XI hn=um=t=e n=m=/

aq= XIm=d< B=g=v=d<g=It==

aq= p=>q=m==eCQy==y=/

CHAPTER 1

aj=*un=iv={==dy==eg=/

ARJUNA’S DILEMMA

The war of Mah|bh|rata had begun after all negotiations by Lord Krishna and others to avoid it failed. Sage Vyasa, the author of Mah|bh|rata, wanted to give the blind King (Dhritar|shtra) the boon of eyesight so that the King could see the horrors of the war for which he was responsible. But the King refused the offer. He did not want to see the horrors of the war; but preferred to get the war report through his charioteer, Sanjaya. Sage Vyasa granted the power of clairvoyance and clairvision to Sanjaya. With this power Sanjaya could see, hear, and recall the events of the past, present, and future. He was able to give an instant replay of the eye-witness war report to the blind King sitting in the palace.

Bhishma, the mightiest man and the commander-in-chief of the Kaurava’s army, is disabled by Arjuna and dying on the battleground on the tenth day of the eighteen-day war. Upon hearing this bad news from Sanjaya, the blind King loses all hope for victory by his sons. Now the King wants to know the details of the war from the beginning, including how the mightiest man, the commander-in-chief of his superior army -- who had a boon of dying at his own will -- was defeated in the battlefield. The teaching of the Gita begins with the inquiry of the blind King, after Sanjaya described how Bhishma was defeated, as follows:

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++

dh&tar|^!ra uv|ca

dharmak^etre kuruk^etre samavet| yuyutsava+

m|mak|+ p|[#av|% cai’va kim akurvata Sa=jaya

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++

sa=jaya uv|ca

d&^!v| tu p|[#av|n$ka= vy~#ha= duryodhanas tad|

|c|ryam upasa=gamya r|j| vacanam abrav$t

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)

NOTE: Beginners should not become lost in the jungle of historic proper nouns, or the names of the characters of Mah|bh|rata in this chapter and the Sanskrit names of various celestial controlling forces (Devas) in Chapter 10 of the Bhagavad-Gita. These names have no bearing on the main theme of the Gita; therefore, these names are either omitted or substituted by generic names in this rendition.

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++

pa%yait|= p|[#uputr|[|m |c|rya mahat$= cam~m

vy~#h|= drupada putre[a tava %i^ye[a dh$mat|

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++

yuyudh|no vir|!a%ca drupada%ca mah|ratha+

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++

dh&^!aketu% cekit|na+ k|%ir|ja%ca v$ryav|n

purujit kuntibhoja%ca %aibya%ca narapu]gava+

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++

yudh|manyu%ca vikr|nta uttamauj|%ca v$ryav|n

saubhadro draupadey|%ca sarva eva mah|rath|+

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++

asm|ka= tu vi%i^!| ye t|n nibodha dvijottama

n|yak| mama sainyasya sa=j@|rtha= t|n brav$mi te

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++

bhav|n bh$^ma%ca kar[a%ca k&pa%ca samiti=jaya+

a%vatth|m| vikar[a%ca saumadattis tathaiva ca

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++

anye ca bahava+ %~r| madarthe tyakta j$vit|+

n|n| %astra prahara[|+ sarve yuddha vi%|rad|+

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++

apary|pta= tad asm|ka= bala= bh$^m|bhi rak^itam

pary|pta= tvidam ete^|= bala= bh$m|bhi rak^itam

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++

ayane^u ca sarve^u yath| bh|gam avasthit|+

bh$^mam ev|’bhirak^antu bhavanta+ sarva eva hi

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++

tasya sa=janayan har^a= kuruv&ddha+ pit|maha+

si=ha n|da= vinadyo ccai+ %a]kha= dadhmau prat|pav|n

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++

tata+ %a]kh|% ca bherya% ca pa[av|naka gomukh|+

sahasai’v|’bhyahanyanta sa %abdas tumulo’bhavat

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++

tata+ %vetair hayair yukte mahati syandane sthitau

m|dhava+ p|[#va% cai’va divyau %a]khau pradadhmatu+

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++

p|@cajanya= h&^$ke%o devadatta= dhana=jaya+

pau[#ra= dadhmau mah| %a]kha= bh$ma karm| v&kodara+

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++

anantavijaya= r|j| kunt$ putro yudhi^!hira+

nakula+ sahadeva% ca sugho^a ma[ipu^pakau

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++

k|%ya% ca parame^v|sa+ %ikha[#$ ca mah| ratha+

dh&^!adyumno vir|!a% ca s|tyaki% c|’par|jita+

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++

drupado draupadey|% ca sarva%a+ p&thiv$ pate

saubhadra% ca mah|b|hu+ %a]kh|n dadhmu+ p&thak p&thak

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++

nabha% ca p&thiv$= caiva tumulo vyanun|dayan

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++

atha vyavasthit|n d&^!v| dh|rtar|^!r|n kapidhvaja+

prav&tte %astrasa=p|te dhanur udyamya p|[#ava+

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++

h&^$ke%a= tad| v|kyam idam |ha mah$pate

senayor ubhayor madhye ratha= sth|paya me’cyuta

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++

y|vad et|n nir$k^e’ha= yoddhu k|m|n avasthit|n

kair may| saha yoddhavyam asmin ra[asamudyame

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++

yotsyam|n|n avek^e’ha= ya ete’tra sam|gat|+

dh|rtar|^!rasya durbuddher yuddhe priyacik$r^ava+

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++

sa=jaya uv|ca

evam ukto h&^$ke%o gu#|ke%ena bh|rata

senayor ubhayor madhye sth|payitv| rathottamam

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++

bh$^ma dro[a pramukhata+ sarve^|= ca mah$k^it|m

uv|ca p|rtha pa%yai’et|n samavet|n kur~n iti

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++

tatr|’pa%yat sthit|n p|rtha+ pit*n atha pit|mah|n

|c|ry|n m|tul|n bhr|t*n putr|n pautr|n sakh$=s tath|

Arjuna saw his uncles, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and other comrades in the army. (1.26)

ARJUNA'S DILEMMA

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++

%va%ur|n suh&da% cai’va senayor ubhayor api

t|n sam$k^ya sa kaunteya+ sarv|n bandh~n avasthit|n

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++

k&pay| paray|vi^!o vi^$dann idam abrav$t

d&^!vema= svajana= k&^[a yuyutsu= samupasthitam

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++

s$danti mama g|tr|[i mukha= ca pari%u^yati

vepathu% ca %ar$re me romahar^a% ca j|yate

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++

g|[#$va= sra=sate hast|t tvak caiva paridahyate

na ca %aknomy avasth|tu= bhramat$va ca me mana+

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++

nimitt|ni ca pa%y|mi vipar$t|ni ke%ava

na ca %reyo’nupa%y|mi hatv| svajanam |have

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++

na k|]k^e vijaya= k&^[a na ca r|jya= sukh|ni ca

ki= no r|jyena govinda ki= bhogair j$vitena v|

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++

I desire neither victory nor pleasure nor kingdom, O Krishna. What is the use of the kingdom or enjoyment or even life, O Krishna; because all those -- for whom we desire kingdom, enjoyments, and pleasures -- are standing here for the battle, giving up their lives? (1.32-33)

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++

|c|ry|+ pitara+ putr|s tathaiva ca pit|mah|+

m|tul|+ %va%ur|+ pautr|+ %y|l|+ sa=bandhinas tath|

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++

et|n na hantum icch|mi ghnato’pi madhus~dana

api trailokya r|jyasya heto+ ki= nu mah$k&te

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++

p|pam ev|%rayed asm|n hatvait|n |tat|yina+

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++

tasm|n n|rh| vaya= hantu= dh|rtar|^!r|n svab|ndhav|n

svajana= hi katha= hatv| sukhina+ sy|ma m|dhava

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++

yady apy ete na pa%yanti lobhopahata cetasa+

kulak^ayak&ta= do^a= mitradrohe ca p|takam

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++

katha= na j@eyam asm|bhi+ p|p|d asm|n nivartitum

kulak^aya k&ta= do^a= prapa%yadbhir jan|rdana

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++

kulak^aye pra[a%yanti kuladharm|+ san|tan|+

dharme na^!e kula= k&tsnam adharmo’bhibhavatyuta

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++

adharm|bhibhav|t k&^[a pradu^yanti kula striya+

str$^u du^!|su v|r^[eya j|yate var[asa=kara+

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++

sa=karo narak|yaiva kulaghn|n|= kulasya ca

patanti pitaro hye^|= lupta pi[#odaka kriy|+

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++

do^air etai+ kulaghn|n|= var[a sa=kara k|rakai+

uts|dyante j|tidharm|+ kula dharm|%ca %|%vat|+

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++

utsanna kula dharm|[|= manu^y|[|= jan|rdana

narake’niyata= v|so bhavat$’ty anu%u%ruma

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++

aho bata mahat p|pa= kartu= vyavasit| vayam

yad r|jya sukha lobhena hantu= svajanam udyat|+

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++

yadi m|m aprat$k|ram a%astra= %astrap|[aya+

dh|rtar|^!r| ra[e hanyus tan me k^ematara= bhavet

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++

sa=jaya uv|ca

evam uktv|’rjuna+ sa=khye rathopastha up|vi%at

vis&jya sa%ara= c|pa= %okasa=vignam|nasa+

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)

aq= i8t=Iy==eeCQy==y=/

CHAPTER 2

s==]Ky=y==eg=/

TRANSCENDENTAL KNOWLEDGE

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++

sa=jaya uv|ca

ta= tath| k&pay|vi^!am a%rup~r[|kulek^a[am

vi^$dantam ida= v|kyam uv|ca madhus~dana+

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++

%r$ bhagav|n uv|ca

kutas tv| ka%malam ida= vi^ame samupasthitam

an|ryaju^!am asvargyam ak$rtikaram arjuna

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++

klaibya= m| sma gama+ p|rtha naitat tvayy upapadyate

k^udra= h&daya daurbalya= tyaktvotti^!ha para=tapa

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++

arjuna uv|ca

katha= bh$^mam aha= sa=khye dro[a= ca madhus~dana

i^ubhi+ prati yotsy|mi p~j|rh|v aris~dana

Arjuna said: How shall I strike my grandfather, my guru, and all other relatives -- who are worthy of my respect -- with arrows in battle, O Krishna? (2.04)

Arjuna had a valid point. In Vedic culture, gurus, the elderly, honorable personalities, and all other superiors are to be respected. One should not fight or even joke or speak sarcastically with superiors, even if they hurt you. But the scriptures also say that anyone who is engaged in abominable activities or supports misdeeds against you or others, is no longer to be respected, but punished.

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++

gur~n ahatv| hi mah|nubh|v|n

%reyo bhoktu= bhaik^yam ap$’ha loke

hatv|’rthak|m|=s tu gur~n ihai’va

bhu@j$ya bhog|n rudhirapradigdh|n

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++

na caitad vidma+ kataran no gar$yo

yad v| jayema yadi v| no jayeyu+

y|n eva hatv| na jij$vi^|mas

te’vasthit|+ pramukhe dh|rtar|^!r|+

We do not know which alternative -- to fight or to quit -- is better for us. Further, we do not know whether we will conquer them or they will conquer us. We should not even wish to live after killing our cousin brothers who are standing in front of us. (2.06)

Arjuna was unable to decide what to do. It is said that expert guidance of a guru, the spiritual counselor, should be sought during a moment of crisis or to overcome the perplexities of life. Arjuna now requests Krishna for guidance.

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++

k|rpa[yado^opahatasvabh|va+

p&cch|mi tv|= dharmasa=m~#hacet|+

yacchreya+ sy|n ni%cita= br~hi tan me

%i^yas te’ha= %|dhi m|= tv|= prapannam

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++

na hi prapa%y|mi mam|panudy|d

yacchokam uccho^a[am indriy|[|m

av|pya bh~m|v asapatnam &ddha=

r|jya= sur|[|m api c|dhipatyam

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++

sa=jaya uv|ca

evam uktv| h&^$ke%a= gu#|ke%a+ para=tapa

na yotsya iti govindam uktv| t~^[$= babh~va ha

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++

tam uv|ca h&^$ke%a+ prahasann iva bh|rata

senayor ubhayor madhye vi^$dantam ida= vaca+

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 AND

THE PHYSICAL BODY

XIB=g=v==n=uv==c=

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++

%r$ bhagav|n uv|ca

a%ocy|n anva%ocas tva= praj@|v|d|=%ca bh|^ase

gat|s~n agat|s~=%ca n|nu%ocanti pa[#it|+

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++

na tvev|ha= j|tu n|sa= na tva= neme jan|dhip|+

na caiva na bhavi^y|ma+ sarve vayam ata+ param

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++

dehino’smin yath| dehe kaum|ra= yauvana= jar|

tath| deh|ntarapr|ptir dh$ras tatra na muhyati

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++

m|tr|spar%|s tu kaunteya %$to^[a sukha du+khad|+

|gam|p|yino’nity|s t|=s titik^asva bh|rata

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++

ya= hi na vyathayantyete puru^a= puru^ar^abha

sama du+kha sukha= dh$ra= so’m&ta tv|ya kalpate

Because a calm person -- who is not afflicted by these sense objects and is steady in pain and pleasure -- becomes fit for salvation. (2.15)

Nothing can hurt one if the mind can be trained to withstand the impulse of the pairs of opposites -- joys and sorrows, pains and pleasures, loss and gain. The phenomenal world cannot exist without the pairs of opposites. Good and evil, pain and pleasure will always exist. The universe is a playground designed by God for the living entities. It takes two to play a game. The game cannot continue if the pairs of opposites are altogether eliminated. Before one can feel joy, one must know sorrow. Both negative and positive experiences are needed for our growth and spiritual development. Cessation of pain brings pleasure, and cessation of pleasure results in pain. Thus, pain is born in the womb of pleasure. Peace is born in the womb of war. Sorrow exists because the desire for happiness exists. When the desire for happiness disappears, so does the sorrow. Sorrow is only a prelude to happiness and vice versa. Even the joy of going to heaven is followed by the sorrow of coming back to the earth; therefore, worldly objects should not be the main goal of human life. If one chooses material pleasures, it is like giving up nectar and choosing poison instead.

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++

n|sato vidyate bh|vo n|bh|vo vidyate sata+

ubhayor api d&^!o’ntas tv anayos tattvadar%ibhi+

The real (Sat, Atmā) always exists and the unreal (Asat, body, creation) has a temporary (or Mithyā) existence. The reality of these two is indeed certainly seen by the seers of truth. (2.16)

The Self exists everywhere and at all times — past, present, and future. The human body and the universe both have a temporary existence, but appear permanent at first sight. Webster defines Atman or 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 (or Sat). Everything, except Atma, is considered Asat or changeable or unreal.

Our physical body is subject to birth, growth, maturity, reproduction, decay, and death; whereas the Self is eternal, indestructible, pure, unique, all knower, substratum, unchangeable, self-luminous, the cause of all causes, all pervading, unaffectable, immutable, and inexplicable. The material body or the world is unreal and transitory; it undergoes changes, and the soul is real.

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++

avin|%i tu tad viddhi yena sarvam ida= tatam

vin|%am avyayasy|sya na ka%cit kartum arhati

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++

antavanta ime deh| nityasyokt|+ %ar$ri[a+

an|%ino’prameyasya tasm|d yudhyasva bh|tata

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++

ya ena= vetti hant|ra= ya%caina= manyate hatam

ubhau tau na vij|n$to n|ya= hanti na hanyate

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++

na j|yate mriyate v| kad|cin

n|ya= bh~tv| bhavit| v| na bh~ya+

ajo nitya+ %|%vato’ya= pur|[o

na hanyate hanyam|ne %ar$re

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++

ved|vin|%ina= nitya= ya enam ajam avyayam

katha= sa puru^a+ p|rtha ka= gh|tayati hanti kam

O Arjuna, how can a person — who knows that the Spirit is indestructible, eternal, unborn, and immutable— kill anyone or cause anyone to be killed? (2.21)

DEATH AND TRANSMIGRATION OF THE SOUL

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++

v|s|=si j$r[|ni yath| vih|ya

nav|ni g&h[|ti naro’par|[i

tath| %ar$r|[i vih|ya j$r[|ny

any|ni sa=y|ti nav|ni deh$

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++

nai’na= chindanti %astr|[i nai’na= dahati p|vaka+

na cai’na= kledayanty |po na %o^ayati m|ruta+

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++

acchedyo’yam ad|hyo’yam akledyo’%o^ya eva ca

nitya+ sarvagata+ sth|[ur acalo’ya= san|tana+

Weapons do not cut this Spirit, fire does not burn it, water does not make it wet, and the wind does not make it dry. The Spirit cannot be cut, burned, wet, or dried. It is eternal, all-pervading, changeless, immovable, and primeval. (Spirit or Atma is beyond time and space.) (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++

avyakto’yam acintyo’yam avik|ryo’yam ucyate

tasm|d eva= viditvaina= n|’nu%ocitum arhasi

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++

atha caina= nityaj|ta= nitya= v| manyase m&tam

tath|’pi tva= mah|b|ho naiva= %ocitum arhasi

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++

j|tasya hi dhruvo m&tyur dhruva= janma m&tasya ca

tasm|d aparih|rye’rthe na tva= %ocitum arhasi

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, do not and cannot justify lawful but unnecessary killing of any creature, unjust war, or even suicide. The Vedic scriptures are very clear on this point in regard to killing human beings or any other living entity. The scripture says: One should not commit violence towards anyone. Unauthorized killing is punishable in all circumstances: A life for life. Lord Krishna is urging Arjuna to fight -- but not to kill wantonly -- in order to establish peace and law and order on earth as a matter of a warrior's duty.

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++

avyakt|d$ni bh~t|ni vyakta madhy|ni bh|rata

avyakta nidhan|ny eva tatra k| paridevan|

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++

|%caryavat pa%yati ka%cid enam

|%caryavad vadati tathai ’va c|nya+

|%caryavac cainam anya+ %&[oti

%rutv|pyena= veda na caiva ka%cit

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++

deh$ nityam avadhyo’ya= dehe sarvasya bh|rata

tasm|t sarv|[i bh~t|ni na tva= %ocitum arhasi

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++

svadharmam api c|vek^ya na vikampitum arhasi

dharmy|ddhi yuddh|c chreyo’nyat k^atriyasya na vidyate

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++

yad&cchay| copapanna= svargadv|ram ap|v&tam

sukhina+ k^atriy|+ p|rtha labhante yuddham $d&%am

Only the fortunate warriors, O Arjuna, get such an opportunity for a righteous war against evil that is like an open door to heaven. (2.32)

The righteous war is not a religious war against the followers of other religions. The righteous war may be waged even against our own evil-doer kith and kin (RV 6.75.19). Life is a continuous battle between the forces of evil and goodness. A valiant person must fight with the spirit of a warrior -- with a will and determination for victory -- and without any compromise with the forces of evil and difficulties. God helps the valiant who adhere to morality. Dharma (righteousness) protects those who protect Dharma (morality, justice, and righteousness).

It is better to die for a right cause and acquire the grace of sacrifice than to die an ordinary but compulsory death. The gates of heaven open wide for those who stand up to vindicate justice and righteousness (Dharma). Not to oppose an evil is to indirectly support it. Very similar ideas are expressed in other scriptures of the world. 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++

atha cet tvam ima= dharmya= sa=gr|ma= na kari^yasi

tata+ svadharma= k$rti= ca hitv| p|pam av|psyasi

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++

ak$rti= c|pi bh~t|ni kathayi^yanti te’vyay|m

sa=bh|vitasya c|k$rtir mara[|d atiricyate

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++

bhay|d ra[|d uparata= ma=syante tv|= mah|rath|+

ye^|= ca tva= bahumato bh~tv| y|syasi l|ghavam

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++

av|cyav|d|=%ca bah~n vadi^yanti tav|hit|+

nindantas tava s|marthya= tato du+khatara= nu kim

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++

hato v| pr|psyasi svarga= jitv| v| bhok^yase mah$m

tasm|d utti^!ha kaunteya yuddh|ya k&ta ni%caya+

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++

sukha du+khe same k&tv| l|bh|l|bhau jay|jayau

tato yuddh|ya yujyasva naiva= p|pam av|psyasi

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++

e^| te’bhihit| s|=khye buddhir yoge tv im|= %&[u

buddhy| yukto yay| p|rtha karma bandha= prah|syasi

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++

neh|bhikraman|%o’sti pratyav|yo na vidyate

svalpam apy asya dharmasya tr|yate mahato bhay|t

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++

vyavas|y|tmik| buddhir ekeha kurunandana

bahu%|kh| hy anant|%ca buddhayo’vyavas|yin|m

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++

y|m im|= pu^pit|= v|ca= pravadanty avipa%cita+

The misguided ones who delight in the melodious chanting of the Vedas -- without understanding the real purpose of the Vedas -- think, O Arjuna, there is nothing else in the Vedas except the rituals for the sole purpose of obtaining heavenly enjoyment. (2.42)

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++

k|m|tm|na+ svargapar| janma karma phala prad|m

kriy| vi%e^a bahul|= bhogai%varya gati= prati

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++

bhogai%varya prasakt|n|= tay|’pah&tacetas|m

vyavas|y|tmik| buddhi+ sam|dhau na vidh$yate

The resolute determination for God-realization 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++

traigu[ya vi^ay| ved| nistraigu[yo bhav|rjuna

nirdvandvo nitya sattvastho niryogak^ema |tmav|n

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++

y|v|n artha udap|ne sarvata+ sa=plutodake

t|v|n sarve^u vede^u br|hma[asya vij|nata+

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++

karma[y ev|dhik|raste m| phale^u kad|cana

m| karma phala hetur bh~r m| te sa]go’stv akarma[i

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 we should not expect only favorable results of our choices 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 -- to the best of your ability -- 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++

yogastha+ kuru karm|[i sa]ga= tyaktv| dhana=jaya

siddhy asiddhyo+ samo bh~tv| samatva= yoga ucyate

Do your duty to the best of your ability, O Arjuna, with your mind attached to the Lord, abandoning attachment to the results, and remaining calm in both success and failure. Equanimity of mind is called KarmaYoga (because equanimity leads to union with God). (See also 6.03-04) (2.48)

KarmaYoga is defined as doing 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++

d~re[a hyavara= karma buddhiyog|d dhana=jaya

buddhau %ara[am anviccha k&pa[|+ phalahetava+

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++

buddhiyukto jah|t$ha ubhe suk&ta du^k&te

tasm|d yog|ya yujyasva yoga+ karmasu kau%alam

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++

karmaja= buddhiyukt| hi phala= tyaktv| man$^i[a+

janma bandha vinirmukt|+ pada= gacchanty an|mayam

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++

yad| te moha kalila= buddhir vyatitari^yati

tad| gant|si nirveda= %rotavyasya %rutasya ca

When your intellect shall completely overcome the mire of delusion (regarding Self and non-Self), then you will become indifferent to what has been heard and what is yet to be heard (from the scriptures). (2.52)

Scriptures become dispensable after enlightenment. According to Shankara, this verse means one who has completely removed the veil of ignorance and realized the Truth, becomes indifferent to the Vedic texts that prescribe details of performing rituals for the attainment of desired fruits.

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++

%ruti vipratipann| te yad| sth|syati ni%cal|

When your mind, that 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++

arjuna uv|ca

sthita praj@asya k| bh|^| sam|dhisthasya ke%ava

sthitadh$+ ki= prabh|^eta kim |s$ta vrajeta kim

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++

%r$ bhagav|n uv|ca

prajah|ti yad| k|m|n sarv|n p|rtha manogat|n

|tmanyev |tman| tu^!a+ sthita praj@as tadocyate

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+khe^v anudvignaman|+ sukhe^u vigatasp&ha+

v$ta r|ga bhaya krodha+ sthitadh$r munir ucyate

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++

ya+ sarvatr|’nabhisnehas tat tat pr|pya %ubh|%ubham

n|bhinandati na dve^!i tasya praj@| prati^!hit|

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++

yad| sa=harate c|ya= k~rmo’]g|n$va sarva%a+

indriy|[$’ndriy|rthebhyas tasya praj@| prati^!hit|

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++

vi^ay| vinivartante nir|h|rasya dehina+

rasavarja= raso’pyasya para= d&^!v| nivartate

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++

yatato hyapi kaunteya puru^asya vipa%cita+

indriy|[i pram|th$ni haranti prasabha= mana+

Restless senses, O Arjuna, forcibly carry away the mind of even a wise person striving for perfection. (2.60)

The wise always keep vigilance over the mind. The mind can never be fully trusted. It can mislead even a wise striving seeker (BP 5.06.02-05). One has to be very alert and closely witness the wanderings of the mind. Never relax your vigilance until the final goal of God-realization is reached. Mother Sarda said: It is the very nature of the mind to go to lower objects of enjoyment, just as it is the nature of water to flow downwards. The grace of God can make the mind go towards higher objects, just as the 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. steadfast

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++

t|ni sarv|[i sa=yamya yukta |s$ta matpara+

va%e hi yasye’ndriy|[i tasya praj@| prati^!hit|

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++

dhy|yato vi^ay|n pu=sa+ sa]gas te^~’paj|yate

sa]g|t sa=j|yate k|ma+ k|m|t krodho’bhij|yate

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++

krodh|d bhavati sa=moha+ sa=moh|t sm&ti vibhrama+

sm&ti bhra=%|d buddhin|%o buddhin|%|t pra[a%yati

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 AND KNOWLEDGE

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|ga dve^a viyuktais tu vi^ay|n indriyai% caran

|tmava%yair vidhey|tm| pras|dam adhigacchati

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++

prasannacetaso hy|%u buddhi+ paryavati^!hate

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++

n|sti buddhir ayuktasya na c|yuktasya bh|van|

na c|bh|vayata+ %|ntir a%|ntasya kuta+ sukham

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++

indriy|[|= hi carat|= yan mano’nuvidh$yate

tad asya harati praj@|= v|yur n|vam iv|mbhasi

The mind, when controlled by the roving senses, steals away the intellect as a storm takes away a boat on the sea from its destination -- the spiritual shore of peace and happiness. (2.67)

A person without control over the mind and senses drifts like a ship without its rudder, becomes a reactor instead of an actor, and develops negative Karma.

Greed for the pleasure of enjoying the light leads bugs to destruction; similarly, desire for the enjoyment of sensual pleasures keeps one away from Self-knowledge and leads into the net of transmigration (MB 3.02.69).

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++

tasm|d yasya mah|b|ho nig&h$t|ni sarva%a+

indriy|[$’ndriy|rthebhyas tasya praj@| prati^!hit|

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++

y| ni%| sarvabh~t|n|= tasy|= j|garti sa=yam$

yasy|= j|grati bh~t|ni s| ni%| pa%yato mune+

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++

|p~ryam|[am acalaprati^!ha=

samudram |pa+ pravi%anti yadvat

tadvat k|m| ya= pravi%anti sarve

sa %|ntim |pnoti na k|mak|m$

One attains peace when all desires dissipate within the mind without creating any mental disturbance, just as river waters enter the full ocean without creating any disturbance. One who desires material objects is never peaceful. (2.70)

Torrents of the river of desire can carry away the mind of a materialistic person as a river carries away wood and other objects in its path. The tranquil mind of a yogi is like an ocean that takes in the rivers of desire without being disturbed by them because a yogi does not think about personal gain or loss. Human desires are endless. To satisfy a desire is like drinking salt water that will never quench thirst, but will increase it. It is like trying to extinguish a fire with gasoline.

Trying to fulfill material desires is like adding more wood to the fire. The fire will go out if no more wood is added to it (MB 12.17.05). If one dies without conquering the great enemy -- desires -- one has to reincarnate to fight this enemy again and again till victory (MB 12.16.24). One cannot see one’s face in a pot of water that is disturbed by the wind, similarly, one is unablends of material desires to realize one’s true Self when the mind and senses remain perturbed by the wi (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++

vih|ya k|m|n ya+ sarv|n pum|=% carati ni+sp&ha+

nirmamo niraha=k|ra+ sa %|ntim adhigacchati

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++

e^| br|hm$ sthiti+ p|rtha nai’n|= pr|pya vimuhyati

sthitv|’sy|m antak|le’pi brahma nirv|[am &cchati

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.

aq= t=&t=Iy==eCQy==y=/

CHAPTER 3

k:m=*y==eg=/

PATH OF SELFLESS SERVICE

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++

arjuna uv|ca

jy|yas$ cet karma[as te mat| buddhir jan|rdana

tat ki= karma[i ghore m|= niyojayasi ke%ava

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++

vy|mi%re[eva v|kyena buddhi= mohayas$va me

tad eka= vada ni%citya yena %reyo’ham |pnuy|m

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++

%r$ bhagav|n uv|ca

loke’smin dvividh| ni^!h| pur| prokt| may|’nagha

j@|nayogena s|=khy|n|= karmayogena yogin|m

Lord Krishna said: In this world I have stated a twofold path of spiritual discipline in past -- the path of Self-knowledge (for the contemplative ones) and the path of unselfish work (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++

na karma[|m an|rambh|n nai^karmya= puru^o’%nute

na ca sa=nyasan|d eva siddhi= samadhigacchati

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++

na hi ka%cit k^a[am api j|tu ti^!haty akarmak&t

k|ryate hy ava%a+ karma sarva+ prak&tijair gu[ai+

One does not attain freedom from the bondage of Karma by merely abstaining from work. No one attains perfection by merely giving up work because no one can remain actionless even for a moment. Everything in the universe is driven to action -- helplessly indeed -- by the forces of Nature. (3.04-05)

It is not possible for anybody to completely abandon action by thought, word, and deed. Therefore, one should always be active in serving the Lord by various means of 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++

karmendriy|[i sa=yamya ya |ste manas| smaran

indriy|rth|n vim~#h|tm| mithy|c|ra+ sa ucyate

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 -- 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.

WHY ONE SHOULD SERVE OTHERS

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++

yas tv indriy|[i manas| niyamy|’rabhate’rjuna

karmendriyai+ karmayogam asakta+ sa vi%i^yate

One who restrains the senses -- by (a trained and purified) mind and intellect -- 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++

niyata= kuru karma tva= karma jy|yo hy akarma[a+

%ar$ray|tr|pi ca te na prasiddhyed akarma[a+

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++

yaj@|rth|t karma[o’nyatra loko’ya= karma bandhana+

tad artha= karma kaunteya mukta sa]ga+ sam|cara

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++

anena prasavi^yadhvam e^a vo’stv i^!a k|madhuk

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++

dev|n bh|vayat|nena te dev| bh|vayantu va+

paraspara= bh|vayanta+ %reya+ param av|psyatha

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++

i^!|n bhog|n hi vo dev| d|syante yaj@abh|vit|+

tair datt|n aprad|yaibhyo yo bhu]kte stena eva sa+

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 -- not competition or confrontation -- between human beings, between nations, and between organizations seems to be hinted here by the Lord. All the necessities of life are produced by dedicated sacrificial services of other people. We are created to depend on each other. The world has been called a cosmic wheel of cooperative action by Swami Chinmayananda. Cooperation, not competition, is more conducive to overall progress of the individual, as well as society. Nothing worthwhile can be achieved without cooperation and help from others. The world would be a much better place if all inhabitants cooperated and helped each other, rather than fight or compete with each other. It is the selfish motive that prevents cooperation even between spiritual organizations. One who can truly say all organizations, temples, mosques, and churches are our own, is a true leader and a real saint.

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++

yaj@a%i^!|%ina+ santo mucyante sarva kilbi^ai+

bhu@jate te tv agha= p|p| ye pacanty |tmak|ra[|t

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++

ann|d bhavanti bh~t|ni parjany|d annasa=bhava+

yaj@|d bhavati parjanyo yaj@a+ karma samudbhava+

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++

karma brahmodbhava= viddhi brahm|’k^ara samudbhavam

tasm|t sarvagata= brahma nitya= yaj@e prati^!hitam

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++

eva= pravartita= cakra= n|nuvartayat$ha ya+

agh|yur indriy|r|mo mogha= p|rtha sa j$vati

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++

yas tv |tmaratir eva sy|d |tmat&pta%ca m|nava+

|tmanyeva ca sa=tu^!as tasya k|rya= na vidyate

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++

naiva tasya k&ten|rtho n|k&teneha ka%cana

na c|sya sarvabh~te^u ka%cid arthavyap|%raya+

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.

LEADERS SHOULD SET AN EXAMPLE

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++

tasm|d asakta+ satata= k|rya= karma sam|cara

asakto hy|caran karma param |pnoti p~ru^a+

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++

karma[aiva hi sa=siddhim |sthit| janak|daya+

lokasa=graham ev|pi sa=pa%yan kartum arhasi

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++

yad yad |carati %re^!has tat tad evetaro jana+

sa yat pram|[a= kurute lokas tad anuvartate

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++

na me p|rth|sti kartavya= tri^u loke^u ki=cana

n|nav|ptam av|ptavya= varta eva ca karma[i

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++

yadi hy aha= na varteya= j|tu karma[y atandrita+

mama vartm|’nuvartante manu^y|+ p|rtha sarva%a+

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++

uts$deyur ime lok| na kury|= karma ced aham

sa=karasya ca kart| sy|m upahany|m im|+ praj|+

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++

sakt|+ karma[y avidv|=so yath| kurvanti bh|rata

kury|d vidv|=s tath|sakta% cik$r^ur lokasa=graham

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++

na buddhibheda= janayed aj@|n|= karma sa]gin|m

jo^ayet sarva karm|[i vidv|n yukta+ sam|caran

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++

prak&te+ kriyam|[|ni gu[ai+ karm|[i sarva%a+

aha=k|ra vim~#h|tm| kart|ham iti manyate

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 -- by the grace of God -- that one is not the doer, but just an instrument, one at once becomes free. A Karmic bondage is created if we consider ourselves the doer and enjoyer. The same work done by a Self-realized master and an ordinary person produces different results. The work done by a Self-realized master becomes spiritualized and produces no Karmic bondage because a Self-realized person does not consider oneself the doer or the enjoyer. The work done by an ordinary person produces Karmic bondage.

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++

tattvavit tu mah|b|ho gu[a karma vibh|gayo+

gu[| gu[e^u vartanta iti matv| na sajjate

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++

prak&ter gu[a sa=m~#h|+ sajjante gu[a karmasu

t|n ak&tsnavido mand|n k&tsnavin na vic|layet

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 -- and not the renunciation of work in the initial stages -- will ultimately lead them to realize the truth that we are not the doers, but divine instruments only. Working with attachment also has a place in the development of society and in the life of common people. People can easily transcend selfish desires by working for a noble goal of their choice.

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++

nir|%$r nirmamo bh~tv| yudhyasva vigatajvara+

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++

ye me matam ida= nityam anuti^!hanti m|nav|+

%raddh|vanto’nas~yanto mucyante te’pi karmabhi+

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++

ye tv etad abhyas~yanto n|’nuti^!hanti me matam

sarvaj@|na vim~#h|=s t|n viddhi na^t|n acetasa+

Those who always practice this teaching of Mine -- with faith and free from criticism -- become free from the bondage of Karma. But those who find fault with this teaching and do not practice it, should be considered ignorant, senseless, and confused. (3.31-32)

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++

sad&%a= ce^!ate svasy|+ prak&ter j@|nav|n api

prak&ti= y|nti bh~t|ni nigraha+ ki= kari^yati

All beings follow their nature. Even the wise act according to their own nature. (If we are but slaves of our nature) Then what is the value of sense restraint? (3.33)

While we cannot and should not suppress our nature, we must not become victims but rather controllers and masters of the senses by using the discriminative faculties of human life for gradual improvement. The best way to control the senses is to engage all our senses in the service of God.

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++

indriyasye’ndriyasy| 'rthe r|gadve^au vyavasthitau

tayor na va%am |gacchet tau hy asya paripanthinau

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. Likes and dislikes are another form of fulfilled and unfulfilled desires respectively. Desires must be kept under proper control.

One should act with a sense of duty without being strongly influenced by personal likes and dislikes. Selfless service is the 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++

%rey|n svadharmo vigu[a+ paradharm|t svanu^!hit|t

svadharme nidhana= %reya+ paradharmo bhay|vaha+

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. Occupations that go 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.

LUST IS THE ORIGIN OF SIN

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++

arjuna uv|ca

atha kena prayukto’ya= p|pa= carati p~ru^a+

anicchann api v|r^[eya bal|d iva niyojita+

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++

%r$ bhagav|n uv|ca

k|ma e^a krodha e^a rajogu[a samudbhava+

mah|%ano mah|p|pm| viddhy enam iha vairi[am

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++

dh~men|’vriyate vahnir yath|’dar%o malena ca

yatho’lben|’v&to garbhas tath| tenedam |v&tam

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++

|v&ta= j@|nam etena j@|nino nitya vairi[|

k|mar~pe[a kaunteya du^p~re[|’nalena ca

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++

indriy|[i mano buddhir asy|’dhi^!h|nam ucyate

etair vimohayaty e^a j@|nam |v&tya dehinam

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++

tasm|t tvam indriy|[y|dau niyamya bharata r^abha

p|pm|na= prajahi hy ena= j@|navij@|na n|%anam

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++

indriy|[i par|[y |hur indriyebhya+ para= mana+

manasas tu par| buddhir yo buddhe+ paratas tu sa+

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++

jahi %atru= mah|b|ho k|marupa= dur|sadam

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 -- as passenger, owner, and enjoyer -- 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) -- 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 -- and 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=/

CHAPTER 4

N=n=k:m=*s=]ny==s=y==eg=/

PATH OF RENUNCIATION WITH

KNOWLEDGE

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++

%r$ bhagav|n uv|ca

ima= vivasvate yoga= proktav|n aham avyayam

vivasv|n manave pr|ha manur ik^v|kave’brav$t

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++

eva= parampar| pr|ptam ima= r|jar^ayo vidu+

sa k|leneha mahat| yogo na^!a+ para=tapa

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++

sa ev|ya= may| te’dya yoga+ prokta+ pur|tana+

bhakto’si me sakh| ceti rahasya= hyetad uttamam

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++

arjuna uv|ca

apara= bhavato janma para= janma vivasvata+

katham etad vij|n$y|= tvam |dau proktav|n iti

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++

%r$ bhagav|n uv|ca

bah~ni me vyat$t|ni janm|ni tava c|’rjuna

t|nyaha= veda sarv|[i na tva= vettha para=tapa

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++

ajo’pi sann avyay|tm| bh~t|n|m $%varo’pi san

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++

yad| yad| hi dharmasya gl|nir bhavati bh|rata

abhyutth|nam adharmasya tad|’tm|na= s&j|my aham

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++

paritr|[|ya s|dh~n|= vin|%|ya ca du^k&t|m

dharma sa=sth|pan|rth|ya sa=bhav|mi yuge yuge

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++

janma karma ca me divyam eva= yo vetti tattvata+

tyaktv| deha= punarjanma naiti m|m eti so’rjuna

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++

v$ta r|ga bhaya krodh| manmay| m|m up|%rit|+

bahavo j@|na tapas| p~t| mad bh|vam |gat|+

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)

PATH OF WORSHIP AND PRAYER

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++

ye yath| m|= prapadyante t|=s tathaiva bhaj|my aham

mama vartm|’nuvartante manu^y|+ p|rtha sarva%a+

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|]k^anta+ karma[|= siddhi= yajanta iha devat|+

k^ipra= hi m|nu^e loke siddhir bhavati karmaj|

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 -- through prayer -- in a state of helplessness with intense faith. Lord will take the first step if you know your plight and seek His help for transformation. Show yourself -- open up, confess -- to the Lord as you are in prayer; be specific in what you ask; and cry for His help.

All prayers are answered, but prayers for the benefit of others are given first priority. Lord actually knows our needs at all times and is simply waiting to be asked for help due to our free will. Meditation is listening to God by stilling the mind and assuming a receptive posture in order to hear Lord's instructions, insights, and revelations. For example, embrace the attitude: Thank You for answering my prayers and for all You have given me, but now what do You want me to do with what You have given? Then, having said that, be still and alert, and just try to listen. Pray so that you can talk to God and tell Him how you are and what you have been doing. Meditate so that God can effectively tell you what you are supposed to do.

DIVISION OF LABOR IS BASED ON

THE APTITUDE OF PEOPLE

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++

c|turvar[ya= may| s&^!a= gu[akarma vibh|ga%a+

tasya kart|ram api m|= viddhy akart|ram avyayam

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++

na m|= karm|[i limpanti na me karmaphale sp&h|

iti m|= yo’bhij|n|ti karmabhir na sa badhyate

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++

eva= j@|tv| k&ta= karma p~rvair api mumuk^ubhi+

kuru karmai’va tasm|t tva= p~rvai+ p~rvatara= k&tam

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++

ki= karma ki= akarmeti kavayo’pya atra mohit|+

tat te karma pravak^y|mi yaj j@|tv| mok^yase’%ubh|t

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++

karma[o hyapi boddhavya= boddhavya= ca vikarma[a+

akarma[a% ca boddhavya= gahan| karma[o gati+

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++

karma[y akarma ya+ pa%yed akarma[i ca karma ya+

sa buddhim|n manu^ye^u sa yukta+ k&tsnakarmak&t

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++

yasya sarve sam|rambh|+ k|masa=kalpa varjit|+

j@|n|gni dagdha karm|[a= tam |hu+ pa[#ita= budh|+

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++

tyaktv| karmaphal|sa]ga= nityat&pto nir|%raya+

karma[y abhiprav&tto’pi naiva ki=cita karoti sa+

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++

nir|%$r yatacitt|tm| tyakta sarva parigraha+

%|r$ra= kevala= karma kurvan n|pnoti kilbi^am

One who is free from desires, whose mind and senses are under control, and who has renounced all proprietorship, does not incur sin -- the Karmic reaction -- 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++

yad&cch| l|bha sa=tu^!o dvandv|t$to vimatsara+

sama+ siddh|v asiddhau ca k&tv|pi na nibadhyate

A KarmaYogi -- who is content with whatever gain comes naturally by His will, who is unaffected by pairs of opposites, and free from envy, tranquil in success and failure -- is not bound by Karma. (4.22)

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++

gatasa]gasya muktasya j@|n|vasthita cetasa+

yaj@|y|’carata+ karma samagra= pravil$yate

All Karmic bonds of a KarmaYogi -- who is free from attachment, whose mind is fixed in Self-knowledge, and who does work as a service to the Lord -- dissolve away. (4.23)

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++

brahm|’rpa[a= brahma havir brahm|gnau brahma[| hutam

brahmaiva tena gantavya= brahmakarma sam|dhin|

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++

daivam ev| 'pare yaj@a= yogina+ paryup|sate

brahm|gn|v apare yaj@a= yaj@enai’vo’pajuhvati

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++

%rotr|d$n$’ndriy|[y anye sa=yam|gni^u juhvati

%abd|d$n vi^ay|n anye indriy|gni^u juhvati

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++

|tmasa=yama yog|gnau juhvati j@|nad$pite

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++

dravyayaj@|s tapoyaj@| yogayaj@|s tath|pare

sv|dhy|ya j@|nayaj@|%ca yataya+ sa=%ita vrat|+

Some yogis perform the service of worship to celestial controllers (Devas), while others offer sacrifice of selfless service to the fire of the Eternal Being. (4.25)

Some offer their hearing and other senses as sacrifice in the fires of restraint; others offer sound and other objects of the senses (as sacrifice) in the fires of the senses. (4.26)

Others offer all the functions of the senses and the functions of the five bioimpulses (life forces, Prānas) as sacrifice in the fire of self-restraint that is kindled by Self-knowledge. (4.27)

Others offer their wealth, their austerity, and their practice of yoga as sacrifice, while the ascetics with strict vows offer their study of scriptures and knowledge as sacrifice. (4.28)

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++

ap|ne juhvati pr|[a= pr|[e’p|na= tath|pare

pr|[|p|na gati ruddhv| pr|[|y|ma par|ya[|+

Some are engaged in controlling the breathing process by breathing in, then stopping the breath for a while (called Kumbhak) before breathing out 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++

apare niyat|h|r|+ pr|[|n pr|[e^u juhvati

sarve’pyete yaj@avido yaj@ak^apita kalma^|+

Others restrict their diet and stop the breath after breathing out (known as out 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++

yaj@a%i^!|m&ta bhujo y|nti brahma san|tanam

n|ya= loko’sty ayaj@asya kuto’nya+ kurusattama

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++

eva= bahuvidh| yaj@| vitat| brahma[o mukhe

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.

A SUPERIOR SPIRITUAL PRACTICE

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++

%rey|n dravyamay|d yaj@|j j@|nayaj@a+ para=tapa

sarva= karm|’khila= p|rtha j@|ne parisam|pyate

The acquisition and propagation of Self-knowledge are superior to any material gain or gift, O Arjuna. Because Self-knowledge is the fruit of all spiritual practices. (4.33)

Purification of mind and intellect eventually leads to the dawn of transcendental knowledge and Self-realization -- the sole purpose of any and all spiritual practices. And nirvana is the fruit of Self-knowledge.

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++

tad viddhi pra[ip|tena paripra%nena sevay|

upadek^yanti te j@|na= j@|ninas tattva dar%ina+

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 Self-realization is a pathless land, it comes at the right time by the grace of God, and not by personal effort alone. But, one must perform spiritual practices very sincerely.

The Vedas prohibit the sale of God in any form. They say: O mighty Lord of countless wealth, I will not sell thee for any price (RV 8.01.05). The role of a guru is that of a guide and a giver, not of a taker. Before accepting a human guru, one must first have — or develop — full faith in the guru and leave the 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++

yaj j@|tv| na punar moham eva= y|syasi p|[#ava

yena bh~t|ny a%e^e[a drak^yasy |tmany atho mayi

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 and 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++

api ced asi p|pebhya+ sarvebhya+ p|pak&ttama+

sarva= j@|na plavenai’va v&jina= sa=tari^yasi

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++

yathai’dh|=si samiddho’gnir bhasmas|t kurute’rjuna

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 -- the root cause of the soul’s transmigration -- 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 -- 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++

na hi j@|nena sad&%a= pavitram iha vidyate

tat svaya= yogasa=siddha+ k|len|’tmani vindati

Truly, there is no purifier in this world like the true knowledge of the Supreme Being. One discovers this knowledge within, naturally, in due course of time (when one's mind is purified by any sincere spiritual practice(s)). (See also 4.31, 5.06 and 18.78 ). (4.38)

The intense fire of devotion to God burns all Karma and purifies and illuminates the mind and intellect just as sunlight illumines the earth (BP 11.03.40). Selfless service should be performed to the best of 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++

%raddh|v|=l labhate j@|na= tatpara+ sa=yatendriya+

j@|na= labdhv| par|= %|ntim acire[|’dhigacchati

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++

aj@a%c|’%raddadh|na% ca sa=%ay|tm| vina%yati

n|ya= loko’sti na paro na sukha= sa=%ay|tmana+

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

FOR NIRVANA

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++

yogasa=nyastakarm|[a= j@|nasa=chinnasa=%ayam

|tmavanta= na karm|[i nibadhnanti dhana=jaya

Work does not bind a Self-conscious person who has renounced work -- by renouncing the fruits of work -- through KarmaYoga and whose confusion (with regard to body and Spirit) is completely destroyed by Self-knowledge, O Arjuna. (4.41)

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++

tasm|d aj@|nasa=bh~ta= h&tstha= j@|n|sin|’tmana+

chittvaina= sa=%ayam yoga= |ti^!ho’tti^!ha bh|rata

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=/

CHAPTER 5

k:m=*s=]ny==s=y==eg=/

PATH OF RENUNCIATION

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++

arjuna uv|ca

sa=ny|sa= karma[|= k&^[a punar yoga= ca %a=sasi

yac chreya etayor eka= tan me br~hi suni%citam

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++

%r$ bhagav|n uv|ca

sa=ny|sa+ karmayoga% ca ni+%reyasakar|v ubhau

tayos tu karmasa=ny|s|t karmayogo vi%i^yate

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@eya+ sa nitya sa=ny|s$ yo na dve^!i na k|]k^ati

nirdvandvo hi mah|b|ho sukha= bandh|t pramucyate

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++

s|=khyayogau p&thag b|l|+ pravadanti na pa[#it|+

ekam apy |sthita+ samyag ubhayor vindate phalam

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++

yat s|=khyai+ pr|pyate sth|na= tad yogair api gamyate

eka= s|=khya= ca yoga= ca ya+ pa%yati sa pa%yati

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 ) (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++

sa=ny|sas tu mah|b|ho du+kham |ptum ayogata+

yogayukto munir brahma nacire[|’dhigacchati

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 and 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++

yogayukto vi%uddh|tm| vijit|tm| jitendriya+

sarvabh~t|tma bh~t|tm| kurvann api na lipyate

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=< ++è++

naiva ki=cit karom$ti yukto manyeta tattvavit

pa%ya@ %&[van sp&%a@ jighrann a%nan gacchan svapa@ %vasan

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++

pralapan vis&jan g&h[ann unmi^an nimi^ann api

indriy|[$’ndriy|rthe^u vartanta iti dh|rayan

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.

A KARMA-YOGI WORKS FOR 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++

brahma[y |dh|ya karm|[i sa]ga= tyaktv| karoti ya+

lipyate na sa p|pena padma patram iv|mbhas|

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|yena manas| buddhy| kevalair indriyair api

yogina+ karma kurvanti sa]ga= tyaktv|’tma%uddhaye

The KarmaYogis perform action -- without attachment -- 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++

yukta+ karmaphala= tyaktv| %|ntim |pnoti nai^!hik$m

ayukta+ k|mak|re[a phale sakto nibadhyate

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)

THE PATH OF KNOWLEDGE

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++

sarvakarm|[i manas| sa=nyasy|’ste sukha= va%$

navadv|re pure deh$ naiva kurvan na k|rayan

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++

na kart&tva= na karm|[i lokasya s&jati prabhu+

na karmaphala sa=yoga= svabh|vas tu pravartate

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++

n|datte kasyacit p|pa= na caiva suk&ta= vibhu+

aj@|nen|’v&ta= j@|na= tena muhyanti jantava+

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++

te^|m |dityavaj j@|na= prak|%ayati tat param

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++

tadbuddhayas tad|tm|nas tanni^!h|s tatpar|ya[|+

gacchanty apunar|v&tti= j@|nanirdh~takalma^|+

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++

vidy|vinayasa=panne br|hma[e gavi hastini

%uni caiva %vap|ke ca pa[#it|+ samadar%ina+

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++

ihaiva tair jita+ sargo ye^|= s|mye sthita= mana+

nirdo^a= hi sama= brahma tasm|d brahma[i te sthit|+

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++

na prah&^yet priya= pr|pya nodvijet pr|pya c|’priyam

sthirabuddhir asa=m~#ho brahmavid brahma[i sthita+

One who neither rejoices on obtaining what is pleasant nor grieves on obtaining the unpleasant, who has a steady mind, who is undeluded, and who is a knower of the Supreme Being -- such a person eternally abides with the Supreme Being. (5.20)

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++

b|hyaspar%e^v asakt|tm| vindaty|’tmani yat sukham

sa brahmayoga yukt|tm| sukham ak^ayam a%nute

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++

ye hi sa=spar%aj| bhog| du+khayonaya eva te

|dy anta vanta+ kaunteya na te^u ramate budha+

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++

%aknot$’haiva ya+ so#hu= pr|k %ar$ra vimok^a[|t

k|makrodhodbhava= vega= sa yukta+ sa sukh$ nara+

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++

yo’nta+sukho’ntar|r|mas tath|’ntarjyotir eva ya+

sa yog$ brahmanirv|[a= brahmabh~to’dhigacchati

One who finds happiness with the Supreme Being, who rejoices with the Supreme Being within, and who is illuminated by Self-knowledge -- such a yogi attains Nirvana and goes to the Supreme Being. (5.24)

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++

labhante brahmanirv|[a= &^aya+ k^$[akalma^|+

chinnadvaidh| yat|tm|na+ sarvabh~tahite rat|+

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|ma krodha viyukt|n|= yat$n|= yatacetas|m

abhito brahmanirv|[a= vartate vidit|’tman|m

Those who are free from lust and anger, who have subdued the mind and senses, and who have realized the existence of the Self, easily attain Nirvana. (5.26)

THE THIRD PATH -- THE PATH OF 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++

pr|[|p|nau samau k&tv| n|s|bhyantarac|ri[au

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++

yatendriya manobuddhir munir mok^a par|ya[a+

vigatecch| bhaya krodho ya+ sad| mukta eva sa+

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++

bhokt|ra= yaj@atapas|= sarvaloka mahe%varam

suh&da= sarvabh~t|n|= j@|tv| m|= %|ntim &cchati

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=/

CHAPTER 6

a=tm=s=]y=m=y==eg=/

PATH OF MEDITATION

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++

%r$ bhagav|n uv|ca

an|%rita+ karma phala= k|rya= karma karoti ya+

sa sa=ny|s$ ca yog$ ca na niragnir na c|kriya+

A KARMA-YOGI IS A RENUNCIANT

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++

ya= sa=ny|sam iti pr|hur yoga= ta= viddhi p|[#ava

na hy asa=nyasta sa=kalpo yog$ bhavati ka%cana

O Arjuna, renunciation (Samnyasa) is the same as KarmaYoga because, no one becomes a KarmaYogi who has not renounced all motives behind an action. (See also 5.01, 5.05, 6.01 and 18.02 ) (6.02)

A DEFINITION OF YOGA

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++

|ruruk^or muner yoga= karma k|r[am ucyate

yog|r~#hasya tasyaiva %ama+ k|ra[am ucyate

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++

yad| hi nendriy|rthe^u na karmasv anu^ajjate

sarvasa=kalpa sa=ny|s$ yog|r~#has tadocyate

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++

uddhared |tman|’tm|na= n|’tm|nam avas|dayet

|tmaiva hy| tmano bandhur |tmaiva ripur |tmana+

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++

an|tmanas tu %atrutve vartet|’tmai’va %atruvat

One must elevate -- and not degrade -- 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. Sāmkhya definition of meditation is effortless control of extrovert tendency of mind going towards sense objects and making it introvert by tuning it with the Supreme. A one-pointed, relaxed, introvert mind of a yogi is the most powerful and creative mind -- it can do anything.

The mind, indeed, is the cause of bondage as well as liberation of the living entity. The mind becomes the cause of bondage when controlled by modes of material Nature, and the same mind, when attached to the Supreme, becomes the cause of salvation (BP 3.25.15). The mind alone is the cause of salvation as well as bondage of human beings. The mind becomes the cause of bondage when controlled by sense objects, and it becomes the cause of salvation when controlled by the intellect (VP 6.07.28). Absolute control over mind and senses is a prerequisite for any spiritual practice for Self-realization. One who has not become the master of the senses cannot progress towards the goal of Self-realization. Therefore, after establishing control over the activities of the mind, one should take the mind away from the enjoyment of sensual pleasures and fix it on God. When the mind is disengaged from sense pleasures and engaged with God, sense impulses become ineffective because the senses obtain their power from the mind. The mind is the ruler of the other five senses. One who becomes master of the mind becomes master of all the senses.

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++

jit|tmana+ pra%|ntasya param|tm| sam|hita+

%$to^[asukhadu+khe^u tath| m|n|pam|nayo+

One who has control over the lower self -- the mind and senses -- is tranquil in heat and cold, in pleasure and pain, in honor and dishonor, and remains ever steadfast with the supreme Self. (6.07)

One can realize God only when the mind becomes tranquil and completely free from desires and dualities, such as pain and pleasure. However, people are rarely completely free from desires and duality. But one can become free from the bonds of desire and duality if one uses the mind and senses in the service of the Lord. They who master their mind get the spiritual wealth of knowledge and bliss. Self can only be realized when the lake of the mind becomes still, just as the reflection of the moon is seen in a lake when the water is still. (See also 2.70)

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++

j@|na vij@|na t&pt|tm| k~!astho vijitendriya+

yukta ity ucyate yog$ sama lo^!|%ma k|@cana+

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++

suh&n mitr|r yud|s$na-madhyastha dve^ya bandhu^u

s|dhu^v api ca p|pe^u samabuddhir vi%i^yate

A person is considered superior who is impartial toward companions, friends, enemies, neutrals, arbiters, haters, relatives, saints, and sinners. (6.09)

TECHNIQUES OF MEDITATION

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++

yog$ yu@j$ta satatam |tm|na= rahasi sthita+

ek|k$ yatacitt|tm| nir|%$r aparigraha+

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 -- and often harmful -- retention of breath in the lungs as is commonly misunderstood and wrongly practiced. Patanjali defines it as control of the Prana -- the bioimpulses or the astral life forces -- that cause the breathing process (PYS 2.49). It is a gradual process of bringing under control or slowing down -- by using standard yogic techniques, such as yogic postures, breathing exercises, locks, and gestures -- the bioimpulses that activate the motor and sensory nerves that regulate breathing, and over which we normally have no control.

When the body is supercharged by the huge reservoir of omnipresent cosmic current flowing through the medulla oblongata, the need for breathing is reduced or eliminated and the yogi reaches the breathless state of trance, the last milestone of the spiritual journey. The Upanishad says: No mortal ever lives by breathing oxygen in the air alone. Mortals depend on something else (KaU 5.05). 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++

%ucau de%e prati^!h|pya sthiram |sanam |tmana+

n|’tyucchrita= n|’tin$ca= cail|jina ku%ottaram

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++

tatrai’k|gra= mana+ k&tv| yatacittendriyakriya+

upavi%y|’sane yu@jy|d yogam |tmavi%uddhaye

One should sit on his or her own firm seat that is neither too high nor too low, covered with grass, a deerskin, and a cloth, one over the other, in a clean spot. Sitting there in a comfortable position and concentrating the mind on God, controlling the thoughts and the activities of the senses, one should practice meditation to purify the mind and senses. (6.11-12)

A yogi should contemplate any beautiful form of God until the form becomes ever present in the mind. Short meditation with full concentration is better than long meditation without concentration. Fixing the mind on a single object of contemplation for twelve (12) seconds, two and one-half (2.5) minutes, and half an hour is known as concentration, meditation, and trance, respectively. Meditation and trance are the spontaneous result of concentration. Meditation occurs when the mind stops oscillating off the point of concentration.

In the lower stage of trance, the mind becomes so centered on a particular part of the deity -- such as the face or the feet -- that it forgets everything. This is like a dream in a wakeful state where one remains aware of 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++

sama= k|ya%irogr$va= dh|rayann acala= sthira+

sa=prek^ya n|sik|gra= sva= di%a% c|’navalokayan

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++

pra%|nt|tm| vigatabh$r brahmac|rivrate sthita+

mana+ sa=yamya maccitto yukta |s$ta matpara+

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=/ +

x==ònt=] in=v==*[=p=rm==] m=ts=]sq==m=< aiQ=g=c%it= ++âç++

yu@jann eva= sad|’tm|na= yog$ niyatam|nasa+

%|nti= nirv|[aparam|= matsa=sth|m adhigacchati

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++

n|’tya%natas tu yogo’sti na cai’k|ntam ana%nata+

na c|ti svapna%$lasya j|grato nai’va ca’rjuna

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++

yukt|h|ra vih|rasya yuktace^!asya karmasu

yukta svapn|vabodhasya yogo bhavati du+khah|

The yoga of meditation destroys all sorrow for the one who is moderate in eating, recreation, working, sleeping, and waking. (6.17)

The Gita teaches that extremes should be avoided at all costs in all spheres of life. This moderation of the Gita was eulogized by Lord Buddha who called it the middle path, the right way, or the noble path. A healthy mind and body are required for successful performance of any spiritual practice. Therefore, it is required that a yogi should regulate his daily bodily functions, such as eating, sleeping, bathing, resting and recreation. Those who eat too much or too little may become sick or fragile. It is recommended to fill half of the stomach with food, one fourth with water, and leave the rest empty for air. If one sleeps more than six hours, one's lethargy, passion, and bile may increase. A yogi should avoid extreme indulgence in uncontrolled desires as well as the opposite extreme of yogic discipline -- the torturing of the body and mind.

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++

yad| viniyata= cittam |tmany ev|’vati^!hate

ni+sp&ha+ sarvak|mebhyo yukta ity ucyate tad|

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++

yath| d$po niv|tastho ne’]gate so’pam| sm&t|

yogino yatacittasya yu@jato yogam |tmana+

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++

yatro’paramate citta= niruddha= yogasevay|

yatra cai’v|’tman|’tm|na= pa%yann |tmani tu^yati

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++

sukham |tyantika= yat tad buddhigr|hyam at$ndriyam

vetti yatra na cai’v|’ya= sthita% calati tattvata+

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++

ya= labdhv| ca’para= l|bha= manyate n|’dhika= tata+

yasmin sthito na du+khena guru[|’pi vic|lyate

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++

tam vidy|d du+khasa=yoga-viyoga= yogasa=j@itam

sa ni%cayena yoktavyo yogo’nirvi[[acetas|

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++

manasai’ve’ndriya gr|ma= viniyamya samantata+

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++

%anai+ %anair uparamed buddhy| dh&tig&h$tay|

|tmasa=stha= mana+ k&tv| na ki=cid api cintayet

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++

yato yato ni%carati mana% ca@calam asthiram

tatas tato niyamyai’tad |tmany eva va%a= nayet

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 -- good or bad -- about the thoughts coming to your mind. Just relax, take a joy ride in the back seat of the vehicle of mind, and watch the wanderings of mind in the thought-world. The mind will wander because this is its nature. It will not remain quiet in the beginning. Do not be in a hurry to slow down, pressure, control, or try to engage the mind in any other way, such as by chanting a mantra, concentrating on any object or thought.

Detach yourself completely from your mind and watch the play of Maya, the mind. Do not forget that your job is to see your (lower) self, the mind, with the (higher) Self, the 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 Nirvikalpa Samadhi. Practice this for half an hour in the morning and evening or at any other convenient, but fixed, time of your choice. The progress will depend on several factors beyond your control, but just persist without procrastination. Always conclude the meditation process with the triple sound vibration of Aum, and thank God.

WHO IS A YOGI

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++

pra%|ntamanasa= hyena= yogina= sukham uttamam

upaiti %|nta rajasa= brahma bh~tam akalma^am

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++

yu@jann eva= sad|’tm|na= yog$ vigata kalma^a+

sukhena brahma sa=spar%am atyanta= sukham a%nute

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++

sarvabh~tastham |tm|na= sarvabh~t|ni c|’tmani

$k^ate yogayukt|tm| sarvatra samadar%ana+

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 and 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++

yo m|= pa%yati sarvatra sarva= ca mayi pa%yati

tsy|’ha= na pra[a%y|mi sa ca me na pra[a%yati

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++

sarvabh~ta sthita= yo m|= bhajaty ekatvam |sthita+

sarvath| vartam|no’pi sa yog$ mayi vartate

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++

|tmaupamyena sarvatra sama= pa%yati yo’rjuna

sukha= v| yadi v| du+kha= sa yog$ paramo mata+

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++

arjuna uv|ca

yo’ya= yogas tvay| prokta+ s|myena madhus~dana

etasy|’ha= na pa%y|mi ca@calatv|t sthiti= sthir|m

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++

ca@cala= hi mana+ k&^[a pram|thi balavad d&#ham

tasy|’ha= nigraha= manye v|yor iva sudu^karam

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++

%r$ bhagav|n uv|ca

asa=%aya= mah|b|ho mano durnigraha= calam

abhy|sena tu kaunteya vair|gye[a ca g&hyate

Lord Krishna said: Undoubtedly, O Arjuna, the mind is restless and difficult to restrain, but it is subdued by any constant vigorous spiritual practice -- such as meditation -- with perseverance, and by detachment, O Arjuna. (6.35)

Detachment is proportional to 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). Anything can be achieved by years of deliberate practice (See more in verse 17.03).

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++

asa=yat|’tman| yogo du^pr|pa iti me mati+

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++

arjuna uv|ca

ayati+ %raddhayopeto yog|c calitam|nasa+

apr|pya yogasa=siddhi= k|= gati= k&^[a gacchati

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++

kaccin no’bhayavibhra^!a% chinn|bhram iva na%yati

aprati^!ho mah|b|ho vim~#ho brahma[a+ pathi

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++

etan me sa=%aya= k&^[a chettum arhasy a%e^ata+

tvadanya+ sa=%ayasy|’sya chett| na hy upapadyate

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++

%r$ bhagav|n uv|ca

p|rtha nai’ve’ha n|’mutra vin|%as tasya vidyate

na hi kaly|[ak&t ka%cid durgati= t|ta gacchati

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++

pr|pya pu[yak&t|= lok|n u^itv| %|%vat$+ sam|+

%uc$n|= %r$mat|= gehe yogabhra^!o’bhij|yate

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++

athav| yogin|m eva kule bhavati dh$mat|m

etaddhi durlabhatara= loke janma yad $d&%am

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++

tatra ta= buddhi sa=yoga= labhate paurva dehikam

yatate ca tato bh~ya+ sa=siddhau kurunandana

The unsuccessful yogi regains the knowledge acquired in the previous life and strives again to achieve perfection from the point where he had left, O Arjuna. (6.43)

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++

p~rv|bhy|sena tenai’va hriyate hy ava%o’pi sa+

jij@|sur api yogasya %abdabrahm|’tivartate

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++

prayatn|d yatam|nas tu yog$ sa=%uddhakilbi^a+

aneka janma sa=sidhas tato y|ti par|= gatim

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.

WHO IS THE BEST YOGI

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++

tapasvibhyo’dhiko yog$ j@|nibhyo’pi mato’dhika+

karmibhya% c|dhiko yog$ tasm|d yog$ bhav|rjuna

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++

%raddh|v|n bhajate yo m|= sa me yuktatamo mata+

And I consider the yogi-devotee -- who lovingly contemplates Me with supreme faith and whose mind is ever absorbed in Me -- to be the best of all the yogis. (See also 12.02 and 18.66) (6.47)

Meditation or any other act becomes more powerful and efficient if it is done with knowledge, faith, and devotion to God. Meditation is a necessary condition but not a sufficient condition for spiritual progress. The mind should be kept ever absorbed in thoughts of God. The meditative mood is to be continued during other times through scriptural study, Self-analysis, and selfless service. It is said that no single yoga alone is complete without the presence of other yogas. Just as the right combination of all ingredients is essential for preparation of a good meal, similarly, selfless service, chanting of Lord's name, meditation, study of scriptures, contemplation, and devotional love are essential for reaching the supreme goal. Some seekers prefer just to stick to one path. They should try all other major paths and see if a combination is better for them or not. Any path can become the right path if one has completely surrendered to God. The person who meditates with deep devotional love of God is called a yogi-devotee and is considered to be the best of all yogis.

Before one can purify one's psyche by a mantra or meditation, one has to reach a level whereby one's system of consciousness becomes sensitive to a mantra. This means one's mundane desires must be first fulfilled -- or satisfied -- by detachment, and one has practiced the first four steps of Patanjali’s YogaSutra. It is just like cleaning jewelry first before gold-plating it.

aq= s=pt=m==eCQy==y=/

CHAPTER 7

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++

%r$ bhagav|n uv|ca

mayy |saktaman|+ p|rtha yoga= yu@jan mad|%raya+

asa=%aya= samagra= m|= yath| j@|syasi tacch&[u

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++

j@|na= te’ha= savij@|nam ida= vak^y|my a%e^ata+

yaj j@|tv| neha bh~yo’nyaj j@|tavyam ava%i^yate

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?

SEEKERS ARE VERY FEW

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++

manu^y|[|= sahasre^u ka%cid yatati siddhaye

yatat|m api siddh|n|= ka%cin m|= vetti tattvata+

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++

bh~mir |po’nalo v|yu+ kha= mano buddhir eva ca

aha=k|ra it$ya= me bhinn| prak&tir a^!adh|

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++

apareyam itas tv any|= prak&ti= viddhi me par|m

j$vabh~t|= mah|b|ho yayeda= dh|ryate jagat

Material Nature or matter is My lower Nature. My other higher Nature is the Spirit or consciousness by which this entire universe is sustained, O Arjuna. (7.05)

Two types of material Nature are described in verses 7.04 and 7.05. The eightfold material Nature described in verse 7.04 is called lower energy or material energy. This is commonly known as material Nature or Prakriti. It creates the material world with the help of consciousness. The other higher Nature mentioned in verse 7.05, is also called the higher energy or the spiritual energy (Purusha). This is derived from consciousness, the Spirit. 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 -- the Supreme Being -- whom Hindus prefer to call by various personal names such as Rama, Krishna, Shiva, and Mother. Different terminology does confuse a reader who has to learn -- preferably with the help of a teacher -- full connotation, usage, and hierarchic relationships between these and various other expressions as one progresses on the path of spiritual journey.

SUPREME SPIRIT IS THE BASIS

OF EVERYTHING

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++

etad yon$ni bh~t|ni sarv|[$’ty upadh|raya

aha= k&tsnasya jagata+ prabhava+ pralayas tath|

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++

matta+ paratara= n|’nyat ki=cid asti dhana=jaya

mayi sarvam ida= prota= s~tre ma[iga[| iva

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++

raso’ham apsu kaunteya prabh|’smi %a%is~ryayo+

pra[ava+ sarva vede^u %abda+ khe pauru^a= n&^u

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++

pu[yo gandha+ p&thivy|= ca teja% c|’smi vibh|vasau

j$vana= sarva bh~te^u tapa% c|’smi tapasvi^u

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++

buddhir buddhimat|m asmi tejas tejasvin|m aham

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++

bala= balavat|= c|ha= k|ma r|ga vivarjitam

dharm|viruddho bh~te^u k|mo’smi bharatar^abha

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 9.16 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++

ye caiva s|ttvik| bh|v| r|jas|s t|mas|%ca ye

matta eveti t|n viddhi na tv aha= te^u te mayi

Know that three modes of material Nature -- goodness, passion, and ignorance -- also emanate from Me. I am neither dependent on, nor affected by, the modes of material Nature; but the modes of material Nature are dependent on Me. (See also 9.04 and 9.05) (7.12)

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++

tribhir gu[amayair bh|vair ebhi+ sarvam ida= jagat

mohita= n|’bhij|n|ti m|m ebhya+ param avyayam

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++

daiv$ hy e^| gu[amay$ mama m|y| duratyay|

m|m eva ye prapadyante m|y|m et|= taranti te

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 -- spiritual or material -- in life.

WHO SEEKS GOD?

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++

na m|= du^k&tino m~#h|+ prapadyante nar|dham|+

m|yay|’pah&taj@|n| |sura= bh|vam |%rit|+

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++

caturvidh| bhajante m|= jan|+ suk&tino’rjuna

|rto jij@|sur arth|rth$ j@|n$ ca bharatar^abha

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++

te^|= j@|n$ nityayukta ekabhaktir vi%i^yate

priyo hi j@|nino’tyartham aha= sa ca mama priya+

Among them the enlightened one, who is ever united with Me and whose devotion is exclusive, is the best. Because I am very dear to the enlightened and the enlightened is very dear to Me. (7.17)

Knowledge of God without devotion -- the love of God -- is a dry speculation, and devotion without knowledge of God is 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++

ud|r|+ sarva evaite j@|n$ tv |tmai’va me matam

|sthita+ sa hi yukt|tm| m|m ev|’nuttam|= gatim

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++

v|sudeva+ sarvam iti sa mah|tm| sudurlabha+

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 firm understanding -- that the entire creation and every order of reality are nothing but another form of divinity -- is true Self-knowledge.

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++

k|mais taistair h&taj@|n|+ prapadyante’nyadevat|+

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++

yo yo y|= y|= tanu= bhakta+ %raddhay|’rcitum icchati

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++

sa tay| %raddhay| yuktas tasy|’r|dhanam $hate

labhate ca tata+ k|m|n mayai’va vihit|n hi t|n

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++

antavat tu phala= te^|= tad bhavaty alpamedhas|m

But such material gains of these less intelligent human beings are temporary. The worshipers of celestial controllers go to celestial controllers, but My devotees certainly come to Me. (7.23)

Those who worship deities or celestial controllers are under the mode of goodness or passion; and those who practice other, much lower grades of worship, such as the worship of evil spirits, ghosts, black magic, and Tantra -- also known as idolatry -- to get progeny, fame, or to destroy their enemies are under the mode of ignorance. Lord Krishna advises against such lower grades of worship and recommends worship of the one and only Supreme Lord, using any one name and form. The devotees of Krishna may sometimes worship Krishna in other forms also. In Mahabharata, Lord Krishna Himself advised Arjuna to worship a much gentler mother form of God, known as Mother Durga, just before the start of the war for victory. This is like a child going to ask something from Mother instead of Father. The Lord is actually both mother and father of all creatures.

GOD 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++

avyakta= vyaktim |panna= manyante m|m abuddhaya+

para= bh|vam aj|nanto mam|’vyayam anuttamam

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++

n|’ha= prak|%a+ sarvasya yogam|y|sam|v&ta+

m~#ho’ya= n|’bhij|n|ti loko m|m ajam avyayam

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 (YogaMaya) 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 -- the Absolute Consciousness -- is higher than both unmanifest Nature and Spirit. ‘Avyakta’ does not mean formless; it means unmanifest or a transcendental form that is invisible to our physical eyes and cannot be comprehended by the human mind or described by words. Everything has a form. Nothing in the cosmos, including the Supreme Being, is formless. Every form is His form. Supreme Being has a transcendental form and Supreme Personality. He is eternal, without any origin and end. The invisible Absolute is the basis of the visible world.

The meaning of verse 7.24 also seems to contradict the common belief that Lord incarnates, as mentioned in verses 4.06-08, and 9.11. It is said here that the Supreme Being is ever unmanifest, and, as such, He never becomes manifest. In a true sense, the Supreme Being or Absolute does not incarnate. He actually never leaves His Supreme Abode! It is the intellect of the Supreme Being that does the work of creation, maintenance, incarnation, and destruction by using His innumerable powers. The deep meaning of this verse may be understood if one seriously studies the peace invocation of Ishopanishad that states: “The invisible is the Infinite, the visible too is infinite. From the Infinite, the infinite universes manifest. The Infinite (Absolute) remains Infinite or unchanged, even though infinite universes come out of it.” People do not know the transcendental and imperishable nature of God and wrongly think that God also incarnates like an ordinary person. He does not incarnate, but manifests using His own divine potencies. His birth, activities and form are transcendental or out of this world.

The transcendental Being is beyond the human conception of form and formless. Those who consider God formless are as wrong as those who say God has a form. The argument whether God is formless or has a form has nothing to do with our worship and spiritual practice. We can worship Him in any way or form that suits us. A name, form, and description of the imperceptible, all pervasive, and indescribable Lord has been given by saints and sages for cultivating the love of God in the hearts of common devotees. A name and a form are absolutely necessary for the purpose of worship and to nurture devotion -- 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++

ved|’ha= samat$t|ni vartam|n|ni c|’rjuna

bhavi^y|[i ca bh~t|ni m|= tu veda na ka%cana

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++

icch| dve^a samutthena dvandva mohena bh|rata

sarva bh~t|ni sa=moha= sarge y|nti para=tapa

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++

ye^|= tv antagata= p|pa= jan|n|= pu[yakarma[|m

te dvandva moha nirmukt| bhajante m|= d&#havrat|+

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++

jar| mara[a mok^|ya m|m |%ritya yatanti ye

te brahma tad vidu+ k&tsnam adhy|tma= karma c|’khilam

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++

s|dhibh~t|’dhidaiva= m|= s|dhiyaj@a= ca ye vidu+

pray|[ak|le’pi ca m|= te vidur yuktacetasa+

The steadfast persons who know Me alone as the basis of all -- mortal beings, Divine Beings, and the Supreme Being -- even at the time of death, attain Me. (See also 18.04) (7.30)

No human being can know God or Brahman. But those, who know God to be the governing principle of the whole creation and the underlying basis of all, are blessed. Here we are giving suggestions for seekers for their daily spiritual practice. The creation is not in Brahman (or Atma) or created by Brahman, but creation is Brahman Itself. Jiva (individual soul), Jagat (the cosmos) and Jagadish or the God are not three separate entity, but One and the same. In other words, there is nothing other than Atma or God in the universe. Since Atma is invisible and creation is visible; human eyes cannot see the invisible connection between Atma and the creation. And our mind makes us believe that the creator is other than and separate from the creation. Thus, creation appearing separate from the creator is just an illusion, similar to a dream, created by the mind. Actually Jiva and Jagat do not exist, only Brahman exists. We have to recondition our mind that Atma and physical bodies or creation are one and the same and nothing else but Brahman exists in all different forms. Creation -- including our body, mind and ego -- is just a play of Consciouness and integral part and parcel of God. All is nothing but Brahman (verses 7.07 and 7.19). One should always practice to see Brahman in all (verse 6.30) with the firm understanding that Brahman is all. This is called constant remembrance of God and is better and much easier than Japa, meditation or any other spiritual practice. The goal of any spiritual practice is to achieve this state of mind where there is no duality. This practice leads one from body consciousness to God consciousness and equanimity of mind. All human weaknesses such as likes and dislikes, attachment etc. disappear, leading one to Nirvana.

aq= a{!m==eCQy==y=/

CHAPTER 8

aZ=rb=>Éy==eg=/

THE ETERNAL BEING

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++

arjuna uv|ca

ki= tad brahma kim adhy|tma= ki= karma puru^ottama

adhibh~ta= ca ki= proktam adhidaiva= kim ucyate

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++

adhiyaj@a+ katha= ko’tra dehe’smin madhus~dana

pray|[ak|le ca katha= j@eyo’si niyat|tmabhi+

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++

%r$ bhagav|n uv|ca

ak^ara= brahma parama= svabh|vo’dhy|tmam ucyate

bh~tabh|vodbhavakaro visarga+ karmasa=j@ita+

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++

adhibh~ta= k^aro bh|va+ puru^a%’c|’dhidaivatam

adhiyaj@o’ham ev|’tra dehe dehabh&t|= vara

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++

antak|le ca m|m eva smaran muktv| kalevaram

ya+ pray|ti sa madbh|va= y|ti n|’sty atra sa=%aya+

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++

ya= ya= v|’pi smaran bh|va= tyajaty ante kalevaram

ta= ta= evaiti kaunteya sad| tadbh|vabh|vita+

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 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++

tasm|t sarve^u k|le^u m|m anusmara yudhya ca

mayy arpitamanobuddhir m|m evai’^yasy asa=%ayam

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++

parama= puru^a= divya= y|ti p|rth|’nucintayan

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++

kavi= pur|[am anu%|sit|ram

a[or a[$y|=sam anusmared ya+

sarvasya dh|t|ram acintyar~pam

|dityavar[a= tamasa+ parast|t

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++

pray|[ak|le manas|’calena

bhakty| yukto yogabalena cai’va

bhruvor madhye pr|[am |ve%ya samyak

sa ta= para= puru^am upaiti divyam

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 and 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++

yad ak^ara= vedavido vadanti

vi%anti yad yatayo v$tar|g|+

yad icchanto brahmacarya= caranti

tat te pada= sa=grahe[a pravak^ye

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++

sarvadv|r|[i sa=yamya mano h&di nirudhya ca

m~rdhny |dh|y|’tmana+ pr|[am |sthito yogadh|ra[|m

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++

om ity ek|k^ara= brahma vy|haran m|m anusmaran

ya+ pray|ti tyajan deha= sa y|ti param|= gatim

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 -- the sacred monosyllable cosmic sound power of the Spirit -- one attains the Supreme Abode. (8.12-13)

Scriptural knowledge has its place, but it is through direct realization that the inner core can be reached and the outer shell discarded. Meditation is the way to inner realization and should be learnt, personally, from a competent teacher. Realization of the true nature of mind leads to meditation.

A simple technique of meditation is described here: (1) Wash your face, eyes, hands, and feet and sit in a clean, quiet, dark place, using any comfortable posture, with head, neck, and spine straight and vertical. No music or incense during meditation is recommended. The time and place of meditation should be fixed. Follow the good principles of living by thoughts, words, and deeds. Some yogic exercises are necessary. Midnight, morning, and evening are the best times to meditate for 15 to 25 minutes every day. (2) Remember any name or form of the personal god you believe in and ask His or Her blessings. (3) Close your eyes, tilt head slightly upward, and take 5 to 10 very slow and deep breaths. (4) Fix your gaze, mind, and feelings inside the chest center, the seat of the causal heart, and breathe slowly. Mentally chant ‘So’ as you breathe in and ‘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++

ananyacet|+ satata= yo m|= smarati nitya%a+

tasy|’ha= sulabha+ p|rtha nityayuktasya yogina+

I am easily attainable, O Arjuna, by that ever steadfast devotee who regularly remembers Me till death and whose mind does not go elsewhere. (8.14)

It is not an easy task to remember God regularly till death. One must have a basis to remember God all the time. This basis could be an intense love of God or a passion to serve Him through the service of humanity.

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|m upetya punarjanma du+kh|layam a%|%vatam

n|pnuvanti mah|tm|na+ sa=siddhi= param|= gat|+

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++

| brahmabhuvan|l lok|+ punar|vartino’rjuna

m|m upetya tu kaunteya punarjanma na vidyate

The dwellers of all the worlds -- below the world of the Creator (Brahm|) -- are subject to the miseries of repeated birth and death. But after attaining Me, O Arjuna, one does not take birth again. (See also 9.25) (8.16)

THE CREATION IS CYCLIC

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++

sahasrayuga paryantam ahar yad brahma[o vidu+

r|tri= yugasahasr|nt|= te’hor|travido jan|+

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++

avyakt|d vyaktaya+ sarv|+ prabhavanty ahar|game

r|try|game pral$yante tatrai’v|’vyaktasa=j@ake

All manifestations come out of the subtle body of Brahm| (or Prakriti) during the creative cycle, and they merge into the same during the destructive cycle. (see also 9.07 and 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 360 days/year x 100 years = just over 311 trillion solar years called one Mah| 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) -- called Avyakta Brahma or Adi Prakriti, the source and sink of the total material energy -- and is annihilated. During the complete dissolution at the end of a Mah| Kalpa, everything is said to take rest in the abdomen of Avyakta Akshar Brahma (See verse 15.16) until the beginning of the next cycle of creation. In the first phase of the cycle of creation, Lord’s energies enter into all the universes to create and support diversities. And in the next phase, the Absolute is diffused as the all-pervading supersoul in the universes and remains present within the atoms and every cell of everything -- visible or invisible.

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++

bh~tagr|ma+ sa ev|’ya= bh~tv| bh~tv| pral$yate

r|try|game’va%a+ p|rtha prabhavaty ahar|game

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++

paras tasm|t tu bh|vo’nyo ’vyakto’vyakt|t san|tana+

ya+ sa sarve^u bh~te^u na%yatsu na vina%yati

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++

avyakto’k^ara ity uktas tam |hu+ param|= gatim

ya= pr|pya na nivartante tad dh|ma parama= mama

There is another eternal transcendental existence (Purusha or Spirit). This is higher than the changeable material Nature, Prakriti, and does not perish when all created beings perish. This is also called the Supreme Abode. Those who attain the Supreme Abode do not take birth again. (8.20-21)

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++

puru^a+ sa para+ p|rtha bhakty| labhyas tv ananyay|

yasy|’nta+sth|ni bh~t|ni yena sarvam ida= tatam

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++

yatra k|le tv an|v&ttim |v&tti= cai’va yogina+

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 determine the time of death. Eligibility to tread the path, and not the time of departure as is sometimes commonly misunderstood, determines the path of departure.

Lord explains in verses 8.24-25 that there are two goals in life which people seek. These two goals are achieved by two different paths guiding the two types of seekers to their destinations. One is called the path of no return (verse 8.24), and the other is the path of return (verse 8.25). These two paths are renamed in verse 8.26 as the path of light and the path of darkness, the path of Moksha and path of coming and going, the path of the seekers of spirituality and seekers of materialism, path of the light of knowledge and of darkness of ignorance.

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++

agnir jyotir aha+ %ukla+ ^a[m|s| uttar|ya[am

tatra pray|t| gacchanti brahma brahmavido jan|+

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 (or Brahma, Brahm|) 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 or a Mah| Kalpa; at that time they merge in Brahman together with Brahm|. Having reached the world of Brahm|, they do not return back to worldly life again. This is also called Brahma-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++

tatra c|ndramasa= jyotir yog$ pr|pya nivartate

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++

%uklak&^[e gat$ hy ete jagata+ %|%vate mate

ekay| y|ty an|v&ttim anyay|’vartate puna+

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.

KNOWLEDGE LEADS TO SALVATION

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++

nai’te s&t$ p|rtha j|nan yog$ muhyati ka%cana

tasm|t sarve^u k|le^u yogayukto bhav|’rjuna

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++

vede^u yaj@e^u tapa+su cai’va

d|ne^u yat pu[yaphala= pradi^!am

atyeti tat sarvam ida= viditv|

yog$ para= sth|nam upaiti c|’dyam

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=/

CHAPTER 9

r=j=iv=6=r=j=g=uÄy==eg=/

SUPREME KNOWLEDGE AND

THE BIG MYSTERY

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++

%r$ bhagav|n uv|ca

ida= tu te guhyatama= pravak^y|my anas~yave

j@|na= vij@|nasahita= yaj j@|tv| mok^yase’%ubh|t

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++

r|javidy| r|jaguhya= pavitram idam uttamam

pratyak^|vagama= dharmya= susukha= kartum avyayam

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++

a%raddadh|n|+ puru^| dharmasy|’sya para=tapa

apr|pya m|= nivartante m&tyu sa=s|ra vartmani

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++

may| tatam ida= sarva= jagad avyakta m~rtin|

matsth|ni sarva bh~t|ni na c|’ha= te^v avasthita+

This entire universe is an expansion of, or pervaded by, My Avyakta 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 -- or become affected by -- them because I am the source of all. (See also 7.12 and 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++

na ca matsth|ni bh~t|ni pa%ya me yogam ai%varam

bh~tabh&n na ca bh~tastho mam|’tm| bh~tabh|vana+

Look at the power of My divine mystery; in reality, I -- the sustainer and creator of all beings -- do not depend on them, and they also do not depend on Me. (9.05) (In fact, the gold-chain does not depend on gold; the gold-chain is nothing but gold. Also, matter and energy are different, as well as non-different).

The wave is water, but the water is not wave. The water has become the vapor, the cloud, the rain, the ice, as well as the bubble, the lake, the river, the wave, and the ocean. These are nothing but names of different forms (or transformations) of water. From a monist viewpoint, there is no ocean, no wave, and no lake, but water only. The monist viewpoint does not dismiss the perception of duality, but dismisses only the reality of duality. However, a wave is a wave as long as it does not realize its true nature -- that it is not a wave but water. 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 -- but the Eternal Being in the form of Spirit residing inside the physical body -- one transcends physical body and immediately becomes one with the Spirit without undergoing any physical change. As a physical body, one is mortal, limited by a form, with color, gender, and temperament. But as a part of the Spirit, one is free, immortal, and limitless. This is called Nirvana, or salvation.

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++

yath|’k|%asthito nitya= v|yu+ sarvatrago mah|n

Know that all beings remain in Me — without any visible contact or without producing any effect — as the mighty wind (and planets), moving everywhere, remains 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++

sarva bh~t|ni kaunteya prak&ti= y|nti m|mik|m

kalpak^aye punas t|ni kalp|dau vis&j|my aham

All beings merge into My primary material Nature at the end of a cycle of creation (lasting just over 311 trillion solar years called Mah|Kalpa), 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++

prak&ti= sv|m ava^!abhya vis&j|mi puna+ puna+

bh~ta gr|mam ima= k&tsnam ava%a= prak&ter va%|t

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++

na ca m|= t|ni karm|]i nibadhnanti dhana=jaya

ud|s$navad |s$nam asakta= te^u karmasu

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++

may|’dhyak^e[a prak&ti+ s~yate sacar|caram

hetun|’nena kaunteya jagad viparivartate

The divine kinetic energy (Maya) -- with the help of material Nature, Prakriti -- creates all animate and inanimate objects under My supervision; thus, the creation keeps on going, O Arjuna. (See also 14.03) (9.10)

THE WAYS OF THE WISE AND OF THE

IGNORANT ARE DIFFERENT

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++

para= bh|vam aj|nanto mama bh~ta mahe%varam

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++

r|k^as$m |sur$= cai’va prak&ti= mohin$= %rit|+

Ignorant persons despise Me when I take Avatar in human form because they do not know My transcendental nature as the great Lord of all beings (and take Me for an ordinary human being), and because they have false hopes, false actions, false knowledge, and delusive (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++

mah|tm|nas tu m|= p|rtha daiv$= prak&tim |%rit|+

bhajanty ananya manaso j@|tv| bh~t|dim avyayam

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 with single-minded loving devotion and contemplation. (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++

satata= k$rtayanto m|= yatanta%ca d&#ha vrat|+

namasyanta% ca m|= bhakty| nityayukt| up|sate

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++

j@|na yaj@ena c|py anye yajanto m|m up|sate

ekatvena p&thaktvena bahudh| vi%vatomukham

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++

aha= kratur aha= yaj@a+ svadh|’ham aham au^adham

mantro’ham aham ev|’jyam aham agnir aha= hutam

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++

pit|’ham asya jagato m|t| dh|t| pit|maha+

vedya= pavitram o=k|ra &k s|ma yajur eva ca

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++

gatir bhart| prabhu+ s|k^$ niv|sa+ %ara[a= suh&t

prabhava+ pralaya+ sth|na= nidh|na= b$jam avyayam

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++

tap|my aham aha= var^a= nig&h[|my uts&j|mi ca

am&ta= cai’va m&tyu%ca sad asac c|’ham arjuna

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++

yaj@air i^!v| svargati= pr|rthayante

te pu[yam |s|dya suredralokam

a%nanti divy|n divi devabhog|n

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++

te ta= bhuktv| svargaloka= vi%|la=

k^$[e pu[ye martyaloka= vi%anti

eva= tray$dharmam anuprapann|

gat|gata= k|mak|m| labhante

They again return to the mortal world -- after enjoying the wide world of heavenly pleasures -- upon exhaustion of the fruits of their good Karma. Thus, following the injunctions of the Vedas, persons working for the fruit of their actions take repeated births and deaths. (See also 8.25) (9.21)

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++

anany|% cintayanto m|= ye jan|+ paryup|sate

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++

ye’py anyadevat| bhakt| yajante %raddhay|’nvit|+

te’pi m|m eva kaunteya yajanty avidhip~rvakam

O Arjuna, even those devotees who worship the deities with faith, they also worship Me, but in an improper way. (See also 13.25) (9.23)

There is only one Absolute; the wise call Him and worship Him by various names (RV 1.164.46). The worship of the divine as Mother is also found in the Vedas where the sage longs to be a child of the divine Mother (RV 7.81.04). The Absolute has also manifested as celestial controllers -- for sustaining creation -- who are one with many names and forms (RV 3.55.01). The Supreme Being is a woman, a man, a boy, a girl, and an old person. He exists in all forms (AV 10.08.27). All deities, male or female, are representations of one divine. He is One in many and many in One. One should not worship material objects in creation, such as family, friends, and possessions; but one can worship the creator in material objects because God is in all rocks. The Vedic principle of celestial controllers does not diversify the Unity, but unifies the diversity. Deities are just different names and forms, or symbolic representations, of the energies of nature.

The deity is a conduit through which the water of divine grace can be made to flow by the power of conviction -- expressed through worship and prayer -- from the reservoir of infinite consciousness. However, the seedling of faith becomes the fruit tree of conviction only when it comes out of the ground of Self-knowledge and survives the frost of logic. We evoke the potential energy of cosmic forces by contemplating deities with faith. Faith really works. The power of faith in rituals or spiritual science works in the same manner as a placebo works by the power of faith in medical science. However, it is not very easy for intellectuals to develop a deep faith in the power of rituals. Joseph Campbell said: “The images of myth are reflections of the spiritual potentialities of everyone of us, and deities stimulate divine love.”

All different types of worship reach One and the same Lord as waters of all different rivers reach the same ocean. External worship with the help of an image or a symbolic representation of God is necessary for beginners. It is very helpful to develop a personal relationship with a deity of one's choice who can be consulted and counted upon for help during moments of crisis in life. Those who are against deity worship do not understand that all-pervading God can also exist within a deity. Such persons limit His supremacy.

The 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++

aha= hi sarva yaj@|n|= bhokt| ca prabhur eva ca

na tu m|m abhij|nanti tattven|’ta% cyavanti te

Because I -- the Supreme Being -- alone am the enjoyer of all sacrificial services and Lord of the universe. But people do not know My true transcendental nature. Therefore, they fall into the repeated cycles of birth and death. (9.24)

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++

y|nti devavrat| dev|n pit*n y|nti pit&vrat|+

bh~t|ni y|nti bh~tejy| y|nti mady|jino’pi m|m

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++

patra= pu^pa= phala= toya= yo me bhakty| prayacchati

tad aha= bhakty upah&tam a%n|mi prayat|tmana+

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++

yat karo^i yad a%n|si yaj juho^i dad|si yat

yat tapasyasi kaunteya tat kuru^va mad arpa[am

O Arjuna, whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever charity you give, whatever austerity you perform -- dedicate everything as an offering to Me. (See also 12.10 and 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++

%ubh|%ubhaphalair eva= mok^yase karma bandhanai+

sa=ny|sa yoga yukt|tm| vimukto m|m upai^yasi

You shall become free from the bondage, both good and bad, 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++

samo’ha= sarvabh~te^u na me dve^yo’sti na priya+

ye bhajanti tu m|m bhakty| mayi te te^u c|py aham

The Self is present equally in all beings. There is no one hateful or dear to Me. But those who worship Me with love and devotion are very close to Me, and I am also very close to them. (See also 7.18) (9.29)

Lord Krishna says here that one should not be partial, but should treat a faithful or a helpful person better then others. Lord is neither merciless nor partial to anyone. Lord loves no one and hates no one, but does give special preference to His devotees. He said: My devotees do not know anything else but Me, and I do not know anyone else but them (BP 9.4.68). To protect His devotee is His nature. Lord goes out of way to help and fulfill the desires of His sincere devotees. He also reciprocates by always thinking of those devotees who always think of Him and saves such devotees from all calamities and major problems. The best path of perfection -- suitable to the individual's nature -- is shown to His sincere devotees.

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 -- such as both material and spiritual wealth -- to everybody. One attains perfection — by the grace of God — through the practice of spiritual discipline. Both self-effort and grace are needed. According to the Vedas, the gods 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++

api cet sudur|c|ro bhajate m|m ananyabh|k

s|dhur eva sa mantavya+ samyag vyavasito hi sa+

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++

k^ipra= bhavati dharm|tm| %a%vacch|nti= nigacchati

kaunteya pratij|n$hi na me bhakta+ pra[a%yati

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++

m|= hi p|rtha vyap|%ritya ye’pi syu+ p|payonaya+

Anybody -- including women, merchants, laborers, and the evil-minded -- 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++

ki= punar br|hma[|+ pu[y| bhakt| r|jar^ayas tath|

anityam asukha= lokam ima= pr|pya bhajasva m|m

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++

manman| bhava madbhakto mady|j$ m|= namaskuru

m|m evai’^yasi yuktvai’vam |tm|na= matpar|ya[a+

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)

CONTENTS

LIST OF ABBREVIATIONS

CHAPTER 6