]. x=rIr a=Er win7y==e] k:I Wtp=iT= B=I p=>k&:it= s=e
h=et=I hE, a=Er s=uK=-du/K= k:= an=uB=v= p=uo{= (aq==*t=< c=et=n= x=ikt=)
ke: 8=r= h=et== hE. (âà.âï-äî) 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) p=uo{=/
p=>k&:it=sq==e ih, B=uV<kt=e p=>k&:it=j==n=< g=u[==n=< + k:=r[=]
g=u[=s=V<g==eeCsy=, s=ds=6=ein=j=nm=s=u ++äâ++ **p=>k&:it= ke: s==q= im=D=k:r p=uo{=
p=>k&:it= ke: g=u[==e] k:=e B==eg=t== hE. p=>k&:it= ke: g=u[==e]
s=e s=]y==eg= ke: k:=r[= hI p=uo{= (j=Iv= b=n=k:r) ac%I a=Er b=urI y==ein=y==e]
m=e] j=nm= D=et== hE. (âà.äâ) Spiritual Being
(by becoming jeeva) enjoys three modes of material Nature by associating with
the material Nature. Attachment to the three modes of material Nature (due to
ignorance caused by previous Karma) 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 sun’s 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, Jiva) (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. Wp=7{!=n=um=nt== c=, B=t==* B==ekt== m=hexv=r/ + p=rm==tm=eit= c==py=< Wkt==e, deheCòsm=n=< p=uo{=/
p=r/ ++ää++ y=h p=rm= p=uo{= (aq==*t=< a=tm==) hI
(j=Iv=Op= s=e) ws= x=rIr m=e] s==Z=I, s=mm=it= den=e v==D==, p==D=n= k:t==*,
B==ekt==, m=hexv=r, p=rm==tm==, a=id k:h= j==t== hE. (âà.ää) The Spirit in the
body is the witness, the guide, the supporter, the enjoyer, the controller of
all events, and also the Supreme Self. (13.22) Two aspects of Eternal Being ¾ the divine
Controller and the controlled (living entity, individual soul) ¾ make their nest
and reside on the same tree (the inner psyche of the body) as a part of the
cosmic drama. Virtue and vice are its glorious flowers; pains and pleasures of
sense gratification are its sweet and sour fruits. The living entities are like
beautiful birds of various hues. No two birds are the same. Creation is just
beautiful. And the Creator must be inconceivably beautiful. 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 divine controller sits on the tree, watches, and
guides the living entity. The divine Controller, being unattached to material
Nature, remains free as a witness and a guide (BP 11.11.06, See also RV
1.164.20, AV 9.09.20, MuU 3.01.01, ShU 4.06). The divine Controller 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, Prana) and the three modes. Spirit, residing as the divine
Controller 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 ¾ and suffers like a
silkworm entangled in its own cocoon ¾ 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 one’s personal God. The forgetfulness of
living entity’s 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 controller. y= Av=] v=eiT= p=uo{=], p=>k&:it=] c= g=u[=E/
s=h + s=v=*q== v=t=*m==n==eCip=, n= s= B=Uy==eCiB=j==y=t=e
++äà++ ws= p=>k:=r p=uo{= k:=e, a=Er g=u[==e]
ke: s=iht= p=>k&:it= k:=e j==e m=n=u{y= y=q==q=*Op= s=e j==n= D=et== hE,
v=h s=B=I k:t=*vy=k:m=* k:rt== hua= B=I p=un=j=*nm= k:=e n=hI] p=>=pt=
k:rt== hE. (âà.äà) They who truly
understand Spirit and material Nature with its three modes are not born again,
regardless of their way of life. (13.23) Qy==n=en==tm=in= p=xy=ònt=, ke:ic=d<
a=tm==n=m==tm=n== + any=e s==]Ky=en= y==eg=en=, k:m=*y==eg=en= c==p=re
++äå++ k:=ew* s==Q=k: Qy==n= ke: aBy==s= s=e,
k:=ew* s==]Ky=y==eg= ke: 8=r=, t=q== k:=ew* k:m=*y==eg= ke: 8=r= (x=u3 ik:y=e
huA) m=n= a=Er b=ui3 s=e ap=n=e ant=/k:r[= m=e] p=rm==tm== k:= dx=*n= k:rt==
hE. (âà.äå) Some perceive the
Supersoul in their inner psyche through mind and intellect that have been
purified either by meditation or by metaphysiGITA BEGINScal knowledge or by selfless
service. (13.24) FAITH AND DEVOTION CAN ALSO LEAD
TO NIRVANA any=e tv=< Av=m=< aj==n=nt=/, Xutv==ny=eBy=
Wp==s=t=e + t=eCip= c==it=t=rnty=< Av=, m=&ty=u]
Xuit=p=r=y=[==/ ++äç++ p=rnt=u, dUs=re p=rm==tm== k:=e ws=
p=>k:=r (Qy==n=y==eg=, s==]Ky=y==eg=, k:m=*y==eg=, a=id 8=r=) n=hI]
j==n=t=e. v=e ke:v=D= x==sF= a=Er m=h=p=uo{==e] ke: v=c=n==e] ke: an=us==r
Wp==s=n== k:rt=e hE]. v=e B=I m=&ty=uOp=I s=]s==r s==g=r k:=e X3=Op=I
n==Ek:= 8=r= in=/s=]deh p==r k:r j==t=e hE]. (âà.äç) Others, however,
do not know the yogas of meditation, knowledge, and selfless service; but they
perform deity worship with firm faith and loving devotion, as mentioned in the
scriptures by the saints and sages. They also transcend death by virtue of
their firm faith in what they have heard. (13.25) Blessed are they that have not
understood, yet have believed (JOHN 20.29). If you believe, you will receive
whatever you ask for (MATTHEW 21.22). 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. y==v=t=< s=]j==y=t=e ik:}ic=t=<, s=Tv=]
sq==v=rj=V<g=m=m=< + Z=eF=Z=eF=Ns=]y==eg==t=<, t=d< iv=i3 B=rt={=*B=
++äê++ he B=rt=Xe{@ aj=u*n=, c=r a=Er ac=r
ij=t=n=e B=I p=>=[=I p=Ed= h=et=e hE], Wn= s=b=k:=e t=um= p=>k&:it=
a=Er p=uo{= (aq==*t=< Z=eF= a=Er Z=eF=N) ke: s=]y==eg= s=e hI Wtp=á huA
j==n==e. (âà.äê) Whatever is born ¾ animate or inanimate ¾ know them to be born from the
union of Spirit and matter, O Arjuna. (See also 7.06) (13.26) s=m=] s=v=*ee{=u
B=Ut=e{=u, it={@nt=] p=rm=exv=rm=< + iv=n=xy=tsv=<
aiv=n=xy=nt=], y=/ p=xy=it= s= p=xy=it= ++äë++ **j==e m=n=u{y= aiv=n==x=I p=rm=exv=r k:=e hI
s=m=st= n=xv=r p=>=i[=y==e] m=e] s=m==n= B==v= s=e isq=t= deK=t== hE, v=hI
v==st=v= m=e] w*xv=r k:= dx=*n= k:rt== hE. (âà.äë) One who sees the
one and the same imperishable Supreme Lord dwelling as Spirit (or Ishvara)
equally within all perishable beings, truly sees. (13.27) s=m=] p=xy=n=< ih s=v=*F=, s=m=v=òsq=t=m=<
w*xv=rm=< + n= ihn=sty=< a=tm=n==tm==n=], t=t==e y==it= p=r=]
g=it=m=< ++äè++ ky==e]ik: s=b= m=e] isq=t= Ak: hI
p=rm=exv=r k:=e deK=n=e v==D== m=n=u{y= ap=n=e-a=p= ap=n=I hI (aq==*t=<
ik:s=I k:I B=I) ih]s== n=hI] k:rt== hE, ws=s=e v=h p=rm=g=it= k:=e p=>=pt=
h=et== hE. (âà.äè) When one beholds
One and the same Ishvara existing equally in every being, one does not harm
anybody because one considers everything as one’s own self, and thereupon
attains the Supreme Abode. (13.28) p=>k&:ty=Ev= c= k:m==*i[=, ik>:y=m==[==in=
s=v=*x=/ + y=/ p=xy=it= t=q==tm==n=m=<, ak:t==*r] s= p=xy=it=
++äï++ j==e m=n=u{y= s=B=I k:m==e*] k:=e
p=>k&:it= ke: g=u[==e] 8=r= hI ik:y=e j==t=e huA deK=t== hE, a=Er ap=n=e
a=p=k:=e (t=q== a=tm== k:=e B=I) ak:t==* m==n=t== hE, v==st=v= m=e] v=hI N=n=I
hE. (âà.äï) 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) y=d= B=Ut=p=&q=gB==v=m=<, Ak:sq=m=<
an=up=xy=it= + t=t= Av= c= iv=st==r], b=>>É s=]p=6t=e t=d=
++àî++ **ij=s= Z=[= s==Q=k: s=B=I p=>=i[=y==e]
k:=e, t=q== Wn=ke: aD=g=-aD=g= iv=c==r=e] k:=e Ak:m==F= p=rb=>É p=rm==tm==
s=e hI Wtp=á s=m=z= j==t== hE, Ws=I Z=[= v=h p=rb=>É p=rm==tm== k:=e
p=>=pt= k:r D=et== hE. (âà.àî) 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) an==idtv==n=< in=g=*u[=tv==t=<,
p=rm==tm==y=m=< avy=y=/ + x=rIrsq==eCip= k:=Ent=ey=, n= k:r=eit= n= iD=py=t=e
++àâ++ he aj=u*n=, aiv=n==x=I p=rm==tm== ¾ an==id a=Er iv=k:=r riht= h=en=e ke:
k:=r[= ¾ x=rIr m=e] v==s= k:rt== hua= B=I n= ku:%
k:rt== hE, a=Er n= deh s=e iD=pt= h=et== hE. (âà.àâ) Because of being
beginningless and unaffectable by the three modes of material Nature, the
eternal Supersoul ¾ even though
dwelling in the body as a living entity ¾ 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. y=q== s=v=*g=t=] s==EZmy==d<, a=k:=x=]
n==ep=iD=py=t=e + s=v=*F==v=òsq=t==e dehe, t=q==tm== n==ep=iD=py=t=e
++àä++ j=Es=e s=v=*vy==p=I a=k:=x= aty=nt= s=UZm=
h=en=e ke: k:=r[= ik:s=I iv=k:=r s=e dUi{=t= n=hI] h=et==, v=Es=e hI
(s=v=*vy==p=I) a=tm== s=B=I deh ke: andr rht=e huA B=I (deh ke:) iv=k:=r=e] s=e
dUi{=t= n=hI] h=et==. (âà.àä) 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. y=q== p=>k:=x=y=ty=< Ak:/, k&:tsn=]
D==ek:m=< wm=] riv=/ + Z=eF=] Z=eF=I t=q== k&:tsn=], p=>k:=x=y=it=
B==rt= ++àà++ he aj=u*n=, j=Es=e Ak: hI s=Uy=* s==re
j=g=t=< k:=e p=>k:=x= det== hE, v=Es=e hI Ak: p=rm==tm== s=mp=U[=*
b=>É=[# k:=e c=et=n== p=>d=n= k:rt== hE. (âà.àà) 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. Z=eF=Z=eF=Ny==er<
Av=m=<, ant=r], N=n=c=Z=u{== + B=Ut=p=>k&:it=m==eZ=]
c=, y=e iv=dur< y==ònt= t=e p=rm=< ++àå++ ws= p=>k:=r t=Tv=N=n= 8=r= Z=eF= a=Er
Z=eF=N ke: B=ed k:=e, t=q== j=Iv= ke: p=>k&:it= ke: iv=k:=r=e] s=e
m=ukt= h=en=e ke: Wp==y= k:=e, j==e D==eg= j==n= D=et=e hE], v=e p=rb=>É
p=rm==tm== k:=e p=>=pt= h=et=e hE]. (âà.àå) 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. 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. The
Creator and creation is different as well as the same. g=u[=F=y=iv=B==g=y==eg=/ THREE MODES OF MATERIAL NATURE XIB=g=v==n=uv==c= p=r] B=Uy=/ p=>v=Zy==im=, N=n==n==] N=n=m=<
WT=m=m=< + y=j=< N=tv== m=un=y=/ s=v=e*, p=r=] òs=i3m=<
wt==e g=t==/ ++â++ XIB=g=v==n=< b==eD=ee¾ s=m=st= N=n==e] m=]e WT=m= Ws= p=rm= N=n=
k:=e m=E] if:r s=e k:hU]g==, ij=s=e j==n=k:r s=b= s==Q=k:=e] n=e ws= s=]s==r
s=e m=ukt= h=ek:r p=rm= is=i3 p=>=pt= k:I hE. (âå.â) 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) wd] N=n=m=< Wp==iXty=, m=m= s==Q=my=*m=<
a=g=t==/ + s=g=e*Cip= n==ep=j==y=nt=e, p=>D=y=e n= vy=q=ònt=
c= ++ä++ ws= N=n= k:= a=Xy= D=ek:r m=ere sv=Op= k:=e
p=>=pt= m=n=u{y= s=&i{! ke: a=id m=e] p=un=j=*nm= n=hI] D=et=e, t=q==
p=>D=y=k:=D= m=e] B=I vy=iq=t= n=hI] h=et=e hE]. (âå.ä) 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 m=m= y==ein=r<
m=hd< b=>É, t=òsm=n=< g=B=*] dQ==my=< ahm=< + s=]B=v=/
s=v=*B=Ut==n==], t=t==e B=v=it= B==rt= ++à++ he aj=u*n=, m=erI m=hd< b=>ÉOp=
p=>k&:it= s=B=I p=>=i[=y==e] k:I y==ein= hE, ij=s= m=e] m=E]e]
c=et=n==Op= b=Ij= #=D=k:r (j=#ª a=Er c=et=n= ke: s=]y==eg= s=e) s=m=st=
B=Ut==e] k:I Wtp=iT= k:rt== hU]. (âå.à) 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. s=v=*y==ein={=u k:=Ent=ey=, m=Ut=*y=/ s=]B=v=ònt= y==/
+ t==s==] b=>É m=hd< y==ein=r<, ah]
b=Ij=p=>d/ ip=t== ++å++ he ku:nt=Ip=uF=, s=B=I y==ein=y==e] m=e]
ij=t=n=e x=rIr p=Ed= h=et=e hE], p=>k&:it= Wn= s=b=k:I m==t== hE, a=Er m=E]
c=et=n== den=e v==D== ip=t== hU]. (âå.å) 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) HOW THREE MODES OF MATERIAL NATURE BIND THE
SOUL TO THE BODY s=Tv=] rj=s=<
t=m= wit=, g=u[==/ p=>k&:it=s=]B=v==/ + in=b=Qn=ònt=
m=h=b==h=e, dehe deihn=m=< avy=y=m=< ++ç++ **he aj=u*n=, p=>k&:it= s=e Wtp=á
t=In==e] g=u[=Op=I rss=I ¾ s=Tv=, rj=s=, a=Er t=m=s= ¾ aiv=n==x=I j=Iv= k:=e deh ke: s==q= b==]Q=
det=e hE]. (âå.ç) 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) t=F= s=Tv=], in=m=*D=tv==t=<, p=>k:=x=k:m=<
an==m=y=m=< + s=uK=s=V<g=en= b=Qn==it=, N=n=s=V<g=en= c==n=G=
++ê++ he p==p=riht= aj=u*n=, wn=m=e] s=t==eg=u[=
in=m=*D= h=en=e ke: k:=r[= iv=k:=rriht= a=Er N=n= den=e v==D== hE, y=h j=Iv=
k:=e s=uK= a=Er N=n= k:I a=s=ikt= s=e b==]Q=t== hE. (âå.ê) 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) rj==e r=g==tm=k:} iv=i3,
t=&{[==s=V<g=s=m=u4v=m=< + t=n=< in=b=Qn==it= k:=Ent=ey=, k:m=*s=V<g=en=
deihn=m=< ++ë++ he aj=u*n=, rj==eg=u[= k:=e r=g=sv=Op=
s=m=z==e, ij=s=s=e iv={=y=-B==eg= k:I py==s= (t=&{[==) a=Er a=s=ikt= Wtp=á
h=et=I hE. y=h j=Iv==tm== k:=e k:m=*f:D= k:I a=s=ikt= s=e b==]Q=t== hE. (âå.ë) 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) t=m=s=< tv=< aN=n=j=] iv=i3, m==ehn=]
s=v=*deihn==m=< + p=>m==d=D=sy=in=7=iB=s=<, t=n=< in=b=Qn==it=
B==rt= ++è++ a=Er he B==rt=, s=b= j=Iv==e] k:=e B=>m=
m=e] #=D=n=e v==D=e t=m==eg=u[= k:=e aN=n= s=e Wtp=á j==n==e. t=m==eg=u[=
D==p=rv==hI, a=D=s=, a=Er in=7= ke: 8=r= j=Iv= k:=e b==]Q=t== hE. (âå.è) Know, O Arjuna,
that the mode of ignorance ¾ the deluder of the living entity ¾ is born of inertia. The mode of ignorance binds the living entity by
carelessness, laziness, and excessive sleep. (14.08) s=Tv=] s=uK=e s=J=<j=y=it=, rj=/ k:m=*i[= B==rt= + N=n=m=< a=v=&ty= t=u t=m=/, p=>m==de
s=J=<j=y=ty=< Wt= ++ï++ he aj=u*n=, s=t==eg=u[= s=uK= m=e], a=Er
rj==eg=u[= k:m=* m=e] a=s=kt= k:rv==t== hE, t=q== t=m==eg=u[= N=n= k:=e $k:k:r
j=Iv= k:=e D==p=rv==h b=n== det== hE. (âå.ï) O Arjuna, the mode
of goodness attaches one to happiness of learning and knowing the Spirit; the
mode of passion attaches to action; and the mode of ignorance attaches to
negligence by covering Self-knowledge. (14.09) The mode of goodness keeps one away
from sinful acts and leads one to Self-knowledge and happiness, but not to
salvation. The mode of passion creates strong Karmic bonds and takes the
individual further away from liberation. Such persons know right and wrong
actions based on religious principles, but are unable to follow them because of
strong impulses of lust. The mode of passion obscures real knowledge of Self
and causes one to experience both the pain and pleasure of this worldly life.
Such persons are very much attached to wealth, power, prestige, sensual
pleasure, and are very selfish and greedy. In the mode of ignorance, one is
unable to recognize the real goal of life, is unable to distinguish between
right and wrong action, and remains attached to sinful and forbidden
activities. Such a person is lazy, violent, lacks intellect, and has no
interest in spiritual knowledge. CHARACTERISTICS OF THREE MODES OF
NATURE rj=s=< t=m=x=< c==iB=B=Uy=, s=Tv=] B=v=it=
B==rt= + rj=/ s=Tv=] t=m=xc=EEv=, t=m=/ s=Tv=] rj=s=< t=q==
++âî++ he aj=u*n=, k:B=I rj==eg=u[= a=Er
t=m==eg=u[= k:=e db==k:r s=t==eg=u[=, k:B=I s=t==eg=u[= a=Er t=m==eg=u[= k:=e
db==k:r rj==eg=u[=, t=q== k:B=I s=t==eg=u[= a=Er rj==eg=u[= k:=e db==k:r
t=m==eg=u[= b=$ªt== hE. (âå.âî) 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) s=v=*8=re{=u deheCòsm=n=<, p=>k:=x= Wp=j==y=t=e
+ N=n=] y=d= t=d= iv=6=d<, iv=v=&3] s=Tv=m=<
wty=< Wt= ++ââ++ j=b= N=n= k:= p=>k:=x= ws= deh ke: s=B=I
8=r=e] (aq==*t=< s=m=st= win7y==e]) k:=e p=>k:=ix=t= k:rt== hE
(aq==*t=< j=b= j=Iv==tm== ke: ant=/k:r[= m=e] N=n= ke: p=>k:=x= k:= Wdy=
h=et== hE), t=b= s=t==eg=u[= k:=e b=$ª= hua= j==n=n== c==ihA. (âå.ââ) When the light of
Self-knowledge illuminates all the senses in the body, then it should be known
that goodness is predominant. (14.11) The sense organs (nose, tongue, eye,
skin, ear, mind, and intellect) are called the gateway to Self-knowledge in the
body. The mind and intellect get into the mode of goodness and become receptive
to Self-knowledge when senses are purified by selfless service, discipline, and
spiritual practice. It is also said in verse 14.17 that the rise of
Self-knowledge takes place when one’s mind gets firmly established in the mode
of goodness. As objects are seen very clearly in the light, similarly, one
perceives and thinks in the right perspective, and the senses shun whatever is
improper. There is no attraction in the mind for sensual pleasures when the
senses are illumined by the dawning of the light of Self-knowledge. D==eB=/ p=>v=&iT=r< a=rmB=/, k:m=*[==m=<
ax=m=/ sp=&h= + rj=sy=< At==in= j==y=nt=e, iv=v=&3e B=rt={=*B=
++âä++ he B=rt=-Xe{@, rj==eg=u[= ke: b=$ªn=ep=r
D==eeB=, s=ik>:y=t==, s=k:=m= k:m=*, b=ec=En=I, D==D=s==, a=id Wtp=á h=et=e
hE]. (âå.âä) O Arjuna, when
passion is predominant, greed, activity, undertaking of selfish work,
restlessness, and excitement arise. (14.12) ap=>k:=x==eCp=>v=&iT=xc=, p=>m==d=e m==eh
Av= c= + t=m=sy=< At==in= j==y=nt=e, iv=v=&3e ku:on=ndn=
++âà++ he ku:on=ndn=, t=m==eg=u[= ke: b=$ªn=ep=r
aN=n=, in=û{k>:y=t==, D==p=rv==hI, B=>m=, a=id Wtp=á h=et=e hE]. (âå.âà) O Arjuna, when
inertia is predominant, ignorance, inactivity, carelessness, and delusion
arise. (14.13) A particular mode of Nature becomes
dominant in the present life due to one’s past Karma. The three modes fuel the
vehicles of transmigration that carry one’s baggage of Karma, as discussed in
the following verses. THREE MODES ARE ALSO THE VEHICLES OF
TRANSMIGRATION y=d= s=Tv=e p=>v=&3e t=u, p=>D=y=] y==it=
dehB=&t=< + t=d=eT=m=iv=d=] D==ek:=n=<, am=D==n=<
p=>it=p=6t=e ++âå++ ij=s= s=m=y= s=t==eg=u[= b=$ª= h=e, Ws=
s=m=y= y=id m=n=u{y= m=rt== hE, t=b= j=Iv= WT=m= k:m=* k:rn=e v==D==e] ke:
in=m=*D= D==ek: aq==*t=< sv=g=* k:=e j==t== hE. (âå.âå) One who dies when
goodness dominates goes to heaven ¾ the pure world of knowers of the Supreme. (14.14) rj=òs= p=>D=y=] g=tv==, k:m=*s=V<ig={=u j==y=t=e
+ t=q== p=>D=In=s=< t=m=òs=, m=U$y==ein={=u
j==y=t=e ++âç++ ij=s= s=m=y= rj==eg=u[= b=$ª= h=e, Ws=
s=m=y= y=id m=n=u{y= m=rt== hE, t=b= v=h k:m==e*] m=e] a=s=ikt= v==D=e
m=n=u{y==e] m=e] j=nm= D=et== hE. t=m==eg=u[= k:I v=&i3 ke: s=m=y= m=rn=e
v==D== m=n=u{y= p=x=u a=id m=U$ªy==ein=y==e] m=e] j=nm= D=et== hE. (âå.âç) One, who dies when
passion dominates, is reborn as persons attached to action on earth. One who
dies in ignorance is reborn as a lower creature. (14.15) k:m=*[=/ s=uk&:t=sy==hu/, s==iTv=k]: in=m=*D=]
f:D=m=< + rj=s=s=< t=u f:D=] du/K=m=<, aN=n=] t=m=s=/
f:D=m=< ++âê++ s==iTv=k: k:m=* k:= f:D= x=uB= a=Er
in=m=*D= k:h= g=y== hE, r=j=is=k: k:m=* k:= f:D= du/K=, a=Er t==m=is=k: k:m=*
k:= f:D= aN=n= k:h= g=y== hE. (âå.âê) 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) s=Tv==t=< s=J=<j==y=t=e N=n=], rj=s==e D==eB=
Av= c= + p=>m==dm==eh=E t=m=s==e, B=v=t==eCN=n=m=< Av= c=
++âë++ s=Tv=g=u[= s=e N=n=, rj==eg=u[= s=e D==eB=,
t=q== t=m==eg=u[= s=e D==p=rv==hI, B=>m=, a=Er aN=n= Wtp=á h=et=e h]E.
(âå.âë) 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) ~Qv=*] g=c%ònt= s=Tv=sq==, m=Qy=e it={@ònt= r=j=s==/ + j=G=ny=g=u[=v=&iT=sq==, aQ==e g=c%ònt= t==m=s==/
++âè++ s=Tv=g=u[= m=e] isq=t= vy=ikt= WT=m=
D==ek:=e] k:=e j==t=e hE], r=j=s= vy=ikt= m=n=u{y=y==ein= m=e] a=t=e hE], a=Er
t=m==eg=u[= k:I hIn= p=>v=&iT=y==e] m=e] isq=t= t==m=s= m=n=u{y=
n=Ic=y==ein=y==e] m=e] j=nm= D=et=e hE]. (âå.âè) 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, take birth as lower creatures or go to lower planets of hell
(depending on the degree of their ignorance). (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: ATTAIN NIRVANA AFTER TRANSCENDING THE THREE MODES OF MATERIAL NATURE n==ny=] g=u[=eBy=/ k:t==*r], y=d= 7{!=n=up=xy=it= + g=u[=eBy=xc= p=r] v=eiT=, m=4=v=] s==eCiQ=g=c%it=
++âï++ j=b= iv=v=ek:I m=n=u{y= t=In==e] g=u[==e]
ke: ait=irkt= ik:s=I any= k:=e k:t==* n=hI] s=m=z=t== hE, t=q== g=u[==e] s=e
p=re m=uz= p=rm==tm== k:=e t=Tv= s=e j==n= D=et== hE, Ws= s=m=y= v=h m=ere
sv=Op= aq==*t=< s==Opy= m=uikt= k:=e p=>=pt= k:rt== hE. (âå.âï) 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 one’s 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. g=u[==n=<
At==n=< at=Ity= F=In=<, dehI dehs=m=u4v==n=< + j=nm=m=&ty=uj=r=du/K=Er<,
iv=m=ukt==eCm=&t=m=< axn=ut=e ++äî++ j=b= m=n=u{y= deh k:I Wtp=iT= ke: k:=r[=
t=q== deh s=e Wtp=á t=In==e] g=u[==e] s=e p=re h=e j==t== hE, t=b= v=h m=uikt=
p=>=pt=k:r j=nm=, v=&3=v=sq==, a=Er m=&ty=u, ke: du/K==e] s=e iv=m=ukt=
h=e j==t== hE. (âå.äî) 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 PROCESS OF RISING ABOVE THE THREE
MODES aj=*un= Wv==c= kE:r< iD=V<g=Es=< F=In=< g=u[==n=<
At==n=<, at=It==e B=v=it= p=>B==e + ik:m==c==r/ k:q=] c=Et==]s=<, F=In=<
g=u[==n=< ait=v=t=*t=e ++äâ++ aj=u*n= b==eD=ee¾ he p=>B==e, wn= t=In==e] g=u[==e] s=e
at=It= m=n=u{y= ke: ky== D=Z=[= hE]? Ws=k:= a=c=r[= kE:s== h=et== hEE? a=Er
m=n=u{y= wn= t=In==e] g=u[==e] s=e p=re kE:s=e h=e s=k:t== hEE ? (âå.äâ) 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) XIB=g=v==n=uv==c= p=>k:=x=] c= p=>v=&iT=] c=, m==ehm=< Av=
c= p==[#v= + n= 8ei{! s=]p=>v=&T==in=, n= in=v=&T==in=
k:=V<Z=it= ++ää++ Wd=s=In=v=d< a=s=In==e, g=u[=Er< y==e n= iv=c==Dy=t=e
+ g=u[== v=t=*nt= wty=< Av=, y==eCv=it={@it=
n=eV<g=t=e ++äà++, XIB=g=v==n=< b==eD=ee¾ he aj=u*n=, j==e m=n=u{y= t=In==e]
g=u[==e] ke: k:=y=* ¾ N=n=, s=ik>:y=t==, a=Er B=>m= ¾ m=e] b=nQ= j==n=e p=r b=ur= n=hI]
m==n=t==, a=Er Wn=s=e m=ukt= h=en=e p=r Wn=k:I a=k:=]Z== B=I n=hI] k:rt== hE;
j==e s==Z=I ke: s=m==n= rhk:r g=u[==e] ke: 8=r= iv=c=iD=t= n=hI] h=et==, t=q==
"g=u[= hI ap=n=e-ap=n=e k:=y=* k:r rhe hE]" Aes== s=m=z=k:r
p=rm==tm== m=e] isq=r B==v= s=e isq=t= rht== hE; (âå.ää-äà) 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 ¾ thinking that only the modes of
material Nature are operating. (14.22-23) s=m=du/K=s=uK=/ sv=sq=/, s=m=D==e{!=xm=k:=Jc=n=/ + t=uDy=ip=>y==ip=>y==e Q=Irs=<,
t=uDy=in=nd=tm=s=]st=uit=/ ++äå++ m==n==p=m==n=y==es=< t=uDy=s=<, t=uDy==e
im=F==irp=Z=y==e/ + s=v==*rmB=p=irty==g=I, g=u[==t=It=/ s= Wcy=t=e ++äç++ **j==e in=rnt=r a=tm=B==v= m=e] rht== hE
t=q== s=uK=-du/K= m=e] s=m==n= rht== hE; ij=s=ke: ilA im=!<!I, p=tq=r, a=Er
s==en== b=r=b=r hE; j==e Q=Ir hE; j==e ip=>y=-aip=>y=, in=nd=-st=uit=,
m==n=-ap=m==n=, t=q== x=F=u-im=F= m=e] s=m==n= B==v= rK=t== hE; a=Er j==e
s=mp=U[=* k:m==e*] m=e] k:t==*p=n= ke: B==v= s=e riht= hE ¾ v=h g=u[==t=It= k:h= j==t== hE. (âå.äå-äç) 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
desire-prompted undertakings ¾ 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 m==] c=
y==eCvy=iB=c==re[=, B=ûkt=y==eg=en= s=ev=t=e + s= g=u[==n=<
s=m=t=Ity=Et==n=<, b=>ÉB=Uy==y= k:Dp=t=e ++äê++ **j==e m=n=u{y= an=ny= B=ikt= s=e in=rnt=r
m=erI Wp==s=n== k:rt== hE, v=h p=>k&:it= ke: t=In==e]e g=u[==e] k:=e
p==r k:rke: p=rb=>É p=rm==tm== k:I p=>=ipt= ke: y==egy= h=e j==t== hE.
(âå.äê) 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 ¾ 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. b=>É[==e ih p=>it={@=hm=<,
am=&t=sy==vy=y=sy= c= + x==xv=t=sy= c= Q=m=*sy=, s=uK=sy=Ek:=ònt=k:sy= c=
++äë++ ky==e]ik: m=E] (p=rb=>É) hI aiv=n==x=I
aZ=rb=>É, x==xv=t= Q=m=*, t=q== p=rm= a=n=nd k:= s=>=et= hU]. (âå.äë) 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 never used such words as “worship the Supreme God,” or “the Absolute is
the basis of everything.” In this verse and elsewhere in the Gita, Lord Krishna
declares that He is the Supreme Spirit. 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. Readers would do well just to understand and
use Krishna’s teachings in their daily lives without getting confused about who
was Krishna. aq= p=Jc=dx==eCQy==y=/ p=uo{==eT=m=y==eg=/ CREATION IS LIKE A TREE CREATED BY THE
POWERS OF MAYA XIB=g=v==n=uv==c= ~Qv=*m=UD=m=< aQ=/x==K=m=<, axv=tq=]
p=>=hur< avy=y=m=< + %nd=]òs= y=sy= p=[==*in=, y=s=< t=] v=ed s=
v=ediv=t=<, ++â++ XIB=g=v==n=< b==eD=e¾ ws= s=&i{! k:=e Ak: s=n==t=n= p=Ip=D=
k:= v=&Z= k:h= g=y== hE ij=s=k:= s=>=et= (m=UD=) p=rm==tm== hE, an=nt=
b=>É=[# ij=s=k:I x==K==y=e] hE], t=q== v=edm=nF= ij=s=ke: p=T=e hE]. ws=
s=&i{!Op=I v=&Z= k:=e j==e m=n=u{y= m=UD= s=iht= (t=Tv= s=e) j==n=
D=et== hE, v=hI v=ed=e] k:= j==n=n=e v==D== hE. (âç.â) Lord Krishna said:
They (or the Sages) talk about an imperishable, ever-changing tree (or the
creation) having its Source above (in the Supreme Being) and (countless cosmos
(Brahmāndas) are) 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. aQ=xc==eQv=*] p=>s=&t==s=< t=sy= x==K== g=u[=p=>v=&&3=, iv={=y=p=>v==D==/+, aQ=xc= m=UUD==ny=< an=us=]t=t==in= k:m==*n=ub=nQ=Iin= m=n=u{y=D==eke: ++ä++ (m=n=u{y= x=rIrOp=I) v=&Z= k:I
x==K==y=e] s=B=I a=er fE:D=I huw* hE]; p=>k&:it= ke: g=u[=Op=I j=D= s=e
ws=k:I v=&i3 h=et=I hE; iv={=y=B==eg= ws=k:I k:=e]p=D=e] hE]; ws= v=&Z=
k:I (ah]k:=r a=Er wc%=Op=I) j=#ªe] p=&qv=ID==ek: m=e] k:m=*b=nQ=n= b=n=k:r
vy==pt= hE]. (âç.ä) The branches of
“the tree of life” spread below and above (or all over the cosmos). Tree is
nourished by the energy of material Nature and the sense objects are its
sprouts. Its sustaining roots (of ego and desires) stretch deep in human world
causing Karmic bondage. (15.02) The human body, a microcosmic
universe, has also been compared to a “tree of life” in verses 15.02-03 and
the Upanishads. Karma is its seed; five basic elements are its main branches;
and the ten organs of perception and action are its sub-branches. Right and
wrong actions are its flowers and pain and pleasures are the fruits. Senses’
going towards sense objects produces worldly desires. Fulfillment of desires
gives sense pleasures and creates attachment. Ignorance-born ego, worldly
desires, attachment, and Vāsanā are the cause of Karmic bondage that
creates cycles of transmigration. Vāsanās (or the causal body) are
subtle impressions left on subconscious mind by past actions and desires that
has the power to rekindle. HOW TO CUT THE TREE OF LIFE AND
ATTAIN SALVATION BY TAKING REFUGE IN GOD n= Op=m=< asy=eh t=q==ep=D=By=t=e n==nt==e n= c==idr< n= c= s=]p=>>it={@= + axv=tq=m=< An=] s=uiv=O$m=UD=m=< as=V<g=x=sF=e[= d&$en= ò%Tv== ++à++ t=t=/ p=d] t=t=< p=irm==ig=*t=vy=] y=ûsm=n=< g=t== n= in=v=t=*ònt= B=Uy=/ + t=m=< Av= c==6] p=uo{=] p=>p=6e, y=t=/ p=>v=&iT=/ p=>s=&t== p=ur=[=I
++å++ ws= m=n=u{y= x=rIrOp=I v=&Z= ke:
sv=Op=, a=id, a=Q==r t=q== ant= k:= p=t== n=hI] hE. ws=iD=A m=n=u{y= wn=k:I
(ah]k:=r a=Er wc%=Op=I) j=#ª=e] k:=e N=n= a=Er v=Er=gy=Op=I x=sF= 8=r= k:=!k:r
Aes== s==ec=t=e huA ik: m=E] Ws= p=rm= p=uo{= k:I x=r[= m=e] hU] ij=s=s=e y=e
s==rI s=n==t=n= iv=B=Uit=y==] vy==pt= hE]; Ws= p=rm=t=Tv= k:I K==ej= k:re
ij=s=e p=>=pt=k:r m=n=u{y= p=un=/ ws= s=]s==r m=e] v==p=s= n=hI] a=t=e.
(âç.à-å) The beginning, the
end, the basis, or the real form of this tree of life is not perceptible on
earth. Having cut the deep roots of this tree by the mighty ax of
(Self-knowledge and) detachment, the Supreme goal should be sought, reaching
which one does not come back to the mortal world again. One should be always
thinking: I take refuge in that very primal person from which this primal
manifestation comes forth. (15.03-04) Human life is also without beginning
and end. It has no permanent existence or real form. One must sharpen the ax of
metaphysical knowledge and detachment over the stone of spiritual practice, cut
the feeling of separateness between the living entity and the Lord, cheerfully
participate in the drama of life made up of passing shadows of joys and
sorrows, and live in this world free from ego and worldly desires. When the
attachments are severed, an attitude of sacred dispassion takes place, which is
the prerequisite for reaching the Supreme goal. **in=m==*n=m==eh= òj=t=s=V<g=d=e{== aQy==tm=in=ty== iv=in=v=&T=k:=m==/ + 8n8Er< iv=m=ukt==/ s=uK=du/K=s=]NEr<, g=c%nty=< am=U$=/ p=dm=< avy=y=] t=t=< ++ç++ j==e m==n= a=Er m==eh a=id s=e in=v=&T=
h=e c=uke: hE], ij=nh=e]n=e a=s=ikt=Op=I d=e{= k:=e j=It= iD=y== hE, j==e
p=rm==tm== ke: sv=Op= m=e] in=ty= isq=t= h]E, a=Er ij=n=k:I k:=m=n==y=e]
p=U[=*Op= s=e s=m==pt= h=e c=uk:I hE], t=q== j==e s=uK=-du/K= n==m=k: 8n8=e]
s=e iv=m=ukt= h=e g=y=e hE] Aes=e N=n=Ij=n= Ws= aiv=n==x=I p=rm=Q==m= k:=e
p=>=pt= k:rt=e hE]. (âç.ç) The Supreme goal
is reached by the wise who are free from pride and delusion, who have conquered
the evil of attachment, who constantly dwell in the Supreme Being with all lust
completely stilled, and who are free from dualities of pleasure and pain.
(15.05) n= t=d< B==s=y=t=e s=Uy==e*, n= x=x==V<k:=e n=
p==v=k:/ + y=d< g=tv== n= in=v=t=*nt=e, t=d< Q==m= p=rm=]
m=m= ++ê++ Ws= sv=y=]p=>k:=ix=t= p=rm=Q==m= k:=e n=
s=Uy=* p=>k:=ix=t= k:r s=k:t== hE, n= c=nd>m==, a=Er n= aign= hI; v=hI
m=er= p=rm=Q==m= hE, ij=s=e p=>=pt= k:r m=n=u{y= ws= s=]s==r m=e]
p=un=j=*nm= n=hI] D=et=e hE]. (âç.ê) The sun does not
illumine My Supreme Abode, nor does the moon, nor the fire. Having reached
there, people attain permanent liberation (Mukti) and do not come back to this
temporal world. (See also 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). 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 EMBODIED SOUL IS THE ENJOYER m=m=Ev==]x==e
j=Iv=D==eke:, j=Iv=B=Ut=/ s=n==t=n=/ + m=n=/{={@=n=Iòn7y==ò[=,
p=>k&:it=sq==in= k:{=*it= ++ë++ **j=Iv=D==ek: m=e] s=n==t=n= j=Iv=B=Ut=
aq==*t=< j=Iv==tm== m=erI hI x=ikt= k:= Ak: a]x= hE, j==e p=>k&:it=
m=e] isq=t= m=n= s=iht= %/ win7y==e] k:=e c=et=n== p=>d=n= k:rt== hE. (âç.ë) The eternal
individual soul (Jiva, Jivatma) in the body of living beings is, indeed, My
integral part. It associates with the six sense organs ¾ including the
mind ¾ and activates them. (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 Jiv|tm| in the bodies of living
beings. The difference between the Supreme Spirit (ParaBrahma), Spirit
(Brahma), Soul (Atm|) and the individual soul (Jiv|tm|)
is due to extent only and there is no real difference. It is similar to room
space being different from unlimited space.
x=rIr] y=d<
av==pn==eit=, y=c=< c==py=< Wtk>:=m=t=Ixv=r/ + g=&hItv=Et==in=
s=]y==it=, v==y=ur< g=nQ==n=< wv==x=y==t=< ++è++ **j=Es=e hv== fU:D= s=e g=nQ= k:=e
in=k:=D=k:r Ak: sq==n= s=e dUs=re sq==n= m=e] D=e j==t=I hE, v=Es=e hI
j=Iv==tm== m=&ty=u ke: b==d %/ wind>y==e] k:=e Ak: x=rIr s=e dUs=re
x=rIr m=e] D=e j==t== hE. (âç.è) Just as the air
takes aroma away from the flower; similarly, the individual soul takes causal
and subtle bodies from the physical body it casts off during death to the new
physical body it acquires in reincarnation. (See also 2.13) (15.08) The individual soul takes the subtle
body ¾ six sensory
faculties of perception, intellect, ego, and five vital forces ¾ 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 subtle body carries the individual’s good and bad Karma to the next life
till all Karma is exhausted. When all trace of desires is eradicated 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 seek 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 ¾ 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. X=eF=] c=Z=u/ sp=x=*n=] c=, rs=n=] G=>=[=m=< Av=
c= + aiQ={@=y= m=n=xc==y=], iv={=y==n=< Wp=s=ev=t=e
++ï++ Wtk>:=m=nt=] òsq=t=] v==ip=, B=uJ=<j==n=] v==
g=u[==ònv=t=m=< + iv=m=U$= n==n=up=xy=ònt=, p=xy=ònt= N=n=c=Z=u{=/
++âî++ y=h j=Iv= k:[=*, c=Z=u, tv=c==, rs=n==,
G=>=[=, a=Er m=n= ke: 8=r= iv={=y==e] k:= s=ev=n= k:rt== hE. aN=n=Ij=n=
j=Iv= k:=e ¾ Ak: x=rIr s=e dUs=re x=rIr m=e] j==t=e
huA, aq=v== x=rIr m=e] isq=t= g=u[==e] s=e s=m=ûnv=t= h=ek:r iv={=y==e] k:=e
B==eg=t=e huA ¾ n=hI] deK= s=k:t=e; Ws=e ke:v=D= N=n=c=Z=u
v==D=e hI deK= s=k:t=e hE]. (âç.ï-âî) 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 V|san|, the residual, subtle desires for sensual pleasures.
V|san|s or
the causal body are subtle impressions left on
subconscious mind by past actions and desires that has the power to
rekindle. y=t=nt==e y==eig=n=xc=EEn=], p=xy=nty=<
a=tm=ny=< av=òsq=t=m=< + y=t=nt==eCpy=< ak&:t==tm==n==e, n=En=]
p=xy=nty=< ac=et=s=/ ++ââ++, p=>y=tn= k:rn=e v==D=e y==eg=Ij=n=
ap=n=e ant=/k:r[= m=e] isq=t= j=Iv==tm== k:=e deK=t=e hE]; ax=u3 ant=/k:r[=
v==D=e aiv=v=ek:I m=n=u{y= y=tn= k:rt=e huA B=I a=tm== k:=e n=hI] deK= (y==
j==n=) s=k:t=e hE]. (âç.ââ) 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 y=d< a=idty=g=t=] t=ej==e, j=g=d<
B==s=y=t=eCòK=D=m=< + y=c=< c=n7m=òs= y=c=< c==gn==E, t=t=< t=ej==e
iv=i3 m==m=k:m=< ++âä++ j==e t=ej= s=Uy=* m=e] isq=t= h=ek:r s==re
s=]s==r k:=e p=>k:=ix=t= k:rt== hE, t=q== j==e t=ej= c=nd>m== m=e], a=Er
aign= m=e] hE; Ws=e t=um= m=er= hI t=ej= j==n==e. (âç.âä) Know the light
energy to be Mine that comes from the sun and illumines the whole world and is
in the moon and in fire. (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). The Koran says: Allah is the light of the heavens and the
earth (Surah
24.35). 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. g==m=< a=iv=xy= c= B=Ut==in=, Q==ry==my=<
ahm=< a=ej=s== + p=u{[==im= c==E{=Q=I/ s=v==*/, s==em==e B=Utv==
rs==tm=k:/ ++âà++ m=E] hI p=&qv=I m=e] p=>v=ex= k:rke:
ap=n=e a=ej= s=e s=B=I B=Ut==e] k:=e Q==r[= k:rt== hU], a=Er rs= den=e v==D== c=nd>m==
b=n=k:r s=B=I v=n=sp=it=y==e] k:=e rs= p=>d=n= k:rt== hU]. (âç.âà) Entering the
earth, I support all beings with My energy. Becoming the sap-giving moon, I
nourish all the plants. (15.13) ah] v=Exv==n=r=e B=Utv==, p=>=ò[=n==] dehm=<
a=òXt=/ + p=>=[==p==n=s=m==y=ukt=/, p=c==my=< ann=]]]
c=t=uiv=*Q=m=< ++âå++, m=E] hI s=b= p=>=i[=y==e] ke: x=rIr m=e]
isq=t= v=Exv==n=r aign= h]U j==e p=>=[= a=Er ap==n= v==y=u s=e im=D=k:r
c==r=e] p=>k:=r ke: aá k:=e p=c==t== hE. (âç.âå) 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) **s=v=*sy= c==h] Åid s=]in=iv={!=e, m=T=/ sm=&it=r< N=n=m=< ap==ehn=] c= + v=edExc= s=r<v=Er< ahm=< Av= v=e6=e v=ed=nt=k&:d< v=eeediv=d< Av= c==hm=<
++âç++ t=q== m=E] hI s=B=I p=>=i[=y==e] ke:
ant=/k:r[= m=e] isq=t= h]U. sm=&it=, N=n=, t=q== x=]k:= s=m==Q==n=
(iv=v=ek: y== s=m==iQ= 8=r=) B=I m=uz= s=e hI h=et== hE. s=m=st= v=ed=e] ke:
8=r= j==n=n=e y==egy= v=st=u, v=ed=nt= k:= k:t==*, t=q== v=ed=e] k:= j==n=n=e
v==D== B=I m=E] hI hU]. (âç.âç) 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 ¾ not in the physical heart of the body as commonly misunderstood. WHAT ARE THE SUPREME SPIRIT, SPIRIT AND THE
INDIVIDUAL SOUL? 8=v=< wm==E p=uo{==E D==eke:, Z=rxc==Z=r Av= c= + Z=r/ s=v==*ò[= B=Ut==in=, kU:!sq==eCZ=r Wcy=t=e ++âê++ D==ek: m=e] (p=rb=>É ke:) Z=r (n=xv=r)
p=uo{= a=Er aZ=r (aiv=n==x=I) p=uo{= n==m=k: d=e idvy= sv=Op= hE]. s=m=st=
j=g=t= Z=r p=uo{= k:= iv=st==r hE, a=Er aZ=r p=uo{= (aq==*t=< a=tm==)
aiv=n==x=I k:hD==t== hE. (âç.âê) 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 ¾ including Lord
Brahm|
(the creative force), all celestial controllers, fourteen planetary spheres,
down to a blade of grass ¾ 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: WT=m=/ p=uo{=s=< tv=< any=/, p=rm==tm=ety=<
Wd=Åt=/ + y==e D==ek:F=y=m=< a=iv=xy=, ib=B=r<ty=<
avy=y= w*xv=r/ ++âë++ p=rnt=u wn= d=en==e] s=e p=re Ak: t=Is=r=
WT=m= idvy= p=uo{= hE, j==e p=rb=>É aq==*t=< p=rm==tm== k:hD==t== hE. v=h
t=In==e] D==ek:=e] m=e] p=>v=ex= k:rke: w*xv=rOp= s=e s=b= k:=
p==D=n=-p==e{=[= k:rt== hE. (âç.âë) 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 sustains
them. (15.17) y=sm==t=<
Z=rm=< at=It==eChm=<, aZ=r=d< aip= c==eT=m=/ + at==eCòsm= D==eke:
v=ede c=, p=>iq=t=/ p=uo{==eT=m=/ ++âè++ **ky==e]ik: m=E], p=rb=>É p=rm==tm==, Z=r
p=uo{= (aq==*t=< n==r=y=[=) a=Er aZ=r p=uo{= (aq==*t=< b=>É) d=en==e]
s=e WT=m= (aq==*t=< p=re) hU], ws=iD=A D==ek: a=Er v=ed m=e] p=uo{==eT=m=
k:hD==t== hU]. (âç.âè) 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, Atma, 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 ¾ the basis of both
Temporal and Eternal ¾ 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 Param|tm|, has their own
power or consciousness. Everyone, including the Eternal Being (Akshar Brahma),
receives power from the Absolute, Lord Krishna. y==e m==m=< Av=m=< as=]m=U$=e, j==n==it=
p=uo{==eT=m=m=< + s= s=v=*iv=d< B=j=it= m==], s=v=*B==v=en= B==rt=
++âï++ he aj=*un=, m=uz= p=uo{==eT=m= k:=e ws=
p=>k:=r t=Tv=t=/ j==n=n=e v==D== N=n=I (p=r= B==v= s=e) in=rnt=r m=uz=
p=rm=exv=r k:=e hI B=j=t== (aq==*t=< B=ikt= a=Er p=>em= k:rt==) hE.
(âç.âï) 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) wit= g=uÄt=m=] x==sF=m=<, wdm=< Wkt=] m=y==Cn=G=
+ At=d< b=ud<Qv== b=ui3m==n=< sy==t=<,
k&:t=k&:ty=xc= B==rt= ++äî++ he in={p==p= aj=*un=, ws= p=>k:=r m=ere
8=r= k:he g=y=e ws= g=uÄt=m= x==sF= k:=e t=Tv=t=/ j==n=k:r m=n=u{y=
N=n=v==n=< a=Er k&:t==q=* h=e j==t== hE. (âç.äî) Thus, I have
explained this most secret transcendental science of the Absolute. Having
understood this, one becomes enlightened, one’s all duties are accomplished,
(and the goal of human life is achieved) O Arjuna. (15.20) aq= {==e#x==eCQy==y=/ dEv==s=urs=]p=d<iv=B==g=y==eg=/ DIVINE AND THE DEMONIC QUALITIES MAJOR DIVINE QUALITIES THAT SHOULD
BE CULTIVATED FOR SALVATION XIB=g=v==n=uv==c= aB=y=] s=Tv=s=]x=ui3r<, N=n=y==eg=vy=v=òsq=it=/ + d=n=] dm=xc= y=Nxc=, sv==Qy==y=s=< t=p=
a=j=*v=m=< ++â++ aih]s== s=ty=m=< ak>:=eQ=s=<, ty==g=/
x==ònt=r< ap=Ex=un=m=< + dy== B=Ut=e{v=< aD==eD=uptv=], m==d*v=] hMIr<
ac==p=D=m=< ++ä++ t=ej=/ Z=m== Q=&it=/ x==Ec=m=<, a7=eh=e
n==it=m==in=t== + B=v=ònt= s=]p=d] dEv=Im=<, aiB=j==t=sy= B==rt=
++à++ XIB=g=v==n=< b==eD=ee¾ he aj=u*n=, aB=y=, ant=/k:r[= k:I x=ui3,
N=n=y==eg= m=e] d&$ª isq=it=, d=n=, win7y==e] k:= dm=n=, y=N, sv==Qy==y=,
t=p=, s=rD=t==, aih]s==, s=ty=, k>:=eQ= k:= aB==v=, ty==g=, x==int=, ik:s=I
k:I in=nd= n= k:rn==, dy==, iv={=y==e] s=e n= D=D=c==n==, k:=em=D=t==,
ak:t=*vy= m=e] D=jj==, c=p=D=t== k:= aB==v=, t=ej=, Z=m==, Q=Ey=*, x=rIr k:I
x=ui3, ik:s=I s=e v=Er n= k:rn==, g=v=* k:= aB==v=, a=id dEv=I s=]p=d= k:=e
p=>=pt= huA m=n=u{y= ke: (%bb=Is=) D=Z=[= hE]. (âê.â-à) 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 ¾ these are some of the qualities of
those endowed with divine virtues, O Arjuna. (16.01-03) One must not condemn anybody and
commend 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). 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 don’t
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
another’s 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 (Samsk|ra) of the past, but one must
try. Changes come by one’s 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. One’s 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 ¾ or any other value
¾ 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). dmB==e dp==e*CiB=m==n=xc=, k>:=eQ=/ p==o{y=m=<
Av= c= + aN=n=] c==iB=j==t=sy=, p==q=* s=]p=dm=< a=s=urIm=<
++å++ he p==q=*, dmB=, Q=m=[#, aiB=m==n=,
k>:=eQ=, k:@=er v==[=I, a=Er aN=n=¾ y=e s=b= a=s=urI s=mp=d=-p=>=pt=
m=n=u{y==e] ke: D=Z=[= hE]. (âê.å) DEMONIC QUALITIES THAT SHOULD BE
GIVEN UP BEFORE SPIRITUAL JOURNEY CAN BEGIN 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 ¾ in one way or
another ¾ 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. dEv=I s=]p=d< iv=m==eZ==y=, in=b=nQ==y==s=urI m=t==
+ m== x=uc=/ s=]p=d] dEv=Im=<, aiB=j==t==eCòs=
p==[#v= ++ç++ dEv=I s=mp=d= m==eZ= ke: iD=y=e, a=Er
a=s=urI s=mp=d= b=nQ=n= ke: iD=y=e hE. he p==[#v=, t=um= x==ek: m=t= k:r=e,
ky==e]ik: t=umhe] dEv=I s=mp=d= p=>=pt= hE. (âê.ç) Divine qualities
lead to salvation, the demonic qualities are said to be for bondage. Do not
grieve, O Arjuna ¾ 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. THERE ARE ONLY TWO TYPES OF HUMAN
BEINGS 8=E B=Ut=s=r<g==E D==eke:Còsm=n=<, dEv= a=s=ur
Av= c= + dEv==e iv=st=rx=/ p=>=ekt=, a=s=ur] p==q=* m=e
x=&&[=u ++ê++ he p==q=*, ws= D==ek: m=e] ¾ dEv=I a=Er a=s=urI ¾ d=e hI p=>k:=r ke: m=n=u{y= h]E. dEv=I
p=>k&:it= v==D==e] k:= v=[=*n= m=E]n=e iv=st==rp=Uv=*k: ik:y==, ab=
t=um= a=s=urI p=>k&:it= v==D==e] ke: b==re m=e] s=un==e. (âê.ê) 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 divine qualities, and those who were sinful in previous
life are born with demonic qualities. p=>v=&iT=] c= in=v=&iT=] c=, j=n== n=
iv=dur< a=s=ur=/ + n= x==Ec=] n==ip= c==c==r=e, n= s=ty=] t=e{=u iv=6t=e
++ë++ a=s=urI sv=B==v= v==D=e m=n=u{y= "ky==
k:rn== c==ihy=e t=q== ky== n=hI] k:rn== c==ihy=e" wn= d=en==e] k:=e n=hI]
j==n=t=e hE]. Wn=m=e] n= t==e b==hr-B=It=r k:I x=ui3 hE, n= s=d=c==r, a=Er n=
s=ty=B=={=[= hI. (âê.ë) 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) as=ty=m=< ap=>it={@] t=e, j=g=d< a=hur< an=Ixv=rm=<
+ ap=rsp=rs=]B=Ut=], ik:m=< any=t=<
k:=m=hEt=uk:m=< ++è++ v=e k:ht=e hE] ik: s=]s==r as=ty=,
a=Xy=riht=, ib=n== w*xv=r ke:, a=Er ib=n== ik:s=I k>:m= s=e ap=n=e-a=p=
ke:v=D= sF=I-p=uo{= ke: k:=m=uk: s=]y==eg= s=e hI Wtp=á hE. ws=ke: is=v== a=Er
k:=ew* B=I dUs=r= k:=r[= n=hI] hE. (âê.è) 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) At==] d&i{!m=< av={!By=, n={!=tm==n==eCDp=b=u3y=/
+ p=>B=v=nty=< Wg=>k:m==*[=/, Z=y==y=
j=g=t==eeCiht==/ ++ï++ Aes=e (im=qy==, n==ist=k:) d&i{!k:=e[=
s=e ij=n=k:I b=ui3 n={! h=e g=y=I hE, Aes=e m=nd b=ui3y=ukt=, G==er k:m=*
k:rn=e v==D=e, ap=k:=rI m=n=u{y==e] k:= j=nm= j=g=t=< k:= n==x= k:rn=e ke:
iD=y=e hI h=et== hE. (âê.ï) Adhering to these
(and other) twisted, diabolic views, these degraded souls — with small
intellect and cruel deeds ¾ are born as enemies for the destruction of the world. (16.09) k:=m=m=< a=iXty= du{p=Ur], dmB=m==n=m=d=ònv=t==/ +,
m==eh=d< g=&hItv==Cs=d<g=>=h=n=<,
p=>v=t=*nt=eCx=uic=v=>t==/ ++âî++ v=e dmB=, m==n=, a=Er m=d m=e] c=Ur h=ek:r;
k:B=I p=UrI n= h=en=e v==D=I k:=m=n==a=e] k:= a=Xy= D=ek:r; aN=n=v=x= im=qy==
is=3=nt==e] k:=e g=>h[= k:rke:; t=q== ap=iv=F= a=c=r[= Q==r[=k:r s=]s==r
m=e] rht=e hE]. (âê.âî) Filled with
insatiable desires, hypocrisy, pride, and arrogance; holding wrong views due to
delusion, they act with impure motives. (16.10) ic=nt==m=< ap=irm=ey==] c=, p=>D=y==nt==m=<
Wp==iXt==/ + k:=m==ep=B==eg=p=rm==, At==v=d< wit= in=ixc=t==/
++ââ++ a=x==p==x=x=t=Er< b=3=/, k:=m=k>:=eQ=p=r=y=[==/
+ w*hnt=e k:=m=B==eg==q=*m=<,
any==y=en==q=*s=Jc=y==n=< ++âä++ j=Iv=n=B=r ap==r ic=nt==a=e] s=e g=>st=,
a=Er iv={=y=B==eg= k:=e hI p=rm= D=Zy= m==n=n=e v==D=e y=e D==eg= Aes==
s=m=z=t=e hE] ik: y=h iv={=y=B==eg= hI s=b= ku:% hE. (âê.ââ) a=x== k:I s=Ek:#ª=e] b=ei#ªy==e] s=e b=]Q=e
huA, k:=m= a=Er k>:=eQ= ke: v=x=IB=Ut= h=ek:r, iv={=y==e] ke: B==eg= ke:
iD=y=e any==y=p=Uv=*k: Q=n=-s=]c=y= k:rn=e k:I c=e{!= k:rt=e hE]. (âê.âä) 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) wdm=< a6 m=y== D=bQ=m=<, wm=] p=>=psy=e
m=n==erq=m=< + wdm=< ast=Idm=< aip= m=e, B=iv={y=it= p=un=r<
Q=n=m=< ++âà++ (v=e Aes== s==ec=t=e hE] ik:) m=E]n=e a=j=
y=h p=>=pt= ik:y== hE, a=Er ab= ws= m=n==erq= k:=e p=Ur= k:O]g==, m=ere
p==s= wt=n== Q=n= hE, t=q== ws=s=e B=I aiQ=k: Q=n= B=iv={y= m=e] h=eg==.
(âê.âà) 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) as==E m=y== ht=/ x=F=ur<, hin={y=e c==p=r=n=<
aip= + w*xv=r=eChm=< ah] B==eg=I, òs=3=eCh] b=D=v==n=<
s=uK=I ++âå++ v=h x=F=u m=ere 8=r= m==r= g=y== hE, a=Er
dUs=re x=F=ua=e] k:=e B=I m=E] m==O}g==. m=E] s=v=*s=m=q=* (w*xv=r) a=Er
Aexv=y=* k:=e B==eg=n=e v==D== hU]. m=E] is=3, b=D=v==n=<, a=Er s=uK=I hU]
(âê.âå) 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) a=$Y=eCiB=j=n=v==n=< aòsm=, k:=eCny==eCòst=
s=d&x==e m=y== + y=Zy=e d=sy==im= m==eid{y=, wty=<
aN=n=iv=m==eiht==/ ++âç++ an=ek:ic=T=iv=B=>=nt==, m==ehj==D=s=m==v=&t==/
+ p=>s=kt==/ k:=m=B==eg=e{=u, p=t=ònt= n=rke:Cx=uc==E
++âê++ m=E] b=#ª= Q=n=I a=Er ac%e p=irv==r v==D==
hU]. m=ere s=m==n= dUs=r= k:=En= hE? m=E] y=N k:O]g==, d=n= dU]g==, a=Er m==Ej=
k:O]g==. ws= p=>k:=r v=e aN=n= s=e m==eiht= rht=e hE]. (âê.âç) an=ek: p=>k:=r s=e B=>im=t= ic=T=
v==D=e, m==eh j==D= m=e] f:]s=e, iv={=y=B==eg==e] m=e] aty=nt= a=s=kt=, y=e
D==eg= G==er ap=iv=F= n=rk: m=e] ig=rt=e hE]. (âê.âê) 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) a=tm=s=]B==iv=t==/ st=bQ==, Q=n=m==n=m=d=ònv=t==/ + y=j=nt=e n==m=y=NEs=< t=e,
dmB=en==iv=iQ=p=Uv=*k:m=< ++âë++ ap=n=e a=p=k:=e Xe{@ m==n=n=e v==D=e,
G=m=]#I, Q=n= a=Er m==n= ke: m=d m=e] c=Ur rhn=e v==D=e m=n=u{y=
aiv=iQ=p=Uv=*k: ke:v=D= n==m=m==F= ke: idK==v=!I y=N k:rt=e hE]. (âê.âë) Self-conceited,
stubborn, filled with pride and intoxication of wealth, they perform sacrifice
only in name for show, not according to scriptural injunction. (16.17) ah]k:=r] b=D=] dp=*], k:=m=] k>:=eQ=] c= s=]iXt==/
+ m==m=< a=tm=p=rdehe{=u,
p=>i8{=nt==eCBy=s=Uy=k:=/ ++âè++ ah]k:=r, b=D=, G=m=]#, k:=m=n==, a=Er
k>:=eQ= ke: v=x=IB=Ut=; dUs=r=e] k:I in=nd= k:rn=e v==D=e y=e D==eg= ap=n=e
a=Er dUs=r=e] ke: x=rIr m=e] isq=t= m=uz= p=rm==tm== s=e 8e{= k:rt=e hE].
(âê.âè) 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) SUFFERING IS THE DESTINY
OF THE IGNORANT t==n=< ah] i8{=t=/ k>U:r=n=<, s=]s==re{=u
n=r=Q=m==n=< + iZ=p==my=< aj=s=>m=< ax=uB==n=<,
a=s=urI{v=< Av= y==ein={=u ++âï++ Aes=e 8e{= k:rn=e v==D=e, k>U:r, a=Er
ap=iv=F= n=r=Q=m==e] k:=e m=E] s=]s==r m=e] b==r-b==r a=s=urI y==ein=y==e] m=e]
hI #=D=t== hU]. (âê.âï) 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) a=s=urI] y==ein=m=< a=p=nn==, m=U$= j=nm=in=
j=nm=in= + m==m=< ap=>=py=Ev= k:=Ent=ey=, t=t==e
y==nty=< aQ=m==] g=it=m=< ++äî++ he aj=u*n=, v=e m=U$ª m=n=u{y= m=uz=ee
p=>=pt= n= k:rke: j=nm=-j=nm= m=e] a=s=urI y==ein= k:=e p=>=pt= k:rt=e
hE], if:r G==er n=rk: m=e] j==t=e hE]. (âê.äî) 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 My causeless
mercy). (16.20) A never-ending war between good and
evil forces is going on in each person’s 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 iF=iv=Q=]
n=rk:sy=ed], 8=r] n==x=n=m=< a=tm=n=/ + k:=m=/
k>:=eQ=s=< t=q== D==eB=s=<, t=sm==d< At=t=< F=y=] ty=j=et=<
++äâ++, **k:=m=, k>:=eQ=, a=Er D==eB= j=Iv= k:=e
n=rk: k:I a=er D=e j==n=e v==D=e t=In= 8=r hE], ws=iD=A wn= t=In==e] k:= ty==g=
k:rn== (s=IK=n==) c==ihA. (âê.äâ) 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. At=Er< iv=m=ukt=/ k:=Ent=ey=, t=m==e8=rEs=<
iF=iB=r< n=r/ + a=c=rty=< a=tm=n=/ Xey=s=<, t=t==e y==it= p=r=]
g=it=m=< ++ää++ he aj=u*n=, n=rk: ke: wn= t=In==e] 8=r=e]
s=e m=ukt= vy=ikt= ap=n=e k:Dy==[= ke: iD=y=e a=c=r[= k:rt== hE, ws=s=e v=h
p=rm=g=it= aq==*t=< m=uz=e p=>=pt= k:rt== hE. (âê.ää) 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 y=/ x==sF=iv=iQ=m=< Wts=&jy=, v=t=*t=e
k:=m=k:=rt=/ + n= s= òs=i3m=< av==pn==eit=, n= s=uK=] n= p=r=]
g=it=m=< ++äà++, j==e m=n=u{y= x==sF=iv=iQ= k:=e %=e#ªk:r
ap=n=I wc%= s=e m=n=m==n== a=c=r[= k:rt== hE, Ws=e n= p=U[=*tv= k:I is=i3
im=D=t=I hE, n= p=rm=Q==m=, a=Er n= s=uK= hI. (âê.äà) 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 woman’s 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 ¾ these four are
tested only during adversity. To be devoted ¾ in thought, word, and deed ¾ to each other
should be the only religion, the only vow, and the only duty of a husband and
wife (TR 3.04.05). The Bible says: Men ought to love their wives as their own
bodies, and the wife should respect her husband. Respect, and submit yourselves
one to another in the fear of God (Ephesians 5.21-33). 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: t=sm==c=< %=sF=]
p=>m==[=] t=e, k:=y==*k:=y=*vy=v=òsq=t==E + N=tv== x==sF=iv=Q==n==ekt=],
k:m=* k:t=u*m=< wh=h*òs= ++äå++ **m=n=u{y= ke: k:t=*vy= a=Er ak:t=*vy= ke:
in=[=*y= m=e] x==sF= hI p=>m==[= hE. at=/ t=umhe] x==sF==ekt= iv=Q==n= ke:
an=us==r hI ap=n== k:t=*vy=k:m=* k:rn== c==ihy=e. (âê.äå) 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 one’s 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 one’s 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 ¾ the transcendent
voice ¾ 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. aq= s=pt=dx==eCQy==y=/ X3=F=y=iv=B==g=y==eg=/ aj=*un= Wv==c= y=e x==sF=iv=iQ=m=< Wts=&jy=, y=j=nt=e
X3y==ònv=t==/ + t=e{==] in={@= t=u k:= k&:{[=, s=Tv=m=< a=h=e
rj=s=< t=m=/ ++â++ aj=u*n= b==eD=ee¾ he k&:{[=, j==e vy=ikt= x==sF=-iv=iQ=
%=e#ªk:r ke:v=D= X3=p=Uv=*k: hI p=Uj== a=id k:rt=e hE], Wn=k:I in={@= kE:s=I
hE? ky== v=h s==iTv=k: hE, aq=v== r=j=is=k: y== t==m=is=k: hE ? (âë.â) 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) XIB=g=v==n=uv==c= iF=iv=Q== B=v=it= X3=, deihn==] s== sv=B==v=j== + s==iTv=k:I r=j=s=I c=Ev=, t==m=s=I c=eit= t==]
x=&&[=u ++ä++ XIB=g=v==n=< b==eD=ee¾ m=n=u{y==e] k:I sv==B==iv=k: X3=
(aq==*t=< in={@=) t=In= p=>k:=r k:I ¾ s==iTv=k:, r=j=is=k:, a=Er t==m=is=k: ¾ h=et=I hE, Ws=e s=un==e. (âë.ä) 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) s=Tv==n=uOp==
s=v=*sy=, X3= B=v=it= B==rt= +, X3=m=y==eCy=]
p=uo{==e, y==e y=c%M3/ s= Av= s=/ ++à++ **he aj=u*n=, s=B=I m=n=u{y==e] k:I X3=
Wn=ke: sv=B==v= (t=q== s=]sk:=r) ke: an=uOp= h=et=I hE. m=n=u{y= ap=n=e
sv=B==v= s=e j==n== j==t== hE. m=n=u{y= j=Es== B=I c==he v=Es== hI b=n= s=k:t==
hE (y=id v=h X3=p=Uv=*k: ap=n=e wic%t= Qy=ey= k:= ic=nt=n= k:rt== rhe). (âë.à) O Arjuna, the faith of each is in accordance with one’s own natural
disposition (that is governed by latent Karmic impressions (Samsk|ra)). One is
known by one’s faith. One can become whatever one wants to be (if one
constantly visualizes the goal with a burning desire and deep faith in God).
(17.03) One can attain success in any
endeavor if one perseveres with firm determination (MB 12.153.116). Whatever a
person of purified mind
desires, is obtained (MuU 3.01.10). 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, and we are our own architects. 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 life’s 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.” 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, Nirv|na, etc. 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 a deep faith that you will get what you want. y=j=nt=e s==iTv=k:= dev==n=<, y=Z=rZ==]òs= r=j=s==/
+ p=>et==n=< B=Ut=g=[==]x=< c==ny=e, y=j=nt=e
t==m=s== j=n==/ ++å++ s==iTv=k: vy=ikt= dev=I-dev=t==a=e] k:=e
p=Uj=t=e hE]; r=j=s= m=n=u{y= y=Z= a=Er r=Z=s==e] k:=e, t=q== t==m=s= vy=ikt=
B=Ut==e] a=Er p=>et==e] k:I p=Uj== k:rt=e hE]. (âë.å) 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) ax==sF=iv=iht=] G==er], t=py=nt=e y=e t=p==e j=n==/ + dmB==h]k:=rs=]y=ukt==/, k:=m=r=g=b=D==ònv=t==/ ++ç++ k:{=*y=nt=/ x=rIrsq=], B=Ut=g=>=m=m=< ac=et=s=/
+ m==] c=Ev==nt=/x=rIrsq=], t==n=< iv=3Y<
a=s=urin=xc=y==n=< ++ê++ j==e D==eg= x==sF=iv=iQ= s=e riht= G==er
t=p= k:rt=e hE]; j==e dmB= a=Er aiB=m==n= s=e y=ukt= hE]; j==e k:=m=n== a=Er
a=s=ikt= s=e p=>eirt= hE]; j==e x=rIr m=e] isq=t= p=]c=B=Ut==e] k:=e, a=Er
s=b=ke: ant=/k:r[= m=e rhn=e v==D== m=uz= p=rm==tm== k:=e B=I k:{! den=e v==D=e
aiv=v=ek:I D==eg= hE]; Wnhe] t=um= a=s=urI sv=B==v= v==D=e j==n==e. (âë.ç-ê) 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) a=h=rs=< tv=< aip= s=v=*sy=, iF=iv=Q==e B=v=it=
ip=>y=/ + y=Ns=< t=p=s=< t=q== d=n=], t=e{==] B=edm=<
wm=] x=&&[=u ++ë++ s=b= k:= ip=>y= B==ej=n= B=I t=In=
p=>k:=r k:= h=et== hE, a=Er v=Es=e hI y=N, t=p=, a=Er d=n= B=I t=In=
p=>k:=r ke: h=et=e hE]. Wn=ke: B=ed t=um= m=uz=s=e s=un==e. (âë.ë) 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) a=y=u/s=Tv=b=D==r=egy=-s=uK=p=>Iit=iv=v=Q=*n==/ + rsy==/ òsn=gQ==/ òsq=r= Å6=, a=h=r=/
s==iTv=k:ip=>y==/ ++è++ a=y=u,
b=ui3, b=D=, sv==sqy=, s=uK=, a=Er p=>s=át== b=$ª=n=e v==D=e; rs=y=ukt=,
ic=k:n=e a=Er isq=r rhn=e v==D=e; t=q== x=rIr k:=e x=ikt= den=e v==D=e a=h=r s==iTv=k:
vy=ikt= k:=e ip=>y= h=et=e hE]. (âë.è) 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. k:!<v=mD=D=v=[==ty=u{[=-t=IZ[=OZ=iv=d=ihn=/ + a=h=r= r=j=s=sy=e{!=, du/K=x==ek:=m=y=p=>d=/ ++ï++ du/K=, ic=nt==, a=Er r=eg==e] k:=e Wtp=á
k:rn=e v==D=e; b=hut= k:#ªv=e, K=!<!e, n=m=k:In=, g=rm=, t=IK=e, OK=e, a=Er
d=hk:=rk: a=h=r; r=j=is=k: vy=ikt= k:=e ip=>y= h=et=e hE]. (âë.ï) 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) y==t=y==m=] g=t=rs=], p=Uit= p=y=*ui{=t=] c= y=t=< Wòc%{!m=< aip= c==m=eQy=], B==ej=n=]
t==m=s=ip=>y=m=< ++âî++ aQ=p=k:=, rs=riht=, dug=*nQ=y=ukt=, b==s=I,
j=U@=, a=Er (m==]s=, m=idr=, a=id) ap=iv=F= a=h=r t==m=is=k: m=n=u{y= k:=e
ip=>y= h=et== hE. (âë.âî) 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). af:D==k:=V<iZ=iB=r< y=N=e, iv=òQ=d&{!=e y=
wjy=t=e + y={!vy=m=< Av=eit= m=n=/, s=m==Q==y= s= s==iTv=k:/
++ââ++ y=N k:rn== hm==r= k:t=*vy= hE ¾ Aes== s==ec=k:r, ib=n== f:D= k:I a=x==
k:rn=e v==D==e] 8=r= iv=iQ=p=Uv=*k: ik:y== g=y== y=N s==iTv=k: hE. (âë.ââ) 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) aiB=s=nQ==y= t=u f:D=], dmB==q=*m=< aip= c=Ev=
y=t=< + wjy=t=e B=rt=Xe{@, t=] y=N] iv=i3 r=j=s=m=< ++âä++ he aj=*un=, j==e y=N f:D= k:I wc%= s=e
aq=v== idK==n=e ke: iD=y=e ik:y== j==t== hE, Ws=e t=um= r=j=is=k: s=m=z==e.
(âë.âä) Sacrifice that is
performed only for show and aiming for fruit, is in the mode of passion, O
Arjuna. (17.12) iv=iQ=hIn=m=< as=&{!=nn=]], m=nF=hIn=m=<
adiZ=[=m=< + X3=iv=riht=] y=N], t==m=s=] p=irc=Z=t=e ++âà++ ib=n== x==sF=iv=iQ=, aád=n=, m=nF=,
diZ=[==, a=Er X3= ke: ik:y=e j==n=e v==D=e y=N k:=e t==m=is=k: y=N k:ht=e hE].
(âë.âà) 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 (DB 7.35.60). AUSTERITY OF THOUGHT, WORD, AND DEED dev=i8j=g=uop=>=N-p=Uj=n=] x==Ec=m=<
a=j=*v=m=< + b=>Éc=y=*m=< aih]s== c=, x==rIr] t=p= Wcy=t=e
++âå++ dev=I-dev=t==, p=ur=eiht=, g=uo, a=Er
N=n=Ij=n==e] k:= p=Uj=n=; p=iv=F=t==, s=d=c==r, b=>Éc=y=*, a=Er aih]s==;
wnhe] x==rIirk: t=p= k:h= j==t== hE. (âë.âå) The worship of
celestial controllers, offering reverence to people, the guru, and the wise;
purity, honesty, celibacy, and nonviolence ¾ these are said to be the austerity of deed. (17.14) an=u8eg=k:r]
v==ky=], s=ty=] ip=>y=iht=] c= y=t=< + sv==Qy==y==By=s=n=]
c=Ev=, v==V<m=y=] t=p= Wcy=t=e ++âç++ v==[=I v=hI ac%I hE j==e dUs=r=e] ke: m=n=
m=e] ax==int= p=Ed= n= k:re; j==e s=ty=, ip=>y=, a=Er iht=k:=rk: h=e; t=q==
ij=s=k:= Wp=y==eg= x==sF==e] ke: p=$ªªªn=ee m=e] h=e. Aes=I ac%I v==[=I k:=e
v==[=I k:= t=p= k:ht=e hE]. (âë.âç) Speech that is
non-offensive, truthful, pleasant, beneficial, and is used for the regular
reading aloud 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. According to the
Bible: It is not what goes into a person’s mouth that makes one unclean;
rather, what comes out of it (MATTHEW 15.11). 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. m=n=/p=>s==d/ s==Emy=tv=], m==En=m=<
a=tm=iv=in=g=>h/ + B==v=s=]x=ui3r< wty=< At=t=<, t=p==e
m==n=s=m=< Wcy=t=e ++âê++ m=n= k:I p=>s=át==, s=rD=t==, ic=T= k:I
isq=rt==, m=n= k:= in=y=]F=[=, a=Er x=u3 iv=c==r; wnhe] m==n=is=k: t=p= k:ht=e
hE]. (âë.âê) The austerity of
thought includes serenity of mind, gentleness, equanimity, self-control, and
the purity of thought. (17.16) X3y== p=ry== t=pt=], t=p=s=< t=t=< iF=iv=Q=]
n=rE/ + af:D==k:=V<iZ=iB=r< y=ukt=E/, s==iTv=k:}
p=irc=Z=t=e ++âë++ ib=n== f:D= k:I wc%= s=e, p=rm= X3=p=Uv=*k:
ik:y=e g=y=e Wp=r=ekt= t=In==e] p=>k:=r ¾ m=n=, v==[=I a=Er x=rIr ¾ ke: t=p= k:=e s==iTv=k: t=p= k:ht=e hE]
(âë.âë) 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. s=tk:=rm==n=p=Uj==q=*], t=p==e dmB=en= c=Ev= y=t=<
+ ik>:y=t=e t=d< wh p=>=ekt=], r=j=s=]
c=D=m=< aQ=>uv=m=< ++âè++ j==e t=p= dUs=r=e] s=e s=tk:=r, m==n= a=Er
p=Uj== k:rv==n=e ke: iD=y=e aq=v== ke:v=D= idK==n=e ke: iD=y=e hI ik:y== j==y=,
Aes=e ain=ixc=t= a=Er Z=i[=k: f:D= v==D=e t=p= k:=e r=j=is=k: t=p= k:h= g=y==
hE. (âë.âè) 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) m=U$g=>=he[==tm=n==e y=t=<, p=I#y== ik>:y=t=e
t=p=/ + p=rsy==ets==dn==q=*] v==, t=t=< t==m=s=m=<<
Wd=Åt=m=< ++âï++ j==e t=p= m=U$ªt==p=Uv=*k: h@ s=e ap=n=e
x=rIr k:=e p=I#ª= dek:r, aq=v== dUs=r=e] k:=e Z=it= p=hu]c==n=e ke: iD=y=e
ik:y== j==t== hE, Ws=e t==m=is=k: t=p= k:h= g=y== hE. (âë.âï) Austerity
performed with foolish stubbornness or with self-torture or for harming
others, is said to be in the mode of ignorance. (17.19) d=t=vy=m=< wit= y=d< d=n=],
dIy=t=eCn=up=k:=ir[=e + dex=e k:=D=e c= p==F=e c=, t=d< d=n=] s==iTv=k]:
sm=&t=m=< ++äî++ d=n= den== hm==r= k:t=*vy= hE ¾ Aes=e B==v= s=e j==e d=n= dex=, k:=D=,
a=Er p==F= ke: an=us==r ib=n== p=>ty=up=k:=r k:I wc%= s=e idy== j==t== hE,
v=h d=n= s==iTv=k: m==n== g=y== hE. (âë.äî) Charity that is
given at the right place and time as a matter of duty, to a deserving candidate
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 one’s own benefit. Even charitable works done for
others are really done for one’s 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 ¾ compelled by greed
for name or fame ¾ 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 ¾ the cheapest
charity ¾ holds the key to
enter His Kingdom. Charity is not only the best, but also the only use of
wealth. 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 one’s 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. y=t=< t=u
p=>ty=up=k:=r=q=*], f:D=m=< Wid<dxy= v== p=un=/+ dIy=t=e c=
p=irûkD={!], t=d< d=n=] r=j=s=] sm=&t=m=< ++äâ++ j==e d=n= f:D=-p=>=ipt=,
p=>ty=up=k:=r k:I wc%= s=e, aq=v== ib=n== X3= s=e idy== j==t== hE, v=h d=n=
r=j=is=k: k:h= g=y== hE. (âë.äâ) 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) Jesus said: 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 even your closest friend will not know about
it (MATTHEW 6.02-03). Charity given anonymously is 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. adex=k:=D=e y=d< d=n=m=<, ap==F=eBy=xc= dIy=t=e
+ as=tk&:t=m=< av=N=t=], t=t=< t==m=s=m=<
Wd=Åt=m=< ++ää++ j==e d=n= dex=, k:=D=, a=Er p==F= k:=
iv=c==r ik:y=e iv=n== aq=v== p==F= k:= an==dr y== it=rsk:=r k:rke: idy== j==t==
hE, v=h d=n= t==m=is=k: k:h= g=y== hE. (âë.ää) Charity that is
given at a wrong place and time to unworthy persons or without paying respect
to the receiver or with ridicule, 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. ö t=t=< s=d< wit= in=de**x==e, b=>É[=s=<
iF=iv=Q=/ sm=&t=/ + b=>=É[==s=< t=en= v=ed=xc=, y=N=xc= iv=iht==/
p=ur= ++äà++ b=>É ke: ¾ ij=n=ke: 8=r= s=&i{! ke: a=id m=e]
v=ed=e], b=>=É[==e], a=Er y=N=e] k:I rc=n== huw* hE ¾ a=em=<, t=t=<, a=Er s=t=< t=In=
n==m= k:he g=y=e hE]. (âë.äà) “AUM (or OM) TAT
SAT” is the threefold name of Brahma. The Brāhmans, the Vedas, and the
sacrifices were created by Brahma in the ancient times. (17.23) t=sm==d< a=em=< wty=< Wd=Åty=, y=Nd=n=t=p=/ik>:y==/
+ p=>v=t=*nt=e iv=Q==n==ekt==/, s=t=t=]
b=>Év==idn==m=< ++äå++ ws=iD=A, p=rb=>É p=rm==tm== k:=e
j==n=n=e v==D==e] 8=r= (x==sF=iv=iQ= s=e) ik:y=e huy=eee y=N, d=n=, t=p=, a=id
v=Eidk: ik>:y==a=e] k:= p=>=rmB= s=d= p=rm==tm== ke: a=e]k:=r n==m= ke:
Wcc==r[= s=e hI h=et== hE. (âë.äå) 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) t=d< wty=< an=iB=s=]Q==y=, f:D=]
y=Nt=p=/ik>:y==/ + d=n=ik>:y==xc= iv=iv=Q==/, ik>:y=nt=e
m==eZ=k:=V<iZ=òB=/ ++äç++ f:D= k:I wc%= n=hI] rK=n=e v==D=e
m=um=uZ=ua=e] 8=r= n==n== p=>k:=r ke: y=N, t=p=, d=n=, a=id ik>:y==A]
‘t=t=<‘ x=vd k:= Wcc==r[= k:rke: k:I j==t=I hE]. (âë.äç) 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) s=4=v=e s==Q=uB==v=e c=, s=d< wty=< At=t=<,
p=>y=ujy=t=e + p=>x=st=e k:m=*i[= t=q==, s=c%bd/ p==q=* y=ujy=t=e
++äê++ he p==q=*, ‘s=t=<‘ x=bd k:= p=>y==eg=
p=rm==tm== ke: aist=tv=, ac%e B==v=, t=q== x=uB= k:m=* ke: iD=A B=I h=et== hE.
(âë.äê) 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) y=Ne t=p=òs= d=n=e c=, òsq=it=/ s=d< wit=
c==ecy=t=e + k:m=* c=Ev= t=dq=I*y=], s=d< wty=<
Av==iB=Q=Iy=t=e ++äë++ y=N, t=p=, a=Er d=n= m=e] X3=, t=q==
p=rm==tm== ke: iD=A ik:y=e j==n=e v==D=e (in={k:=m=) k:m=* k:=e B=I ‘s=t=<‘
k:ht=e hE]. (âë.äë) 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) aX3y== hut=] dT=],
t=p=s=< t=pt=] k&:t=] c= y=t=< + as=d< wty=<
Wcy=t=e p==q=*, n= c= t=t=< p=>ety= n==e wh ++äè++ he p==q=*, y=N, d=n=, t=p=, a=id j==e ku:%
B=I k:m=* ib=n== X3= ke: ik:y== j==t== hE, v=h ‘as=t=<‘ k:h= j==t== hE;
ij=s=k:= n= ws= D==ek: m=e], a=Er n= p=rD==ek: m=e] hI k:=ew* p=>y==ej=n=
hE. (âë.äè) Whatever is done
without faith ¾ whether it is sacrifice, charity, austerity, or any other act ¾ is useless. It has no value here or hereafter, O Arjuna. (17.28) aq= a{!=dx==eCQy==y=/ m==eZ=s=]ny==s=y==eg=/ aj=u*n= Wv==c= s=]ny==s=sy= m=h=b==h=e, t=Tv=m=< wc%=im=
v=eidt=um=<< + ty==g=sy= c= Å{=Ike:x=, p=&q=k<:
ke:ix=in={=Udn= ++â++ aj=u*n= b==eD=ee¾ he m=h=b==h=e, he ant=y==*im=n=<, he
v==s=udev=; m=E] s=]ny==s= a=Er ty==g= k:=e, t=q== wn=ke: B=ed k:=e ac%I t=rh
j==n=n== c==ht== hU]. (âè.â) Arjuna
said: I wish to know the nature of renunciation (Samny|sa) and sacrifice (Ty|ga), and the difference between the
two, O Lord Krishna. (18.01) DEFINITION OF RENUNCIATION AND SACRIFICE
XIB=g=v==n=uv==c= k:=my==n==]
k:m=*[==] ny==s=], s=]ny==s=] k:v=y==e iv=du/ + s=v=*k:m=*f:D=ty==g=],
p=>=hus=< ty==g=] iv=c=Z=[==/ ++ä++ **XIB=g=v==n=< b==eD=ee¾ s=k:=m= k:m==e*] ke: p=irty==g= k:=e
N=n=Ij=n= ‘s=]ny==s=’ k:ht=e hE]; t=q== iv=v=ek:I m=n=u{y= s=B=I k:m==e*] ke:
f:D==e] (m=e] a=s=ikt=) ke: ty==g= k:=e ‘ty==g=’ k:ht=e hE]. (âè.ä) Lord Krishna said: The sages define renunciation (Sa=ny|sa) as
abstaining from all desire-prompted work. The wise define sacrifice (Ty|ga) as the
sacrifice of (and the freedom from 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 Samny|sa, and ‘sacrifice’ for Ty|ga in this
rendering. A renunciant (Samny|si) does not own anything. A true renunciant works for
others and lives for ¾ not on ¾ others. Samny|sa means complete
renunciation of doership, ownership, and personal selfish motive behind an
action, whereas Ty|ga means renunciation of attachment to the fruits of
all work, or working just for God. A person who does sacrificial service (Seva)
to God is called Ty|gi or a KarmaYogi. Thus a Ty|gi 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 Ty|ga is the best
spiritual practice. The words ‘Samny|sa’ and ‘Ty|ga’ 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, Samny|sa does not mean
living in the forest or any other secluded place outside society. Samny|sa is a state of
mind that is completely detached from the outcome or the fruits of work. 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 personal or selfish
relationship to the fruits in the form of attachment. Everybody desires peace
of mind, but this is only possible for one who works for God without being
attached to results and mentally dedicates the results of all work to the
Source. ty==jy=] d=e{=v=d< wty=< Ake:, k:m=*
p=>=hur< m=n=Ii{=[=/ + y=Nd=n=t=p=/k:m=*, n= ty==jy=m=< wit= c==p=re ++à++
ku:% m=h=tm== D==eg= k:ht=e hE] ik: s=B=I
k:m=* d=e{=y=ukt= h=en=e ke: k:=r[= ty==jy= hE], a=Er dUs=re D==eg==e] k:=
k:hn== hE ik: y=N, d=n=, a=Er t=p= ty==jy= n=hI] hE]. (âè.à) 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) in=xc=y=] x=&[=u m=e t=F=, ty==g=e B=rt=s=T=m= + ty==g==e ih p=uo{=vy==G=>, iF=iv=Q=/
s=]p=>k:Iit=*t=/ ++å++ he aj=*un=, ty==g= ke: iv={=y= m=e] ab=
t=um= m=er= in=[=*y= s=un==e. he p=uo{=Xe{@, ty==g= B=I t=In= p=>k:=r k:=
k:h= g=y== hE. (âè.å) O Arjuna, listen
to My conclusion about sacrifice. Sacrifice is said to be of three types.
(18.04) y=Nd=n=t=p=/k:m=*, n= ty==jy=] k:=y=*m=< Av=,
t=t=< + y=N=e d=n=] t=p=xc=Ev=, p==v=n==in= m=n=Ii{=[==m=<
++ç++ y=N, d=n= a=Er t=p= k:= ty==g= n=hI] k:rn==
c==ihy=e, Wnhe] av=xy= k:rn== c==ihy=e, ky==e]ik: y=N, d=n= a=Er t=p= y=e
s==Q=k:=e] ke: ant=/k:r[= k:=e p=iv=F= k:rt=e hE]. (âè.ç) Acts of service,
charity, and austerity should not be abandoned, but should be performed because
service, charity, and austerity are the purifiers of the wise. (18.05) At==ny=< aip= t=u k:m==*i[=, s=V<g=] ty=ktv==
f:D==in= c= + k:t=*vy==n=Iit= m=e p==q=*, in=ixc=t=] m=t=m=<
WT=m=m=< ++ê++ he p==q=*, wn= k:m==e*] k:=e B=I f:D= k:I
a=s=ikt= ty==g=k:r hI k:rn== c==ihy=e, Aes== m=er= d&$ª WT=m= m=t= hE.
(âè.ê) Even these
obligatory works should be performed without attachment to the fruits. This is
My definite supreme advice, O Arjuna. (18.06) in=y=t=sy= t=u s=]ny==s=/ k:m=*[==e n==ep=p=6t=e + m==eh=t=< t=sy= p=irty==g=s=<, t==m=s=/
p=irk:Iit=*t=/ ++ë++ he aj=*un=, k:t=*vy=k:m=* k:= ty==g= Wic=t=
n=hI] hE. B=>m=v=x= Ws=k:= ty==g= k:rn== t==m=is=k: ty==g= k:h= g=y== hE.
(âè.ë) Giving up one’s
duty is not proper. The abandonment of obligatory work is due to delusion and
is declared to be in the mode of ignorance. (18.07) d/uK=m=< wty=ev= y=t=< k:m=*,
k:=y=kD=ex=B=y==t=< ty=j=et=< + s= k&:tv== r=j=s=] ty==g=], n=Ev= ty==g=f:D=]
D=B=et=< ++è++ s=B=I k:m=* du/K=Op= hE ¾ Aes== s=m=z=k:r y=id k:=ew* x==rIirk: k:{!
aq=v== k:i@n==w* ke: B=y= s=e ap=n=e k:t=*vy=k:m=* k:=e ty==g= de, t==e v=h
Aes== r=j=is=k: ty==g= k:rke: ty==g= ke: f:D= k:=e p=>=pt= n=hI] k:rt== hE.
(âè.è) One who abandons
duty merely because it is difficult or because of fear of bodily affliction,
does not get the benefits of sacrifice by performing such a sacrifice in the
mode of passion. (18.08) k:=y=*m=< wty=ev= y=t=< k:m=*, in=y=t=]
ik>:y=t=eCj=u*n= + s=V<g=] ty=ktv== f:D=] c=Ev=, s= ty==g=/
s==iTv=k:=e m=t=/ ++ï++ "k:m=* k:rn== k:t=*vy= hE" Aes==
s=m=z=k:r, he aj=*un=, j==e in=y=t= k:m=* ¾ f:D= k:I a=s=ikt= ty==g=k:r¾ ik:y== j==t== hE, v=hI s==iTv=k: ty==g=
m==n== g=y== hE. (âè.ï) Obligatory work
performed as duty, renouncing all 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 (Ty|ga). The perfection
of Ty|ga
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 Ty|ga (MB 12.175.35).
One cannot become happy without Ty|ga; one cannot become fearless
without Ty|ga; and one cannot attain God without Ty|ga (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 ¾ not renunciation
of the world as commonly misinterpreted. Christ said: If you want perfection,
give away everything you have, and then follow Me (MATTHEW 19.21). No one can
serve two masters. You cannot serve both God and mammon ¾ the material desires
(MATTHEW 6.24, LUKE 16.13). 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 ‘Ty|ga’ is the essence of the Gita as given in this last
chapter. A person who is Ty|gi 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 Ty|ga. 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 one’s 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 in all
undertakings (12.13, 18.53), (7) Giving up thoughts of using the Lord to
fulfill selfish, 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). n= 8e{!Y<< aku:x=D=] k:m=*, ku:x=D=e
n==n=u{=jj=t=e + ty==g=I s=Tv=s=m==iv={!=e, m=eQ==v=I ò%nn=s=]x=y=/
++âî++ j==e m=n=u{y= ax=uB= k:m=* s=e 8e{= n=hI]
k:rt==, t=q== x=uB= k:m=* m=e] a=s=kt= n=hI] h=et==, v=hI s=t==eg=u[= s=e
s=mp=á, s=]x=y=riht=, b=ui3m==n=, a=Er ty==g=I s=m=z== j==t== hE. (âè.âî) One
who neither hates a disagreeable work, nor is attached to an agreeable work, is
considered a renunciant (Ty|gi),
imbued with the mode of goodness, intelligent, and free from all doubts about
the Supreme Being. (18.10) n= ih
dehB=&&t== x=ky=], ty=kt=u] k:m==*[y=< ax=e{=t=/ + y=s=< t=u
k:m=*f:D=ty==g=I, s= ty==g=Ity=< aiB=Q=Iy=t=e ++ââ++ **m=n=u{y= ke: iD=y=e s=mp=U[=*Op= s=e s=B=I
k:m==e*] k:= ty==g= k:rn== s=]B=v= n=hI] hE, at=/ j==e s=B=I k:m==e*] ke: f:D=
m=e] a=s=ikt= k:= ty==g= k:rt== hE, v=hI ty==g=I k:h= j==t== hE. (âè.ââ) Human beings
cannot completely abstain from work. Therefore, one who completely renounces
(attachment to) the fruits of all work is considered a renunciant. (18.11) ain={!m=< w{!] im=X] c=, iF=iv=Q=] k:m=*[=/
f:D=m=< + B=v=ty=< aty==ig=n==] p=>ety=, n= t=u
s=]ny==òs=n==] kv=ic=t=< ++âä++ k:m==e*] ke: t=In= p=>k:=r k:= f:D= ¾ ac%=, v=ur=, a=Er im=iXt= ¾ m=rn=e ke: b==d k:m=*f:D= m=e] a=s=ikt=
k:= ty==g= n= k:rn=e v==D=e k:=e im=D=t== hE, p=rnt=u ty==g=I k:=e k:B=I n=hI]
im=D=t==. (âè.âä) The
threefold fruit of works — desirable, undesirable, and mixed ¾ accrues after death to one who is not a renunciant
(Ty|gi),
but never to a Ty|gi.
(18.12) p=Jc=Et==in= m=h=b==h=e, k:=r[==in= in=b==eQ= m=e + s==]Ky=e k&:t==nt=e p=>=ekt==in=, òs=3y=e
s=v=*k:m=*[==m=< ++âà++ aiQ={@=n=] t=q== k:t==*, k:r[=] c=
p=&q=ògv=Q=m=< + iv=iv=Q==xc= p=&q=k<:c=e{!=, dEv=] c=Ev==F=
p=Jc=m=m=< ++âå++ **he m=h=b==h=e, s==]Ky= is=3=nt= ke:
an=us==r s=B=I k:m==e*] k:I is=i3 ke: iD=y=e y=e p==]c= k:=r[= ¾ sq=UD= x=rIr, p=>k&:it= ke: g=u[=Op=I k:t==*, p==]c= p=>=[=, win7y==], t=q== win7y==e]
ke: aiQ={@=t== dev=g=[=
¾ b=t==y=e g=y=e hE], ij=s=e t=um= m=uz=s=e
B=D=IB==]it= j==n==e. (âè.âà-âå) 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 (the doer), the eleven organs of perception and
action (the instruments), various life forces, and the fifth is the presiding
deities of the eleven organs. (18.13-14) x=rIrv==V<m=n==eiB=r< y=t=<, k:m=*
p=>=rB=t=e n=r/ + ny==yy=] v== iv=p=rIt=] v==, p=Jc=Et=e t=sy= het=v=/
++âç++ m=n=u{y= ap=n=e m=n=, v==[=I, a=Er x=rIr
ke: 8=r= j==e ku:% B=I Wic=t= y== an=uic=t= k:m=* k:rt== hE, Ws=ke: y=e p==]c=
k:=r[= hE]. (âè.âç) These are the five
causes of whatever action, whether right or wrong, one performs by thought,
word, and deed. (18.15) t=F=Ev=] s=it= k:t==*rm=<, a=tm==n=] ke:v=D=] t=u
y=/ + p=xy=ty=< ak&:t=b=ui3tv==n=<, n= s= p=xy=it=
dum=*it=/ ++âê++ at=/ j==e ke:v=D= ap=n=e a=p=k:=e
(aq==*t=< ap=n=e x=rIr y== a=tm== k:=e) hI k:t==* m==n= b=E@t== hE, v=h
aN=n=I m=n=u{y= ax=u3 b=ui3 ke: k:=r[= n=hI] s=m=z=t== hE. (âè.âê) Therefore, the one
who considers one’s body or the Spirit (Atma, soul) as the sole agent, do not
understand, due to imperfect knowledge. (18.16) y=sy= n==h]k&:t==e B==v==e, b=ui3r< y=sy= n=
iD=py=t=e + htv==ip= s= wm=\]=D=< D==ek:=n=<, n= hint= n=
in=b=Qy=t=e ++âë++ **ij=s= m=n=u{y= ke: ant=/k:r[= m=e]
"m=E] k:t==* hU]" k:= B==v= n=hI] hE, t=q== ij=s=k:I b=ui3 (k:m=*f:D=
k:I a=s=ikt= s=e) iD=pt= n=hI] hE, v=h wn= s==re p=>=i[=y==e] k:=e m==rk:r
B=I v==st=v= m=e] n= ik:s=I k:=e m==rt== hE, a=Er n= p==p= s=e b=]Q=t== hE. (âè.âë)
One who is free
from the notion of doership and whose intellect is not polluted by the desire
to reap the fruit ¾ even after
slaying these people ¾ neither slays nor is bound by the act of killing. (18.17) Those who are free from the notion
of doership, free from likes and dislikes of their work, and detached from the
fruits of work become free from Karmic reactions even for the act of killing. N=n=] Ney=] p=irN=t==, iF=iv=Q== k:m=*c==edn== + k:r[=] k:m=* k:t=e*it=, iF=iv=Q=/ k:m=*s=]g=>h/
++âè++ k:=y=* k:= N=n=, N=n= k:= iv={=y= (Ney=),
a=Er N=t== ¾ y=e t=In= k:m=* k:I p=>er[== hE]; t=q==
k:r[= aq==*t=< win7y==], ik>:y==, a=Er k:t==* aq==*t=< g=u[= ¾ y=e t=In= k:m=* ke: a]g= hE]. (âè.âè) N=n=] k:m=* c= k:t==* c=, iF=Q=Ev= g=u[=B=edt=/ + p=>=ecy=t=e g=u[=s=]Ky==n=e, y=q==v=c=<
%&[=u t==ny=< aip= ++âï++ s==]Ky=m=t= ke: an=us==r N=n=, k:m=*, a=Er
k:t==* B=I g=u[==e] ke: B=ed s=e t=In= p=>k:=r ke: m==n=e g=y=e hE]. Wn=k:=e
B=I t=um= m=uz=s=e B=D=IB==]it= s=un==e. (âè.âï) Self-knowledge,
action, and agent are said to be of three types, according to Sankhya doctrine.
Hear duly about these also. (18.19) s=v=*B=Ut=e{=u y=en=Ek:}, B==v=m=< avy=y=m=<
w*Z=t=e + aiv=B=kt=] iv=B=kt=e{=u, t=j=< N=n=] iv=i3
s==iTv=k:m=< ++äî++ ij=s= N=n= ke: 8=r= m=n=u{y= iv=B=kt= Op=
m=e] isq=t= s=m=st= p=>=i[=y==e] m=e] Ak: hI aiv=B=kt= a=Er aiv=n==x=I
p=rm==tm== k:=e s=m=B==v= s=e isq=t= deK=t== hE, Ws= N=n= k:=e t=um= s==iTv=k:
j==n==e. (âè.äî) The knowledge by
which one sees one and the same
immutable, undivided divinity in all creatures ¾ such knowledge is in the mode of goodness. (See also 11.13, and 13.16)
(18.20) p=&q=ktv=en= t=u y=j=< N=n=],
n==n==B==v==n=< p=&q=ògv=Q==n=< + v=eiT= s=v=*e{=u B=Ut=e{=u, t=j=< N=n=] iv=i3
r=j=s=m=< ++äâ++ ij=s= N=n= ke: 8=r= m=n=u{y= iv=iB=á
p=>=i[=y==e] ke: aist=tv= m=e] an=ek:t== k:= an=uB=v= k:rt== hE, Ws= N=n=
k:=e t=um= r=j=is=k: s=m=z==e. (âè.äâ) The knowledge by
which one sees each individual as different and separate from one another ¾ such knowledge is in the mode of
passion. (18.21) y=t=< t=u k&:tsn=v=d< Ak:òsm=n=<, k:=y=e*
s=kt=m=< ahEt=uk:m=< + at=Tv==q=*v=d< aDp=] c=, t=t=< t==m=s=m=<
Wd=Åt=m=<, ++ää++ a=Er ij=s= m=UK=*t==p=U[=*, t=uc%, a=Er
b=ek:=r N=n= ke: 8=r= m=n=u{y= x=rIr k:=e hI s=b= ku:% m==n=k:r Ws=m=e] a=s=kt=
h=e j==t== hE, v=h N=n= t==m=is=k: hE. (âè.ää) The irrational,
baseless, and worthless knowledge by which one clings to one single effect,
such as the body, as if it is everything ¾ such knowledge is in the mode of darkness of ignorance. (18.22) THREE TYPES OF ACTION in=y=t=] s=V<g=riht=m=<, ar=g=8e{=t=/
k&:t=m=< + af:D=p=>eps=un== k:m=*, y=t=< t=t=<
s==òTv=k:m=< Wcy=t=e ++äà++ j==e k:m=* (x==sF=iv=iQ= s=e) in=y=t=, a=Er
k:m=*f:D= k:I wc%= a=Er a=s=ikt= s=e riht= hE, t=q== ib=n== r=g=-8e{= s=e
ik:y== g=y== hE, v=h (k:m=*) s==iTv=k: k:h= j==t== hE. (âè.äà) Obligatory duty
performed without likes and dislikes and without selfish motives and attachment
to the fruit, is in the mode of goodness. (18.23) y=t=< t=u k:=m=eps=uun== k:m=*, s==h]k:=re[= v==
p=un=/ + ik>:y=t=e b=huD==y==s=], t=d< r=j=s=m=<
Wd=Åt=m=< ++äå++ j==e k:m=* f:D= k:I k:=m=n== v==D=e,
ah]k:=rI m=n=u{y= 8=r= b=hut= p=irXm= s=e ik:y== j==t== hE, v=h r=j=is=k: k:h=
g=y== hE. (âè.äå) Action performed
with ego, with selfish motives, and with too much effort, is in the mode of
passion. (18.24) an=ub=nQ=] Z=y=] ih]s==m=<, an=v=eeZy= c=
p==Eo{=m=< + m==eh=d< a=rBy=t=e k:m=*, y=t=< t=t=<
t==m=s=m=< Wcy=t=e ++äç++ j==e k:m=* p=ir[==m=, ap=n=I h=in=,
p=rp=I#ª=, a=Er ap=n== s==m=qy=* k:=e n= iv=c==rk:r ke:v=D= B=>m=v=x= ik:y==
j==t== hE, v=h k:m=* t==m=is=k: k:hD==t== hE. (âè.äç) Action that is
undertaken because of delusion, disregarding consequences, loss, injury to
others, as well as one’s own ability, is in the mode of ignorance. (18.25) THREE TYPES OF PEOPLE m=ukt=s=V<g==eCn=h]v==dI,
Q=&ty=uts==hs=m=ònv=t=/ + òs=3Yòs=3Y=er< in=iv=*k:=r/, k:t==* s==òTv=k:
Wcy=t=e ++äê++ j==e k:t==* a=s=ikt= a=Er ah]k:=r s=e
riht=, t=q== Q=Ey=* a=Er Wts==h s=e y=ukt= Av=] k:=y=* k:I s=f:D=t== a=Er
as=f:D=t== m=e] in=iv=*k:=r rht== hE, v=h k:t==* s==iTv=k: k:h= j==t== hE.
(âè.äê) The person who is
free from attachment, is non-egotistic, endowed with resolve and enthusiasm,
and unperturbed in success or failure is called good. (18.26) r=g=I k:m=*f:D=p=>eps=ur<, D=ubQ==e
ih]s==tm=k:=eCx=uic=/ + h{=*x==ek:=ònv=t=/ k:t==*, r=j=s=/ p=irk:Iit=*t=/
++äë++ r=g=-8e{= s=e y=ukt=, k:m=*f:D= k:= wc%uk:,
D==eB=I, t=q== dUs=r=e] k:=e k:{! den=e v==D==, ap=iv=F= iv=c==r v==D==, a=Er
h{=*-x==ek: s=e y=ukt= k:t==* r=j=is=k: k:h= j==t== hE. (âè.äë) 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) ay=ukt=/ p=>=k&:t=/ st=bQ=/, x=@=e
n=E{k&:it=k:=eCD=s=/ + iv={==dI dIG=*s=UF=I c=, k:t==* t==m=s= Wcy=t=e ++äè++ ay=ukt=, as=By=, h@I, Q=Ut=*, 8e{=I,
a=D=s=I, Wd=s=, a=Er dIG=*s=UF=I k:t==* t==m=is=k: k:h= j==t== hE. (âè.äè) The person who is
undisciplined, vulgar, stubborn, wicked, malicious, lazy, depressed, and
procrastinating is called ignorant. (18.28) b=u3er< B=ed] Q=&t=ex=< c=Ev=, g=u[=t=s=<
iF=iv=Q=] x=&[=u + p=>=ecy=m==n=m=< ax=e{=e[=, p=&q=ktv=en=
Q=n=]j=y= ++äï++ he aj=*un=, ab= t=um= m=uz= s=e g=u[==e]
ke: an=us==r b=ui3 ke: a=Er s=]k:Dp= ke: B=I t=In= B=ed p=U[=*Op= s=e
aD=g=-aD=g= s=un==e. (âè.äï) Now hear Me
explain, fully and separately, the threefold division of intellect and resolve,
based on modes of material Nature, O Arjuna. (18.29) p=>v=&iT=] c= in=v=&iT=] c=, k:=y==*k:=y=*e
B=y==B=y=e + b=nQ=]] m==eZ=] c= y== v=eiT=, b=ui3/ s== p==q=*
s==iTv=k:I ++àî++ j==e b=ui3 p=>v=&iT= a=Er
in=v=&iT= k:=e, k:t=*vy= a=Er ak:t=*vy= k:=e, B=y= a=Er aB=y= k:=e, t=q==
m=uikt= a=Er b=]Q=n= k:=e y=q==q=* Op= s=e j==n=t=I hE, v=h b=ui3 s==iTv=k: hE.
(âè.àî) 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) y=y== Q=m=*m=< aQ=m=*] c=, k:=y=*] c==k:=y=*m=<
Av= c= + ay=q==v=t=< p=>j==n==it=, b=ui3/ s== p==q=*
r=j=s=I ++àâ++ he p==q=*, ij=s= b=ui3 ke: 8=r= m=n=u{y=
Q=m=* a=Er aQ=m=* k:=e, t=q== k:t=*vy= a=Er ak:t=*vy= k:=e @Ik: t=rh s=e n=hI]
j==n=t== hE, v=h b=ui3 r=j=is=k: hE. (âè.àâ) 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) aQ=m=*] Q=m=*m=< wit= y==, m=ny=t=e
t=m=s==v=&t== + s=v==*q==*n=< iv=p=rIt==]xc=, b=ui3/ s== p==q=*
t==m=s=I, ++àä++ he aj=*un=, j==e b=ui3 aN=n= ke: k:=r[=
aQ=m=* k:=e hI Q=m=* m==n= D=et=I hE, ws=I t=rh s=B=I c=Ij==e] k:=e WD!= s=m=z=
D=et=I hE, v=h b=ui3 t==m=is=k: hE. (âè.àä) 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 Q=&ty== y=y== Q==ry=t=e,
m=n=/p=>=[=eòn7y=ik>:y==/ + y==eg=en==vy=iB=c==ir[y==, Q=&it=/ s== p==q=*
s==òTv=k:I ++àà++ ij=s= s=]k:Dp= ke: 8=r= ke:v=D= p=rm==tm==
k:=e hI j==n=n=e ke: Qy=ey= s=e m=n=u{y= m=n=, p=>=[=, a=Er win7y==e] k:I
ik>:y==a=e] k:=e Q==r[= k:rt== hE, v=h s=]k:Dp= s==iTv=k: hEE. (âè.àà) That
resolve or willpower is in the mode of goodness by which one manipulates the
functions of the mind, Pr|na
(Life forces, bioimpulses) and senses for God-realization only, O Arjuna. (18.33) y=y== t=u Q=m=*k:=m==q==*n=<, Q=&ty==
Q==ry=t=eCj=*un= + p=>s=V<g=en= f:D==k:=V<Z=I, Q=&it=/ s==
p==q=* r=j=s=I ++àå++ he p=&q==n=ndn=, f:D= k:I wc%= v==D==
m=n=u{y= ij=s= s=]k:Dp= ke: 8=r= Q=m=*, aq=*, a=Er k:=m= k:=e aty=nt= a=s=ikt=
p=Uv=*k: Q==r[= k:rt== hE, v=h s=]k:Dp= r=j=is=k: hE. (âè.àå) That resolve is in
the mode of passion by which one, craving for the fruits of work, clings to
duty, wealth, and pleasure with great attachment, O Arjuna. (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 one’s 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. y=y== sv=pn=] B=y=] x==ek:}, iv={==d] m=dm=< Av= c=
+ n= iv=m=uJc=it= dum=e*Q==, Q=&it=/ s== p==q=*
t==m=s=I ++àç++ he p==q=*, b=ui3hIn= m=n=u{y= ij=s= Q==r[==
ke: 8=r= in=7=, B=y=, ic=nt==, du/K=, a=Er D==p=rv==hI k:=e n=hI] %=e#ªt== hE,
v=h s=]k:Dp= t==m=is=k: k:h= j==t== hE. (âè.àç) 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) s=uK=] tv=< wd=n=I] iF=iv=Q=], x=&[=u m=e
B=rt={=*B= + aBy==s==d< rm=t=e y=F=, du/K==nt=] c= in=g=c%it=
++àê++ he B=rt=Xe{@, ab= t=um= t=In= p=>k:=r
ke: s=uK= k:=e B=I m=uz=s=e s=un==e. m=n=u{y= k:=e a=Qy==itm=k: s==Q=n== s=e
p=>=pt= s=uK= s=e s=B=I du/K==e] k:= ant= h=e j==t== hE. (âè.àê) 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) y=t=<, t=d< ag=>e iv={=m=< wv=,
p=ir[==m=eCm=&t==ep=m=m=< + t=t=< s=uK=] s==òTv=k:} p=>=ekt=m=<,
a=tm=b=ui3p=>s==dj=m=< ++àë++ Aes=e a=tm=b=ui3Op=I p=>s==d s=e Wtp=á
Xey=s= s=uK= k:=e ¾ j==e a=rmB= m=e] iv={= k:I t=rh, p=rnt=u
p=ir[==m= m=e] am=&t= ke: s=m==n= h=et== hE ¾ s==iTv=k: s=uK= k:ht=e h]E. (âè.àë) The pleasure that
appears as poison in the beginning, but is like nectar in the end, comes by the
grace of 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. iv={=y=eòn7y=s=]y==eg==d<,
y=t=< t=d< ag=>eCm=&t==ep=m=m=< + p=ir[==m=e
iv={=m=< wv=, t=t=< s=uK=] r=j=s=] sm=&t=m=< ++àè++ win7y==e] ke: B==eg= s=e Wtp=á p=>ey=s=
s=uK= k:=e ¾ j==e B==eg= ke: s=m=y= t==e am=&t= ke:
s=m==n= D=g=t== hE, p=rnt=u ij=s=k:= p=ir[==m= iv={= k:I t=rh h=et== hE ¾ r=j=is=k: s=uK= k:h= g=y== hE. (âè.àè) 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 ¾ the beneficial spiritual path and the pleasant path of sensual pleasure
¾ 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.
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. y=d< ag=>e c==n=ub=nQ=e c=, s=uK=] m==ehn=m=<
a=tm=n=/ + in=7=D=sy=p=>m==d=etq=], t=t=< t==m=s=m=<
Wd=Åt=m=< ++àï++ in=7=, a=D=sy=, a=Er D==p=rv==hI s=e Wtp=á
s=uK= j==e B==eg=k:=D= m=e] t=q== p=ir[==m= m=e] B=I m=n=u{y= k:=e B=>im=t=
k:rn=e v==D== h=et== hE, Ws=e t==m=is=k: s=uK= k:h= g=y== hE. (âè.àï) Pleasure that
confuses 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) n= t=d< aist= p=&iq=vy==] v==, idiv= dev=e{=u
v== p=un=/ + s=Tv=]] p=>k&:it=j=Er< m=ukt=], y=d<
AiB=/ sy==t=< iF=iB=r< g=u[=E/ ++åî++ p=&qv=I p=r aq=v== sv=g=* ke:
dev=t==a=e] m=e] k:=ew* B=I p=>=[=I p=>k&:it= ke: wn= t=In= g=u[==e]
s=e m=ukt= h=ek:r n=hI] rh s=k:t== hE. (âè.åî) 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 ONE’S ABILITY b=>=É[=Z=iF=y=iv=x==], x=U7=[==]] c= p=r]t=p= + k:m==*i[= p=>iv=B=kt==in=, sv=B==v=p=>B=v=Er<
g=u[=E/ ++åâ++ he aj=*un=, c==r v=[==e*] ¾ b=>=É[=, Z=iF=y=, v=Exy=, a=Er x=U7 ¾ m=e] k:m=* k:= iv=B==j=n= B=I m=n=u{y==e]
ke: sv=B==v= j=in=t= g=u[==e] ke: an=us==r hI ik:y== g=y== hE. (âè.åâ) The division of
human labor into four catagories 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 Br|hmanas. 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 ¾ the decent and the
indecent (Gita 16.06). x=m==e dm=s=< t=p=/ x==Ec=], Z==ònt=r<
a=j=*v=m=< Av= c= + N=n=] iv=N=n=m=< a=òst=ky=], b=>Ék:m=*
sv=B==v=j=m=< ++åä++ x=m=, dm=, t=p=, x==Ec=, s=ih{[=ut==,
s=ty=v==idt==, N=n=, iv=v=ek:, a=Er a=ist=k: B==v= ¾ y=e b=>=É[= ke: sv==B==iv=k: k:m=* hE].
(âè.åä) Intellectuals
who have serenity, self-control, austerity, purity, patience, honesty,
transcendental knowledge, transcendental experience, and belief in God are
labeled as intellectuals (Br|hmanas).
(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 ¾ a quality or state of mind ¾ 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 Br|hmanas 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 society’s 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 ¾ not by any other
standard. x==Ey=*] t=ej==e Q=&it=r< d=Zy=], y=u3ee
c==py=< ap=D==y=n=m=< + d=n=m=< w*xv=rB==v=xc=, Z==F=] k:m=*
sv=B==v=j=m=< ++åà++ x==Ey=*, t=ej=, d&$ª s=]k:Dp=, dZ=t==,
y=u3 s=e n= B==g=n==, d=n= den==, a=Er x==s=n= k:rn== ¾ y=e s=b= Z=iF=y= ke: sv==B==iv=k: k:m=*
hE]. (âè.åà) 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. k&:i{=g==ErZy=v==i[=jy=], v=Exy=k:m=*
sv=B==v=j=m=< + p=irc=y==*tm=k]: k:m=*, x=U7sy==ip= sv=B==v=j=m=<
++åå++ K=et=I, g==Ep==D=n=, t=q== vy==p==r ¾ y=e s=b= v=Exy= ke: sv==B==iv=k: k:m=*
hE], t=q== x=U7 k:= sv==B==iv=k: k:m=* s=ev== k:rn== hE. (âè.åå) 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. ATTAINMENT OF SALVATION THROUGH DUTY, DISCIPLINE, AND DEVOTION sv=e sv=e k:m=*[y=< aiB=rt=/, s=]òs=i3] D=B=t=e
n=r/ + sv=k:m=*in=rt=/ òs=i3], y=q== iv=ndit= t=c=<
%&[=u ++åç++ m=n=u{y= ap=n=e-ap=n=e sv==B==iv=k: k:m=*
k:rt=e huA p=rm= is=i3 k:=e kE:s=e p=>=pt= k:r s=k:t== hE, Ws=e t=um=
m=uz=s=e s=un==e. (âè.åç) One can attain the
highest perfection by devotion to one’s natural work. Listen to Me how one
attains perfection while engaged in one’s natural work. (18.45) y=t=/
p=>v=&iT=r< B=Ut==n==], y=en= s=v=*m=< wd] t=t=m=< + sv=k:m=*[==
t=m=< aBy=cy=*, òs=i3] iv=ndit= m==n=v=/ ++åê++ **ij=s= p=rb=>É p=rm==tm== s=e s=m=st=
p=>=i[=y==e] k:I Wtp=iT= h=et=I hE, a=Er ij=s=s=e y=h s==r= j=g=t=<
vy==pt= hE, Ws=k:= ap=n=e k:m=* ke: 8=r= p=Uj=n= k:rke: m=n=u{y= is=i3 k:=e
p=>=pt= h=et== hE. (âè.åê) One attains
perfection by worshipping the Supreme Being ¾ from whom all
beings originate and by whom all this universe is pervaded ¾ through performance of one’s natural duty dedicated to Him. (See also
9.27, 12.10) (18.46) Xey==n=< sv=Q=m==e* iv=g=u[=/, p=rQ=m==*t=<
sv=n=ui{@t==t=< + sv=B==v=in=y=t=] k:m=*, ku:v=*n=< n==pn==eit=
ik:iDb={=m=< ++åë++ ap=n== g=u[=riht= (s=hj= a=Er sv==B==iv=k:)
k:=y=* a=tm=iv=k:=s= ke: iD=A dUs=re g=u[=y=ukt= asv==B==iv=k: k:=y=* s=e
Xey=sk:r hE, ky==e]ik: (in={k:=m= B==v= s=e) ap=n== sv=B==iv=k: k:=y=* k:rn=e
s=e m=n=u{y= k:=e p==p= n=hI] D=g=t== hE. (âè.åë) One’s
defective natural work is better than perfect unnatural work, even though (it
can be) well done. One, who does the work ordained by one’s inherent nature,
incurs no sin (or Karmic reaction). (See also 3.35, 5.10, 18.07, 18.09, 18.17,
18.23) (18.47) Obligatory or natural work that is
not forbidden by the scriptures, and is done without attachment to the fruits
and without the notion of doership, is sinless. s=hj=] k:m=* k:=Ent=ey=, s=d=e{=m=< aip= n=
ty=j=et=< + s=v==*rmB== ih d=e{=e[=, Q=Um=en==ògn=r< wv==v=&t==/
++åè++ he aj=*un=, ap=n=e d=e{=y=ukt= (s=hj= a=Er
sv==B==iv=k:) k:m=* k:= B=I ty==g= n=hI] k:rn== c==ihA; ky==e]ik: j=Es=e Q=uA]
s=e aign= iD=pt= h=et=I hE, v=Es=e hI s=B=I k:m=* ik:s=I-n=-ik:s=I d=e{= s=e
y=ukt= h=et=e h]E. (âè.åè) One’s 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 ¾ but how you do it ¾ that is important.
Work becomes worship when done with an attitude of adoration of the Lord. as=kt=b=ui3/ s=v=*F=, òj=t==tm== iv=g=t=sp=&h/ + n=E{k:my=*òs=i3] p=rm==], s=]ny==s=en==iQ=g=c%it=
++åï++ a=s=ikt= riht=, wc%= riht=, a=Er
ij=t=ein7y= m=n=u{y= s=]ny==s= (aq==*t=< s=k:=m= k:m==e*] ke: p=irty==g=)
ke: 8=r= (k:m=* ke: b=]Q=n= s=e m=ukt= h=ek:r) p=rm= n=E{k:my=*-is=i3
p=>=pt= k:rt== hE. (âè.åï) 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 freedom from the
bondage of Karma by renouncing all attachment to the fruits of work. (18.49) òs=i3] p=>=pt==e y=q== b=>É, t=q==pn==eit=
in=b==eQ= m=e + s=m==s=en=Ev= k:=Ent=ey=, in={@= N=n=sy= y== p=r=
++çî++ he k:=Ent=ey=, n=E{k:my=*-is=i3 k:=e
p=>=pt= hua= s==Q=k: ik:s= p=>k:=r t=Tv=N=n= k:I p=r= in={@= ¾ p=rm=p=uo{= ¾ k:=e p=>=pt= h=et== hE, Ws=e B=I
m=uz=s=e s=]Z=ep= m=e] s=un==e. (âè.çî) Learn from Me
briefly, O Arjuna, how one who has attained such perfection, or the freedom
from the bondage of Karma, attains Supreme Being, the goal of transcendental
knowledge. (18.50) b=u3Y= iv=x=u3y== y=ukt==e, Q=&ty==tm==n=]
in=y=my= c= + x=bd=dIn=< iv={=y==]s=< ty=ktv==, r=g=8e{==E
vy=udsy= c= ++çâ++ iv=iv=kt=s=ev=I D=Gv==x=I, y=t=v==kk:=y=m==n=s=/ + Qy==n=y==eg=p=r=e in=ty=], v=Er=gy=] s=m=up==iXt=/
++çä++ ah]k:=r] b=D=] dp=*], k:=m=] k>:=eQ=]
p=irg=>hm=< + iv=m=ucy= in=m=*m=/ x==nt==e, b=>ÉB=Uy==y= k:Dp=t=e
++çà++ iv=x=u3 b=ui3 s=e y=ukt=, m=n= ke: d&$ª
s=]k:Dp= 8=r= a=tm=s=]y=m= k:r, x=bd=id iv={=y==e] k:=e ty==g= k:r, r=g=-8e{=
s=e riht= h=ek:r, Ak:=nt= m=e] rhk:r, hDk:=, s==iTv=k:, a=Er in=y=im=t=
B==ej=n= k:rke:, ap=n=e v==[=I, k:m=*ein7y==e], a=Er m=n= k:=e s=]y=t= k:r,
p=rm==tm== ke: Qy==n= m=e] s=dEv= D=g== hua=, d&$ª v=Er=gy= k:=e
p=>=pt=, ah]k:=r, b=D=, dp=*, k:=m=, k>:=eQ=, a=Er sv==im=tv= k:=e
ty==g=k:r, m=m=tv=B==v= s=e riht=, a=Er x==nt= m=n=u{y= p=rb=>É p=rm==tm==
k:I p=>=ipt= ke: y==egy= b=n= j==t== hE. (âè.çâ-çà) 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 ¾ 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. b=>ÉB=Ut=/ p=>s=nn==tm==, n= x==ec=it= n=
k:=V<Z=it= + s=m=/ s=v=e*{=u B=Ut=e{=u, m=4ûkt=] D=B=t=e p=r=m=<
++çå++ Wp=r=ekt= b=>ÉB=Ut= av=sq== p=>=pt=,
p=>s=á ic=T= v==D== s==Q=k: n= t==e ik:s=I ke: iD=y=e x==ek: k:rt== hE, n=
ik:s=I v=st=u k:I wc%= hI k:rt== hE. Aes== s=m=st= p=>=i[=y==e] m=e]
s=m=B==v= v==D== s==Q=k: m=erI p=r=B=ikt= k:=e p=>=pt= k:rt== hE. (âè.çå) Absorbed in the
Supreme Being, the serene one neither grieves nor desires. Becoming impartial
to all beings, one obtains the highest devotional love for God. (18.54) B=kty== m==m=<
aiB=j==n==it=, y==v==n=< y=x=< c==òsm= t=Tv=t=/ + t=t==e m==m=<
t=Tv=t==e N=tv==, iv=x=t=e t=dn=nt=rm=< ++çç++ **X3= a=Er B=ikt= (aq==*t=< p=r=B=ikt=, N=n=) ke: 8=r= hI m=E] t=Tv= s=e j==n== j== s=k:t== hU] ik: m=E] k:=En= hU],
a=Er ky== hU]. m=uz=e t=Tv= s=e j==n=n=e ke: p=xc==t=< t=tk:=D= hI m=n=u{y=
m=uz= m=e] p=>v=ex= k:r (m=tsv=Op= b=n=) j==t== hE. (âè.çç) By devotion one
truly understands what and who I am in essence. Having known Me in essence, one
immediately merges with Me. (See also 5.19) (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 ¾ not just one ¾ prescribed in the
scriptures to get that faith and unswerving devotion. Knowledge and devotion
are one and the same like a tree and its seed. The entire process of
spirituality gets started by the spark of grace that comes only as faith, and
not by any other method. The Law of Grace is beyond human comprehension. 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 one’s 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 like Spirit (BrU 1.04.10, MuU
3.02.09). The Kingdom of God is within you (LUKE 17.21). No one can enter the
Kingdom of God unless one is born again (by realizing that one is not this
body, but Spirit behind the body) (JOHN 3.03). Whoever does not receive the
Kingdom of God like a child, will never go there (Mark 10.15). The Father and I
are one (JOHN 10.30). To truly understand God is to love Him and become one with Him. Liberation or Mukti is a
state of mind. s=v=*k:m==*[y=< aip= s=d=, ku:v==*[==e
m=d<vy=p==Xy=/ + m=tp=>s==d=d< av==pn==eit=, x==xv=t=] p=dm=<
avy=y=m=< ++çê++ m=er= a=Xy= D=en=e v==D== (N=n=I B=kt=)
s=d= s=b= k:m=* k:rt== hua= B=I m=erI k&:p== s=e x==xv=t= aiv=n==x=I p=d
k:=e p=>=pt= k:rt== hE. (âè.çê) An enlightened
devotee attains the eternal immutable abode by My grace ¾ even while doing all duties ¾ just by taking refuge in Me (by
dedicating all action to Me with loving devotion). (18.56) c=et=s==
s=v=*k:m==*i[=, m=iy= s=]ny=sy= m=tp=r/ + b=ui3y==eg=m=<
Wp==iXty=, m=icc=T=/ s=t=t=] B=v= ++çë++ s=m=st= k:m==e*] k:=e X3= a=Er B=ikt=
p=Uv=*k: m=uz=e ap=*[= k:r, m=uz=e ap=n== p=rm= D=Zy= m==n=k:r m=uz= p=r hI
B=r=es== rK=, t=q== in={k:=m= k:m=*y==eg= k:= a=Xy= D=ek:r in=rnt=r m=uz= m=e]
hI ic=T= D=g==. (âè.çë) Mentally offer all
actions with love to Me; set Me as your supreme goal and sole refuge. Always
fix your mind on Me and resort to KarmaYoga. (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 ¾ but is not limited
to ¾ food, a new dress,
a new car, a new house, and a new baby. Offering everything to the Lord is the
highest form of worship that one has to learn and practice every day. According
to Swami Chidanand Saraswati (Muniji) this verse means to have His name in your
heart and on your lips, and to have His work in your hands. KarmaYoga saves one from being
entangled in the wheels of transmigration and leads to liberation. KarmaYoga is
recommended even for one who does not believe in God, who has no knowledge of
God, who has no faith and devotion, and consequently cannot follow any other
spiritual path. m=icc=T=/ s=v=*dug==*i[=, m=tp=>s==d=t=<
t=ir{y=òs= + aq= c=et=< tv=m=< ah]k:=r=n=<, n= X=e{y=òs=
iv=n=V<Zy=òs= ++çè++ m=uz= m=e] ic=T= D=g== k:r t=um= m=erI
k&:p== s=e s=mp=U[=* iv=Gn==e] k:=e p==r k:r j==a=eg=e, a=Er y=id t=um=
ah]k:=rv=x= m=ere ws= Wp=dex= k:=e n=hI] s=un==eg=e, t==e t=umh=r= p=t=n=
h=eg==. (âè.çè) 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 y=d< ah]k:=rm=< a=iXty=, n= y==etsy= wit=
m=ny=s=e + im=qy=E{= vy=v=s==y=s=< t=e, p=>k&:it=s=<
tv==] in=y==eZy=it= ++çï++ y=id ah]k:=rv=x= t=um= Aes== s==ec= rhe h=e
ik: m=E] y=h y=u3 n=hI] k:O]g==, t==e t=umh=r= Aes== s==ec=n== im=qy== hE,
ky==e]ik: t=umh=r= sv=B==v= t=umhe] b=D==t=< y=u3 m=e] D=g== deg==. (âè.çï) 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) sv=B==v=j=en= k:=Ent=ey=, in=b=3/ sv=en= k:m=*[== + k:t=*u] n=ec%òs= y=n=< m==eh=t=<, k:ir{y=sy=<
av=x==eCip= t=t=< ++êî++ he aj=*un=, t=um= ap=n=e s=]sk:=rOp=I
sv==B==iv=k: k:m=* (ke: b=nQ=n==e]) s=e b=nQ=e h=e, at=/ B=>m=v=x= ij=s=
k:=m= k:=e t=um= n=hI] k:rn== c==ht=e h=e, Ws=e B=I t=um= iv=v=x= h=ek:r
k:r=eg=e. (âè.êî) O Arjuna, you are
controlled by your own nature-born Karmic impressions. Therefore, you shall do ¾ even against your will ¾ what you do not wish to do out of
delusion. (18.60) The mind often knows right and
wrong, but it runs after evil ¾ reluctantly ¾ by the force of
Karmic footprints (Samsk|ra). The wise should always keep this in mind before
finding fault with others. WE BECOME THE PUPPETS OF 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. w*xv=r/
s=v=*B=Ut==n==], Åd<deex=eCj=u*n= it={@it= + B=>=m=y=n=<
s=v=*B=Ut==in=, y=nF==O$=in= m==y=y== ++êâ++ **he aj=u*n=, w*xv=r (aq==*t=< k&:{[=
hI) s=B=I p=>=i[=y==e] ke: ant=/k:r[= m=e] isq=t= h=ek:r ap=n=I m==y== ke:
8=r= p=>=i[=y==e] k:=e y=nF= p=r a=O$ª k:@p=ut=D=I k:I t=rh G=um==t=e rht==
hE. (âè.êâ) The Supreme Lord —
abiding as the controller in the inner psyche of all beings, O Arjuna — causes
them to revolve, by His power of Maya, like a puppet mounted on a machine.
(18.61) The Supreme Controller (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 (or evolve) refers to working out one’s 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. The doctrine of Karma and
reincarnation is also found in the following two verses of the Koran: Allah is
He who created you and then sustained you, then causes you to die, then gives
life to you again (Surah
30.40). He may reward those who believe and do good works. No one is able to
escape His law of consequences (Surah 30.45). 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. The Bible also says: Whosoever
shedeth man’s 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 one’s Karma. Those who
have acted very piously in the past life achieve fame in this life without much
endeavor. t=m=< Av= x=r[=] g=c%, s=v=*B==v=en= B==rt= + t=tp=>s==d=t=< p=r=] x==ònt=], sq==n=]
p=>=psy=òs= x==xv=t=m=< ++êä++ he B==rt=, t=um= p=r=B=ikt= B==v= s=e Ws=
w*xv=r k:I hI x=r[= m=e] j==a=e. Ws=k:I k&:p== s=e t=um= p=rm= x==int= a=Er
x==xv=t= p=rm=Q==m= k:=e p=>=pt= k:r=eg=e. (âè.êä) Seek refuge in the
Supreme Lord alone, with loving devotion, O Arjuna. By His grace you shall
attain supreme peace and the Eternal Abode. (18.62) wit= t=e N=n=m=< a=Ky==t=], g=uÄ=d< g=uÄt=r]
m=y== + iv=m=&xy=Et=d< ax=ee{=e[=, y=q=ec%òs= t=q==
ku:o ++êà++ m=E]n=e g=uÄ s=e B=I g=uÄt=r N=n= t=um=s=e
k:h= hE. ab= ws= p=r ac%I t=rh s=e iv=c==r k:rn=e ke: b==d t=umh=rI j=Es=I wc%=
h=e v=Es== k:r=e. (âè.êà) Thus, I have
explained the knowledge that is more secret than the secret. After fully
reflecting on this, do as you wish. (18.63) PATH OF SURRENDER IS THE ULTIMATE PATH TO
GOD s=v=*g=uÄt=m=] B=Uy=/, x=&[=u m=e p=rm=] v=c=/ + w{!=eCòs= m=e d&$m=< wit=, t=t==e v=Zy==im= t=e
iht=m=< ++êå++ m=ere ws= s=m=st= g=uÄ=e] m=e] g=uÄt=m=
p=rm= Wp=dex= k:=e t=um= Ak: b==r if:r s=un==e. t=um= m=ere aty=nt= ip=>y=
h=e, ws=iD=A m=E] t=umh=re iht= k:I b==t= k:hU]g==. (âè.êå) Hear once again My
most secret, supreme word. You are very dear to Me; therefore, I shall tell
this for your benefit. (18.64) m=nm=n== B=v= m=4kt==e, m=6=j=I m==] n=m=sku:o + m==m=< Av=E{y=òs= s=ty=] t=e, p=>it=j==n=e
ip=>y==eCòs= m=e ++êç++ t=um= m=uz= m=e] ap=n== m=n= D=g==a=e,
m=ere B=kt= b=n==e, m=erI p=Uj== k:r=e, m=uz=e n=m=sk:=r k:r=e. Aes== k:rn=e
s=e t=um= m=uz=e av=xy= hI p=>=pt= k:r=eg=e. m=E] t=umhe] y=h s=ty= v=c=n=
det== h]U, ky==e]ik: t=um= m=ere ip=>y= im=F= h=e. (âè.êç) 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) s=v=*Q=m==*n=<
p=irty=jy=, m==m=ek:} x=r[=] v=>j= + ah] tv==
s=v=*p==p=eBy==e, m==eZ=iy={y==im= m== x=uc=/ ++êê++ **s=mp=U[=* k:m==e*] (m=e] ah]k:=r a=Er a=s=ikt=) k:=
p=irty==g= k:rke: t=um= ke:v=l m=er= (iv=Q==n= k:=) hI a=Xy= l=e. x==ek: m=t=
k:r=e, m=E] t=umhe] s=m=st= p==p==e] (aq==*t=< k:m=* ke: b=nQ=n==e]) s=e
m=ukt= k:r dU]g==. (âè.êê) 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 one’s 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’ may also mean 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 drama 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, basically,
non-different. It is total
surrender of the ego (p=>p=iT=, x=r[==g=it=), individual
existence, and individual will (s=v=*s=]k:Dp=s=]ny==s=/, 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 (b=>Éiv=c==r) 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 one’s
life after putting one’s 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
one’s 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. The Koran says: Whoever follows My
guidance, no fear shall come upon them; neither shall they grieve (Surah 2.38). The
Upanishad says: The knower of the Supreme goes beyond grief. wd] t=e n==t=p=sk:=y=, n==B=kt==y= k:d=c=n= +, n= c==x=uXU{=v=e v==cy=], n= c= m==] y==eCBy=s=Uy=it=
++êë++ (g=It== ke:) ws= g=uÄt=m= N=n= k:=e
t=p=riht= a=Er B=ikt=riht= vy=ikt=y==e] k:=e; aq=v== j==e ws=e s=un=n== n=hI]
c==ht=e h=]e; aq=v== ij=nhe] m=uz= m=e] X3= n= h=e; Wn= D==eg==e] s=ee k:B=I
n=hI] k:hn== c==ihA. (âè.êë) 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 Rama’s exploits to a lecher, is as
useless as sowing seed on barren ground (TR 5.57.01-02). It is not for any
soul to believe, save by the permission of Allah. You should not compel one to
believe (Surah
10.100-101). Anyone to whom God has not granted the light (of knowledge) will
have no light (Surah
24.40). 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. According to the Bible: Do not give
what is holy to dogs. Do not throw your pearls in front of pigs. They will only
trample them under their feet (MATTHEW 7.06). No one can come to me unless the
Father who sent me draws him or her to me (JOHN 6.44). 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
by His grace. THE HIGHEST SERVICE TO GOD, AND THE BEST
CHARITY y= wm=] p=rm=]
g=uÄ], m=4kt=e{v=< aiB=Q==sy=it= + B=ûkt=] m=iy= p=r=]
k&:tv==, m==m=< Av=E{y=ty=< as=]x=y=/ ++êè++ **j==e vy=ikt= ws= p=rm= g=uÄ N=n= k:= m=ere
B=kt=j=n==e] ke: b=Ic= p=>c==r a=Er p=>s==r k:reg==, v=h m=erI y=h
s=v==e*T=m= p=r= B=ikt= k:rke: in=/s=ndeh m=uz=e p=>=pt= h=eg==. (âè.êè) n= c= t=sm==n=<
m=n=u{y=e{=u, k:ûxc=n=< m=e ip=>y=k&:T=m=/ + B=iv=t== n= c= m=e
t=sm==d<, any=/ ip=>y=t=r=e B=uiv= ++êï++ Ws=s=e b=$ªk:r m=er= ip=>y= k:=y=*
k:rn=e v==D== k:=ew* m=n=u{y= n=hI] h=eg==; a=Er n= m=er= Ws=s=e jy==d=
ip=>y= ws= p=&qv=I p=r k:=ew* dUs=r= h=eg==. (âè.êï) One who shall help
propagate this supreme secret philosophy ¾ the
transcendental knowledge of the Gita ¾ amongst My devotees, shall be
performing the highest devotional service 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) 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. The Bible says: Whoever obeys the law, and
teaches others to do the same, will be great in the Kingdom of Heaven (MATTHEW
5.19). Happiness is not attained through wealth and sense gratification, but
through fidelity to a worthy cause (Helen Keller). aQy=e{y=t=e c= y= wm=], Q=my=*] s=]v==dm=<
a=v=y==e/ + N=n=y=Nen= t=en==hm=<, w{!/ sy==m=< wit= m=e
m=it=/ ++ëî++ j==e vy=ikt= hm= d=en==e] ke: ws= Q=m=*m=y=
s=]v==d k:= aQy=y=n= k:reg==, Ws=ke: 8=r= m=E] N=n=y=N s=e p=Uij=t= h=e~]g== ¾ y=h m=er= v=c=n= hE. (âè.ëî) 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 given
in the end of this book is highly recommended. 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 Jn|naYoga
combined in one easy to practice process. This alone can take a seeker to
enlightenment. X3=v==n=< an=s=Uy=xc=, x=&[=uy==d< aip= y==e
n=r/ + s==eCip= m=ukt=/, x=uB==\]D=< D==ek:=n=<,
p=>=pn=uy==t=< p=u[y=k:m=*[==m=< ++ëâ++, t=q== j==e X3= p=Uv=*k: ¾ ib=n== a=D==ec=n== ik:y=e ¾ ws=e ke:v=l s=un=eg==, v=h B=I s=mp=U[=*
p==p==e] s=e m=ukt= h=ek:r p=u[y=v==n=< D==eg==e] ke: x=uB= D==ek:=e] k:=e
p=>=pt= k:reg==. (âè.ëâ) 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 one’s 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 milker; 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
one’s daily life. 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 one’s 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 ¾ 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. k:icc=d< At=c=< %Mut=] p==q=*,
tv=y=Ek:=g=>e[= c=et=s== + k:icc=d< aN=n=s=]m==eh/, p=>n={!s=< t=e
Q=n=]j=y= ++ëä++ he p==q=*, ky== t=um=n=e Ak:=g=>ic=T=
h=ek:r ws=e s=un==? a=Er he Q=n=]j=y=, ky== t=umh=r= aN=n= j=in=t= B=>m=
p=U[=*Op= s=e n={! hua=? (âè.ëä) O Arjuna, did you
listen to this with single-minded attention? Has your delusion born of
ignorance been completely destroyed? (18.72) aj=*un= Wv==c= n={!=e m==eh/ sm=&it=r< D=bQ==,
tv=tp=>s==d=n=< m=y==Ccy=ut= + isq=t==eCism= g=t=s=]deh/, k:ir{y=e v=c=n=] t=v=
++ëà++ aj=u*n= b==eD=ee¾ he acy=ut=, a=p=k:I k&:p== s=e m=er=
B=>m= dUr h=e g=y== hE, a=Er m=uz=e N=n= p=>=pt= h=e g=y== hE. ab= m=E]
s=]x=y=riht= h=e g=y== hU], a=Er m=E] a=p=k:I a=N= k:= p==D=n= k:O}g==. (âè.ëà) 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 Him by His grace,
the knots of ignorance are loosened, all doubts and confusions are dispelled,
and all Karma is exhausted (MuU 2.02.08). The true knowledge of the Supreme
Being comes only by His grace. s=]j=y= Wv==c= wty=< ah] v==s=udev=sy=, p==q=*sy= c= m=h=tm=n=/ + s=]v==dm=< wm=m=< aX=E{=m=<, a4ut=],
r=em=h{=*[=m=< ++ëå++ s=]j=y= b==eD=e¾ ws= p=>k:=r m=E]n=e B=g=v==n=<
XIk&:{[= a=Er m=h=tm== aj=*un= k:= y=h ad<B=uut= a=Er r=em==]c=k:=rI
s=]v==d s=un==. (âè.ëå) Sanjaya said:
Thus, I heard this wonderful dialogue between Lord Krishna and Arjuna, causing
my hair to stand on end. (18.74) vy==s=p=>s==d=c=< %Mut=v==n=<, At=d<
g=uÄm=< ah] p=rm=< + y==eg=] y==eg=exv=r=t=< k&:{[==t=<,
s==Z==t=< k:q=y=t=/ sv=y=m=< ++ëç++ vy==s= j=I k:I k&:p== s=e (idvy=
d&i{! p==k:r) m=E]n=e ws= p=rm= g=uÄ N=n= k:=e (aj=u*n= s=e k:ht=e huA)
s==Z==t=< y==eg=exv=r XIk&:{[= B=g=v==n=< s=e s=un== hE. (âè.ëç) 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) r=j=n=< s=]sm=&ty= s=]sm=&ty=,
s=]v==dm=< wm=m=< a4ut=m=< + ke:x=v==j=*un=y==e/ p=u[y=], Å{y==im= c= m=uhur<
m=uhu/ ++ëê++ he r=j=n=<, B=g=v==n=< XIk&:{[=
a=Er aj=u*n= ke: ws= p=iv=F= (aq==*t=< k:Dy==[=k:=rI) a=Er ad<B=ut=
s=]v==d k:=e b==r-b==r sm=r[= k:rke: m=E] b==rmb==r hi{=*t= h=et== hU]. (âè.ëê) O King, by
repeated remembrance of this marvelous and sacred dialogue between Lord
Krishna and Arjuna, I am thrilled at every moment. (18.76) t=c=< c= s=]sm=&ty= s=]sm=&ty=, Op=m=<
aty=4ut=] hre/ + iv=sm=y==e m=e m=h=n=< r=j=n=<, Å{y==im= c=
p=un=/ p=un=/ ++ëë++ he r=j=n=<, XIhir ke: aty=nt=
ad<B=ut= Op= k:=e B=I b==r-b==r sm=r[= k:rke: m=uz=e aty=nt= a=xc=y=* h=et==
hE, a=Er m=E] b==rmb==r hi{=*t= h=et== hU]. (âè.ëë) Recollecting again
and again, O King, that marvelous form of Krishna, I am greatly amazed, and I
rejoice over and over again. (18.77) BOTH TRANSCENDENTAL KNOWLEDGE AND SEVA ARE NEEDED FOR
A BALANCED LIVING y=F= y==eg=exv=r/
k&:{[==e, y=F= p==q==e* Q=n=uQ=*r/ + t=F= XIr<
iv=j=y==e B=Uit=r<, Q=>uv== n=Iit=r< m=it=r< m=m= ++ëè++ **j=h=] B=I, ij=s= dex= y== G=r m=e], (Q=m=*
aq==*t=< x==sF=Q==rI) y==eg=exv=r XIk&:{[= t=q== (Q=m=* rZ== Av=]
k:m=*Op=I) x=sF=Q==rI aj=u*n= d=en==e] h=e]g=e; v=hI] v=EB=v=,
iv=j=y=, g==Erv= (iv=B=Uit=), a=Er in=y=m= a=id s=d= iv=r=j=m==n= rhe]g=I. Aes== m=er=
a!D= iv=xv==s= hE.(âè.ëè) Wherever there
will be both Krishna, the Lord of yoga (or Dharma in the form of the
scriptures), and Arjuna with the weapons of duty and protection, there will be
everlasting prosperity, victory, happiness, and morality. This is my
conviction. (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 6.43.60). Everlasting peace and
prosperity in the family are possible only by performing one’s 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
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