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NOTE: PLEASE DOWNLOAD AND INSTALL FREE FONTS ON YOUR COMPUTER TO READ SANSKRIT VERSES AND ROMAN OR USE firefox browser. aq= dx=m==eCQy==y=/ CHAPTER 10 iv=B=Uit=y==eg=/ MANIFESTATION OF THE
ABSOLUTE XIB=g=v==n=uv==c= B=Uy= Av= m=h=b==h=e x=&&[=u m=e p=rm=] v=c=/ + y=t=< t=eCh]] p=>Iy=m==[==y= v=Zy==im= iht=k:=my=y== ++â++ %r$ bhagav|n uv|ca bh~ya eva mah|b|ho %&[u me parama= vaca+ yat te’ha= pr$yam|[|ya vak^y|mi hitak|myay| Lord Krishna said: O Arjuna, listen once again to My supreme word that I shall speak to you, who are very dear to Me, for your welfare. (10.01) GOD IS THE ORIGIN OF EVERYTHING n= m=e iv=du/ s=urg=[==/ p=>B=v=] n= m=h{=*y=/ + ahm=< a=idr< ih dev==n==] m=h{=I*[==] c= s=v=*x=/ ++ä++ na me vidu+ suraga[|+ prabhava= na mahar^aya+ aham |dir hi dev|n|= mahar^$[|= ca sarva%a+ Neither the celestial controllers nor the great sages know My origin because I am the origin of celestial controllers and great sages also. (10.02) y==e m==m=< aj=m=< an==id] c= v=eiT= D==ek:m=hexv=rm=< + as=]m=U$/ s= m=ty=e*{=u s=v=*p==p=E/ p=>m=ucy=t=e ++à++ yo m|m ajam an|di= ca vetti lokamahe%varam asa=m~#ha+ sa martye^u sarvap|pai+ pramucyate One who knows Me as the unborn, the beginningless, and the Supreme Lord of the universe, is considered wise among mortals and becomes liberated from the bondage of Karma. (10.03) b=ui3r< N=n=m=< as=]m==eh/ Z=m== s=ty=] dm=/ x=m=/ + s= buddhir j@|nam asa=moha+ k^am| satya= dama+ %ama+ sukha= du+kha= bhavo’bh|vo bhaya= c|’bhayam eva ca aih]s== s=m=t== t=ui{!s=< t=p==e d=n=] y=x==eCy=x=/ + B=v=ònt= B==v== B=Ut==n==] m=T= Av= p=&q=ògv=Q==/ ++ç++ ahi=s| samat| tu^!is tapo d|na= ya%o’ya%a+ bhavanti bh|v| bh~t|n|= matta eva p&thagvidh|+ Discrimination, Self-knowledge, non-delusion, forgiveness, truthfulness, control over the mind and senses, tranquility, pleasure, pain, birth, death, fear, fearlessness, nonviolence, equanimity, contentment, austerity, charity, fame, ill fame -- these diverse qualities in human beings arise from Me alone. (10.04-05) If you forgive others, your Father in heaven will also forgive you (Matthew 6.14). Resist no evil with evil (Matthew 5.39). Love your enemies, and pray for those who mistreat you (Matthew 5.44). One should control anger toward the wrong-doer. The controlled anger itself punishes the wrong-doer if the wrong-doer does not ask forgiveness (MB 5.36.05). One who does wrong is destroyed by the same act of wrong doing if he or she does not ask forgiveness (MS 2.163). One who unconditionally forgives others is happy because the anger of the forgiver is exterminated. Progress in spiritual discipline is impeded if one's interpersonal relationship is full of hurt and negative feeling, even for a single living entity. Therefore, one must learn to forgive and to ask forgiveness. Even virtue has its own vice. Forgiveness may often be construed as a sign of weakness; therefore, clemency is the strength of the strong and a virtue for the weak. A person should be forgiven if he or she has sincerely asked forgiveness, if it is the first offense, if the offense was not intentional, and if the offender has been helpful in the past. The tool of punishment may be used -- without any feeling of revenge -- to correct and teach intentional and repeated offenders. m=h{=*y=/ s=pt= p=Uv=e* c=tv==r=e m=n=v=s=< t=q== + m=4=v== m==n=s== j==t== y=e{==] D==ek: wm==/ p=>j==/ ++ê++ mahar^aya+ sapta p~rve catv|ro manavas tath| madbh|v| m|nas| j|t| ye^|= loka im|+ praj|+ The great saints, sages, and all the creatures of the world were born from My potential energy. (10.06) At==] iv=B=Uit=] y==eg=] c= m=m= y==e v=eiT= t=Tv=t=/ + s==eCiv=k:mp=en= y==eg=en= y=ujy=t=e n==F= s=]x=y=/ ++ë++ et|= vibh~ti= yoga= ca mama yo vetti tattvata+ so’vikampena yogena yujyate n|’tra sa=%aya+ One who truly understands My manifestations and yogic powers, is united with Me by unswerving devotion. There is no doubt about it. (10.07) ah] s=v=*sy= p=>B=v==e m=T=/ s=v=*] p=>v=t=*t=e + wit= m=tv== B=j=nt=e m==] b=uQ== B==v=s=m=ònv=t==/ ++è++ aha= sarvasya prabhavo matta+ sarva= pravartate iti matv| bhajante m|= budh| bh|vasamanvit|+ I am the origin of all. Everything evolves from Me. The wise who understand this adore Me with love and devotion. (10.08) That which is One has become this all (RV 8.58.02). m=òcc=T== m=d<g=t=p=>=[== b==eQ=y=nt=/ p=rsp=rm=< + k:q=y=nt=xc= m==] in=ty=] t=u{y=ònt= c= rm=ònt= c= ++ï++ maccitt| madgatapr|[| bodhayanta+ parasparam kathayanta% ca m|= nitya= tu^yanti ca ramanti ca My devotees remain ever content and
delighted. Their minds remain absorbed in Me and their lives surrendered unto
Me. They always enlighten ea Devotees are the well wishers of everyone and help others to advance on the spiritual path. t=e{==] s=t=t=y=ukt==n==] B=j=t==] p=>Iit=p=Uv=*k:m=< + dd=im= b=ui3y==eg=] t=] y=en= m==m=< Wp=y==ònt= t=e ++âî++ te^|= satata yukt|n|= bhajat|= pr$tip~rvakam dad|mi buddhi yoga= ta= yena m|m upay|nti te I give the powers of analysis and
reasoning to understand the metaphysical science -- to those who are ever united with Me and lovingly
adore Me -- by
whi We
are given powers of analysis and reasoning (Viveka) that can be used to
understand the metaphysical science or Self-knowledge. Those who receive Him
and believe in Him, He makes them come to the Father in heaven (John 1.12).
Whosoever shall not receive the t=e{==m=< Av==n= n==x=y==my=< a=tm=B==v=sq==e N=n=dIp=en= B==sv=t== ++ââ++ te^|m
ev|nukamp|rtham aham aj@|naja= tama+ n|%ay|my |tmabh|vastho j@|nad$pena bh|svat| I, who dwell within their inner psyche as consciousness, destroy the darkness born of ignorance by the shining lamp of transcendental knowledge as an act of compassion for them. (10.11) All other forms of aj=u*n= Wv==c= p=r] b=>É p=r] Q==m= p=iv=F=] p=rm=] B=v==n=< + p=uo{=] x==xv=t=] idvy=m=< a=iddev=m=< aj=] iv=B=um=< ++âä++ arjuna uv|ca para= brahma para= dh|ma pavitra= parama= bhav|n puru^a= %|%vata= divyam |didevam aja= vibhum a=hus=< tv==m=< P{=y=/ s=v=e* dev=i{=*r< n==rds=< t=q== + aòs=t==ee dev=D==e vy==s=/ sv=y=] c=Ev= b=>v=Ii{= m=e ++âà++ |hus tv|m &^aya+ sarve devar^ir n|radas tath| asito devalo vy|sa+ svaya= caiva brav$^i me Arjuna said: You are the Supreme Being, the Supreme Abode, the Supreme Purifier, the Eternal Being, the primal god, the unborn, and the omnipresent. All saints and sages have thus acclaimed You, and now You Yourself are telling me that. (10.12-13) s=v=*m=< At=d< Pt=] m=ny=e y=n=< m==] v=dòs= ke:x=v= + n= ih t=e B=g=v=n=< vy=ûkt=] iv=dur< dev== n= d=n=v==/ ++âå++ sarvam etad &ta= manye yan m|= vadasi ke%ava na hi te bhagavan vyakti= vidur dev| na d|nav|+ O sv=y=m=< Av==tm=n==tm==n=] v=etq= tv=] p=uo{==eT=m= + B=Ut=B==v=n= B=Ut=ex= dev=dev= j=g=tp=t=e ++âç++ svayam ev|’tman|’tm|na= vettha tva= puru^ottama bh~tabh|vana bh~te%a devadeva jagatpate O Creator and Lord of all beings, God of all celestial rulers, the Supreme person, and Lord of the universe, You alone know Yourself by Yourself. (10.15) The Vedas left the final question of the origin of ultimate Reality unanswered by stating that nobody knows the ultimate source from where this creation has come. Sages went further by stating that perhaps even He does not know (RV 10.129.06-07). One who says that I know God does not know; one who knows the Truth says that I do not know. God is the unknown to a person of true knowledge; only the ignorant claim to know God (KeU 2.01-03). The ultimate source of cosmic energy is and will remain a big mystery. Any specific description of God, including a description of heaven and hell, is nothing but a mental speculation. v=kt=um=< ah*sy=< ax=e{=e[= idvy== Ä< a=tm=iv=B=Ut=y=/ + y==iB=r< iv=B=Uit=iB=r< D==ek:=n=< wm==]s=< tv=] vy==py= it={@òs= ++âê++ vaktum arhasy a%e^e[a divy| hy |tmavibh~taya+ y|bhir vibh~tibhir lok|n im|=s tva= vy|pya ti^!hasi Therefore, You alone are able to fully describe Your own divine glories or the manifestations by which You exist pervading all the universes. (10.16) k:q=] iv=6=m=< ah] y==eig=]s=< tv==] s=d= p=iric=nt=y=n=< + ke:{=u ke:{=u c= B==v=e{=u ic=nty==eCòs= B=g=v=n=< m=y== ++âë++ katha= vidy|m aha= yogi=s tv|= sad| paricintayan ke^u ke^u ca bh|ve^u cintyo’si bhagavan may| How may I know You, O Lord, constantly contemplating on You? In what form of manifestation are You to be thought of by me, O Lord? (10.17) iv=st=re[==tm=n==e y==eg=] iv=B=Uit=] c= j=n==d*n= + B=Uy=/ k:q=y= t=&òpt=r< ih x=&[v=t==e n==òst= m=eCm=&t=m=< ++âè++ vistare[|’tmano yoga= vibh~ti= ca jan|rdana bh~ya+ kathaya t&ptir hi %&[vato n|sti me’m&tam O Lord, explain to me again, in detail, Your yogic power and glory because I am not satiated by hearing Your nectar-like words. (10.18) XIB=g=v==n=uv==c= hnt= t=e k:q=iy={y==im= idvy== Ä< a=tm=iv=B=Ut=y=/ + p=>=Q==ny=t=/ ku:oXe{@ n==sty=< ant==e iv=st=rsy= m=e ++âï++ %r$ bhagav|n uv|ca hanta te kathayi^y|mi divy| hy |tmavibh~taya+ pr|dh|nyata+ kuru%re^!ha n|’sty anto vistarasya me Lord Krishna said: O Arjuna, now I shall explain to you My prominent divine manifestations because My manifestations are endless. (10.19) ahm=< a=tm== g=u#=ke:x= s=v=*B=Ut==x=y=òsq=t=/ + ahm=< a=idxc= m=Qy=] c= B=Ut==n==m=< ant= Av= c= ++äî++ aham |tm| gu#|ke%a sarvabh~t|%ayasthita+ aham |di%ca madhya= ca bh~t|n|m anta eva ca O Arjuna, I am the Supreme Spirit (or Supersoul) abiding in the inner psyche of all beings as soul (Atma). I am also the creator, maintainer, and destroyer -- or the beginning, the middle, and the end -- of all beings. (10.20) Spirit has no origin and is a property of the Supreme Being, just as sunlight is a property of the sun (BS 2.03.17). The Supreme Being and Spirit are like sun and sunlight, different as well as non-different (BS 3.02.28). Within living beings, Spirit is the controller. Spirit is different from the physical body, just as fire is different from wood. The senses, mind, and intellect cannot know Spirit or universal consciousness because the senses, mind, and intellect get their power to function from Spirit alone (KeU 1.06). Spirit supplies power and supports the senses, just as air burns and supports fire (MB 12.203.03). Spirit is the basis and support behind every form of power, movement, intellect, and life in this universe. It is the power by which one sees, hears, smells, thinks, loves, hates, and desires objects. a=idty==n==m=< ah] iv={[= m=rIic=r< m=ot==m=< aòsm= n=Z=F==[==m=< ah] x=x=I ++äâ++ |dity|n|m aha= vi^[ mar$cir marut|m asmi nak^atr|[|m aha= %a%$ I am the sustainer. I am the radiant sun among the luminaries; I am the controller of wind; I am the moon among the stars. (10.21) v=ed=n==] s==m=v=ed=eCòsm= dev==n==m=< aòsm= v==s=v=/ + wòn7y==[==] m=n=xc==òsm= B=Ut==n==m=< aòsm= c=et=n== ++ää++ ved|n|= s|mavedo’smi dev|n|m asmi v|sava+ indriy|[|= mana% c|’smi bh~t|n|m asmi cetan| I am the Vedas. I am the celestial rulers. I am the mind among the senses; I am the consciousness in living beings. (10.22) o7=[==]
x=]k:rx=< c==òsm= iv=T=ex==e y=Z=rZ=s==m=< + v=s=Un==] p==v=k:x=< c==òsm= m=eo/ ix=K=ir[==m=< ahm=< ++äà++ rudr|[|= %a=kara% c|’smi vitte%o yak^arak^as|m vas~n|= p|vaka% c|’smi meru+ %ikhari[|m aham I am Lord Shiva. I am the god of wealth; I am the god of fire and the mountains. (10.23) p= s=en==n=In==m=< ah] sk:nd/ s=rs==m=< aòsm= s==g=r/ ++äå++ purodhas|= ca mukhya= m|= viddhi p|rtha b&haspatim sen|n$n|m aha= skanda+ saras|m asmi s|gara+ I am the priest and the army general of the celestial controllers, O Arjuna. I am the ocean among the bodies of water. (10.24) m=h{=I*[==] B=&g= y=N=n==] j=p=y=N=eCòsm= sq==v=r=[==] ihm==D=y=/ ++äç++ mahar^$[|= bh&gur aha=
gir|m asmy ekam ak^ yaj@|n|= japayaj@o’smi sth|var|[|= him|laya+ I am the great sage, Bhrigu. I am the monosyllable cosmic sound
‘AUM’ among words; I am the silent repetition of mantra (Japa) among the
spiritual disciplines, and I am the A constant chanting of a mantra or any holy name of God is considered by saints and sages of all religions to be the easiest and most powerful method of Self-realization in the present age. The practice of this spiritual discipline with faith will drive sound vibrations into the deeper layers of mind where it works like a damper in preventing the rise of waves of negative thoughts and ideas, leading the way to inner awakening in due course of time. Meditation is the extended and higher stage of this process. One must first practice this before going into transcendental meditation. Swami Harihar says: There should be no desire to gain any worldly objects in exchange for the repetition of the divine name. The spiritual force of the divine name should not be applied even for the destruction of sin. It should be resorted to for divine realization only. The
form of the Lord cannot be known nor comprehended by the human mind without a
name. If one DIVINE MANIFESTATIONS axv=tq=/ s=v=*v=&Z==[==] dev={=I*[==] c= n==rd/ + g=nQ=v==*[==] ic=F=rq=/ òs=3=n==] k:ip=D==e m=uin=/ ++äê++ a^vattha+ sarvav&k^|[|= devar^$[|= ca n|rada+ gandharv|[|= citraratha+ siddh|n|= kapilo muni+ I am the holy fig tree among the trees, Narada among the sages, and I am all other celestial rulers. (10.26) Wcc=E/Xv=s=m=< axv==n==] iv=i3 m==m=< am=&t==e4v=m=< + Aer=v=t=] g=j=en7=[==] n=r=[==] c= n=r=iQ=p=m=< ++äë++ uccai+%ravasam a%v|n|= biddhi m|m am&todbhavam air|vata= gajendr|[|= nar|[|= ca nar|dhipam a=y=uQ==n==m=< ah] v=j=>] Q=en=Un==m=< aòsm= k:=m=Q= p=>j=n=x=< c==òsm= k:ndp=*/ s=p==*[==m=< aòsm= v==s=uik:/ ++äè++ |yudh|n|m aha= vajra= dhen~n|m asmi k|madhuk prajana% c|smi kandarpa+ sarp|[|m asmi v|suki+ Know Me as the celestial animals among the animals and the King among men. I am the thunderbolt among weapons, and I am Cupid for procreation. (10.27-28) an=nt=x=< c==òsm= n==g==n==] v=o[==e y==ds==m=< ahm=< + ip=t=&[==m=< ay=*m== c==òsm= y=m=/ s=]y=m=t==m=< ahm=< ++äï++ ananta% c|smi n|g|n|= varu[o y|das|m aham pit*[|m aryam| c|smi yama+ sa=yamat|m aham p=>h<D==dx=< c==òsm= dEty==n==] k:=D=/ k:D=y=t==m=< ahm=< + m=&g==[==] c= m=&g=en7=eCh] v=En=t=ey=xc= p=òZ=[==m=< ++àî++ prahl|da% c|smi daity|n|= k|la+ kalayat|m aham m&g|[|= ca m&gendro’ha= vainateya^ca pak^i[|m I am the water-god and the manes. I am the controller of death. I am the time or death among the healers, lion among the beasts, and the king of birds among birds. (10.29-30) p=v=n=/ p=v=t==m=< aòsm= r=m=/ x=sF=B=&t==m=< ahm=< + z={==[==] m=k:rx=< c==òsm= s=>=et=s==m=< aòsm= j==h<n=v=I ++àâ++ pavana+ pavat|m asmi r|ma+ %astrabh&t|m aham jha^|[|= makara% c|smi srotas|m asmi j|hnav$ I am the wind among the purifiers and Lord R|ma among the warriors. I am the crocodile among the sea creatures and the holy Gang| river among the rivers. (10.31) s=g==*[==m=< a=idr< ant=xc= m=Qy=] c=Ev==hm=< aj=*un= + aQy==tm=iv=6= iv=6=n==] v==d/ p=>v=dt==m=< ahm=< ++àä++ sarg|[|m |dir anta%ca madhya= cai’v|’ham arjuna adhy|tmavidy| vidy|n|= v|da+ pravadat|m aham I am the beginning, the middle, and the end of all creation, O Arjuna. Among knowledge I am knowledge of the supreme Self. I am logic of the logician. (10.32) aZ=r=[==m=< ak:=r=eCòsm= 8n8/ s==m==òs=k:sy= c= + ahm=< Av==Z=y=/ k:=D==e
Q==t==h] iv=xv=t==em= ak^ar|[|m ak|ro’smi dvandva+ s|m|sikasya ca aham ev|’k^aya+ k|lo dh|t|’ha= vi%vatomukha+ I am the letter ‘A’ among the alphabets. I am the dual compound among the compound words. I am endless time. I am the sustainer, and I am omniscient. (10.33) m=&ty=u/ s=v=*hrxc==hm=< W4v=xc= B=iv={y=t==m=< + k:Iit=*/ XIr< v==k<: c= n==rI[==] sm=&it=r< m=eQ== Q=&it=/ Z=m== ++àå++ m&tyu+ sarvahara% c|’ham udbhava%ca bhavi^yat|m k$rti+ %r$r v|k ca n|r$[|= sm&tir medh| dh&ti+ k^am| I am the all-devouring death and also the origin of future beings. I am the seven goddesses or guardian angels presiding over the seven qualities -- fame, prosperity, speech, memory, intellect, resolve, and forgiveness. (10.34) b=&hts==m= t=q== s==mn==] g==y=F=I %nds==m=< ahm=< + m==s==n==] m==g=*x=I{==e*Chm=< Pt=Un==] ku:s=um==k:r/ ++àç++ b&hats|ma tath| s|mn|= g|yatr$ chandas|m aham m|s|n|= m|rga%$r^o’ham &t~n|= kusum|kara+ I am the Vedic and other hymns. I am the mantras; I am November-December among the months, I am spring among the seasons. (10.35) 6Ut=] %D=y=t==m=< aòsm= t=ej=s=< t=ej=òsv=n==m=< ahm=< + j=y==eCòsm= vy=v=s==y==eCòsm= s=Tv=] s=Tv=v=t==m=< ahm=< ++àê++ dy~ta= chalayat|m asmi tejas tejasvin|m aham jayo’smi vyavas|yo’smi sattva= sattvavat|m aham I am gambling of the cheats, splendor of the splendid, victory of the victorious, resolution of the resolute, and goodness of the good. (10.36) Both good and bad are the product of divine power (Maya). Maya creates a multitude of merits and demerits that have no real existence. The wise do not attach too much importance to it. One should develop good qualities and get rid of bad ones. After enlightenment, both good and bad, virtue and vice, are transcended, just as darkness vanishes after the sunrise. Vice and virtue are not two things, but one, the difference being only the degree of manifestation. It is true that God also dwells in the most sinful beings, but it is not proper to hate them or associate with them. Gandhi said: Hate the sin and not the sinner. One should view the marvelous cosmic drama, full of pairs of opposites in life, with ever-joyous heart because there is no good or evil, only different masks of the cosmic actor. The scriptures denounce the idea of growing rich by unfair means, such as gambling, gifts, and bribes. They recommend honest labor, sweat of the brow, such as cultivating a cornfield, that is good for society as well as the individual (RV 10.34.13). v=&{[=In==] v==s=udev==eCism= p==[#v==n==] Q=n=]j=y=/ + m=un=In==m=< apy=< ah] vy==s=/ k:v=In==m=< Wx=n== k:iv=/ ++àë++ v&^[$n|= v|sudevo’smi p|[#av|n|= dana=jaya+ mun$n|m apy aha= vy|sa+ kav$n|m u%an| kavi+ d[#=e dm=y=t==m=< aòsm= n=Iit=r< aòsm= òj=g=I{=t==m=< + m==En=] c=Ev==òsm= g=uÄ=n==] N=n=] N=n=v=t==m=< ahm=< ++àè++ da[do damayat|m
asmi n$tir asmi jig$^at|m mauna= cai’v|’smi guhy|n|= j@|na= j@|navat|m aham I am y=c=< c==ip= s=v=*B=Ut==n==] b=Ij=] t=d< ahm=< aj=*un= + n= t=d< aòst= iv=n== y=t=< sy==n=< m=y== B=Ut=] c=r=c=rm=< ++àï++ yac c|’pi sarvabh~t|n|= b$ja= tad aham arjuna na tad I am the origin of all beings, O Arjuna. There is nothing, animate
or inanimate, that can exist without A big tree -- with many branches, leaves, flowers, fruits, and seeds -- remains inside a tiny seed in unmanifest form and becomes manifest again and again into a tree. The tree again becomes unmanifest into the seed. Similarly, all manifestations remain in the Absolute in unmanifest form and become manifest during creation and unmanifest during dissolution again and again. The fruit remains hidden in the seed and the seed in the fruit; similarly, God is in human beings and human beings in God. MANIFEST CREATION IS A VERY SMALL FRACTION OF THE ABSOLUTE n==nt==eCòst= m=m= idvy==n==] iv=B=UUt=In==] p=r]t=p= + A{= t=Ud<dex=t=/ p=>=ekt==e iv=B=Ut=er< iv=st=r=e m=y== ++åî++ n|’nto’sti mama divy|n|= vibh~t$n|= para=tapa e^a t~’dde%ata+ prokto vibh~ter vistaro may| There is no end of My divine manifestations, O Arjuna. This is only a brief description by Me of the extent of My divine manifestations. (10.40) The variety in the universe, from the highest celestial controllers to the smallest insects and even the inert dust, is nothing but a manifestation of One and the same Absolute. y=d< y=d< iv=B=Uit=m=t=< s=Tv=] XIm=d< ~òj=*t=m=< Av= v== + t=t=< t=d< Av==v=g=c% tv=] m=m= t=ej==eC}x=s=}B=v=m=< ++åâ++ yad yad vibh~timat sattva= %r$mad ~rjitam eva v| tat tad ev|’vagaccha tva= mama tejo=’%a sa=bhavam Whatever is endowed with glory, brilliance, and power -- know that to be a manifestation of a very small fraction of My splendor. (10.41) Through the word, His cosmic sound vibration, God made all things; not one thing in creation was made without His cosmic energy (John 1.03). This cosmic manifestation is non-separate from the Absolute just as sunshine is not separate from the sun (BP 4.31.16). The entire creation is a partial revelation and part and parcel of the Infinite. The divine manifests its glory through creation. The beauty and splendor of the visible universe are only a small fraction of His glory. aq=v== b=hun=Et=en= ik]: N=t=en= t=v==j=*un= + iv={!By==hm=< wd] k&:tsn=m=< Ak:]=x=en= isq=t==ee j=g=t=< ++åä++ athav| bahunai’tena ki= j@|tena tav|’rjuna vi^!abhy|’ham ida= k&tsnam
ek|=%ena sthito jagat What is the need for this detailed knowledge, O Arjuna? I continually support the entire universe by a very small fraction of My divine power. (10.42) Quantitatively, manifest creation is a very small fraction of the Absolute. The universe reflects the divine splendor for human beings to see the invisible Lord. One should learn to perceive God, not only as a person or vision, but also through His splendor as manifested in the universe and through His laws that govern and control nature and life. He is existence, goodness, and beauty. aq=
Ak:=dx==eCQy==y=/ CHAPTER 11 iv=xv=Op=dx=*n=y==eg=/ VISION OF THE COSMIC FORM aj=u*n= Wv==c= m=dn=ug=>h=y= p=rm=] g=uÄm=< aQy==tm=s=]iNt=m=< + y=t=< tv=y==ekt=] v=c=s=< t=en= m==eh=eCy=] iv=g=t==e m=m= ++â++ arjuna uv|ca madanugrah|ya
parama= guhyam adhy|tma s=j@itam yat tvayo’kta=
vacas tena moho’ya= vigato mama Arjuna said: My illusion is dispelled by the profound words of
wisdom You spoke out of compassion for me about the supreme secret of the Self.
(11.01) B=v==py=y==E
ih B=Ut==n==] Xut==E iv=st=rx==e m=y== + tv=T=/ k:m=D=p=F==Z= m==h=tmy=m=< aip= c==vy=y=m=< ++ä++ bhav|pyayau hi
bh~t|n|= %rutau vistara%o may| tvatta+
kamalapatr|k^a m|h|tmyam api c|’vyayam O Av=m=< At=d< y=q==tq= tv=m=< a=tm==n=] p=rm=exv=r + 7{!um=<
wc%=im= t=e Op=m=< Aexv=r]
p=uo{==eT=m= ++à++ evam etad
yath|’ttha tvam |tm|na= parame%vara dra^!um icch|mi
te r~pam ai%vara= puru^ottama O Lord, You
are as You have said; yet I wish to see Your divine cosmic form, O Supreme
Being. (11.03) m=ny=s=e y=id
t=c=< %ky=] m=y== 7{!um=< wit=
p=>B==e + y==eg=exv=r
t=t==e m=e tv=] dx=*y==tm==n=m=<
avy=y=m=< ++å++ manyase yadi
tac chakya= may| dra^!um iti prabho yoge%vara tato
me tva= dar%ay|’tm|nam avyayam O Lord, if You think it is possible for me to see Your universal form, then, O Lord of the yogis, show me Your transcendental form. (11.04) There
is no way to know God before experiencing Him. Faith in God rests on a shaky
ground without a psy XIB=g=v==n=uv==c=
p=xy= m=e
p==q=* Op==i[= x=t=x==eCq= s=hs=>x=/
+ n==n==iv=Q==in=
idvy==in= n==n==v=[==*k&:t=Iin= c=
++ç++ %r$ bhagav|n
uv|ca pa%ya me p|rtha
r~p|[i %ata%o’tha sahasra%a+ n|n|vidh|ni divy|ni
n|n|var[|’k&t$ni ca p=xy==idty==n=<
v=s=Un=< o7=n=< aòxv=n==E
m=ot=s=< t=q== + b=hUny=< ad&{!p=Uv==*i[= p=xy==xc=y==*i[= B==rt= ++ê++ pa%y|’dity|n
vas~n rudr|n a%vinau marutas tath| bah~ny ad&^!ap~rv|[i pa%y|’%cary|[i bh|rata whEk:sq=] j=g=t=< k&:tsn=] p=xy==6 s=c=r=c=rm=< + m=m= dehe g=u#=ke:x= y=c=< c==ny=d< 7{!um=< wc%òs= ++ë++ ihai’kastha= jagat k&tsna= pa%y|’dya sacar|caram mama dehe
gu#|ke%a yac c|’nyad dra^!um icchasi Lord n= t=u m==]
x=ky=s=e 7{!um=< an=en=Ev=
sv=c=Z=u{== + idvy=] dd=im=
t=e c=Z=u/ p=xy= m=e y==eg=m=<
Aexv=rm=< ++è++ na tu m|=
%akyase dra^!um anenaiva svacak^u^| divya= dad|mi
te cak^u+ pa%ya me yogam ai%varam But you are not able to see Me with your physical eye; therefore, I give you the divine eye to see My majestic power and glory. (11.08) No one can see Him with the physical eye. His transcendental form is beyond our field of vision. He is revealed through the faculty of intuition of the intellect that, residing within the inner psyche, controls the mind. Those who know Him become immortal (KaU 6.09). We, like color blinds, are not able to see the full range of cosmic color and light with human eyes. The divine vision, which is a gift of God, is needed to see the beauty and glory of the Supreme Personality of Godhead. s=]j=y= Wv==c= Av=m=<
Wktv== t=t==e r=j=n=<
m=h=y==eg=exv=r=e hir/ + dx=*y==m==s= p==q==*y= p=rm=] Op=m=< Aexv=rm=< ++ï++ sa=jaya uv|ca evam uktv| tato r|jan mah|yoge%varo hari+ dar%ay|m|sa
p|rth|ya parama= r~pam ai%varam Sanjaya said: O King, having said this, Lord an=ek:v=kF=n=y=n=m=< an=ek:=4ut=dx=*n=m=< + an=ek:idvy==B=r[=] idvy==n=ek:=e6t==y=uQ=m=< ++âî++ aneka vaktra nayanam anek|dbhuta dar%anam aneka divy|bhara[a= divy|nekodyat|yudham idvy=m==Dy==mb=rQ=r] idvy=g=nQ==n=uD=ep=n=m=< + s=v==*xc=y=*m=y=]
dev=m=< an=nt=] iv=xv=t==em= divya m|ly|mbara dhara= divya gandh|nulepanam sarv|%caryamaya= devam ananta= vi%vatomukham Arjuna saw the Universal Form of the Lord with many mouths and eyes, and many marvelous visions with numerous divine ornaments, holding many divine weapons, wearing divine garlands and apparel, anointed with celestial perfumes and ointments, full of all wonders -- the limitless God with faces on all sides. (11.10-11) idiv= s=Uy=*s=hs=>sy= B=v=ed< y=ug=p=d< Wòtq=t== + y=id B==/ s=d&x=I s== sy==d< B==s=s=< t=sy= m=h=tm=n=/ ++âä++ divi s~rya sahasrasya bhaved yugapad utthit| yadi bh|+ sad&%$ s| sy|d bh|sas tasya mah|tmana+ If the splendor of thousands of suns were to blaze forth all at once in the sky, even that would not resemble the splendor of that exalted being. (11.12) He came to tell about the light. This was the real light, the light that comes into the world and sustains everything (John 1.09). O Lord, not even a million suns could match You (RV 8.70.05). Robert Oppenheimer spoke this verse as he witnessed the explosion of the first atom bomb. t=F=Ek:sq=] j=g=t=< k&:tsn=] p=>iv=B=kt=m=< an=ek:Q== + ap=xy=d< dev=dev=sy= x=rIre p==[#v=s=< t=d= ++âà++ tatrai’kastha= jagat k&tsna= pravibhaktam anekadh| apa%yad
devadevasya %ar$re p|[#avas tad| Arjuna saw the entire universe, divided in many ways, but
standing as all in One and One in all in the transcendental body of ONE MAY NOT BE PREPARED TO SEE THE LORD t=t=/ s=
iv=sm=y==iv={!=e Å{!r=em== Q=n=]j=y=/ + p=>[=my= ix=rs== dev=] k&:t==J=<j=òD=r< aB=={=t= ++âå++ tata+ sa
vismay|vi^!o h&^!arom| dhana=jaya+ pra[amya %iras|
deva= k&t|@jalir abh|^ata Having seen the cosmic form of the Lord, Arjuna was filled with
wonder and his hairs standing on end, bowed his head to the Lord and prayed
with folded hands. (11.14) aj=u*n= Wv==c= p=xy==im= dev==]s=< t=v=
dev= dehe s=v==*]s=< t=q==
B=Ut=iv=x=e{=s=]G==n=< + b=>É=[=m=< w*x=]
k:m=D==s=n=sq=m=< P{=I]xc= s=v==*n=<
Wrg==]xc= idvy==n=< ++âç++ arjuna uv|ca pa%y|mi dev|=s tava deva dehe sarv|=s tath| bh~ta vi%e^a sa=gh|n brahm|[am
$%a= kamal|sanastha= &^$=%ca sarv|n urag|=%ca divy|n Arjuna said: O Lord, I see in Your body all supernatural controllers, and multitudes of beings, sages, and celestials. (11.15) an=ek:b==hUdrv=kF=n=eF=] p=xy==im= tv==] s=v=*t==eCn=nt=Op=m=< + n==nt=] n= m=Qy=] n= p=un=s=< t=v==id] p=xy==im= iv=xv=exv=r iv=xv=Op= ++âê++ aneka b|h~dara vaktra netra= pa%y|mi tv|= sarvato’nantar~pam n|’nta= na madhya= na punas tav|’di= pa%y|mi vi%ve%vara vi%var~pa O Lord of the universe, I see You everywhere with infinite forms, with many arms, stomachs, faces, and eyes. O Universal Form, I see neither your beginning nor the middle nor the end. (11.16) The Self is omnipresent, all pervading, beginningless and endless. ik:rIi!n=] g=idn=] c=ik>:[=] c= t=ej==er=ix=] s=v=*t==e dIòpt=m=nt=m=< + p=xy==im= tv==] duin=*rIZy=] s=m=nt==d< dIpt==n=D==k*:6uit=m=< ap=>m=ey=m=< ++âë++ kir$!ina= gadina= cakri[a= ca tejor|%i= sarvato d$ptimantam pa%y|mi tv|= durnir$k^ya= samant|d d$pt|nal|rkadyutim
aprameyam I see You with Your crown, club, discus, and massive radiance, difficult to behold, shining all around like the immeasurable brilliance and blazing fire of the sun. (11.17) tv=m=< aZ=r] p=rm=] v=eidt=vy=] tv=m=< asy= iv=xv=sy= p=r] in=Q==n=m=< + tv=m=< avy=y=/ x==xv=t=Q=m=*g==ept== s=n==t=n=s=< tv=] p=uo{==e
m=t==e m=e ++âè++ tvam ak^ara= parama= veditavya= tvam asya vi%vasya para= nidh|nam tvam avyaya+ %|%vata dharma gopt| san|tanas tva= puru^o
mato me I believe You are the Supreme Being to be realized. You are the ultimate resort of the universe. You are the Spirit and protector of the eternal order (Dharma). (11.18) an==idm=Qy==nt=m=< an=nt=v=Iy=*m=< an=nt=b==hu] x=ix=s=Uy=*n=eF=m=< + p=xy==im= tv==] dIpt=hut==x=v=kF=] sv=t=ej=s== iv=xv=m=< wd] t=p=nt=m=< ++âï++ an|di madhy|ntam ananta v$ryam ananta b|hu= %a%is~rya netram pa%y|mi tv|= d$pta hut|%a vaktra= svatejas| vi%vam ida= tapantam I see You with infinite power, without beginning, middle, or end; with many arms; with the sun and the moon as Your eyes; with Your mouth as a blazing fire, scorching all the universe with Your radiance. (11.19) 6=v==p=&iq=vy==er< wdm=< ant=r] ih vy==pt=] tv=y=Eke:n= idx=xc= s=v==*/ + d&{!<v==4ut=] Op=m=< Wg=>] t=v=ed] D==ek:F=y=] p=>vy=iq=t=]
m=h=tm=n=< ++äî++ dy|v|p&thivyor idam antara= hi vy|pta= tvayai’kena di%a%ca sarv|+ d&^tv| ’dbhuta= r~pam ugra= tave’da= lokatraya=
pravyathita= mah|tman O Lord, You pervade the entire space between heaven and earth in all directions. Seeing Your marvelous and terrible form, the three worlds are trembling with fear. (11.20) am=I ih tv==] s=urs=]G== iv=x=ònt= ke:ic=d< B=It==/ p=>=J=<j=D=y==e g=&[=ònt= + sv=st=Ity=< Wktv== m=hi{=*òs=3s=]G==/ st=uv=ònt= tv==] st=uit=òB=/ p=u{k:D==òB=/ ++äâ++ am$ hi
tv|= surasa=gh| vi%anti kecid
bh$t|+ pr|@jalayo g&[anti svast$’ty
uktv| mahar^i sidhasa=gh|+ stuvanti
tv|= stutibhi+ pu^kal|bhi+ Hosts of supernatural rulers enter into You. Some with folded
hands sing Your names and glories in fear. A multitude of perfected beings hail
and adore You with abundant praises. (11.21) o7=idty== v=s=v==e y=e c=
s==Qy== iv=xv=eCòxv=n==E m=ot=x=<
c==e{m=p==xc= + g=nQ=v=*y=Z==s=uròs=3s=]G== v=IZ=nt=e tv==]
iv=òsm=t==x=< c=Ev= s=v=e* ++ää++ rudr|dity| vasavo ye ca s|dhy| vi%ve ’%vinau maruta% co’^map|% ca gandharva yak^|sura siddha sa=gh| v$k^ante tv|= vismit|% cai’va sarve Op=] m=ht=< t=e
b=huv=kF=n=eF=] m=h=b==h=e
b=hub==hUop==dm=< + b=hUdr] b=hud]{!M=k:r=D=] d&{!<v== D==ek:=/ p=>vy=iq=t==s=< t=q==Chm=<
++äà++ r~pa= mahat te bahu vaktra netra= mah|b|ho bahu b|h~ rup|dam bah~dara= bahu da=^!r|kar|la= d&^!v| lok|+
pravyathit|s tath| ’ham All the celestial beings gaze at You in amazement. Seeing your infinite form with many mouths, eyes, arms, thighs, feet, stomachs, and many fearful tusks, the worlds are trembling with fear, and so do I, O mighty Lord. (11.22-23) n=B=/sp=&x=] dIpt=m=<
an=ek:v=[=*] vy==T==n=n=]
dIpt=iv=x==D=n=eF=m=< + d&{!<v== ih tv==]
p=>vy=iq=t==nt=r=tm== Q=&it=] n= iv=nd=im=
x=m=] c= iv={[==e ++äå++ nabha+ sp&%a= d$ptam aneka var[a= vy|tt|nana= d$pta vi%|la netram d&^!v| hi tv|= pravyathit| ’ntar|tm| dh&ti= na vind|mi %ama= ca vi^[o I am frightened and find neither peace nor courage, O d]{!M=k:r=D==in= c= t=e m= d&{!<v=Ev= k:=D==n=D=s=inn=B==in= + idx==e n= j==n=e n= D=B=ee c=
x=m=* p=>s=Id dev=ex= j=g=inn=v==s= ++äç++ da=^!r|kar|l|ni ca te mukh|ni d&^!vai’va k|l|nala sannibh|ni di%o na j|ne na labhe ca %arma pras$da deve%a jaganniv|sa I lose my sense of direction and find no comfort after seeing Your mouths with fearful tusks glowing like fires of cosmic dissolution. Have mercy on me, O Lord of celestial rulers, and refuge of the universe! (11.25) am=I c= tv==] Q=&t=r={!Msy= p=uF==/ s=v=e* s=hEv==v=in=p==D=s=]G=E/ + B=I{m==e 7=e[=/
s=Ut=p=uF=s=< t=q==s==E s=h=sm=dIy=Er< aip=
y==eQ=m=uKy=E/ ++äê++ am$ ca
tv|= dh&tar|^!rasya putr|+ sarve sahai’v|’vanip|lasa=ghai+ bh$^mo dro[a+ s~taputras tath|’sau sah|’smad$yair api
yodhamukhyai+ v=kF==i[= t=e tv=rm==[== iv=x=ònt= d]{!M=k:r=D==in= B=y==n=k:=in= + ke:ic=d< iv=D=gn== dx=n==nt=re{=u s=]d&xy=nt=e
c=Ui[=*t=Er< WT=m==V<g=E/ ++äë++ vaktr|[i te tvaram|[| vi%anti da=^!r|kar|l|ni bhay|nak|ni kecid vilagn| da%an|ntare^u sa=d&%yante c~r[itair uttam|]gai+ All my cousin brothers, along with the hosts of other kings and warriors of the other side, together with chief warriors on our side, are also quickly entering into Your fearful mouths with terrible tusks. Some are seen caught in between the tusks with their heads crushed. (11.26-27) y=q== n=dIn==] b=hv==eCmb=uv=eg==/ s=m=u7m=< Av==iB=m= t=q== t=v==m=I n=rD==ek:v=Ir= iv=x=ònt= v=kF==[y=<
aiB=iv=jv=D=ònt= ++äè++ yath| nad$n|= bahavo ’mbuveg|+ samudram ev|’bhimukh| dravanti tath| tav|’m$ naralokav$r| vi%anti
vaktr|[y abhivijvalanti These warriors of the mortal world are entering Your blazing mouths as many torrents of rivers enter into the ocean. (11.28) y=q== p=>dIpt=] jv=D=n=] p=t=V<g== iv=x=ònt= n==x==y= s=m=&3v=eg==/ + t=q=Ev= n==x==y= iv=x=ònt= D==ek:=s=< t=v==ip= v=kF==i[= s=m=&3v=eg==/ ++äï++ yath| prad$pta= jvalana= pata]g| vi%anti n|%|ya sam&dhaveg|+ tathai’va n|%|ya vi%anti lok|s tav|’pi
vaktr|[i sam&dhaveg|+ All these people are rapidly rushing into Your mouths for destruction
as moths rush with great speed into the blazing flame for destruction. (11.29) D=eòD=Äs=e
g=>s=m==n=/ s=m=nt==D=< D==ek:=n=<
s=m=g=>=n=< v=dn=Er< jv=D=i4/ + t=ej==eiB=r< a=p=Uy=* j=g=t=< s=m=g=>] B==s=s=< t=v==eg=>=/
p=>t=p=ònt= iv={[==e ++àî++ lelihyase grasam|na+ samant|l lok|n samagr|n vadanair jvaladbhi+ tejobhir |p~rya jagat samagra= bh|sas tavo’gr|+ pratapanti vi^[o You are licking up all the worlds with Your flaming mouths,
swallowing them from all sides. Your powerful radiance is filling the entire
universe with effulgence and burning it, O a=Ky==ih m=e k:=e B=v==n=<
Wg=>Op==e n=m==eCst=u t=e dev=v=r
p=>s=Id + iv=N=t=um=< wc%=im=
B=v=nt=m=< a=6] n= ih p=>j==n==im= t=v=
p=>v=&iT=m=< ++àâ++ |khy|hi me ko bhav|n ugrar~po namo ’stu te devavara pras$da vij@|tum icch|mi bhavantam |dya= na hi praj|n|mi tava
prav&ttim Tell me, who are You in such a fierce form? My salutations to You, O best of all celestial rulers. Be merciful! I wish to understand You, O primal Being, because I do not know Your mission. (11.31) XIB=g=v==n=uv==c= k:=D==eCòsm= D==ek:Z=y=k&:t=< p=>v=&3=e D==ek:=n=<
s=m==ht=*um=< wh p=>v=&T=/ + „t=eCip= tv==] n=
B=iv={y=ònt= s=v=*e y=eCv=òsq=t==/
p=>ty=n=Ike:{=u y==eQ==/ ++àä++ %r$ bhagav|n uv|ca k|lo ’smi lokak^ayak&t prav&dho lok|n sam|hartum iha prav&tta+ &te ’pi tv|= na bhavi^yanti sarve ye ’vasthit|+ pratyan$ke^u yodh|+ Lord t=sm==t=< tv=m=< WiT={@ y=x==e D=B=sv= òj=tv== x=F=Un=< B=uV<Zv= r=jy=] s=m=&3m=< + m=y=Ev=Et=e in=ht==/ p=Uv=*m=< Av= in=im=T=m==F=] B=v= s=vy=s==ic=n=< ++àà++ tasm|t tvam utti^!ha ya%o labhasva jitv| %atr~n bhu]k^va r|jya= sam&dham mayai’vai’te nihat|+ p~rvam eva nimittam|tra= bhava savyas|cin Therefore, get up and attain glory. Conquer your enemies, and enjoy a prosperous kingdom. I have already destroyed all these warriors. You be a mere instrument of Mine, O Arjuna. (11.33) This is My battle, not yours. I use you, O Arjuna, only as an instrument. I do everything through your body. One must remember at all times that all battles are His, not ours. The Koran also says: You are but an instrument, and Allah is in charge of all things. (Surah 11.12). The will and power of God do everything. No one can do anything without His power and will. It is God only who makes one restless for material life or spiritual life. Those who are not Self-realized mistakenly take their will as God’s will and do wrong things. When doing your duty, consider yourself to be a mere instrument of God and not the doer. 7=e[=] c= B=I{m=] c= j=y=7q=]
c= k:[=*] t=q==ny==n=< aip=
y==eQ=v=Ir=n=< + m=y== ht==]s=< tv=] j=ih m== vy=iq={@= y=uQy=sv= j=et==òs= r[=e
s=p=tn==n=< ++àå++ dro[a= ca bh$^ma= ca jayadratha= ca kar[a=
tath|’ny|n api yodhav$r|n may|
hat|=s tva= jahi m| vyathi^!h| yudhyasva jet|si ra[e sapatn|n Kill all these great warriors, who are already killed by Me. Do not fear. You will certainly conquer the enemies in the battle; therefore, fight! (11.34) ARJUNA’S PRAYERS TO THE COSMIC FORM s=]j=y= Wv==c= At=c=< %Mutv== v=c=n=] ke:x=v=sy= k&:t==J=<j=òD=r<
v=ep=m==n=/ ik:rI!I + n=m=sk&:tv== B=Uy= Av==h
k&:{[=] s=g=d<g=d] B=It=B=It=/ p=>[=my= ++àç++ sa=jaya
uv|ca etac
chrutv| vacana= ke%avasya k&t|@jalir vepam|na+ kir$!$ namask&tv| bh~ya ev|ha k&^[a= sagadgada=
bh$tabh$ta+ pra[amya Sanjaya said: Having heard these words of aj=u*n= Wv==c= sq==n=e Å{=Ike:x= t=v=
p=>k:Ity==* j=g=t=< p=>Å{y=ty=< an=urjy=t=e c= + rZ==]òs= B=It==in= idx==e 7v=ònt= s=v=e* n=m=sy=ònt= c=
òs=3s=]G==/ ++àê++ arjuna uv|ca sth|ne h&^ike%a tava prak$rty| jagat prah&^yaty anurajyate ca rak^|=si bh$t|ni di%o dravanti sarve namasyanti ca siddhasa=gh|+ Arjuna said: Rightly, O k:sm==c=< c= t=e n=
n=m=ern=< m=h=tm=n=< g=rIy=s=e b=>É[==eCpy=<
a=idk:F=e* + an=nt= dev=ex= j=g=inn=v==s= tv=m=< aZ=r] s=d<
as=t=< t=tp=r] y=t=< ++àë++ kasm|c ca te na nameran mah|tman gar$yase brahma[o ’py |dikartre ananta deve%a jaganniv|sa tvam ak^ara= sad asat tatpara= yat Why should they not, O great soul, bow to You -- the original Creator -- who is even greater than Brahm|, the creator of material worlds? O infinite Lord, O God of all celestial rulers, O abode of the universe, You are both Eternal and Temporal, and the Supreme Being that is beyond Eternal and Temporal. (See also 9.19 and 13.12 for a commentary) (11.37) tv=m=< a=iddev=/ p=uo{=/ p= tv=m=< asy= iv=xv=sy= p=r]
in=Q==n=m=< + v=eT==òs= v=e6] c= p=r] c=
Q==m= tv=y== t=t=] iv=xv=m=< an=nt=Op= ++àè++ tvam |dideva+ puru^a+ pur|[as tvam asya vi%vasya para= nidh|nam vett|si vedya= ca para= ca dh|ma tvay| tata= vi%vam anantar~pa You are the primal God, the most ancient Person. You are the ultimate resort of the entire universe. You are the knower, the object of knowledge, and the Supreme Abode. O Lord of the infinite form, You pervade the entire universe. (11.38) v==y= p=>j==p=it=s=< tv=] p=>ip=t==m=hxc= + n=m==e n=m=st=eCst=u
s=hs=>k&:tv=/ p=un=xc= B=Uy==eCip= n=m==e
n=m=st=e ++àï++ v|yur yamo ’agnir varu[a+ %a%|]ka+ praj|patis tva= prapit|maha% ca namo namaste ’stu sahasrak&tva+ puna%ca bh~yo ’pi namo namaste You are the fire, the wind, the water god, the moon god, the
Creator (Brahm|), as
well as the father of the Creator (Brahm|), and the controller of death. Salutations to You
a thousand times, and again and again salutations to You. (11.39) n=m=/ p=urst==d< aq=
p=&{@t=s=< t=e n=m==eCst=u t=e s=v=*t= Av=
s=v=* + an=nt=v=Iy==*im=t=iv=k>:m=s=< tv=] s=v=*] s=m==pn==ei{= t=t==eCòs= s=v=*/ ++åî++ nama+ purast|d atha p&^!hatas te namo ’stu te sarvata eva sarva ananta v$ry|mita vikramas tva= sarva= sam|pno^i tato ’si sarva+ My salutations to You from front and from behind. O Lord, my obeisance to You from all sides. You are infinite valor and boundless might. You pervade everything, and, therefore, You are everywhere and in everything. (11.40) s=K=eit= m=tv== p=>s=B=] y=d< Wkt=] he k&:{[= he y==dv= he s=K=eit= + aj==n=t== m=ihm==n=] t=v=ed] m=y== p=>m==d=t=< p=>[=y=en= v==ip= ++åâ++ sakheti
matv| prasabha= yad ukta= he
k&^[a he y|dava he sakheti aj|nat|
mahim|na= tave’da= my|
pram|d|t pra[ayena v|pi Considering You merely as a friend and not knowing Your
greatness, I have inadvertently addressed You as O y=c=< c==v=h=s==q=*m=<
as=tk&:t==eCòs= iv=h=rx=yy==s=n=B==ej=n=e{=u
+ Ak:=eCq=v==py=< acy=ut= t=ts=m=Z=] t=t=< Z==m=y=e tv==m=< ahm=< ap=>m=ey=m=<
++åä++ yac
c|’vah|s|rtham asatk&to ’si vih|ra
%ayy|sana bhojane^u eko
’thav|py acyuta tat samak^a= tat
k^|maye tv|m aham aprameyam In whatever way I may have insulted You in jokes while playing,
reposing in bed, sitting, or at meals; when alone or in front of others, O ip=t==òs= D==ek:sy= c=r=c=rsy= tv=m=< asy= p=Ujy=xc= g=uor< g=rIy==n=< + n= tv=ts=m==eCsty=< aBy=iQ=k:/ ku:t==eCny==e D==ek:F=y=eCpy=< ap=>it=m=p=>B==v= ++åà++ pit|’si
lokasya car|carasya tvam
asya p~jya%ca gurur gar$y|n na tvatsamo ’sty abhyadhika+ kuto ’nyo lokatraye
’py apratima prabh|va You are the father of this animate and inanimate world and the greatest guru to be worshipped. No one is even equal to You in the three worlds; how can there be one greater than You, O Being of incomparable glory? (11.43) t=sm==t=< p=>[=my= p=>i[=Q==y= k:=y=] p=>s==dy=e tv==m=< ahm=< w*x=m=< w*#Ym=< + ip=t=ev= p=uF=sy= s=K=ev= s=Ky=u/ ip=>y=/ ip=>y==y==h*òs=
dev= s==e$um=< ++åå++ tasm|t pra[amya pra[idh|ya k|ya= pras|daye
tv|m aham $%am $#yam piteva
putrasya sakheva sakhyu+ priya+
priy|y|’rhasi deva so#hum Therefore, O adorable Lord, I seek Your mercy by bowing down and prostrating my body before You. Bear with me as a father to his son, as a friend to a friend, and as a husband to his wife, O Lord. (11.44) ad&{!p=Uv=*] Åi{=t==eeCòsm= d&{!<v== B=y=en= c= p=>vy=iq=t=] m=n==e m=e + t=d< Av= m=e dx=*y= dev= Op=] p=>s=Id dev=ex= j=g=inn=v==s= ++åç++ ad&^!ap~rva= h&^ito ’smi d&^!v| bhayena ca pravyathita= mano me tad eva me dar%aya deva r~pa= pras$da deve%a jaganniv|sa Beholding that which has never been seen before delights me, and yet my mind is tormented with fear. Therefore, O God of celestial rulers, the refuge of the universe, have mercy on me and show me your four-armed form. (11.45) ik:rIi!n=] g=idn=]
c=k>:hst=m=< wc%=im= tv==] 7{!um=< ah]
t=q=Ev= + t=en=Ev= Op=e[= c=t=uB=u*j=en= s=hs=>b==h=e B=v=
iv=xv=m=Ut=e* ++åê++ kir$tina= gadina= cakrahastam icch|mi tv|= dra^!um aha= tathai’va tenai’va r~pe[a caturbhujena sahasrab|ho bhava
vi%vam~rte I wish to see You with a crown, holding mace and discus in Your hand. Therefore, O Lord, with thousand arms and universal form, please appear in the four-armed form. (11.46) XIB=g=v==n=uv==c= m=y== p=>s=nn=eeen= t=v==j=*un=ed] Op=] p=r] dix=*t=m=< a=tm=y==eg==t=< + t=ej==em=y=] iv=xv=m=< an=nt=m=< a=6] y=n=< m=e tv=dny=en= n= d&{!p=Uv=*m=<
++åë++ %r$ bhagav|n uv|ca may| prasannena tav|’rjune’da= r~pa= para= dar^itam |tmayog|t tejomaya= vi%vam anantam |dya= yan me tvadanyena na d&^!ap~rvam Lord n= v=edy=N=Qy=y=n=Er< n=
d=n=Er< n= c= ik>:y==iB=r< n=
t=p==eiB=r< Wg=>E/ + Av=]Op=/ x=ky= ah] n=&D==eke: 7{!u] tv=dny=en=
ku:op=>v=Ir ++åè++ na vedayaj@|dhyayanair na d|nair na ca kriy|bhir na tapobhir ugrai+ eva=r~pa+ %akya aha= n&loke dra^!u=
tvadanyena kuruprav$ra O Arjuna, neither by study of the Vedas nor by sacrifice nor by charity nor by rituals nor by severe austerities can I be seen in this cosmic form by any one other than you in this human world. (11.48) LORD SHOWS ARJUNA HIS FOUR-ARMED AND THE HUMAN FORM m== t=e vy=q== m== c=
iv=m=U$B==v==e d&{!<v== Op=] G==erm=< w*d&V<m=m=edm=< + vy=p=et=B=I/ p=>It=m=n==/ p=un=s=< tv=] t=d< Av= m=e Op=m=< wd] p=>p=xy= ++åï++ m| te vyath| m| ca vim~#habh|vo d&^!v| r~pa= ghoram $d&] mame’dam vyapetabh$+ pr$taman|+ punas tva= tad eva me r~pam ida= prapa%ya Do not be perturbed and confused by seeing such a terrible form of Mine as this. With fearless and cheerful mind, now behold My four-armed form. (11.49) s=]j=y= Wv==c= wty=< aj=u*n=] v==s=udev=s=< t=q==ektv== sv=k]: Op=] dx=*y==m==s= B=Uy=/ + a=xv==s=y==m==s= c= B=It=m=< An=] B=Utv== p=un=/ s==Emy=v=p= sa=jaya
uv|ca ity
arjuna= v|sudevas tatho’ktv| svaka= r~pa= dar%ay|m|sa bh~ya+ |%v|say|m|sa ca bh$tam ena= bh~tv| puna+ saumyavapur mah|tm| Sanjaya said: After speaking like
this to Arjuna, aj=u*n=
Wv==c= d&{!<v=ed]
m==n=u{=] Op=] t=v= s==Emy=] j=n==d*n= + wd=n=Im=< aòsm= s=]v=&T=/ s=c=et==/ p=>k&:it=] g=t=/ ++çâ++ arjuna uv|ca d&^!ve’da=
m|nu^a= r~pa= tava saumya= jan|rdana id|n$m asmi
sa=v&tta+ sacet|+ prak&ti=
gata+ Arjuna said: O LORD CAN BE SEEN BY DEVOTIONAL LOVE XIB=g=v==n=uv==c= s=udud*x=*m=<
wd] Op=] d&{!v==n=òs= y=n=< m=m=
+ dev== apy=< asy= Op=sy= in=ty=] dx=*n=k:=V<iZ=[=/ ++çä++ %r$ bhagav|n
uv|ca sudurdar%am
ida= r~pa= d&^!av|nasi yan mama dev| apy asya
r~pasya nitya= dar%ana k|]k^i[a+ Lord n==h]
v=edEr< n= t=p=s== n= d=n=en= n=
c=ejy=y== + x=ky=
Av=]iv=Q==e 7{!u] d&{!v==n=òs= m==]
y=q== ++çà++ n|’ha= vedair
na tapas| na d|nena na ce’jyay| %akya eva=vidho
dra^!u= d&^!av|nasi m|= yath| This four-armed form of Mine that you have just seen cannot be seen even by study of the Vedas or by austerity or by acts of charity or by the performance of rituals. (11.53) No one attains the almighty Lord by good works alone (RV 8.70.03, AV 20.92.18). The omnipresent form of the Lord cannot be perceived by organs, but by the eyes of intuition and faith. The vision and yogic powers are the special gift and grace of God that may be granted, even without asking, when one is found fit by the Lord to use them in His service. According to Saint Ramdas, all visions of lights and forms have to be transcended before realization of the ultimate Truth. Yogic powers may become a hindrance on the path of spiritual journey. B=kty== tv=< an=ny=y== x=ky= ahm=< Av=]iv=Q==eCj=*un= + N=t=u] 7{!u]
c= t=Tv=en= p=>v=e{!u] c= p=r]t=p=
++çå++ bhakty| tv
ananyay| %akya aham eva=vidho’rjuna j@|tu= dra^!u=
ca tattvena prave^!u= ca para=tapa But by
single-minded devotion, I can be seen in this form, can be known in essence,
and also can be rea m=tk:m=*k&:n=<
m=tp=rm==e m=4kt=/ s=V<g=v=òj=*t=/ + in=v=*Er/ s=v=*B=Ut=e{=u y=/ s= m==m=< Ait= p==[#v= ++çç++ matkarmak&n
matparamo madbhakta+ sa]gavarjita+ nirvaira+
sarvabh~te^u ya+ sa m|m eti p|[#ava One who
dedicates all works to Me and to whom I am the supreme goal, who is my devotee,
who has no atta aq=
8=dx==eCQy==y=/ CHAPTER 12 B=ûkt=y==eg=/ PATH OF DEVOTION SHOULD ONE WORSHIP A PERSONAL OR AN IMPERSONAL GOD? aj=*un= Wv==c= Av=] s=t=t=y=ukt== y=e B=kt==s=< tv==] p=y=*up==s=t=e + y=e c==py=< aZ=rm=< avy=kt=] t=e{==] ke: y==eg=iv=T=m==/ ++â+ arjuna uv|ca eva= satata yukt| ye bhakt|s tv|= paryup|sate ye c|py ak^ Arjuna asked: Which of these has the best knowledge of yoga -- those ever-steadfast devotees who worship Your personal aspect, or those who worship Your impersonal aspect, the formless Absolute? (12.01) Lord
XIB=g=v==n=uv==c= m=yy=<
a=v=exy= m=n==e y=e m==] in=ty=y=ukt==
Wp==s=t=e + X3y==
p=ry==ep=et==s=< t=e m=e y=ukt=t=m==
m=t==/ ++ä++ %r$ bhagav|n
uv|ca mayy |ve%ya
mano ye m|= nityayukt| up|sate %raddhay|
parayopet|s te me yuktatam| mat|+ Lord Devotion is defined as the highest
love for God (SBS 02). True devotion is motiveless intense love of God to
attain Him (NBS 02). Real devotion is seeking God’s grace and serving with love
to please Him. Thus, devotion is doing one’s duty as an offering to the Lord
with love of God in one’s heart. It is also said that devotion is granted by
the grace of God. A loving relationship with God is easily developed through a
personal God. The faithful followers of the path of devotion to the personal
God in human form su All spiritual practices are useless in the absence of devotion, the deep love of God. The pearl of Self-knowledge is born on the nucleus of faith and devotion only. Saint Ramanuja said that those who worship the manifest reach their goal sooner and with less difficulty. Love of God and all His creatures is the essence of all religion. Jesus also said: You shall love the Lord with all your heart, with all your soul, and with all your mind; and you shall love everybody as yourself (Matthew 22.37-39). y=e tv=< aZ=rm=< ain=de*xy=m=< avy=kt=] p=y=*up==s=t=e + s=v=*F=g=m=< aic=nty=] c= kU:!sq=m=< ac=D=] Q=>uuv=m=< ++à++ ye tv ak^aram
anirde%yam avyakta= paryup|sate sarvatragam acintya= ca k~!astham
acala= dhruvam s=]in=y=my=eòn7y=g=>=m=] s=v=*F= s=m=b=u3y=/ + t=e p=>=pn=uuv=ònt= m==m=< Av= s=v=*B=Ut=iht=e rt==/ ++å++ sa=niyamye’ndriyagr|ma= sarvatra samabuddhaya+ te pr|pnuvanti
m|m eva sarvabh~ta hite rat|+ They also attain Me who worship the unchangeable, the inexplicable, the invisible, the omnipresent, the inconceivable, the unchanging, the immovable, and the formless -- My impersonal aspect -- restraining all the senses, even-minded under all circumstances, engaged in the welfare of all creatures. (12.03-04) A person who is competent to worship the formless aspect of God must have a complete mastery over the senses, be tranquil under all circumstances, and be engaged in the welfare of all creatures. The path of personalism allows one to relish the name, form, and pastimes of the Lord as they happened when He manifested on the earth. The path of impersonalism is dry, full of difficulties, and advancement on this path is very slow as discussed in the next verse. REASONS FOR WORSHIPPING A PERSONAL FORM OF GOD kD=ex==eCiQ=k:t=rs=< t=e{==m=< avy=kt==s=kt=c=et=s==m=< + avy=kt== ih g=it=r< du/K=] dehv=i4r< av==py=t=e ++ç++ kle%o’dhikataras te^|m avyakt|saktacetas|m avyakt| hi gatir du+kha= dehavadbhir av|pyate Self-realization is more difficult for those who fix their mind on the impersonal, unmanifest, and formless Absolute, because worship of the unmanifest is difficult for ordinary human beings. (12.05) One must be free from body-feeling and be established in feeling the existence of the Self alone if one wants to succeed in worship of formless Absolute. One becomes free from the bodily conception of life when one is fully purified and acts solely for the Supreme Lord. Attainment of such a state is not possible for the average human being, but only for advanced souls. Therefore, the natural course for the ordinary seeker is to worship God with a form. Thus the method of worship depends on the individual. One should find out for oneself which method suits one best. It is quite fruitless to ask a child to worship a formless God, whereas a sage sees God in every form and does not need a statue or even a picture of God for worship. Loving contemplation and deity worship of a personal God is a necessary first step for realization of the impersonal Absolute. It is also said that devotion to the personal aspect of God leads one to the transcendental aspect. God is not only an extra cosmic, all-powerful Being, but the very Self in all beings. The worship of God as a person in the form of one's personal favorite deity stimulates divine love that rouses Self-consciousness and experience of unity in due course of time. God, the transcendent, is revealed in one’s pure inner psyche after the loving contemplation of God, the immanent. There is no real difference between the two paths — the path of devotion to a personal God and the path of Self-knowledge of the impersonal God — in their higher reaches. In the highest stage of realization they merge and become one. Other sages also consider the path of devotion easier for most people, particularly for beginners. According to Tulasidasa, the path of Self-knowledge is difficult to comprehend, to explain, and to follow. It is also very easy to fall down from the path of knowledge or retreat to the lower sensual plane of consciousness (TR 7.118.00). In the next two verses, the Lord says that the path of devotion is not only easier, but also faster than the path of knowledge. The personal and the impersonal, the
physical form and the transcendental form, are the two sides of the coin of
ultimate Reality. Rama According
to ancient scriptures, any spiritual practice becomes more powerful when it is
done with knowledge, faith, and contemplation of a personal deity ( y=e t=u s=v==*ò[= k:m==*ò[= m=iy= s=]ny=sy= m=tp=r=/ + an=ny=en=Ev= y==eg=en= m==] Qy==y=nt= Wp==s=t=e ++ê++ ye tu sarv|[i
karm|[i mayi sa=nyasya matpar|+ ananyenaiva yogena m|= dhy|yanta
up|sate t=e{==m=< ah] s=m=u3t==* m=&ty=us=]s==rs==g=r=t=< + B=v==im=
n=ic=r=t=< p==q=* m=yy=<
a=v=eòx=t=c=et=s==m=< ++ë++ te^|m aha=
samuddhart| m&tyu sa=s|ra s|gar|t bhav|mi nacir|t
p|rtha mayy |ve%ita cetas|m But to those devotees -- whose minds are set on My personal form, who worship Me meditating on My personal form with unswerving devotion, setting Me as their supreme goal, offering all actions to Me -- I swiftly become their savior from the world that is the ocean of death and transmigration, O Arjuna. (12.06-07) One can easily cross the ocean of transmigration with the help of the boat of unswerving love and devotion to a personal God with form (TR 7.122.00). The following verses explain four different methods of worship of God with or without the help of a form of God or deity. FOUR PATHS TO GOD People are born different. Anybody who prescribes one method for all is certainly deluded because there is no panacea. A single method or system cannot meet the spiritual needs of all. Hinduism, with its many branches and sub-branches, offers a very wide choice of spiritual practices to suit persons in any stage of spiritual development. All paths lead to salvation because they all culminate in devotion -- the intense love of God. m=yy=ev= m=n= a=Q=tsv= m=iy= b=ui3] in=v=ex=y= + in=v=òs={y=òs= m=yy=ev= at= ~Qv=*] n= s=]x=y=/ ++è++ mayyeva mana |dhatsva mayi buddhi= nive%aya nivasi^yasi
mayyeva ata ~rdhva= na sa=%aya+ Therefore, focus your mind on My personal form and let your
intellect dwell upon Me alone through meditation and contemplation. Thereafter,
you shall certainly attain This is the path of meditation (See Chapter 6 for more details) for the contemplative mind. Thinking of a chosen form of God all the time is different from worshipping that form, but both practices are the same in quality and effect. In other words, contemplation is also a form of worship.
aq= ic=T=] s=m==Q==t=u] n= x=kn==eei{= m=iy= òsq=rm=< + aBy==s=y==eg=en= t=t==e m==m=< wc%=pt=u] Q=n=]j=y= ++ï++ atha citta=
sam|dh|tu= na %akno^i mayi sthiram abhy|sa yogena
tato m|m icch|ptu= dhana=jaya If you are unable to focus your mind steadily on Me, then long to attain Me by practice of any other spiritual discipline, such as a ritual, or deity worship that suits you. (12.09) This is the path of ritual, prayer, and devotional worship recommended for people who are emotional, have more faith but less reasoning and intellect (See also 9.32 ). Constantly contemplate and concentrate your mind on God, using symbols or mental pictures of a personal God as an aid to develop devotion. aBy==s=eCpy=<
as=m=q==e*Còs= m=tk:m=*p=rm==e B=v= + m=dq=*m=<
aip= k:m==*ò[= ku:v=*n=< òs=i3m=<
av==psy=òs= ++âî++ abhy|se’py
asamartho’si matkarmaparamo bhava madartham api
karm|[i kurvan siddhim av|psyasi If you are unable even to do any spiritual discipline, then dedicate all your work to Me (or do your duty just for Me). You shall attain perfection by doing your prescribed duty for Me (without any personal motive, just as an instrument, to serve and please Me). (12.10) This is the path of transcendental knowledge or renunciation, acquired through contemplation and scriptural study for people who have realized the truth that we are only divine instruments. (See also 9.27 and 18.46 ). Lord Himself guides every endeavor of the person who works for the good of humanity, and success comes to a person who dedicates his or her life to the service of God. aq=Et=d< apy=< ax=kt==eCòs= k:t=u*] m=6=eg=m=< a=òXt=/ + s=v=*k:m=*f:D=ty==g=] t=t=/ ku:o y=t==tm=v==n=< ++ââ++ athaitad apy a%akto’si kartu= madyogam |%rita+ sarva karmaphala ty|ga= tata+ kuru yat|tmav|n If you are unable to dedicate your work to Me, then just
surrender unto My will with subdued mind and renounce (the atta This is the path of KarmaYoga, the selfless service to humanity, discussed in Chapter 3, for householders who cannot renounce worldly activity and work full-time for God, as discussed in verse 12.10, above. The main thrust of verses 12.08-11 is that one must establish some relationship with the Lord -- such as the progenitor, father, mother, beloved, child, savior, guru, master, helper, guest, friend, and even an enemy. KarmaYoga,
or the renunciation of atta KARMA-YOGA IS THE EASIEST WAY TO START WITH Xey==e ih N=n=m=< aBy==s==j=< N=n==d< Qy==n=] iv=òx={y=t=e + Qy==n==t=< k:m=*f:D=ty==g=s=< ty==g==c=< %=ònt=r< an=nt=rm=< ++âä++ %reyo h$ j@|nam
abhy|s|j j@|n|d dhy|na= vi%i^yate dhy|n|t
karmaphala ty|gas ty|g|c ch|ntir
anantaram Knowledge of scriptures is better
than mere ritualistic practice; meditation is better than plain scriptural
knowledge; renunciation of (atta When true knowledge of the Self
increases, all Karma is gradually eliminated because one who is situated in
Self-knowledge thinks he or she is not the doer but an instrument working at
the pleasure of the creator. Su THE ATTRIBUTES OF A DEVOTEE a8e{!= s=v=*B=Ut==n==] m=EF=/ k:o[= Av= c= + in=m=*m==e in=rh]k:=r/
s=m=du/K=s= adve^!| sarva
bh~t|n|= maitra+ karu[a eva ca nirmamo niraha=k|ra+
samadu+khasukha+ k^am$ s=]t=u{!/ s=t=t=] y==eg=I y=t==tm== d&$in=xc=y=/ + m=yy=<
aip=*t=m=n==eb=ui3r< y==e m=4kt=/ s=
m=e ip=>y=/ ++âå++ sa=tu^!a+
satata= yog$ yat|tm| d&#hani%caya+ mayy arpita manobuddhir yo madbhakta+ sa me priya+ One is dear to Me who does not hate any creature, who is friendly and compassionate, who is free from the notion of ‘I’ and ‘my’, who is even-minded in pain and pleasure, who is forgiving, who is ever content, who has subdued the mind, whose resolve is firm, whose mind and intellect are engaged in dwelling upon Me, and who is devoted to Me. (12.13-14) To attain oneness with God, one has to become perfect like Him by cultivating moral virtues. The Bible also says: Try to perfect yourself, just as your Father in the heaven is perfect (Matthew 5.48). Saint Tulasidasa said: O Lord, anyone on whom You shower Your favor becomes an ocean of perfection. The monstrous squad of lust, anger, greed, infatuation, and pride haunts the mind so long as the Lord does not abide in the inner psyche. Virtues and discipline are two sure means of devotion. A list of forty (40) virtues and values is given in verses 12.13-12.19 by describing the qualities of an ideal devotee, or a Self-realized person. All these noble qualities become manifest in a devotee. y=sm==n=< n==eei8j=t=e D==ek:=e D==ek:=n=< n==ei*8j=t=e c= y=/ + h{==*m={=*B=y==e8eg=Er< m=ukt==e y=/ s= c= m=e ip=>y=/ ++âç++ yasm|n
nodvijate loko lok|n nodvijate ca ya+ har^|mar^abhayodvegair mukto ya+ sa ca me priya+ One is also dear to Me who does not a an=p=eZ=/ x=uic=r< dZ= Wd=s=In==e g=t=vy=q=/ + s=v==*rmB=p=irty==g=I y==e m=4kt=/ s= m=e ip=>y=/ ++âê++ anapek^a+ %ucir dak^a ud|s$no gatavyatha+ sarv|rambha
parity|g$ yo madbhakta+ sa me priya+ One who is desireless, pure, wise, impartial, and free from
anxiety; who has renounced the doership in all undertakings -- such
a devotee is dear to y==e n= Å{y=it= n= 8eò{! n= x==ec=it= n= k:=V<Z=it= + x=uB==x=uB=p=irty==g=I B=ûkt=m==n=< y=/ s= m=e ip=>y=/ ++âë++ yo na
h&^yati na dve^!i na %ocati na
k|]k^ati %ubh|%ubha parity|g$ bhaktim|n ya+ sa me priya+ One who neither rejoices nor grieves, neither likes nor dislikes, has renounced both the good and the evil, and is full of devotion -- is also dear to Me. (12.17) s=m=/ x=F==E
c= im=F=e c= t=q== m==n==p=m==n=y==e/ + x=It==e{[=s= sama+ %atrau ca
mitre ca tath| m|n|pam|nayo+ %$to^[a sukha du+khe^u sama+
sa]gavivarjita+ t=uDy=in=nd=st=uit=r< m==En=I s=]t=u{!=e y=en= ke:n=ic=t=< + ain=ke:t=/
òsq=rm=it=r< B=ûkt=m==n=< m=e
ip=>y==e n=r/ ++âï++ tulya nind| stutir
maun$ sa=tu^!o yena kenacit aniketa+
sthiramatir bhaktim|n me priyo nara+ One who remains the same towards friend or foe, in honor or disgrace, in heat or cold, in pleasure or pain; who is free from attachment; who is indifferent to censure or praise; who is quiet, and content with whatever one has, unattached to a place, a country, or a house; who is tranquil, and full of devotion -- that person is dear to Me. (12.18-19) It is said that divine Controllers with their exalted qualities, such as the knowledge of God, wisdom, renunciation, detachment, and equanimity, always reside in the inner psyche of a pure devotee. Thus, perfect devotees who have renounced affinity for the world and its objects and have love for God are rewarded by the Lord with divine qualities discussed above and elsewhere in the Gita, and are dear to the Lord. But what about those who are imperfect, but trying sincerely for perfection? The answer comes in the next verse. ONE SHOULD SINCERELY STRIVE TO DEVELOP DIVINE QUALITIES y=e t=u Q=my==*m=&t=m=< wd] y=q==ekt=] p=y=*up==s=t=e + Xd<dQ==n==
m=tp=rm== B=kt==s=< t=eCt=Iv= m=e
ip=>y==/ ++äî++ ye tu
dharmy|m&tam ida= yathokta=
paryup|sate %raddadh|n|
matparam| bhakt|s te’t$va me priy|+ But those
sincere devotees, who set Me as their supreme goal of life and make sincere
effort to achieve it, are very dear to One may not have all the virtues, but a sincere effort to develop virtues is most appreciated by the Lord. Thus the striver is very dear to the Lord. The upper-class devotees do not desire anything, including salvation from the Lord, except for one boon: devotion to the lotus feet of a personal God, birth after birth (TR 2.204.00). Lower class devotees use God as a servant to fulfill their material demands and desires. The development of unswerving love and devotion to the lotus feet of the Lord is the ultimate aim of all spiritual discipline and meritorious deeds, as well as the goal of human birth. A true devotee considers oneself the servant, the Lord as the master, and the entire creation as His body. The path of devotion is a better path for most people, but devotion does not develop without a combination of personal effort, faith, and the grace of God. Nine techniques for cultivating devotion -- an intense love for God as a personal Being -- based on Tulasi Ramayana (TR 3.34.04-3.35.03), are: (1) The company of the holy and wise, (2) Hearing and reading the glories and stories of Lord’s incarnations and His activities of creation, preservation and dissolution as given in the religious scriptures, (3) Seva or serving God through service to the needy, the saints, and society, (4) Congregational chanting and singing of the glories of God, (5) Repeating the Lord’s name and mantra with firm faith, (6) Discipline, control over the six senses, and detachment, (7) Seeing your personal God everywhere and in everything, (8) Contentment and lack of greed as well as overlooking others’ faults, and (9) Simplicity, lack of anger, jealousy, and hatred. The best thing a person should do is develop love of God. Lord Rama said that one needs to follow any one of the above methods with faith to develop love of God and become a devotee. Good company of saints and sages is a very powerful tool for God-realization. It is said that friendship, discussions, dealings, and marriage should be with equals or those who are better than oneself, not with persons of lower level of intellect (MB 5.13.117). A person is known by the company he or she keeps. According to most saints and sages, the path of devotion is very simple and easy to perform. One can begin by simply chanting a personal mantra or any holy name of God. There is no restriction on the correct time or place for chanting the holy name of God. The process of devotional service consists of one or more of the following practices: hearing discourses, chanting the holy name of God, remembering and contemplating God, worshipping Him, praying to Him, serving God and humanity, and surrendering to His will. The four inter-connected paths of yoga discussed in the first twelve chapters of the Gita may be summarized as follows: The practice of KarmaYoga leads to purification of the mind from the stain of selfishness that paves the way for knowledge of God to be revealed. Knowledge develops into devotional love of God. Constant thinking of God, the object of our love due to devotion, is called meditation and contemplation that eventually lead to enlightenment and salvation. IS THERE ONLY ONE RIGHT WAY TO GOD? Lord What has worked for one may not work for all, so what makes you think your method is universal? There was no need for the Lord to discuss different paths of yoga if there was one path for all. If the chosen path of spiritual discipline does not give one peace or God-realization, then it must be understood that one is not practicing correctly or the path is not right for the individual. aq=
F=y==edx==eCQy==y=/ CHAPTER 13 Z=eF=Z=eF=Niv=B==g=y==eg=/ CREATION AND THE CREATOR XIB=g=v==n=uv==c= wd] x=rIr] k:=Ent=ey= Z=eF=m=< wty=< aiB=Q=Iy=t=e + At=d< y==e v=eiT= t=] p=>=hu/ Z=eF=N wit= t=i8d/ ++â++ %r$ bhagav|n
uv|ca ida= %ar$ra=
kaunteya k^etram ity abhidh$yate etad yo vetti
ta= pr|hu+ k^etraj@a iti tadvida+ Lord Whatever is here in the body is also there in the cosmos; whatever is there, the same is here (KaU 4.10). The human body, the microcosm, is a replica of the universe, the macrocosm. The body is called the field of activities for the soul. The body or creation is different from the soul or the Creator. To experience this difference is the metaphysical knowledge. Z=eF=N]
c==ip= m==] iv=i3 s=v=*Z=eF=e{=u B==rt=
+ Z=eF=Z=eF=Ny==er<
N=n=] y=t=< t=j=< N=n=] m=t=] m=m=
++ä++ k^etraj@a=
c|’pi m|= viddhi sarvak^etre^u bh|rata k^etra k^etraj@ayor j@|na= yat
taj j@|na= mata= mama O Arjuna, know Me to be the Creator of all the creation. I consider the true understanding of both the Creator and the creation to be transcendental knowledge. (13.02) The
body (or creation) and Spirit (or the Creator) are distinct from one another.
Yet, the ignorant are not able to distinguish between them. That knowledge is
the true knowledge by whi t=t=< Z=eF=] y=c=< c= y==d&k<: c= y=i8k:=ir y=t=xc= y=t=< + s= c= y==e
y=tp=>B==v=xc= t=t=< s=m==s=en=
m=e x=&[=u ++à++ tat k^etra= yac
ca y|d&k ca yadvik|ri yata%ca yat sa ca yo yat prabh|va%ca tat sam|sena me %&[u What creation is, what it is like, what its transformations
are, where the source of creation is, who that Creator is, and what His powers
are -- hear
all these from Me in brief. (13.03) Pi{=iB=r<
b=huQ== g=It=] %nd=eiB=r< iv=iv=Q=E/
p=&q=k<: + b=>És=UF=p=dExc=Ev= het=um=i4r< iv=in=ûxc=t=E/ ++å++ &^ibhir bahudh| g$ta= chandobhir vividhai+ p&thak brahmas~trapadai%
cai’va hetumadbhir vini%citai+ The seers have separately described the creation and the Creator in different ways in the Vedic hymns and also in the conclusive and convincing verses of other scriptures. (13.04) The
Gita also expounds on the truths of other scriptures. All scriptures, as well
as saints and sages of all religions, draw the water of truth from the same m=h=B=Ut==ny=<
ah]k:=r=e b=ui3r< avy=kt=m=< Av=
c= + wòn7y==i[= dx=Ek]: c= p=Jc= c=eòn7y=g==ec=r=/ ++ç++ mah|bh~t|ny aha=k|ro buddhir avyaktam eva ca indriy|[i da%ai’ka= ca pa@ca
ce’ndriyagocar|+ wc%= 8e{=/ s= At=t=< Z=eF=] s=m==s=en= s=iv=k:=rm=< Wd=Åt=m=< ++ê++ icch| dve^a+
sukha= du+kha= sa=gh|ta% cetan|
dh&ti+ etat k^etra= sam|sena savik|ram
ud|h&tam The primary material Nature, the cosmic intellect, ‘I’ consciousness or ego, five basic elements, ten organs, mind, five sense objects, and desire, hatred, pleasure, pain, the physical body, consciousness, and willpower -- thus the entire field has been briefly described with its transformations. (See also 7.04 ) (13.05-06) According to Sankhya doctrine (BP
3.26.10-18, 11.22.10-16), Spirit undergoes twenty-five basic transformations in
the following order: Spiritual Being (Purusha, Chetan|, Ishvara) and the following twenty-four transformations of
Total Energy (Prakriti, Mahat): Mind, Intellect, Consciousness (Chitta), and
the conception of individuality (ego); the five sense objects (sound, tou The Supreme Intellect is known by various names, based on functions performed in the body. It is called mind when it feels and thinks, intellect when it reasons, thought waves (Chitta Vritti) when it does the act of remembering and wandering from one thought to another, and ego when it has the feeling of doership and individuality. The subtle senses consist of all four — mind, intellect, thought waves, and ego. It is the Karmic footprints that actually make the final decision with the help of mind and intellect. When the cosmic power does the functions of the body, it is called the bioimpulse (Vital life forces, Pr|na). The Supreme Spirit or Consciousness manifests Itself as both energy and matter. Matter and energy are nothing but condensed forms of Consciousness. According to Einstein, mind and matter are both energies (Pr|na). Ramana Maharshi said: The mind is a form of energy. It manifests itself as the world. am==in=tv=m=< adòmB=tv=m=< aih]s== Z==ònt=r< a=j=*v=m=< + a=c==y==e*p==s=n=]
x==Ec=] sq=Ey=*m=<
a=tm=iv=in=g=>h/ ++ë++ am|nitvam
adambhitvam ahi=s| k^|ntir |rjavam |c|ryop|sana= %auca= sthairyam
|tmavinigraha+ wòn7y==q=e*{=u
v=Er=gy=m=< an=h]k:=r Av= c= + j=nm=m=&ty=uj=r=vy==òQ=-du/K=d=e{==n=udx=*n=m=<
++è++ indriy|rthe^u
vair|gyam anaha=k|ra eva ca janma m&tyu jar| vy|dhi-du+kha do^|nudar%anam Humility, modesty, nonviolence, forgiveness, honesty, service to guru, purity of thought, word, and deed, steadfastness, self-control, aversion for sense objects, absence of ego, constant reflection on the pain and suffering inherent in birth, old age, disease, and death. (13.07-08) Verse 13.08 of the Gita formed the foundation of Buddhism. The constant contemplation and understanding of agony and suffering inherent in birth, old age, disease, and death are called the understanding of the Fourfold Noble Truth in Buddhism. A clear understanding of this truth is necessary before starting the spiritual journey. A disgust and discontent for the meaninglessness and unreality of the world and its objects become a necessary prelude to the spiritual journey. As birds seek the shelter of a tree when tired, similarly, human beings seek the divine shelter after discovering the frustrations and joylessness of material existence. as=ûkt=r<
an=òB={v=V<g=/ p=uF=d=rg=&h=id{=u
+ in=ty=] c= s=m=ic=T=tv=m=< w{!=in={!=ep=p=iT={=u ++ï++ asaktir
anabhi^va]ga+ putra d|ra g&h|di^u nitya= ca samacittatvam
i^!|’ni^!opapatti^u m=iy=
c==n=ny=y==eg=en= B=ûkt=r<
avy=iB=c==ir[=I + iv=iv=kt=dex=s=eiv=tv=m=< arit=r< j=n=s=]s=id ++âî++ mayi
c|’nanyayogena bhaktir avyabhic|ri[$ vivikta de%a sevitvam aratir
janasa=sadi aQy==tm=N=n=in=ty=tv=] t=Tv=N=n==q=*dx=*n=m=< + At=j=< N=n=m=< wit= p=>=ekt=m=< aN=n=] y=d< at==eCny=q== ++ââ++ adhy|tma j@|na
nityatva= tattva j@|n|rtha dar%anam etaj j@|nam iti proktam aj@|na=
yad ato’nyath| Deta Cultivating the virtues described in verses 13.07-11 will enable one to perceive the body as different from the Self. Thus, one will attain Self-knowledge. Therefore, these virtues are called knowledge. Those who do not possess these virtues cannot get the true knowledge of the Self and will remain in the darkness of body-consciousness or ignorance. When one becomes firmly convinced that God alone is everything -- father, mother, brother, friend, enemy, sustainer, destroyer, and refuge -- and there is nothing higher than Him to attain, and one has no thought of any other object, one is said to have developed unswerving devotion to the Lord through single-minded contemplation. In this state of mind, the seeker and the sought-after become qualitatively one and the same. THE SUPREME CAN BE DESCRIBED BY PARABLES, AND NOT IN ANY OTHER WAY Ney=] y=t=< t=t=< p=>v=Zy==im= y=j=< N=tv==Cm=&t=m=< axn=ut=e + an==idm=t=<
p=r] b=>É n= s=t=< t=n=<
n==s=d< Wcy=t=e ++âä++ j@eya= yat tat pravak^y|mi yaj j@|tv|’m&tam a%nute an|dimat para= brahma na sat tan
n|’sad ucyate I shall fully describe the Supreme Being -- the object of knowledge. By knowing this one attains immortality. The beginningless Supreme Being is said to be neither eternal nor temporal. (See also 9.19, 11.37 and 15.18 ) (13.12) In the beginning there was neither Eternal Being (Sat, Brahma) nor temporal (Asat, Divine Beings, Devas) -- no sky, no air, neither day nor night. There was nothing whatsoever other than the Absolute Supreme Being (RV 10.129.01, AiU 1.01). The Absolute is beyond both Divine Beings (celestial controllers, Devas) and the Eternal Being (Spirit) (Gita 15.18). Therefore, He is neither temporal nor eternal. The Supreme Being or the Absolute is also both temporal and eternal (Gita 9.19) and beyond both temporal and eternal (Gita 11.37 and 15.18) because He is everywhere, in everything, and also beyond everything. Therefore, the Absolute is all three -- neither temporal nor eternal, beyond both temporal and eternal, as well as both temporal and eternal -- at the same time. s=v=*t=/p==i[=p==d]
t=t=< s=v=*t==eCiZ=ix=r=em=uK=m=<
+ s=v=*t=/Xuit=m=D=< D==eke: s=v=*m=< a=v=&ty= it={@it= ++âà++ sarvata+
p|[ip|da= tat sarvato’k^i%iromukham sarvata+
%rutimal loke sarvam |v&tya
ti^!hati The Supreme Being has His hands, feet, eyes, head, mouth, and ears everywhere because He is all-pervading and omnipresent. (13.13) s=v=*eòn7y=g=u[==B==s=] s=v=*eòn7y=iv=v=òj=*t=m=< + as=kt=] s=v=*B=&c=< c=Ev= in=g=*u[=] g=u[=B==ekt=& c= ++âå++ sarvendriya
gu[|bh|sa= sarvendriya vivarjitam asakta=
sarvabh&c cai’va nirgu[a=
gu[abhokt& ca He is the perceiver of all sense objects without the physical sense organs; unattached, and yet the sustainer of all; devoid of the three modes of material Nature, and yet the enjoyer of the modes of material Nature by becoming the living entity. (13.14) Self walks without legs, hears without ears, performs many actions without hands, smells without a nose, sees without eyes, speaks without a mouth, and enjoys all tastes without a tongue. All His actions are so marvelous that one finds His greatness utterly beyond description (TR 1.117.03-04). The Supreme Being may be described only by parables and paradoxes and in no other way. (See also ShU 3.19). Self expands Himself as the living entity to enjoy three modes of material Nature. God does not possess a body like an ordinary being. All His senses are transcendental, or out of this world. His potencies are multifarious. Any one of His senses can perform the action of any other sense. All His deeds are automatically performed as a natural consequence. b=ihr< ant=xc= B=Ut==n==m=< ac=r] c=rm=< Av= c= + s=UZm=tv==t=< t=d< aiv=Ney=] dUrsq=] c==ònt=ke: c= t=t=< ++âç++ bahir anta%ca
bh~t|n|m acara= caram eva ca s~k^matv|t tad avij@eya=
d~rastha= c|’ntike ca tat He is inside as well as outside all beings, animate and
inanimate. He is incomprehensible because of His subtlety. And because of His
omnipresence, He is very near --
residing in our inner psy aiv=B=kt=] c= B=Ut=e{=u iv=B=kt=m=< wv= c= òsq=t=m=< + B=Ut=B=t=*& c= t=j=< Ney=] g=>òs={[=u p=>B=iv={[=u c= ++âê++ avibhakta= ca bh~te^u vibhaktam iva ca sthitam bh~ta bhart& ca taj j@eya= grasi^[u prabhavi^[u ca He is undivided, yet appears to exist as if divided in living beings. He is the object of knowledge and appears as the Creator (Brahm|), Sustainer (Vishnu), and Destroyer (Mahesha) of all beings. (See also 11.13 and 18.20 ) (13.16) One planet earth appears divided into so many countries; one country appears divided into several states; one state appears divided into counties, and so on; similarly, one Reality appears as many. These are apparent divisions because they have the same order of reality. The term God is used for the Generator, Operator, and Destroyer aspects of Self. jy==eit={==m=< aip= t=j=< jy==eit=s=< t=m=s=/ p=rm=< Wcy=t=e + N=n=] Ney=]
N=n=g=my=] Åid s=v=*sy= iv=i{@t=m=<
++âë++ jyoti^|m api
taj jyotis tamasa+ param ucyate j@|na= j@eya=
j@|nagamya= h&di sarvasya vi^!hitam The Supreme Being is the source of all lights. He is said to be beyond darkness of ignorance. He is Self-knowledge, the object of Self-knowledge, and seated in the inner psyche as consciousness (or Ishvara in verse 18.61) of all beings, He is to be realized by Self-knowledge. (13.17) I am the light of knowledge of the world. Whoever follows me will have the light of life and will never walk in the darkness of ignorance (John 8.12). One who knows the Almighty as much more radiant than the sun and beyond the darkness of material reality, transcends death. There is no other way (YV 31.18, SV 3.08). The Supreme is beyond the reach of senses and mind. It cannot be described or defined by words. Different means of attaining the Supreme continue below: wit= Z=eF=] t=q== N=n=] Ney=] c==ekt=] s=m==s=t=/ + m=4kt= At=d< iv=N=y= m=4=v==y==ep=p=6t=e ++âè++ iti k^etra=
tath| j@|na= j@eya= co’kta= sam|sata+ madbhakta etad
vij@|ya madbh|v|yo’papadyate Thus, I have briefly described creation, as well as Self-knowledge and the object of Self-knowledge. Understanding this, My devotee attains My Supreme Abode. (13.18) SUPREME SPIRIT, SPIRIT, MATERIAL NATURE, AND THE INDIVIDUAL SOULS p=>k&:it=] p=uo{=] c=Ev= iv=3Y< an==dI WB==v=< aip= + iv=k:=r=]xc=
g=u[==]xc=Ev= iv=i3
p=>k&:it=s=]B=v==n=< ++âï++ prak&ti=
puru^a= caiva viddhy an|d$ ubh|v api vik|r|=%ca gu[|=% caiva viddhi
prak&tisa=bhav|n k:=y=*k:r[=k:t=*&tv=e het=u/ p=>k&:it=r< Wcy=t=e + p=uo{=/
s=uK=du/K==n==] B==ekt=&tv=e
het=ur< Wcy=t=e ++äî++ k|rya kara[a
kart&tve hetu+ prak&tir ucyate puru^a+
sukhadu+kh|n|= bhokt&tve hetur
ucyate Know that both the material Nature and the Spiritual Being are beginningless.
All manifestations and three dispositions of mind and matter, called modes or
Gunas, are born of material Nature. Material Nature is said to be the cause of
production of the physical body and organs of perception and action. Spirit (or
Consciousness) in the individual soul is said to be the cause of experiencing
pleasure and pain. (13.19-20) p=uo{=/
p=>k&:it=sq==e ih B=uV<kt=e
p=>k&:it=j==n=< g=u[==n=< + k:=r[=]
g=u[=s=V<g==eeCsy=
s=ds=6=ein=j=nm=s=u ++äâ++ puru^a+
prak&tistho hi bhu]kte
prak&tij|n gu[|n k|ra[a= gu[a sa]go’sya sad asad yoni janmasu Spiritual Being (by becoming jeeva) enjoys three modes of material Nature by associating with the material Nature. Attachment to the three modes of material Nature (due to ignorance caused by previous Karma) is the cause of birth of the living entity in good and evil wombs. (13.21) Spirit is unaffected by material Nature just as the sun’s reflection in water is unaffected by the properties of water. Spirit, because of His nature, associates with the six sensory faculties and ego of material Nature and becomes attached, forgets His real nature, performs good and evil deeds, loses independence, and transmigrates as a living entity (individual soul, Jiva) (BP 3.27.01-03). The living entity does not know the divine illusory energy (Maya), as well as the supreme controller and its own real nature. The individual soul is a reflection of the sun of Spirit in the water pot of human body. Wp=7{!=n=um=nt==
c= B=t==* B==ekt== m=hexv=r/ + p=rm==tm=eit=
c==py=< Wkt==e deheCòsm=n=<
p=uo{=/ p=r/ ++ää++ upadra^!|’numant|
ca bhart| bhokt| mahe%vara+ param|tmeti
c|py ukto dehe’smin puru^a+ para+ The Spirit in the body is the witness, the guide, the supporter, the enjoyer, the controller of all events, and also the Supreme Self. (13.22) Two aspects of Eternal Being -- the divine Controller and the controlled (living entity, individual soul) -- make their nest and reside on the same tree (the inner psyche of the body) as a part of the cosmic drama. Virtue and vice are its glorious flowers; pains and pleasures of sense gratification are its sweet and sour fruits. The living entities are like beautiful birds of various hues. No two birds are the same. Creation is just beautiful. And the Creator must be inconceivably beautiful. The living entity, due to ignorance, becomes captivated by the fruits of the tree and gets attached to material Nature, eats these fruits and becomes subject to bondage and liberation, whereas the divine controller sits on the tree, watches, and guides the living entity. The divine Controller, being unattached to material Nature, remains free as a witness and a guide (BP 11.11.06, See also RV 1.164.20, AV 9.09.20, MuU 3.01.01, ShU 4.06). The divine Controller remains unaffected and unattached to the modes of material Nature just as a lotus leaf remains unaffected by water. Spirit is sentient, and material Nature is insentient. Material Nature, with the help of Spirit, produces five bioimpulses (Life forces, Prana) and the three modes. Spirit, residing as the divine Controller in the physical body that is a house with nine gates and made of twenty-four elements of material Nature, enjoys sense objects by associating with the modes of material Nature. Spirit forgets its real nature under the influence of divine illusory energy (Maya), feels pain and pleasure, does good and evil deeds, incurs the bondage of works done by free will due to ignorance, and seeks salvation. When the living entity renounces sense objects and rises above the modes of material Nature, it attains salvation. The mind, endowed with infinite power, creates a body to reside in and fulfill its latent desires. The living entity becomes willingly entangled -- and suffers like a silkworm entangled in its own cocoon -- and it cannot get out. The living entity becomes bound by its own Karma and transmigrates. All actions, good or bad, produce bondage if performed with ego. Good actions are the golden shackles, and bad ones are the iron shackles. Both are fetters. The golden shackle is not a bracelet. The living entity is like a farmer who has been given a plot of land that is the body. The farmer should take the weeds of lust, anger, and greed out of the land, cultivate it with the plow of intense desire for the love of God, and fertilize it with the firm faith in the power and omnipresence of God. Depending on the intensity of the desire and the degree of faith, the seedling of devotion will come out in due course of time. This seedling must be consistently and continually irrigated with the water of meditation on the chosen form of one’s personal God. The forgetfulness of living entity’s real nature disappears with the blooming of the flowers of Self-knowledge and detachment. The flowers bear the fruits of Self-realization and vision of God, leading to the freedom from transmigration of Jeeva, the individual soul, by the grace of Ishvara, the supreme controller. y= Av=]
v=eiT= p=uo{=] p=>k&:it=] c=
g=u[=E/ s=h + s=v=*q==
v=t=*m==n==eCip= n= s=
B=Uy==eCiB=j==y=t=e ++äà++ ya eva= vetti
puru^a= prak&ti= ca gu[ai+ saha sarvath| vartam|no’pi na sa
bh~yo’bhij|yate They who truly understand Spirit and material Nature with its three modes are not born again, regardless of their way of life. (13.23) Qy==n=en==tm=in= p=xy=ònt= ke:ic=d< a=tm==n=m==tm=n== + any=e s==]Ky=en= y==eg=en= k:m=*y==eg=en= c==p=re ++äå++ dhy|nen|’tmani pa%yanti kecid |tm|nam |tman| anye s|=khyena yogena karmayogena c|’pare Some perceive the Supersoul in their inner psyche through mind and intellect that have been purified either by meditation or by metaphysical knowledge or by selfless service. (13.24) FAITH AND DEVOTION CAN ALSO LEAD TO NIRVANA any=e tv=< Av=m=< aj==n=nt=/ Xutv==ny=eBy= Wp==s=t=e + t=eCip= c==it=t=rnty=< Av= m=&ty=u] Xuit=p=r=y=[==/ ++äç++ anye tv evam aj|nanta+ %rutv|’nyebhya up|sate te’pi c|’titaranty eva m&tyu= %rutipar|ya[|+ Others, however, do not know the yogas of meditation, knowledge, and selfless service; but they perform deity worship with firm faith and loving devotion, just after hearing of God from others. They also transcend death by virtue of their firm faith in what they have heard. (See also 9.23 ) (13.25) Blessed are they that have not understood, yet have believed (John 20.29). If you believe, you will receive whatever you ask for (Matthew 21.22). It is not necessary to completely understand God to obtain His grace, to love Him, and to attain Him. Any spiritual practice done without faith is an exercise in futility. Our intellect stands in the way as an obstruction to faith. y==v=t=< s=]j==y=t=e ik:}ic=t=< s=Tv=] sq==v=rj=V<g=m=m=< + Z=eF=Z=eF=Ns=]y==eg==t=< t=d< iv=i3 B=rt={=*B= ++äê++ y|vat sa=j|yate ki=cit sattva= sth|vara ja]gamam k^etrak^etraj@a sa=yog|t tad
viddhi bharatar^abha Whatever is born -- animate or inanimate -- know them to be born from the union of Spirit and matter, O Arjuna. (See also 7.06 ) (13.26) s=m=] s=v=*ee{=u B=Ut=e{=u it={@nt=] p=rm=exv=rm=< + iv=n=xy=tsv=< aiv=n=xy=nt=] y=/ p=xy=it= s= p=xy=it= ++äë++ sama= sarve^u
bh~te^u ti^!hanta= parame%varam vina%yatsv
avina%yanta= ya+ pa%yati sa pa%yati One who sees the one and the same imperishable Supreme Lord dwelling as Spirit (or Ishvara) equally within all perishable beings, truly sees. (13.27) s=m=] p=xy=n=< ih s=v=*F= s=m=v=òsq=t=m=< w*xv=rm=< + n= ihn=sty=< a=tm=n==tm==n=] t=t==e y==it= p=r=] g=it=m=< ++äè++ sama= pa%yan hi
sarvatra samavasthitam $%varam na hinasty |tman|’tm|na= tato
y|ti par|= gatim When one beholds One and the same Ishvara existing equally in every being, one does not harm anybody because one considers everything as one’s own self, and thereupon attains the Supreme Abode. (13.28) p=>k&:ty=Ev= c= k:m==*i[= ik>:y=m==[==in= s=v=*x=/ + y=/ p=xy=it= t=q==tm==n=m=< ak:t==*r] s= p=xy=it= ++äï++ prak&tyai’va
ca karm|[i kriyam|[|ni sarva%a+ ya+ pa%yati tath|’tm|nam
akart|ra= sa pa%yati One who perceives that all works are done by the powers of material Nature, truly understands and does not consider oneself as the doer. (See also 3.27, 5.09 and 14.19 ) (13.29) y=d= B=Ut=p=&q=gB==v=m=< Ak:sq=m=< an=up=xy=it= + t=t= Av= c=
iv=st==r] b=>>É s=]p=6t=e t=d=
++àî++ yad|
bh~tap&thagbh|vam ekastham
anupa%yati tata eva ca vist|ra= brahma
sa=padyate tad| When one sees the diverse variety of beings as rooted in One and spreading out from That alone, one attains the Supreme Being. (13.30) ATTRIBUTES OF THE SPIRIT (BRAHMA) an==idtv==n=< in=g=*u[=tv==t=< p=rm==tm==y=m=< avy=y=/ + x=rIrsq==eCip=
k:=Ent=ey= n= k:r=eit= n= iD=py=t=e
++àâ++ an|ditv|n
nirgu[atv|t param|tm|’yam avyaya+ %ar$rastho’pi kaunteya na karoti
na lipyate Because of being beginningless and unaffectable by the three modes of material Nature, the eternal Supersoul -- even though dwelling in the body as a living entity -- neither does anything nor becomes tainted by Karma, O Arjuna. (13.31) The eternal Supersoul is called attributeless because He does not have the three attributes of material Nature. The word ‘attributeless’ has been commonly misunderstood as formless. Attributeless refers only to the absence of material form and attributes known to the human mind. The Lord has an incomparable personality and transcendental qualities. y=q== s=v=*g=t=] s==EZmy==d< a=k:=x=] n==ep=iD=py=t=e + s=v=*F==v=òsq=t==e
dehe t=q==tm== n==ep=iD=py=t=e ++àä++ yath| sarvagata=
sauk^my|d |k|%a= no’palipyate sarvatr|’vasthito dehe tath|’tm|
no’palipyate Just as the all-pervading space is not tainted because of its subtlety, similarly, the Spirit abiding in all bodies is not tainted. (13.32) Spirit is present everywhere. It is present inside the body, outside the body, as well as all over the body. Actually, Spirit is inside and outside of everything that exists in creation. y=q== p=>k:=x=y=ty=< Ak:/ k&:tsn=] D==ek:m=< wm=] riv=/ + Z=eF=] Z=eF=I t=q== k&:tsn=] p=>k:=x=y=it= B==rt= ++àà++ yath| prak|%ayaty eka+ k&tsna= lokam ima= ravi+ k^etra= k^etr$ tath| k&tsna= prak|%ayati bh|rata Just as one sun illuminates the entire world, similarly, Spirit gives life to the entire creation, O Arjuna. (13.33) According to Shankara, one sees the
creation but not the Creator behind the creation due to ignorance, just as a
person in the darkness of night sees the snake and not the rope that sustains
the false notion of a snake. If any object other than Spirit appears to exist,
it is unreal like a mirage, a dream, or the existence of a snake in the rope.
The absolute monism that negates all manifestation as a dream world is not the
whole truth. According to the Vedas, God is both transcendent and immanent in
one. The illustration of the world as a dream is a metaphor meant only to
illustrate certain points and should not be stret Z=eF=Z=eF=Ny==er<
Av=m=< ant=r] N=n=c=Z=u{== + B=Ut=p=>k&:it=m==eZ=]
c= y=e iv=dur< y==ònt= t=e p=rm=<
++àå++ k^etra
k^etraj@ayor evam antara= j@|na cak^u^| bh~taprak&ti mok^a= ca ye
vidur y|nti te param They attain the Supreme, who know — with the eye of
Self-knowledge — the difference between creation (or the body) and the Creator
(or the Spirit) as well as the te Spirit emits its power (Maya) as the
sun emits light, fire emits heat, and the moon gives cooling rays (DB 7.32.05).
Maya is the inexplicable divine power of Spirit that does not exist apart from
Spirit, the possessor of power. Maya has the power of creation. Maya also
deludes the living entity by making it identify with a body, enjoy three modes
of material Nature, and forget its real nature as Spirit, the basis of the
entire visible and invisible universe. We must always remember that we are not
this body or the cage, but the bird or the soul inside the cage. Creation is
just a partial revelation of the power of Spirit and is called unreal like a
dream world because it is subject to Creation is a natural effortless projection of the powers of Spirit and is therefore purposeless (MuU 1.01.07). The creative activity of the Lord is a mere pastime of the divine power (Maya) without any purpose or motive (BS 2.01.33). It is nothing but an apparent natural modification of His infinite limitless energy (E) into matter (m) and vice versa (E=mc2 of Einstein) done as a mere pastime. Creation, an effect, is related to the Creator, the cause, as a piece of cloth is related to cotton. In the case of the cloth, however, the weaver is not sitting in every thread of the cloth, but in creation the efficient and material causes are one and the same, a divine mystery indeed! Everything in the universe is connected with everything else. Creation is not a mechanical or engineering construction. It is the supreme, spiritual phenomena revealing divine splendor. Creation is made by the Lord, of the Lord, and for the Lord. The Creator and creation is different as well as the same. aq= c=t=ud*x==eCQy==y=/ CHAPTER 14 g=u[=F=y=iv=B==g=y==eg=/ THREE MODES OF MATERIAL
NATURE XIB=g=v==n=uv==c= p=r] B=Uy=/
p=>v=Zy==im= N=n==n==] N=n=m=<
WT=m=m=< + y=j=<
N=tv== m=un=y=/ s=v=e* p=r=] òs=i3m=<
wt==e g=t==/ ++â++ %r$ bhagav|n
uv|ca para= bh~ya+
pravak^y|mi j@|n|n|= j@|nam uttamam yaj j@|tv| munaya+ sarve par|= siddhim ito gat|+ Lord wd] N=n=m=< Wp==iXty= m=m= s==Q=my=*m=< a=g=t==/ + s=g=e*Cip=
n==ep=j==y=nt=e p=>D=y=e n= vy=q=ònt=
c= ++ä++ ida= j@|nam
up|%ritya mama s|dharmyam |gat|+ sarge’pi
no’paj|yante pralaye na vyathanti ca Those who have taken refuge in this transcendental knowledge attain unity with Me and are neither born at the time of creation nor afflicted at the time of dissolution. (14.02) m=m= y==ein=r< m=hd< b=>É t=òsm=n=< g=B=*] dQ==my=< ahm=< + s=]B=v=/ s=v=*B=Ut==n==] t=t==e B=v=it= B==rt= ++à++ mama yonir mahad brahma tasmin garbha= dadh|my aham sa=bhava+ sarva bh~t|n|= tato
bhavati bh|rata My material Nature is the womb of creation wherein I place the seed of Consciousness from which all beings are born, O Arjuna. (See also 9.10 ) (14.03) Material Nature, a product of divine kinetic energy (Maya), is the origin of the entire universe. Material Nature creates living beings when the seed of Spirit is sown in it for germination. s=v=*y==ein={=u k:=Ent=ey= m=Ut=*y=/ s=]B=v=ònt= y==/ + t==s==]
b=>É m=hd< y==ein=r< ah]
b=Ij=p=>d/ ip=t== ++å++ sarva yoni^u
kaunteya m~rtaya+ sa=bhavanti y|+ t|s|= brahma mahad yonir aham
b$japrada+ pit| Whatever forms are produced in all different wombs, O Arjuna, the material Nature is their body-giving cosmic mother; and the Spirit or Consciousness is the life-giving father. (14.04) HOW THREE MODES OF MATERIAL NATURE BIND THE SPIRIT SOUL TO THE BODY s=Tv=] rj=s=< t=m= wit= g=u[==/ p=>k&:it=s=]B=v==/ + in=b=Qn=ònt= m=h=b==h=e dehe deihn=m=< avy=y=m=< ++ç++ sattva= rajas tama iti gu[|+ prak&ti sa=bhav|+ nibadhnanti
mah|b|ho dehe dehinam avyayam Goodness, passion (or activity), and ignorance (or inertia) — these three modes (or ropes) of material Nature fetter the eternal individual soul to the body, O Arjuna. (14.05) t=F= s=Tv=] in=m=*D=tv==t=< p=>k:=x=k:m=< an==m=y=m=< + s= tatra sattva= nirmalatv|t prak|%akam an|mayam sukha sa]gena
badhn|ti j@|na sa]gena c|’nagha Of these, the mode of goodness is illuminating and good because
it is pure. The mode of goodness fetters the living entity by attachment to
happiness and knowledge, O sinless Arjuna. (14.06) rj==e r=g==tm=k:}
iv=i3 t=&{[==s=V<g=s=m=u4v=m=<
+ t=n=< in=b=Qn==it= k:=Ent=ey= k:m=*s=V<g=en= deihn=m=< ++ë++ rajo r|g|tmaka=
viddhi t&^[|sa]ga samudbhavam tan nibadhn|ti
kaunteya karma sa]gena dehinam Arjuna, know that the mode of passion is characterized by intense craving for sense gratification and is the source of material desire and attachment. The mode of passion binds the living entity by attachment to the fruits of work. (14.07) t=m=s=< tv=< aN=n=j=] iv=i3 m==ehn=] s=v=*deihn==m=< + p=>m==d=D=sy=in=7=iB=s=< t=n=< in=b=Qn==it= B==rt= ++è++ tamas tv
aj@|naja= viddhi mohana= sarvadehin|m pram|d|lasya
nidr|bhis tan nibadhn|ti bh|rata Know, O Arjuna, that the mode of ignorance -- the deluder of the living entity -- is born of inertia. The mode of ignorance binds the living entity by carelessness, laziness, and excessive sleep. (14.08) s=Tv=] s= N=n=m=<
a=v=&ty= t=u t=m=/ p=>m==de
s=J=<j=y=ty=< Wt= ++ï++ sattva= sukhe
sa@jayati raja+ karma[i bh|rata j@|nam |b&tya
tu tama+ pram|de sa@jayaty uta O Arjuna, the mode of goodness attaches one to happiness of learning and knowing the Spirit; the mode of passion attaches to action; and the mode of ignorance attaches to negligence by covering Self-knowledge. (14.09) The mode of goodness keeps one away from sinful acts and leads one to Self-knowledge and happiness, but not to salvation. The mode of passion creates strong Karmic bonds and takes the individual further away from liberation. Such persons know right and wrong actions based on religious principles, but are unable to follow them because of strong impulses of lust. The mode of passion obscures real knowledge of Self and causes one to experience both the pain and pleasure of this worldly life. Such persons are very much attached to wealth, power, prestige, sensual pleasure, and are very selfish and greedy. In the mode of ignorance, one is unable to recognize the real goal of life, is unable to distinguish between right and wrong action, and remains attached to sinful and forbidden activities. Such a person is lazy, violent, lacks intellect, and has no interest in spiritual knowledge. rj=s=< t=m=x=< c==iB=B=Uy= s=Tv=] B=v=it= B==rt= + rj=/ s=Tv=] t=m=xc=EEv= t=m=/ s=Tv=] rj=s=< t=q== ++âî++ rajas tama%
c|’bhibh~ya sattva= bhavati bh|rata raja+ sattva=
tama%caiva tama+ sattva= rajas
tath| Goodness prevails by suppressing passion and ignorance; passion
prevails by suppressing goodness and ignorance; and ignorance prevails by
suppressing goodness and passion, O Arjuna. (14.10) s=v=*8=re{=u
deheCòsm=n=< p=>k:=x= Wp=j==y=t=e
+ N=n=] y=d=
t=d= iv=6=d< iv=v=&3] s=Tv=m=<
wty=< Wt= ++ââ++ sarvadv|re^u
dehe’smin prak|%a upaj|yate j@|na= yad|
tad| vidy|d viv&ddha= sattvam ity
uta When the light of Self-knowledge illuminates all the senses in the body, then it should be known that goodness is predominant. (14.11) The sense organs (nose, tongue, eye, skin, ear, mind, and intellect) are called the gateway to Self-knowledge in the body. The mind and intellect get into the mode of goodness and become receptive to Self-knowledge when senses are purified by selfless service, discipline, and spiritual practice. It is also said in verse 14.17 that the rise of Self-knowledge takes place when one’s mind gets firmly established in the mode of goodness. As objects are seen very clearly in the light, similarly, one perceives and thinks in the right perspective, and the senses shun whatever is improper. There is no attraction in the mind for sensual pleasures when the senses are illumined by the dawning of the light of Self-knowledge. D==eB=/ p=>v=&iT=r< a=rmB=/ k:m=*[==m=< ax=m=/ sp=&h= + rj=sy=< At==in= j==y=nt=e iv=v=&3e B=rt={=*B= ++âä++ lobha+
prav&ttir |rambha+ karma[|m a%ama+
sp&h| rajasy et|ni
j|yante viv&ddhe bharatar^abha O Arjuna, when passion is predominant, greed, activity, undertaking of selfish work, restlessness, and excitement arise. (14.12) ap=>k:=x==eCp=>v=&iT=xc= p=>m==d=e m==eh Av= c= + t=m=sy=< At==in= j==y=nt=e iv=v=&3e ku:on=ndn= ++âà++ aprak|%o’prav&tti%ca pram|do moha eva ca tamasy et|ni
j|yante viv&ddhe kurunandana O Arjuna, when inertia is predominant, ignorance, inactivity, carelessness, and delusion arise. (14.13) A particular mode of Nature becomes dominant in the present life due to one's past Karma. The three modes fuel the vehicles of transmigration that carry one's baggage of Karma, as discussed in the following verses. THREE MODES ARE ALSO THE VEHICLES OF TRANSMIGRATION FOR THE INDIVIDUAL SOUL y=d= s=Tv=e p=>v=&3e t=u p=>D=y=] y==it= dehB=&t=< + t=d=eT=m=iv=d=] D==ek:=n=< am=D==n=< p=>it=p=6t=e ++âå++ yad| sattve prav&ddhe tu pralaya= y|ti dehabh&t tado’ttamavid|= lok|n amal|n pratipadyate One who dies when goodness dominates goes to heaven -- the pure world of knowers of the Supreme. (14.14) rj=òs= p=>D=y=] g=tv== k:m=*s=V<ig={=u j==y=t=e + t=q== p=>D=In=s=< t=m=òs= m=U$y==ein={=u j==y=t=e ++âç++ rajasi pralaya=
gatv| karmasa]gi^u j|yate tath| pral$nas
tamasi m~#hayoni^u j|yate One, who dies when passion dominates, is reborn as person atta k:m=*[=/ s= rj=s=s=< t=u f:D=] du/K=m=< aN=n=] t=m=s=/ f:D=m=< ++âê++ karma[a+
suk&tasy|’hu+ s|ttvika= nirmala=
phalam rajasas tu
phala= du+kham aj@|na= tamasa+ phalam The fruit of good action is said to be beneficial and pure; the
fruit of passionate action is pain; and the fruit of ignorant action is
laziness. (14.16) s=Tv==t=<
s=J=<j==y=t=e N=n=] rj=s==e D==eB=
Av= c= + p=>m==dm==eh=E
t=m=s==e B=v=t==eCN=n=m=< Av= c=
++âë++ sattv|t
sa@j|yate j@|na= rajaso lobha eva ca pram|damohau
tamaso bhavato’j@|nam eva ca Self-knowledge arises from the mode of goodness; greed arises
from the mode of passion; and negligence, delusion, and slowness of mind arise
from the mode of ignorance. (14.17) ~Qv=*]
g=c%ònt= s=Tv=sq== m=Qy=e it={@ònt=
r=j=s==/ + j=G=ny=g=u[=v=&iT=sq== aQ==e g=c%ònt= t==m=s==/ ++âè++ ~rdhva= gacchanti sattvasth| madhye ti^!hanti r|jas|+ jaghanya gu[a v&ttisth| adho gacchanti t|mas|+ They who are established in goodness go to higher world or heaven; passionate persons are reborn in this mortal world; and the insipid ones, abiding in the mode of ignorance, take birth as lower creatures or go to lower planets of hell (depending on the degree of their ignorance). (14.18) Four paths of departure after leaving this
world are described above. The fifth path, the path of no return, is described
in the following verse: ATTAIN NIRVANA AFTER TRANSCENDING THE THREE MODES OF MATERIAL NATURE n==ny=] g=u[=eBy=/ k:t==*r] y=d= 7{!=n=up=xy=it= + g=u[=eBy=xc= p=r] v=eiT= m=4=v=] s==eCiQ=g=c%it= ++âï++ n|’nya= gu[ebhya+ kart|ra= yad| dra^!|’nupa%yati gu[ebhya%ca
para= vetti madbh|va= so’dhigacchati When visionaries perceive no doer
other than the three modes of material Nature (Gunas) and know the Supreme, whi Karmic laws bind one who does not believe that the Lord controls everything and who considers oneself the doer, enjoyer, and owner (BP 6.12.12). The power of doing all actions, good or bad, proceeds from God, but we are ultimately responsible for our actions because we also have the power to reason. God has given us the power to do work; however, we are free to use the power in the right or wrong way and become liberated or bound. The good Lord gives one only the faculties to act; He is not liable for one’s actions. It is up to the individual to decide how to act. The decision is also controlled by the modes of material Nature and is governed by one's past Karma. Those who understand this properly know how to act and do not blame God for their misfortunes or feel jealous of others’ fortune. Due to ignorance created by illusory energy (Maya), one considers oneself the doer and consequently becomes bound by Karma and undergoes transmigration (BP 11.11.10). Whenever one asserts or even thinks of oneself as doing things, one assumes the role of a doer, becomes accountable for the action (Karma), and gets caught in the intricate Karmic net of transmigration. g=u[==n=< At==n=< at=Ity= F=In=< dehI dehs=m=u4v==n=< + j=nm=m=&ty=uj=r=du/K=Er< iv=m=ukt==eCm=&t=m=< axn=ut=e ++äî++ gu[|n et|n at$tya tr$n deh$ deha samudbhav|n janma m&tyu jar| du+khair
vimukto’m&tam a%nute When one rises above, or transcends the three modes of material Nature that originate in the body, one attains immortality or salvation and is freed from the pains of birth, old age, and death. (14.20) aj=*un= Wv==c= kE:r< iD=V<g=Es=< F=In=< g=u[==n=< At==n=< at=It==e B=v=it= p=>B==e + ik:m==c==r/ k:q=] c=Et==]s=< F=In=< g=u[==n=< ait=v=t=*t=e ++äâ++ arjuna uv|ca kair li]gais tr$n gu[|n et|n at$to bhavati prabho kim|c|ra+ katha= cai’t|=s tr$n gu[|n ativartate Arjuna said: What are the marks of
those who have transcended the three modes of material Nature, and what is
their conduct? How does one transcend these three modes of material Nature, O
Lord XIB=g=v==n=uv==c= p=>k:=x=] c= p=>v=&iT=] c= m==ehm=< Av= c= p==[#v= + n= 8ei{! s=]p=>v=&T==in= n= in=v=&T==in= k:=V<Z=it= ++ää++ %r$ bhagav|n
uv|ca prak|%a= ca
prav&tti= ca moham eva ca p|[#ava na dve^!i sa=prav&tt|ni na
niv&tt|ni k|]k^ati Wd=s=In=v=d<
a=s=In==e g=u[=Er< y==e n=
iv=c==Dy=t=e + g=u[==
v=t=*nt= wty=< Av= y==eCv=it={@it=
n=eV<g=t=e ++äà++ ud|s$navad
|s$no gu[air yo na vic|lyate gu[| vartanta ity eva yo’vati^!hati ne’]gate Lord s=m=du/K=s= t=uDy=ip=>y==ip=>y==e Q=Irs=< t=uDy=in=nd=tm=s=]st=uit=/ ++äå++ sama du+kha
sukha+ svastha+ sama lo^!|%ma k|@cana+ tulyapriy|priyo dh$ras
tulyanind|tmasa=stuti+ m==n==p=m==n=y==es=<
t=uDy=s=< t=uDy==e im=F==irp=Z=y==e/
+ s=v==*rmB=p=irty==g=I g=u[==t=It=/ s= Wcy=t=e ++äç++ m|n|pam|nayos tulyas tulyo mitr|ripak^ayo+ sarv|rambhaparity|g$ gu[|t$ta+ sa ucyate And one who depends on the Lord and is indifferent to pain and pleasure; to whom a clod, a stone, and gold are alike and to whom the dear and the unfriendly are alike; who is of firm mind; who is calm in censure and in praise and indifferent to honor and disgrace; who is impartial to friend and foe; and who has relinquished all desire-prompted undertakings -- is said to have transcended the modes of material nature. (14.24-25) Guru Nanak said: One
who obeys the will of God with pleasure is free and wise. Gold and stone, pain
and pleasure are alike only for su BONDS OF THREE MODES CAN BE CUT BY DEVOTIONAL LOVE m==] c= y==eCvy=iB=c==re[= B=ûkt=y==eg=en= s=ev=t=e + s= g=u[==n=<
s=m=t=Ity=Et==n=< b=>ÉB=Uy==y=
k:Dp=t=e ++äê++ m|= ca
yo’vyabhic|re[a bhaktiyogena sevate sa gu[|n
samat$tyai’t|n brahmabh~y|ya kalpate One who serves Me with love and unswerving devotion transcends the three modes of material Nature and becomes fit for Nirvana. (See also 7.14 and 15.19 ) (14.26) Unswerving devotion is defined as the loving devotion in which one does not depend on any other person, but only God for everything. The mode of goodness is the topmost rung of the ladder leading to the Truth, but it is not the Truth as such. The three modes of material Nature have to be transcended, step by step. First, one has to overcome the modes of ignorance and passion and become established in the mode of goodness by developing certain values and following certain disciplines. Then one becomes ready to surmount the dualities of good and bad, pain and pleasure, and to rise to the higher transcendental plane by going beyond the highest mode -- the mode of goodness. Spiritual practices and vegetarian food raise the mind from the modes of ignorance and passion to the transcendental plane of bliss where pairs of opposites disappear. The mode of goodness is the natural result of profound thought generated by firm understanding of metaphysics. Anybody can easily cross the ocean of illusion (Maya), consisting of three modes of material Nature, by the boat of firm faith, devotion, and exclusive love for God. There is no other way to transcend the three modes of material Nature and attain salvation. It is also said that anyone situated in any one of the three modes of material nature can come up to the transcendental plane by the grace of a genuine and empowered guru. b=>É[==e ih p=>it={@=hm=< am=&t=sy==vy=y=sy= c= + x==xv=t=sy= c= Q=m=*sy=
s= brahma[o hi prati^!h|’ham am&tasy|’vyayasya ca %|%vatasya ca dharmasya sukhasyai’k|ntikasya ca Because I am the source of the immortal Spirit (Brahma), of everlasting cosmic order (Dharma), and of the absolute bliss. (14.27) The Supreme Being is the source or the basis of Spirit. Spirit is one of the expansions of the Supreme Being. It is Spirit (of the Supreme Being) that performs the entire cosmic drama and sustains everything. Therefore, Spirit is also called the Supreme Being or the Lord. It
is very significant that Lord aq= p=Jc=dx==eCQy==y=/ CHAPTER 15 p=uo{==eT=m=y==eg=/ THE SUPREME BEING CREATION IS LIKE A TREE CREATED BY THE POWERS OF MAYA XIB=g=v==n=uv==c= ~Qv=*m=UD=m=< aQ=/x==K=m=< axv=tq=] p=>=hur< avy=y=m=< + %nd=]òs= y=sy= p=[==*in= y=s=< t=] v=ed s= v=ediv=t=< ++â++ %r$ bhagav|n uv|ca ~rdhvam~lam adha+%|kham a%vattha= pr|hur avyayam Lord The creation is
like a tree that is infinite, ever aQ=xc==eQv=*] p=>s=&t==s=< t=sy= x==K== g=u[=p=>v=&&3=
iv={=y=p=>v==D==/+ aQ=xc= m=UUD==ny=< an=us=]t=t==in= k:m==*n=ub=nQ=Iin=
m=n=u{y=D==eke: ++ä++ adha%co’rdhva= pras&t|s tasya %|kh| gu[aprav&ddh| vi^ayaprav|l|+ adha%ca m~l|ny anusa=tat|ni karm|nubandh$ni
manu^yaloke The bran The human
body, a microcosmic universe, has also been compared to a tree of human life
and death (or transmigration) on earth in verses 15.02-03 and the Upanishads.
Karma is its seed; five basic elements are its main bran HOW TO CUT THE TREE OF LIFE AND ATTAIN SALVATION BY TAKING REFUGE IN GOD n= Op=m=< asy=eh
t=q==ep=D=By=t=e n==nt==e n= c==idr<
n= c= s=]p=>>it={@= + axv=tq=m=< An=]
s=uiv=O$m=UD=m=< as=V<g=x=sF=e[= d&$en=
ò%Tv== ++à++ na r~pam asye’ha tatho’palabhyate n|’nto na c|’dir na ca sa=prati^!h| a%vattham ena= suvir~#ham~lam asa]ga%astre[a
d&#hena chittv| t=t=/ p=d] t=t=< p=irm==ig=*t=vy=] y=ûsm=n=< g=t== n= in=v=t=*ònt= B=Uy=/ + t=m=< Av= c==6] p=uo{=]
p=>p=6e y=t=/ p=>v=&iT=/ p=>s=&t== p= tata+ pada= tat parim|r yasmin gat| na nivartanti bh~ya+ tam eva c|’dya= puru^a= prapadye yata+ prav&tti pras&t| pur|[i The beginning, the end, the basis,
or the real form of this tree of human life is not perceptible on earth. Having
cut its deep sustaining roots by the strong ax of (Self-knowledge and) deta Human
life is also without beginning and end. It has no permanent existence or real
form. One must sharpen the ax of metaphysical knowledge and deta in=m==*n=m==eh= òj=t=s=V<g=d=e{== aQy==tm=in=ty== iv=in=v=&T=k:=m==/ + 8n8Er< iv=m=ukt==/ s= g=c%nty=< am=U$=/ p=dm=< avy=y=] t=t=< ++ç++ nirm|namoh|
jitasa]gado^| adhy|tmanity|
viniv&ttak|m|+ dvandvair
vimukt|+ sukhadu+khasa=j@air gacchanty
am~#h|+ padam avyaya= tat The Supreme
goal is rea n= t=d<
B==s=y=t=e s=Uy==e* n= x=x==V<k:=e n=
p==v=k:/ + y=d< g=tv== n= in=v=t=*nt=e t=d< Q==m= p=rm=] m=m= ++ê++ na tad
bh|sayate s~ryo na %a%|]ko na p|vaka+ yad gatv| na nivartante tad dh|ma
parama= mama The sun does not illumine My
Supreme Abode, nor does the moon, nor the fire. Having reached there, people
attain permanent liberation (Mukti) and do not come back to this temporal
world. (See also 13.17
and 15.12
and KaU 5.15,
ShU 6.14, MuU 2.02.10) (15.06) The Supreme Being is self-luminous, not illumined by any other source. He illumines the sun and the moon as a luminous lamp illumines other objects (DB 7.32.14). The Supreme Being existed before the sun, moon, and fire came into existence during creation, and it will exist even after everything gets dissolved into unmanifest Nature during complete dissolution. THE EMBODIED SOUL IS THE ENJOYER m=m=Ev==]x==e
j=Iv=D==eke: j=Iv=B=Ut=/ s=n==t=n=/ + m=n=/{={@=n=Iòn7y==ò[= p=>k&:it=sq==in= k:{=*it= ++ë++ mamai’v|’=%o
j$valoke j$vabh~ta+ san|tana+ mana+ ^a^!h|n$’ndriy|[i prak&tisth|ni kar^ati The eternal individual soul (Jiva, Jivatma) in the body of living beings is, indeed, My integral part. It associates with the six sense organs -- including the mind -- and activates them. (15.07) Spirit is called Eternal Being or ‘Brahma’ in Sanskrit.
Spirit is the true nature of the Supreme Being (ParaBrahma), and therefore is
also called the integral part of the Supreme Being. The same Spirit is called
individual soul, living entity, Jiva, soul, and Jiv|tm| in the bodies of living beings. The difference between the Supreme Spirit (ParaBrahma),
Spirit (Brahma), Soul (Atm|) and the individual soul (Jiv|tm|) is due
to extent only and there is no real difference. It is similar to room space
being different from unlimited space. x=rIr] y=d< av==pn==eit= y=c=< c==py=< Wtk>:=m=t=Ixv=r/ + g=&hItv=Et==in= s=]y==it=
v==y= %ar$ra= yad av|pnoti yac c|py utkr|mat$’%vara+ g&h$tvai’t|ni sa=y|ti v|yur gandh|n iv|’%ay|t Just as the air takes aroma away from the flower; similarly, the individual soul takes causal and subtle bodies from the physical body it casts off during death to the new physical body it acquires in reincarnation. (See also 2.13 ) (15.08) The individual soul takes the subtle
body --
six sensory faculties of perception, intellect, ego, and five vital forces -- from
one physical body to another after death, as the wind takes dust from one place
to another. The wind is neither affected nor unaffected by association with
dust; similarly, the individual soul is neither affected nor unaffected by association
with the body (MB 12.211.13-14). Physical bodies are limited in space and time,
but invisible subtle bodies are unlimited and all pervading. The subtle body
carries the individual's good and bad Karma to the next life till all Karma is
exhausted. When all trace of desires is eradicated after the dawn of
Self-knowledge, the physical body seems not to exist any more and the
conception of subtle body is firmed up in the mind. The astral or subtle body
is an exact duplicate of the physical body. The beings in the astral world are
more advanced in art, te During a wakeful state, the physical body, mind, intellect, and ego are active. In a dream state, the individual soul temporarily creates a dream world and wanders in it with a dream body without leaving the physical body. In deep sleep, the individual soul completely rests in the Eternal Being (Spirit) without being bothered by mind and intellect. Supreme Being, the Universal Consciousness, watches us as a witness during all the three states -- wakeful, dream, and deep sleep. The living entity leaves one physical body and takes another body after death. The living entity becomes bound or lost, then tries to be liberated by discovering its real nature. Reincarnation allows the living entity to change its vehicle, the physical body, during the long and difficult spiritual journey to the Supreme Being. The individual soul acquires different physical bodies till all Karma is exhausted; after that, the goal of attaining the Supreme Being is reached. It
is said that Spiritual Being wears the veil of illusion, becomes an individual
soul, and takes human and other forms just to perform the cosmic drama in whi X=eF=] c=Z=u/
sp=x=*n=] c= rs=n=] G=>=[=m=< Av=
c= + aiQ={@=y=
m=n=xc==y=] iv={=y==n=< Wp=s=ev=t=e
++ï++ %rotra= cak^u+
spar%ana= ca rasana= ghr|[am eva ca adhi^!h|ya mana%c|’ya= vi^ay|n
upasevate Wtk>:=m=nt=]
òsq=t=] v==ip= B=uJ=<j==n=] v==
g=u[==ònv=t=m=< + iv=m=U$=
n==n=up=xy=ònt= p=xy=ònt= N=n=c=Z=u{=/
++âî++ utkr|manta=
sthita= v|’pi bhu@j|na= v| gu[|nvitam vim~#h|
n|’nupa%yanti pa%yanti j@|na cak^u^a+ The living entity enjoys sense objects
using six sensory faculties of hearing, tou Senses lose their taste for material enjoyment when they develop a higher taste for the nectar of spiritual bliss. The attainment of spiritual bliss is the real fulfillment of one's desire for sense gratification. A purified soul will refrain from doing wrong things that arise from V|san|, the residual, subtle desires for sensual pleasures. V|san|s or the causal body are subtle impressions left on subconscious mind by past actions and desires that has the power to rekindle. y=t=nt==e y==eig=n=xc=EEn=] p=xy=nty=< a=tm=ny=< av=òsq=t=m=< + y=t=nt==eCpy=< ak&:t==tm==n==e n=En=] p=xy=nty=< ac=et=s=/ ++ââ++ yatanto
yogina%cai’na= pa%yanty |tmany
avasthitam yatanto’py
ak&t|’tm|no nai’na= pa%yanty
acetasa+ The yogis, striving for perfection,
behold the living entity abiding in their inner psy SPIRIT IS THE ESSENCE OF EVERYTHING y=d< a=idty=g=t=] t=ej==e j=g=d< B==s=y=t=eCòK=D=m=< + y=c=<
c=n7m=òs= y=c=< c==gn==E t=t=<
t=ej==e iv=i3 m==m=k:m=< ++âä++ yad |dityagata=
tejo jagad bh|sayate’khilam yac candramasi
yac c|’gnau tat tejo viddhi m|makam Know the light energy to be Mine that comes from the sun and illumines the whole world and is in the moon and in fire. (See also 13.17 and 15.06 ) (15.12). The light of the sun is a reflection
of His radiance (RV 10.07.03). The knowers of the Supreme Being visualize
everywhere — in themselves, in every human being, and in the whole universe —
that supreme cluster of light which is the source of the visible world and
which shines like the all-pervading daylight ( The holy eternal light has the shape of a huge shining cluster of bright light energy. It is the light of the Supreme Being that is in the eternal light and in all the luminaries of the galaxies, such as the sun, the moon, and the stars. It is His light that is in wood, lamps, candles, and is the energy in all living beings. His light is behind all lights and the source of all energy in the universe. Without the power of the Supreme Being, fire is unable to burn a blade of grass. This light of the Supreme Being cannot be realized and seen unless one has completely stilled and strengthened the mind, purified the intellect, and developed the power of will and visualization. One must also be strong enough to bear the mental shock generated while experiencing the light of all lights in trance. Just as the complete spectrum of sunlight is not visible to the human eye without a prism, similarly, we cannot see the light of the Supreme Being without the grace of God and scriptural study. The yogis who have tuned-in their consciousness with the supreme consciousness can see the eternal light in trance. The entire universe is sustained by the energy of the Supreme Being and reflects His glory. g==m=< a=iv=xy= c= B=Ut==in= Q==ry==my=< ahm=< a=ej=s== + p=u{[==im=
c==E{=Q=I/ s=v==*/ s==em==e B=Utv==
rs==tm=k:/ ++âà++ g|m |vi%ya ca
bh~t|ni dh|ray|my aham ojas| pu^[|mi cau’^adh$+ sarv|+ somo
bh~tv| ras|tmaka+ Entering the earth, I support all beings with My energy.
Becoming the sap-giving moon, I nourish all the plants. (15.13) ah]
v=Exv==n=r=e B=Utv== p=>=ò[=n==]
dehm=< a=òXt=/ + p=>=[==p==n=s=m==y=ukt=/ p=c==my=< ann=]]] c=t=uiv=*Q=m=< ++âå++ aha= vai%v|naro bh~tv| pr|[in|= deham |%rita+ pr|[|p|nasam|yukta+ pac|my anna= caturvidham Becoming the digestive fire, I remain in the body of all living beings. Uniting with vital breaths or bioimpulses, I digest all types of food. (15.14) s=v=*sy= c==h] Åid s=]in=iv={!=e m=T=/ sm=&it=r< N=n=m=< ap==ehn=] c= + v=edExc= s=r<v=Er< ahm=< Av= v=e6=e v=ed=nt=k&:d< v=eeediv=d< Av= c==hm=< ++âç++ sarvasya c|’ha= h&di sa=nivi^!o matta+ sm&tir j@|nam apohana= ca vedai%ca sarvair aham eva vedyo ved|ntak&d vedavid eva c|’ham And I am seated in the inner psyche of all beings. Memory, Self-knowledge, and removal of doubts and wrong notions about God come from Me. I am, in truth, that which is to be known by the study of all the Vedas. I am, indeed, the author as well as the student of the Vedas. (See also 6.39 ) (15.15) The Supreme Being is the source of all scriptures (BS 1.01.03). The Lord resides in the inner psyche (or the causal heart) as the consciousness of all beings -- not in the physical heart of the body as commonly misunderstood. WHAT ARE THE SUPREME SPIRIT, SPIRIT 8=v=< wm==E p=uo{==E D==eke: Z=rxc==Z=r Av= c= + Z=r/ s=v==*ò[= B=Ut==in= kU:!sq==eCZ=r Wcy=t=e ++âê++ dv|v imau
puru^au loke k^ara%c|’k^ara eva ca k^ara+ sarv|[i bh~t|ni
k~tastho’k^ara ucyate There are two entities in the
cosmos: The Two
aspects of divine manifestation — Divine Beings and the Eternal Being (Spirit)
— are described here. The entire creation -- including Lord Brahm| (the creative force), all celestial
controllers, fourteen planetary spheres, down to a blade of grass -- is
the expansion of Divine Beings. Spirit is the Consciousness, the cause of all
causes, from whi WT=m=/ p=uo{=s=< tv=< any=/ p=rm==tm=ety=< Wd=Åt=/ + y==e
D==ek:F=y=m=< a=iv=xy=
ib=B=r<ty=< avy=y= w*xv=r/ ++âë++ uttama+ puru^as
tv anya+ param|tme’ty ud|h&ta+ yo lokatrayam |vi%ya bibharty avyaya $%vara+ The Supreme Being is beyond both the temporal Divine Beings and the Eternal Being. He is also called the eternal Lord (Ishvara), who pervades the three worlds and supports them. (15.17) y=sm==t=< Z=rm=< at=It==eChm=< aZ=r=d< aip= c==eT=m=/ + at==eCòsm= D==eke: v= yasm|t k^ ato’smi loke
vede ca prathita+ puru^ottama+ Because I, the Supreme Being, am beyond both the Temporal (Divine) Beings and the Eternal Being, therefore I am known in this world and in the scriptures as the Supreme Being (Absolute Reality, Truth, Supersoul) (15.18) Basically, there are two different
aspects (or levels of existence) — Temporal Beings (also called Divine Souls,
Divine Beings, temporal Divine Beings, Deva, celestial forces, guardian
angels), and the Eternal Being (Spirit, Atma, Brahma) — of One and the same
Absolute Reality known as the Supreme Being. The invisible, un DESCENT OF THE SUPREME BEING Note: The following explanation is only for advanced readers who have studied Gita for several years and are
familiar with some Sanskrit terms. Readers should also visit our websites: http://www.gita-society.com/genesis.pdf for a diagram showing this hierar In Vedic
cosmology, the cosmic space (Ak|sha) is divided into five major
zones: 1. Chid|k|sha, 2. Sad|k|sha,
3. Param|k|sha,
4. Brahm|nd|k|sha, and 5. Ghat|k|sha. (1) The
Supreme Being resides in ParamaDh|ma (Supreme Abode,
Gita 15.06), located in Chid|k|sha, the uppermost space. Shri (2) Akshar Brahma (Eternal Being or Atm|) is the expansion of the SAT
(or existence) nature of Supreme Being in Sad|k|sha, as
explained in Gita 10.42 and 14.27. Akshara Brahma, mentioned in Gita 8.03 and
15.16, has three major expansions (P|da or natures). They are: (2a) Sat, (2b) Chitta or Sabal
Brahma, and (2c) Ananda
or Keval Brahma. Sat nature is also called Atm| or Parameshvara. Chitta
nature has various other names, such as Chaitanya Braham, Consciousness,
ParamaShiva, cosmic intellect, and Par|tm|. Ananda, the blissful energy of
Keval Brahma, is also called YogaM|y| (Gita 4.06, 7.25). (2b) Chitta and (2c)
Ananda natures combine to give rise to the fourth P|da, the Avyakta Brahma or (3) Avyakta
Akshara Brahma in Param|k|sha. This is known by various names such as the
inexplicable Brahma, Avyakta, Adi Purusha, Adi Prakriti, Pradh|n, Sarva K|rana
K|rnam (the cause of all causes). Avyakta Brahma, a small fraction of the
Absolute, expands into infinite cosmos, as mentioned in Gita 8.18 and 10.41.
Param|k|sh is also the abode of major powers of YogaM|y|, such as: power to
veil the real nature of things (Avaran Shakti), power to place obstructions
(Vikshep Shakti), powers to multiply and become many (Vigrah Shakti), powers of
cosmic intellect, knowledge, and action, and power of converting energy into
matter and vice versa. Lord (3b) M|y|Brahma is a reflection of (2c)
YogaM|y| in Param|k|sha. It undergoes further successive
transformations as: Mah|M|y|,
K|laM|y| and (3b.1) M|y| (Gita 7.14). The creative power of M|y| creates Brahm|nd|k|sha by a small
fraction (Residual Energy) of her power. A Golden Egg or HiranyaGarbha (4) is also created by M|y| Devi in Brahm|nd|k|sha. AdiN|r|yana (or
Adi Purusha, Shambhu, Mah|Deva) and Mah|Devi (or Mother Nature/Amb|)
remain in an inactive (YogaNidr|) state for over 311 trillion years (verse
9.07) in the Golden Egg until the cosmic sound vibration (or a big bang) of AUM activates the Golden Egg giving
rise to (4a) Purusha (also known as Kshara Purusha, N|r|yana, Mah|Vishnu, Gita 7.05,
15.16) and (4b) Prakriti (also known as Nature, Gita 7.04). Mah|Vishnu creates
infinite Cosmic Eggs (Brahm|ndas) by His breathing power. Nature has three
Gunas or modes (see Chapter 14). The combination of these three Gunas of Nature
is called (4b.1) the Cosmic Mind
(Mahatatattva, Tannam|tr| or Mahat). In Ghat|k|sha (or Vishnu Loka), N|r|yana/Mah|Vishnu of Brahm|nd|k|sha appears as (5) Lord Vishnu where he is also called Kshirodak Vishnu,
and he further expands his role as (5b)
Brahm| and (5c) Shankara.
Brahm| creates seven heavens, seven lower planets (P|t|ls), Jambu islands,
earth, and other hellish planets. During partial dissolution (Gita 8.17), the
entire creation of Brahm| rests in the abdomen of Kshirodak Vishnu. N|r|yana
also expands as Niranjana Deva and Ishvara. Niranjana Deva activates the cosmic mind (4b.1) and creates (5d) five
basic elements (earth, water, fire, air, subtle space, also see Gita 7.04)
that are further transformed into a body mass (Pinda) made up of twenty four
elements (See Gita 13.06 for more details), out of whi Everything in Brahm|nd|k|sha
and Ghat|k|sha is called Kshara or temporal. Everything in Sad|k|sha
and Param|k|sha, is called Akshara or
eternal. The Supreme
Being is beyond both temporal and eternal as stated in verse 15.18. y==e m==m=< Av=m=< as=]m=U$=e j==n==it= p=uo{==eT=m=m=< + s= s=v=*iv=d< B=j=it= m==] s=v=*B==v=en= B==rt= ++âï++ yo m|m evam asa=m~#ho j|n|ti puru^ottamam sa sarvavid bhajati m|=
sarvabh|vena bh|rata The wise, who truly understand Me as the Supreme Being, know everything and worship Me wholeheartedly, O Arjuna. (See also 7.14, 14.26 and 18.66) (15.19) wit= g=uÄt=m=] x==sF=m=< wdm=< Wkt=] m=y==Cn=G= + At=d< b=ud<Qv== b=ui3m==n=< sy==t=< k&:t=k&:ty=xc= B==rt= ++äî++ iti guhyatama=
%|stram idam ukta= may|’nagha etad buddhv|
buddhim|n sy|t k&tak&tya%ca
bh|rata Thus, I have explained this most
secret transcendental science of the Absolute. Having understood this, one
becomes enlightened, one’s all duties are accomplished, (and the goal of human
life is a CHAPTER 16 dEv==s=urs=]p=d<iv=B==g=y==eg=/ DIVINE AND THE DEMONIC QUALITIES MAJOR DIVINE QUALITIES THAT SHOULD BE CULTIVATED FOR SALVATION XIB=g=v==n=uv==c= aB=y=]
s=Tv=s=]x=ui3r<
N=n=y==eg=vy=v=òsq=it=/ + d=n=] dm=xc=
y=Nxc= sv==Qy==y=s=< t=p=
a=j=*v=m=< ++â++ %r$ bhagav|n
uv|ca abhaya=
sattvasa=%uddhir j@|nayoga vyavasthiti+ d|na= dama%ca yaj@a%ca sv|dhy|yas
tapa |rjavam aih]s== s=ty=m=< ak>:=eQ=s=< ty==g=/ x==ònt=r< ap=Ex=un=m=< + dy== B=Ut=e{v=< aD==eD=uptv=] m==d*v=] hMIr< ac==p=D=m=< ++ä++ ahi=s| satyam akrodhas ty|ga+ %|ntir apai%unam day| bh~te^v aloluptva= m|rdava=
hr$r ac|palam t=ej=/ Z=m== Q=&it=/ x==Ec=m=< a7=eh=e n==it=m==in=t== + B=v=ònt= s=]p=d] dEv=Im=< aiB=j==t=sy= B==rt= ++à++ teja+ k^am| dh&ti+ %aucam adroho n|’tim|nit| bhavanti
sa=pada= daiv$m abhij|tasya bh|rata Lord One must not condemn anybody and commend oneself (MB 3.207.50). We should treat others in the same manner as we would like ourselves to be treated (MB 12.167.09). A person of demonic nature needs to be dealt with and controlled differently than a person of divine nature (MB 12.109.30). No one is perfect. People do things because they don’t know any better, so we should not censure them. We all pay the price for those who act out of ignorance. Speaking ill of others is the most heinous sin. Do not see others’ faults; improve your own shortcomings until you yourself become enlightened. One should not talk about, listen to, or even think about the faults and shortcomings of others. When we think about the defects of others, our own minds become polluted. Nothing is gained by finding fault with others; therefore, find your own faults and correct them. To love the unlovable, to be kind to the unkind, and to be gracious to the ungracious is really divine. It is said that we will have to account for how we treat others. Values may also create problems if one forgets that people have different values; my values will be different from yours. A conflict of values between individuals ruins relationships. In practice, sometimes two values of the same person also conflict. For example, if telling a lie saves a valuable life, one should not tell the truth. One should not be blindly attached to values because a value is not absolute. We should neither sneer at any ideal nor judge others by our own standards because basic unity in variety is the plan of the creator. All kinds of people make up this
world. You want to Mortals are helplessly tied like
cattle by the rope of latent and residual desires born of their Karmic
footprints. This rope can be cut only if we use the God-given knife of
intellect that animals do not have. A tiger is controlled by the instinct to
kill and is helpless in this regard. Human beings are endowed with intellect
and power to reason by whi No one can hurt one who does not do violence to others by thought, word, or deed (VP 1.19.05). Even violent animals do not harm those who practice nonviolence by thought, word, and deed (MB 12.175.27). One who does not do violence to any creature, gets what one wishes and becomes successful in all spiritual disciplines without too much effort (MS 5.47). The higher form of life uses the lower form of life as food for sustenance (MB 12.15.20). It is impossible to practice nonviolence -- or any other value -- in an absolute sense. Even farming operations involve violence to insects and earthworms. Practicing nonviolence towards all creatures is meant for our own evolution on the ladder of perfection. A minimal amount of necessary violence in the day-to-day practical life is required. Determination of minimum violence is, of course, very subjective. Violence should never be used in service of a personal grudge. It may be used to defend the weak or to uphold Dharma (order and justice). dmB==e dp==e*CiB=m==n=xc= k>:=eQ=/ p==o{y=m=< Av= c= + aN=n=] c==iB=j==t=sy= p==q=* s=]p=dm=< a=s=urIm=< ++å++ dambho darpo’bhim|na%ca krodha+ p|ru^yam eva ca aj@|na= c|’bhij|tasya p|rtha sa=padam |sur$m DEMONIC QUALITIES THAT SHOULD BE GIVEN UP BEFORE SPIRITUAL JOURNEY CAN BEGIN O Arjuna, the marks of those who are born with demonic qualities are: hypocrisy, arrogance, pride, anger, harshness, and ignorance. (16.04) It is the universal practice to return the favor -- in one way or another -- to those who have been helpful to you (VR 5.01.113). An ungrateful person is the worst person. One must abandon such a person (MB 12.168.26). There is no atonement for ungratefulness in this world (MB 12.172.25). It is said that even carnivores do not eat the flesh of an ungrateful person (MB 5.36.42). One must feel and express genuine gratitude if one accepts something from another person. Real happiness is in being grateful to God for what we have, and control the desire for what we want. dEv=I s=]p=d< iv=m==eZ==y= in=b=nQ==y==s=urI m=t== + m== x=uc=/ s=]p=d] dEv=Im=< aiB=j==t==eCòs= p==[#v= ++ç++ daiv$ sa=pad vimok^|ya nibandh|y|’sur$ mat| m| %uca+
sa=pada= daiv$m abhij|to’si p|[#ava Divine qualities lead to salvation, the demonic qualities are said to be for bondage. Do not grieve, O Arjuna -- you are born with divine qualities. (16.05) Habits of sinful activity are very difficult to get rid of; therefore, one should always avoid sinful acts and practice good deeds (MB 3.209.41). Fundamental morality is the backbone of spiritual life. Self-knowledge without moral virtues is incomplete and is hypocrisy. THERE ARE ONLY TWO TYPES OF HUMAN BEINGS -- THE WISE AND THE IGNORANT 8=E B=Ut=s=r<g==E D==eke:Còsm=n=<
dEv= a=s=ur Av= c= + dEv==e
iv=st=rx=/ p=>=ekt= a=s=ur] p==q=*
m=e x=&&[=u ++ê++ dvau
bh~tasargau loke’smin daiva |sura eva ca daivo
vistara%a+ prokta |sura= p|rtha me
%&[u There are only two types (or castes) of human beings in this world: The divine, or the wise; and the demonic, or the ignorant. The divine has been described at length; now hear from Me about the demonic, O Arjuna. (16.06) Self-knowledge manifests as divine qualities, and ignorance manifests as demonic qualities. Those who are in tune with the cosmic plan have divine qualities; those who are out of tune with the divine plan possess demonic qualities. Created beings in this world have both divine and demonic qualities in them. Those who acted piously in their past lives are born with more divine qualities, and those who were sinful in previous lives are born with predominance of demonic qualities. p=>v=&iT=] c= in=v=&iT=] c= j=n== n= iv=dur< a=s= n= x==Ec=]
n==ip= c==c==r=e n= s=ty=] t=e{=u
iv=6t=e ++ë++ prav&ttim
ca niv&tti= ca jan| na vidur |sur|+ na %auca= n|’pi
c|’c|ro na satya= te^u vidyate Persons of demonic nature do not know what to do and what not to do. They have neither purity nor good conduct nor truthfulness. (16.07) as=ty=m=< ap=>it={@] t=e j=g=d< a=hur< an=Ixv=rm=< + ap=rsp=rs=]B=Ut=]
ik:m=< any=t=< k:=m=hEt= asatyam
aprati^!ha= te jagad |hur an$%varam aparasparasa=bh~ta= kim anyat k|mahaitukam They say: The world is unreal, without a substratum, without a God, and without an order. Sexual union of man and woman alone and nothing else causes the world. (16.08) At==] d&i{!m=< av={!By= n={!=tm==n==eCDp=b=u3y=/ + p=>B=v=nty=< Wg=>k:m==*[=/ Z=y==y= j=g=t==eeCiht==/ ++ï++ et|= d&^!im
ava^!abhya na^!|’tm|no’lpabuddhaya+ prabhavanty
ugrakarm|[a+ k^ay|ya jagato’hit|+ Adhering to these (and other) twisted, diabolic views, these degraded souls — with small intellect and cruel deeds -- are born as enemies for the destruction of the world. (16.09) k:=m=m=< a=iXty= du{p= m==eh=d< g=&hItv==Cs=d<g=>=h=n=< p=>v=t=*nt=eCx=uic=v=>t==/ ++âî++ k|mam |%ritya du^p~ra= dambham|namad|nvit|+ moh|d g&h$tv|’sadgr|h|n pravartante’%ucivrat|+ Filled with insatiable desires, hypocrisy, pride, and arrogance; holding wrong views due to delusion, they act with impure motives. (16.10) ic=nt==m=< ap=irm=ey==] c= p=>D=y==nt==m=< Wp==iXt==/ + k:=m==ep=B==eg=p=rm== At==v=d< wit= in=ixc=t==/ ++ââ++ cint|m
aparimey|= ca pralay|nt|m up|%rit|+ k|mopabhogaparam| et|vad iti
ni%cit|+ a=x==p==x=x=t=Er< b=3=/ k:=m=k>:=eQ=p=r=y=[==/ + w*hnt=e k:=m=B==eg==q=*m=< any==y=en==q=*s=Jc=y==n=< ++âä++ |%|p|%a%atair baddh|+ k|makrodhapar|ya[|+ $hante k|mabhog|rtham any|yen|’rthasa@cay|n Obsessed with endless anxiety lasting until death, considering sense gratification their highest aim, and convinced that sense pleasure is everything, bound by hundreds of ties of desire and enslaved by lust and anger, they strive to obtain wealth by unlawful means to fulfill sensual pleasures. They think: (16.11-12) wdm=< a6 m=y== D=bQ=m=< wm=] p=>=psy=e m=n==erq=m=< + wdm=<
ast=Idm=< aip= m=e B=iv={y=it=
p=un=r< Q=n=m=< ++âà++ idam adya may|
labdham ima= pr|psye manoratham idam ast$’dam
api me bhavi^yati punar dhanam This has been gained by me today; I shall fulfill this desire; I have this much wealth and will have more wealth in the future; (16.13) as==E m=y==
ht=/ x=F=ur< hin={y=e c==p=r=n=<
aip= + w*xv=r=eChm=<
ah] B==eg=I òs=3=eCh] b=D=v==n=<
s=uK=I ++âå++ asau may| hata+
%atrur hani^ye c|’par|n api $%varo’ham aha=
bhog$ siddho’ha= balav|n sukh$ That enemy has been slain by me, and I shall slay others also. I am the Lord. I am the enjoyer. I am successful, powerful, and happy; (16.14) a=$Y=eCiB=j=n=v==n=<
aòsm= k:=eCny==eCòst= s=d&x==e m=y==
+ y=Zy=e d=sy==im= m==eid{y= wty=< aN=n=iv=m==eiht==/ ++âç++ |#hyo’bhijanav|n asmi ko’nyo’sti sad&%o may| yak^ye d|sy|mi modi^ya ity aj@|navimohit|+ an=ek:ic=T=iv=B=>=nt== m==ehj==D=s=m==v=&t==/ + p=>s=kt==/ k:=m=B==eg=e{=u p=t=ònt= n=rke:Cx=uc==E ++âê++ anekacittavibhr|nt| mohaj|lasam|v&t|+ prasakt|+
k|mabhoge^u patanti narake’%ucau I am rich and born in a noble family. Who is equal to me? I shall perform sacrifice, I shall give charity, and I shall rejoice. Thus they are deluded by ignorance, bewildered by many fancies, entangled in the net of delusion, addicted to the enjoyment of sensual pleasures, they fall into a foul hell. (16.15-16) a=tm=s=]B==iv=t==/
st=bQ== Q=n=m==n=m=d=ònv=t==/ + y=j=nt=e
n==m=y=NEs=< t=e
dmB=en==iv=iQ=p=Uv=*k:m=< ++âë++ |tmasa=bh|vit|+
stabdh| dhanam|namad|nvit|+ yajante
n|mayaj@ais te dambhen|’vidhip~rvakam Self-conceited, stubborn, filled with pride and intoxication of wealth, they perform sacrifices only in name for show, not according to scriptural injunction. (16.17) ah]k:=r] b=D=] dp=*] k:=m=] k>:=eQ=] c= s=]iXt==/ + m==m=< a=tm=p=rdehe{=u p=>i8{=nt==eCBy=s=Uy=k:=/ ++âè++ aha=k|ra= bala=
darpa= k|ma= krodha= ca sa=%rit|+ m|m
|tmaparadehe^u
pradvi^anto’bhyas~yak|+ These malicious people cling to egoism, power, arrogance, lust, and anger; and they deny My presence in their own body and in others' bodies. (16.18) OF THE IGNORANT t==n=< ah] i8{=t=/ k>U:r=n=< s=]s==re{=u n=r=Q=m==n=< + iZ=p==my=< aj=s=>m=< ax=uB==n=< a=s=urI{v=< Av= y==ein={=u ++âï++ t|n aha= dvi^ata+ kr~r|n sa=s|re^u nar|dham|n k^ip|my ajasram a%ubh|n |sur$^v eva yoni^u I hurl these haters, these cruel, sinful, and mean people, into the cycles of death and birth in the womb of demons (or degraded parents) again and again, according to their Karma. (16.19) a=s=urI] y==ein=m=< a=p=nn== m=U$= j=nm=in= j=nm=in= + m==m=< ap=>=py=Ev= k:=Ent=ey= t=t==e y==nty=< aQ=m==] g=it=m=< ++äî++ |sur$= yonim |pann| m~#h| janmani janmani m|m apr|pyai’va kaunteya tato y|nty adham|= gatim O Arjuna, entering the wombs of demons, birth after birth, the deluded ones sink to the lowest level without ever attaining Me (until their minds turn Godward by My causeless mercy). (16.20) A never-ending war between good and evil forces is going on in each person’s life. One takes birth to learn to purge the demonic qualities that block the gateway to God-realization. God appears only after the devil within us is completely subjugated. Spirit does not have any of the three qualities of material Nature. These qualities belong to body and mind only. Scriptures say: The divine, illusory energy (Maya) creates a multitude of pairs of opposites, such as good and evil, loss and gain, pleasure and pain, hope and despair, compassion and apathy, generosity and greed, perseverance and laziness, courage and cowardice, love and hatred, merits and demerits, and divine and demonic qualities. They have no real existence whatsoever. Therefore, it is wise not to note any merit or demerit in people (BP 11.19.45, TR 7.41.00). LUST, ANGER, AND GREED ARE THE iF=iv=Q=] n=rk:sy=ed] 8=r] n==x=n=m=< a=tm=n=/ + k:=m=/ k>:=eQ=s=< t=q== D==eB=s=< t=sm==d< At=t=< F=y=] ty=j=et=< ++äâ++ trividha= narakasye’da= dv|ra= n|%anam |tmana+ k|ma+ krodhas tath| lobhas tasm|d etat traya= tyajet Lust, anger, and greed are the three gates of hell leading to the downfall (or bondage) of the individual. Therefore, one must (learn to) give up these three. (16.21) The Upanishad says: A golden gate (of lust, anger, greed, illusion, delusion, and attachment) blocks the passage to God (IsU 15). This gate can be opened by concerted, individual effort only. Lust, anger, and greed were created to control the entry of human beings to heaven and to lead them to the gates of hell. Lust, anger, and greed evaporate from the mind only after discovering that there is no ‘I’ and ‘my’. Uncontrolled greed for material possessions of modern civilization may destroy the possessor by destroying the natural environment, the very support of life and civilization. Selfish
desire or lust is the root of all evil. Mundane desires are also the origin of
all demonic qualities. These demonic or negative qualities, su At=Er< iv=m=ukt=/ k:=Ent=ey= t=m==e8=rEs=< iF=iB=r< n=r/ + a=c=rty=< a=tm=n=/ Xey=s=< t=t==e y==it= p=r=] g=it=m=< ++ää++ etair vimukta+
kaunteya tamodv|rais tribhir nara+ |caraty |tmana+
%reyas tato y|ti par|= gatim One who is liberated from these three gates of hell, O Arjuna,
does what is best and consequently reaches Lust, anger, and greed are the commanders of the army of illusion (Maya) that must be defeated before salvation is possible. The best way to become free from demonic qualities is to follow any one of the paths discussed in the Gita, as well as other scriptural injunctions. y=/ x==sF=iv=iQ=m=< Wts=&jy= v=t=*t=e k:=m=k:=rt=/ + n= s=
òs=i3m=< av==pn==eit= n= s=uK=] n=
p=r=] g=it=m=< ++äà++ ya+
%|stravidhim uts&jya vartate
k|mak|rata+ na sa siddhim
av|pnoti na sukha= na par|= gatim One who acts under the influence of desires, disobeying scriptural injunctions, neither attains perfection nor happiness, nor the Supreme Abode. (16.23) The world becomes full of sweetness and beauty for those who live their life according to the law of the scriptures (RV 1.90.06). A scripture is the blueprint for society. It deals with every aspect of life and lays down the ground rules for proper development of all men, women, and children. For example, Manu said: Women must be honored and adorned. Where women are honored, there celestial controllers dwell pleased. Women must always be loved and protected from the temptation of evil-minded men. A woman’s father protects her in childhood; her husband protects her in youth; and her sons protect her in old age (MS 3.56). Fortitude, righteousness (Dharma), friends, and spouse -- these four are tested only during adversity. To be devoted -- in thought, word, and deed -- to each other should be the only religion, the only vow, and the only duty of a husband and wife (TR 3.04.05). The Bible says: Men ought to love their wives as their own bodies, and the wife should respect her husband. Respect, and submit yourselves one to another in the fear of God (Ephesians 5.21-33). However, men and women have differing roles to play in the cosmic drama; therefore, their needs and temperament are different. One must not find fault or criticize any scripture because the scripture is the foundation stone of righteousness (Dharma) and social order. One can get name, fame, peace, and salvation by just following the scriptures (MS 2.09). The study of scriptures keeps the mind absorbed in high thoughts and is a spiritual discipline by itself. One is delivered by the practice of the truth of the scriptures and not by mere lip service. Guru Nanak said: One who preaches to others but does not practice the same, shall take birth again and again. Let God, Gita, and Guru show us the
way to enlightenment. People cannot be saved from the spell of divine,
illusory power (Maya) just by using their own wisdom. They must follow a
scripture with faith, especially in this age when it is difficult to find a
true guru. Adherence to the high tea t=sm==c=< %=sF=] p=>m==[=] t=e k:=y==*k:=y=*vy=v=òsq=t==E + N=tv==
x==sF=iv=Q==n==ekt=] k:m=* k:t=u*m=<
wh=h*òs= ++äå++ tasm|c ch|stra=
pram|[a= te k|ry|k|ryavyavasthitau j@|tv|
%|stravidh|nokta= karma kartum ih|’rhasi Therefore, let the scripture be your guide in determining what should be done and what should not be done. You should perform your duty following the scriptural injunction. (16.24) The Ten Commandments of Hinduism according to sage Patanjali (PYS 2.30-2.32), are: (1) Nonviolence, (2) Truthfulness, (3) Non-stealing, (4) Celibacy or sense control, (5) Non-greed, (6) Purity of thought, word, and deed, (7) Contentment, (8) Austerity or renunciation, (9) Study of scriptures, and (10) Surrendering to God with faithful loving devotion. Compare these with the ten basic teachings of the Bible: (1) Thou shall not kill; (2) Do not lie; (3) Do not steal; (4) Do not commit adultery; (5) Do not covet; (6) Do not divorce your wife; (7) Do for others what you want them to do for you; (8) If anyone slaps you on the right cheek, turn the other cheek; (9) Love your neighbor as yourself; and (10) Love the Lord with all thy heart. The Eightfold Noble Path of Buddhism is: Right view, right thought, right speech, right deeds, right livelihood, right effort, right resolve, and right meditation. Abstinence from all evil, performance of good acts, and purification of the mind is the doctrine of Buddha. The five cardinal principles of Islam are: (1) Faith in God, His message, and His messengers; (2) Meditation and prayer on the glory, greatness, and the message of God for spiritual growth; (3) Helping others by giving charity; (4) Austerity for self-purification by fasting in the month of Ramadan; and (5) Pilgrimage to the holy places. All great masters have given us
Truth revealed by the Supreme. In some religions, however, only the members of one’s own sect are considered favorites of God, and others are considered infidels. The Vedas teach not only mere religious tolerance but the acceptance of all other religions and prophets as analogous to one’s own. The Vedas say: Let noble thoughts come to us from everywhere (RV 1.89.01). The dignity and welfare of humanity lie in the unity of races and religion (Swami Harihar). True knowledge of religion breaks down all barriers, including the barriers between faiths (Gandhi). Any religion that creates walls of conflict and hatred among people in the name of God is not a religion, but selfish politics in disguise. We have no right to criticize any religion, sect, or cult in any way. Differences in human interpretation of scriptures -- the transcendent voice -- are due to taking the literal meaning, prejudice, ignorance, taking lines out of context, as well as distortion, misinterpretation, and interpolation with personal selfish motives. aq= s=pt=dx==eCQy==y=/ CHAPTER 17 X3=F=y=iv=B==g=y==eg=/ THREEFOLD FAITH aj=*un= Wv==c= y=e x==sF=iv=iQ=m=< Wts=&jy= y=j=nt=e X3y==ònv=t==/ + t=e{==]
in={@= t=u k:= k&:{[= s=Tv=m=<
a=h=e rj=s=< t=m=/ ++â++ arjuna uv|ca ye %|stravidhim
uts&jya yajante %raddhay|’nvit|+ te^|= ni^!h| tu
k| k&^[a sattvam |ho rajas tama+ Arjuna said: What is the mode of devotion of those who perform
spiritual practices with faith but without following the scriptural injunctions,
O XIB=g=v==n=uv==c= iF=iv=Q== B=v=it= X3= deihn==] s== sv=B==v=j== + s==iTv=k:I r=j=s=I c=Ev= t==m=s=I c=eit= t==] x=&&[=u ++ä++ %r$ bhagav|n uv|ca trividh| bhavati %raddh| dehin|= s| svabh|vaj| s|ttvik$ r|jas$ cai’va t|mas$ ce’ti t|= %&[u Lord s=Tv==n=uOp== s=v=*sy= X3= B=v=it= B==rt= + X3=m=y==eCy=]
p=uo{==e y==e y=c%M3/ s= Av= s=/ ++à++ sattv|nur~p|
sarvasya %raddh| bhavati bh|rata %raddh|mayo’ya=
puru^o yo yacchraddha+ sa eva sa+ O Arjuna, the faith of ea One can attain success in any
endeavor if one perseveres with firm determination (MB 12.153.116). The doer
of good acts becomes good, and the doer of evil becomes evil. One becomes
virtuous by virtuous deeds and vicious by vicious acts (BrU 4.04.05). We all
have the power to We are the products of our own
thoughts and desires that have accumulated over numerous lifetimes. Thoughts
create our destiny. We become what we think. There is a tremendous power in our
thoughts to draw on the negative or positive energies around us. Where there is
a will, there is a way. We should harbor noble thoughts because thoughts
precede deeds. Thoughts control our physical, mental, financial, as well as
spiritual well-being. Never allow any negative thought or doubt to enter. We
have su A simple method to order your subconscious mind to fulfill a noble desire is to visualize your goal during Alpha (half awake) state of mind just before sleeping, every night for 15 minutes and have a deep faith that you will get what you want — within the limits of one’s abilities, fate and destiny. Whatever a person of purified mind desires, is obtained (MuU 3.01.10). y=j=nt=e
s==iTv=k:= dev==n=< y=Z=rZ==]òs=
r=j=s==/ + p=>et==n=<
B=Ut=g=[==]x=< c==ny=e y=j=nt=e
t==m=s== j=n==/ ++å++ yajante
s|ttvik| dev|n yak^arak^|=si r|jas|+ pret|n
bh~taga[|=% c|’nye yajante t|mas| jan|+ Persons in the mode of goodness worship
celestial controllers; those in the mode of passion worship supernatural rulers
and demons; and those in the mode of ignorance worship ghosts and spirits. (17.04) ax==sF=iv=iht=]
G==er] t=py=nt=e y=e t=p==e j=n==/ + dmB==h]k:=rs=]y=ukt==/ k:=m=r=g=b=D==ònv=t==/ ++ç++ a%|stravihita=
ghora= tapyante ye tapo jan|+ dambh|ha=k|ra sa=yukt|+ k|ma r|ga
bal|nvit|+ k:{=*y=nt=/ x=rIrsq=] B=Ut=g=>=m=m=< ac=et=s=/ + m==]
c=Ev==nt=/x=rIrsq=] t==n=< iv=3Y<
a=s=urin=xc=y==n=< ++ê++ kar^ayanta+
%ar$rastha= bh~tagr|mam acetasa+ m|= cai’v|’nta+%ar$rastha= t|n
viddhy |surani%cay|n Ignorant persons of demonic nature are those who practice
severe austerities without following the prescription of the scriptures, who
are full of hypocrisy and egotism, who are impelled by the force of desire and
atta THREE TYPES OF FOOD a=h=rs=< tv=< aip= s=v=*sy= iF=iv=Q==e B=v=it= ip=>y=/ + y=Ns=< t=p=s=< t=q== d=n=] t=e{==] B=edm=< wm=] x=&&[=u ++ë++ |h|ras tv api
sarvasya trividho bhavati priya+ yaj@as tapas
tath| d|na= te^|= bhedam ima= %&[u The food preferred by all of us is also of three types. So are
the sacrifice, austerity, and a=y=u/s=Tv=b=D==r=egy=-s= rsy==/
òsn=gQ==/ òsq=r= Å6= a=h=r=/ s==iTv=k:ip=>y==/
++è++ |yu+ sattva
bal|rogya-sukha pr$ti vivardhan|+ rasy|+ snigdh|+
sthir| h&dy| |h|r|+
s|ttvikapriy|+ The foods that promote longevity, virtue, strength, health, happiness, and joy are juicy, smooth, substantial, and nutritious. Persons in the mode of goodness like such foods. (17.08) One
should eat good food for protecting and sustaining life as a patient takes
medicine for protection from disease (MB 12.212.14). Whatever a person eats,
his or her personal deity eats the same (VR 2.104.15, See also Gita 8.24).
(Because) I am Thou, and Thou art I (BS 3.3.37). The food we eat becomes
divided into three constituents. The grossest part turns into feces; the
medium component becomes flesh, blood, marrow, and bone. Semen, the subtlest
part, rises upward and nourishes the brain and subtle organs of the body by
uniting with the vital force ( k:!<v=mD=D=v=[==ty=u{[=-t=IZ[=OZ=iv=d=ihn=/ + a=h=r=
r=j=s=sy=e{!= du/K=x==ek:=m=y=p=>d=/
++ï++ katvamla
lava[|tyu^[a-t$k^[a r~k^a vid|hina+ |h|r| r|jasasye’^!| du+kha
%ok|maya prad|+ People in the mode of passion like foods that are very bitter, sour, salty, hot, pungent, dry, and burning, and cause pain, grief, and disease. (17.09) y==t=y==m=] g=t=rs=] p=Uit= p=y=*ui{=t=] c= y=t=< Wòc%{!m=<
aip= c==m=eQy=] B==ej=n=]
t==m=s=ip=>y=m=< ++âî++ y|tay|ma=
gatarasa= p~ti paryu^ita= ca yat ucchi^!am api
c|’medhya= bhojana= t|masapriyam People in the mode of ignorance like foods that are stale, tasteless, putrid, rotten, refuses, and impure (such as meat and alcohol). (17.10) Purity
of mind comes from purity of food. Truth is revealed to a pure mind. One
becomes free from all bondage after knowing the Truth ( af:D==k:=V<iZ=iB=r<
y=N=e iv=òQ=d&{!=e y= wjy=t=e + y={!vy=m=< Av=eit= m=n=/ s=m==Q==y= s= s==iTv=k:/ ++ââ++ aphal|k|]k^ibhir yaj@o vidhid&^!o ya ijyate ya^!avyam eve’ti mana+ sam|dh|ya sa s|ttvika+ Sacrifice, enjoined by the scriptures and performed without the desire for the fruit, with a firm belief and conviction that it is a duty, is in the mode of goodness. (17.11) aiB=s=nQ==y= t=u f:D=] dmB==q=*m=< aip= c=Ev= y=t=< + wjy=t=e
B=rt=Xe{@ t=] y=N] iv=i3 r=j=s=m=<
++âä++ abhisandh|ya tu
phala= dambh|rtham api cai’va yat ijyate
bharata%re^!ha ta= yaj@a= viddhi r|jasam Sacrifice that is performed only for show and aiming for fruit, is in the mode of passion, O Arjuna. (17.12) iv=iQ=hIn=m=< as=&{!=nn=]] m=nF=hIn=m=< adiZ=[=m=< + X3=iv=riht=]
y=N] t==m=s=] p=irc=Z=t=e ++âà++ vidhih$nam as&^!|nna= mantrah$nam adak^i[am %raddh|virahita=
yaj@a= t|masa= paricak^ate Sacrifice that is performed without following the scripture, in which no food is distributed, which is devoid of mantra, faith, and gift, is said to be in the mode of ignorance. (17.13) A spiritual discipline or sacrifice is incomplete without a mantra, and a mantra is incomplete without a spiritual discipline (DB 7.35.60). AUSTERITY OF THOUGHT, WORD, AND DEED dev=i8j=g=uop=>=N-p=Uj=n=] x==Ec=m=< a=j=*v=m=< + b=>Éc=y=*m=<
aih]s== c= x==rIr] t=p= Wcy=t=e ++âå++ deva dvija guru
pr|j@a-p~jana= %aucam |rjavam brahmacaryam
ahi=s| ca %|r$ra= tapa ucyate The worship of celestial controllers, offering reverence to good people, the guru, and the wise; purity, honesty, celibacy, and nonviolence -- these are said to be the austerity of deed. (17.14) an=u8eg=k:r] v==ky=] s=ty=] ip=>y=iht=] c= y=t=< + sv==Qy==y==By=s=n=] c=Ev= v==V<m=y=] t=p= Wcy=t=e ++âç++ anudvegakara= v|kya= satya= priyahita= ca yat sv|dhy|y|’bhyasana= cai’va v|]maya= tapa ucyate Speech that is non-offensive, truthful, pleasant, beneficial, and is used for the regular reading aloud of scriptures is called the austerity of word. (17.15) The path of truth is the path of spiritual progress. The Upanishad says: Only the truthful wins, not the untruthful. Truth is the divine path by which the sages, who are free from desires, ascend to the Supreme Abode (MuU 3.01.06). To be truthful is desirable. To speak what is beneficial is better than speaking truth. That which brings the greatest benefit to a person is the real truth (MB 12.329.13). The real truth is that which produces the maximum benefit to people. That which harms a person in any way is untrue and wrong — although it may appear to be true at the first sight (MB 3.209.04). One may lie to protect the truth, but must not speak the truth for the protection of a lie. A wise person should speak the truth if it is beneficial and keep quiet if it is harmful. One must speak the beneficial truth whether it is pleasant or unpleasant. Non-beneficial pleasant speech, such as flattery, should be avoided (VP 3.12.44). A pleasant speech is beneficial to all. One who speaks pleasantly wins the heart of all and is liked by everybody (MB 12.84.04). The wound inflicted by harsh words is very difficult to heal. The wise should never inflict such wounds on others (MB 5.34.80). Sweetness of speech and calmness of mind are the marks of a true yogi (Swami Atmananda Giri). One may lie — if it becomes absolutely necessary — to protect life, property, and righteousness (Dharma); during courtship; and for getting married (MB 12.109.19). Husband and wife should try to improve and help develop each other with tender loving care as a cow purifies her calf by licking. Their words to each other should be sweet, as if dipped in honey (AV 3.30.01-02). Truth is the root of all noble virtues. One should present the bitter pill of truth with a sugar coating of pleasantness. Be truthful in a pleasant manner, but do not deviate from truth for the sake of pleasantness. Use candor with courtesy and avoid flattery. Speech should always be beneficial, truthful, and sweet. According to the Bible: It is not what goes into a person’s mouth that makes one unclean; rather, what comes out of it (Matthew 15.11). Speech is the verbal reflection of one's personality, thinking, and mind; therefore, we should prefer silence to almost anything negative. Abstinence from harmful speech is very important. m=n=/p=>s==d/ s==Emy=tv=] m==En=m=< a=tm=iv=in=g=>h/ + B==v=s=]x=ui3r<
wty=< At=t=< t=p==e m==n=s=m=<
Wcy=t=e ++âê++ mana+pras|da+
saumyatva= maunam |tmavinigraha+ bh|vasa=%uddhir ity etat tapo
m|nasam ucyate The austerity of thought includes serenity of mind, gentleness, equanimity, self-control, and the purity of thought. (17.16) X3y== p=ry== t=pt=] t=p=s=< t=t=< iF=iv=Q=] n=rE/ + af:D==k:=V<iZ=iB=r<
y=ukt=E/ s==iTv=k:} p=irc=Z=t=e ++âë++ %raddhay|
paray| tapta= tapas tat trividha= narai+ aphal|k|]k^ibhir yuktai+
s|ttvika= paricak^ate The above mentioned threefold austerity (of thought, word, and deed) practiced by yogis with supreme faith, without a desire for the fruit, is said to be in the mode of goodness. (17.17) Nonviolence, truthfulness, forgiveness, kindness, and control of mind and senses are considered austerity by the wise (MB 12.79.18). There cannot be purity of word and deed without purity of thought. s=tk:=rm==n=p=Uj==q=*] t=p==e dmB=en= c=Ev= y=t=< + ik>:y=t=e t=d< wh p=>=ekt=] r=j=s=] c=D=m=< aQ=>uv=m=< ++âè++ satk|ra m|na p~j|rtha= tapo dambhena cai’va yat kriyate tad iha
prokta= r|jasa= calam adhruvam Austerity that is performed for gaining respect, honor, reverence, and for the sake of show, yielding an uncertain and temporary result, is said to be in the mode of passion. (17.18) m=U$g=>=he[==tm=n==e y=t=< p=I#y== ik>:y=t=e t=p=/ + p=rsy==ets==dn==q=*] v== t=t=< t==m=s=m=<< Wd=Åt=m=< ++âï++ m~#hagr|he[|’tmano yat p$#ay| kriyate tapa+ parasyo’ts|dan|rtha= v| tat t|masam ud|h&tam Austerity performed with foolish stubbornness or with self-torture or for harming others, is said to be in the mode of ignorance. (17.19) d=t=vy=m=< wit= y=d< d=n=] dIy=t=eCn=up=k:=ir[=e + dex=e k:=D=e
c= p==F=e c= t=d< d=n=] s==iTv=k]:
sm=&t=m=< ++äî++ d|tavyam iti
yad d|na= d$yate’nupak|ri[e de%e k|le ca
p|tre ca tad d|na= s|ttvika= sm&tam Charity given as a matter of duty, when and where help is needed, to a deserving person or organization who does nothing in return; is considered to be in the mode of goodness. (17.20) Charity in the mode of goodness is the best purifying, beneficial, and righteous act. It equally benefits both the giver and the receiver (MB 13.120.16). If you give a charity or gift, watch yourself closely for ulterior motives; don't look for anything in return. One never does anything for others, but for one’s own benefit. Even charitable works done for others are really done for one’s own good (MB 12.292.01). It is the giver, not the receiver, who is blessed. Yogiraj Mumtaz Ali says: When you serve a less fortunate person in any way — material or spiritual — you are not doing him or her a favor. In fact, one who receives your help does you a favor by accepting what you give, thereby helping you to evolve and move closer to the divine, blissful being, who in reality is within all. Charity taken unnecessarily -- compelled by greed for name or fame -- does great harm to the recipient. Improper charity harms both the giver and the taker (MS 4.186). Give anything you can — love, knowledge, help, service, prayer, food, but look for no return. Love -- the cheapest charity -- holds the key to enter His Kingdom. Charity is not only the best, but also the only use of wealth. However, all genuine requests for charity should be handled with delicate care and diplomacy because charity denied may create a negative feeling that is harmful. Charity has no value if the money is earned by wrongful means (MB 5.39.66). To obtain wealth for meritorious or charitable deeds using wrong means is like soiling one’s dress and then washing it. Not to soil the dress in the first place is better than washing the dress after soiling (MB 3.02.49). You cannot accomplish a worthy end with unworthy means. Ends and means are absolutely inseparable (Stephen Covey). It is not possible to help everybody by giving material goods and money. To pray for the physical and spiritual welfare of others in trouble or need — including ones not on your favorite list — is called mental charity. y=t=< t=u p=>ty=up=k:=r=q=*] f:D=m=< Wid<dxy= v== p=un=/+ dIy=t=e c=
p=irûkD={!] t=d< d=n=] r=j=s=]
sm=&t=m=< ++äâ++ yat tu
pratyupak|r|rtha= phalam uddi%ya v|
puna+ d$yate ca
parikli^!a= tad d|na= r|jasa= sm&tam Charity that is given unwillingly or to get something in return or looking for some fruit, is said to be in the mode of passion. (17.21) Jesus said: When you give something to a needy person, do not make a big show of it, but when you help a needy person, do it in such a way that even your closest friend will not know about it (Matthew 6.02-03). Charity given anonymously is the best charity. To give charity to an unworthy person or cause and not to give to a worthy person, are both wrong and worse than giving no charity. Charity that is obtained without asking for it, is the best; charity that is obtained upon asking is the second best; and charity given unwillingly should be avoided. adex=k:=D=e
y=d< d=n=m=< ap==F=eBy=xc= dIy=t=e
+ as=tk&:t=m=< av=N=t=] t=t=< t==m=s=m=< Wd=Åt=m=< ++ää++ ade%ak|le yad d|nam ap|trebhya% ca d$yate asatk&tam
avaj@|ta= tat t|masam ud|h&tam Charity that is given at a wrong place and time to unworthy persons or without paying respect to the receiver or with ridicule, is said to be in the mode of ignorance. (17.22) Be considerate and compassionate to those less fortunate than you. Charity should be given without humiliating the receiver. Charity given by humiliating the receiver destroys the giver (VR 1.13.33). One should always remember that God is both the giver and the receiver. It should be noted from verse 18.40 that there will be three types of ego, attachment and all other human imperfections also. THREEFOLD ASPECT OF GOD ö t=t=< s=d< wit= in=de**x==e b=>É[=s=< iF=iv=Q=/ sm=&t=/ + b=>=É[==s=<
t=en= v=ed=xc= y=N=xc= iv=iht==/ p=ur=
++äà++ au= tat sad iti
nirde%o brahma[as trividha+ sm&ta+ br|hma[|s tena ved|%ca yaj@|%ca
vihit|+ pur| “AUM (or t=sm==d< a=em=< wty=< Wd=Åty= y=Nd=n=t=p=/ik>:y==/ + p=>v=t=*nt=e
iv=Q==n==ekt==/ s=t=t=] b=>Év==idn==m=<
++äå++ tasm|d om ity
ud|h&tya yaj@a d|na tapa+ kriy|+ pravartante
vidh|nokt|+ satata= brahmav|din|m Therefore, acts of sacrifice, charity, and austerity prescribed in the scriptures are always commenced by uttering any one of the many names of God (such as AUM, Amen, or Allah) by the knowers of the Supreme. (17.24) t=d< wty=< an=iB=s=]Q==y= f:D=] y=Nt=p=/ik>:y==/ + d=n=ik>:y==xc= iv=iv=Q==/ ik>:y=nt=e m==eZ=k:=V<iZ=òB=/ ++äç++ tad ity anabhisa=dh|ya phala= yaj@a tapa+ kriy|+ d|na kriy|% ca vividh|+ kriyante mok^ak|]k^ibhi+ The seekers of salvation perform various types of sacrifice, charity, and austerity by uttering: He is all or ‘TAT’ without seeking a reward. (17.25) s=4=v=e s==Q=uB==v=e c= s=d< wty=< At=t=< p=>y=ujy=t=e + p=>x=st=e k:m=*i[= t=q== s=c%bd/ p==q=* y=ujy=t=e ++äê++ sadbh|ve s|dhubh|ve ca sad ity etat prayujyate pra%aste
karma[i tath| sacchabda+ p|rtha yujyate The word 'SAT or Truth' is used in the sense of Reality and goodness. The word ‘SAT’ is also used for an auspicious act, O Arjuna. (17.26) y=Ne t=p=òs= d=n=e c= òsq=it=/ s=d< wit= c==ecy=t=e + k:m=* c=Ev= t=dq=I*y=] s=d< wty=< Av==iB=Q=Iy=t=e ++äë++ yaj@e tapasi d|ne ca sthiti+ sad iti co’cyate karma cai’va tadarth$ya= sad ity ev|’bhidh$yate Faith in sacrifice, charity, and austerity is also called Truth. Selfless service for the sake of the Supreme is verily termed as ‘SAT’. (17.27) aX3y== hut=] dT=] t=p=s=< t=pt=] k&:t=] c= y=t=< + as=d< wty=< Wcy=t=e p==q=* n= c= t=t=< p=>ety= n==e wh ++äè++ a%raddhay|
huta= datta= tapas tapta= k&ta= ca
yat asad ity ucyate p|rtha na ca tat pretya no iha Whatever is done without faith -- whether it is sacrifice, charity, austerity, or any other act -- is useless. It has no value here or hereafter, O Arjuna. (17.28) aq= a{!=dx==eCQy==y=/ CHAPTER 18 m==eZ=s=]ny==s=y==eg=/ NIRVANA THROUGH RENUNCIATION aj=u*n= Wv==c= s=]ny==s=sy= m=h=b==h=e t=Tv=m=< wc%=im= v=eidt=um=<< + ty==g=sy= c= Å{=Ike:x= p=&q=k<: ke:ix=in={=Udn= ++â++ arjuna uv|ca sa=ny|sasya mah|b|ho tattvam icch|mi veditum ty|gasya ca h&^$ke%a p&thak ke%ini^~dana Arjuna said: I wish to know the
nature of renunciation (Samnyāsa) and sacrifice (Ty|ga), and the difference
between the two, O Lord XIB=g=v==n=uv==c= k:=my==n==] k:m=*[==] ny==s=] s=]ny==s=] k:v=y==e iv=du/ + s=v=*k:m=*f:D=ty==g=] p=>=hus=< ty==g=] iv=c=Z=[==/ ++ä++ %r$ bhagav|n uv|ca k|my|n|= karma[|= ny|sa= sa=ny|sa= kavayo vidu+ sarva karma phala ty|ga= pr|hus ty|ga= vicak^a[|+ Lord We have used the word 'renunciation'
for Samnyāsa, and 'sacrifice' for Ty|ga in this rendering. A renunciant (Samny|si) does not own anything.
A true renunciant works for others and lives for -- not on --
others. Samny|sa
means complete renunciation of doership, ownership, and personal selfish motive
behind an action, whereas Ty|ga
means renunciation of atta Lord ty==jy=] d=e{=v=d< wty=< Ake: k:m=* p=>=hur< m=n=Ii{=[=/ + y=Nd=n=t=p=/k:m=* n= ty==jy=m=< wit= c==p=re ++à++ ty|jya= do^avad ity eke karma pr|hur man$^i[a+ yaj@a d|na tapa+ karma na ty|jyam iti c|’pare Some philosophers say that all
work is full of faults and should be given up, while others say that acts of
sacrifice, in=xc=y=] x=&[=u m=e t=F= ty==g=e B=rt=s=T=m= + ty==g==e ih p=uo{=vy==G=> iF=iv=Q=/ s=]p=>k:Iit=*t=/ ++å++ ni%caya=
%&[u me tatra ty|ge bharata sattama ty|go hi puru^a vy|ghra trividha+ sa=prak$rtita+ O Arjuna, listen to My conclusion about sacrifice. Sacrifice is said to be of three types. (18.04) y=Nd=n=t=p=/k:m=* n= ty==jy=] k:=y=*m=< Av= t=t=< + y=N=e d=n=] t=p=xc=Ev= p==v=n==in= m=n=Ii{=[==m=< ++ç++ yaj@a d|na tapa+ karma na ty|jya= k|ryam eva tat yaj@o d|na= tapa% cai’va p|van|ni man$^i[|m Acts of service, charity, and austerity should not be abandoned, but should be performed because service, charity, and austerity purify our mind. (18.05) At==ny=< aip= t=u k:m==*i[= s=V<g=] ty=ktv== f:D==in= c= + k:t=*vy==n=Iit= m=e p==q=* in=ixc=t=] m=t=m=< WT=m=m=< ++ê++ et|ny api tu karm|[i sa]ga= tyaktv| phal|ni ca kartavy|n$’ti me p|rtha ni%cita= matam uttamam Even these obligatory works should be performed without attachment to the fruits. This is My definite supreme advice, O Arjuna. (18.06) in=y=t=sy= t=u s=]ny==s=/ k:m=*[==e n==ep=p=6t=e + m==eh=t=< t=sy= p=irty==g=s=< t==m=s=/ p=irk:Iit=*t=/ ++ë++ niyatasya tu sa=ny|sa+ karma[o no’papadyate moh|t tasya parity|gas t|masa+ parik$rtita+ Giving up one's duty is not proper. The abandonment of any obligatory work is due to delusion, and is declared to be in the mode of ignorance. (18.07) d/uK=m=< wty=ev= y=t=< k:m=* k:=y=kD=ex=B=y==t=< ty=j=et=< + s= k&:tv== r=j=s=] ty==g=] n=Ev= ty==g=f:D=] D=B=et=< ++è++ du+kham ity eva yat karma k|yakle%a bhay|t tyajet sa k&tv| r|jasa= ty|ga= nai’va ty|gaphala= labhet One who abandons duty merely because it is difficult or because
of fear of bodily affliction, does not gain any benefit of sacrifice by
performing su k:=y=*m=< wty=ev= y=t=< k:m=* in=y=t=] ik>:y=t=eCj=u*n= + s=V<g=] ty=ktv== f:D=] c=Ev= s= ty==g=/ s==iTv=k:=e m=t=/ ++ï++ k|ryam ity eva yat karma niyata= kriyate’rjuna sa]ga= tyaktv| phala= cai’va sa ty|ga+ s|ttviko mata+ Obligatory work performed as duty, renouncing attachment to the fruit, is alone to be regarded as sacrifice in the mode of goodness, O Arjuna. (18.09) Renunciation of atta Christ said: If you want perfection, give away everything you have, and then follow Me (Matthew 19.21). No one can serve two masters. You cannot serve both God and mammon -- the material desires (Matthew 6.24, Luke 16.13). Christ did not hesitate to sacrifice his own life for the noble teachings. Lord Rama gave up His kingdom and even His wife for the establishment of righteousness (Dharma). Give up attachment and attain perfection by renunciation is the message of the Vedas and the Upanishads. Selfless service or ‘Ty|ga’ is the essence of the Gita as given in this last chapter. A person who is Ty|gi cannot commit sin and is released from the cycles of transmigration. One can cross the ocean of transmigration and reach the shores of salvation in this very life by the boat of Ty|ga. The Nine Types of Renunciation leading to salvation, based on the teachings of the Gita, are: (1) Renunciation of actions forbidden by the scriptures (16.23-24), (2) Renunciation of lust, anger, greed, fear, likes and dislikes, and jealousy (3.34, 16.21); (3) Spurning of procrastination in the search of Truth (12.09), (4) Giving up feeling pride in one’s knowledge, detachment, devotion, wealth, and charitable deeds (15.05, 16.01-04); (5) Rejection of selfish motives and attachment to the fruits of all works (2.51, 3.09, 4.20, 6.10), (6) Renunciation of the feeling of doership in all undertakings (12.13, 18.53), (7) Giving up thoughts of using the Lord to fulfill selfish, material desires (2.43, 7.16); (8) Spurning attachments to material objects, such as a house, wealth, position, and power (12.19, 13.09); and (9) Sacrifice of wealth, prestige, and even life for a noble cause and protection of righteousness (Dharma) (2.32, 4.28). n= 8e{!Y<< aku:x=D=] k:m=*
ku:x=D=e n==n=u{=jj=t=e + ty==g=I s=Tv=s=m==iv={!=e m=eQ==v=I ò%nn=s=]x=y=/ ++âî++ na dve^!y aku%ala= karma ku%ale n|’nu^ajjate ty|g$ sattvasam|vi^!o medh|v$ chinnasa=%aya+ One who neither hates a disagreeable work, nor is attached to an agreeable work, is considered a renunciant (Ty|gi), imbued with the mode of goodness, intelligent, and free from all doubts about the Supreme Being. (18.10) n= ih dehB=&&t== x=ky=] ty=kt=u] k:m==*[y=< ax=e{=t=/ + y=s=< t=u k:m=*f:D=ty==g=I s= ty==g=Ity=< aiB=Q=Iy=t=e ++ââ++ na hi dehabh&t| %akya= tyaktu= karm|[y a%e^ata+ yas tu karmaphala ty|g$ sa ty|g$’ty abhidh$yate Human beings cannot completely abstain
from work. Therefore, one who renounces (atta ain={!m=< w{!] im=X] c= iF=iv=Q=] k:m=*[=/ f:D=m=< + B=v=ty=< aty==ig=n==] p=>ety= n= t=u s=]ny==òs=n==] kv=ic=t=< ++âä++ ani^!am i^!a= mi%ra= ca trividha= karma[a+ phalam bhavaty aty|gin|= pretya na tu sa=ny|sin|= kvacit The threefold fruit of works — desirable, undesirable, and mixed -- accrues after death to one who is not a renunciant (Ty|gi), but never to a Ty|gi. (18.12) p=Jc=Et==in= m=h=b==h=e k:=r[==in= in=b==eQ= m=e + s==]Ky=e k&:t==nt=e p=>=ekt==in= òs=3y=e s=v=*k:m=*[==m=< ++âà++ pa@cai’t|ni mah|b|ho k|ra[|ni nibodha me s|=khye k&t|nte prokt|ni siddhaye sarvakarma[|m aiQ={@=n=] t=q== k:t==* k:r[=] c= p=&q=ògv=Q=m=< + iv=iv=Q==xc= p=&q=k<:c=e{!= dEv=] c=Ev==F= p=Jc=m=m=< ++âå++ adhi^!h|na= tath| kart| kara[a= ca p&thagvidham vividh|% ca p&thakce^!| daiva= cai’v|’tra pa@camam Learn from Me, O Arjuna, the five causes, as described in the Samkhya doctrine, for the accomplishment of all actions. They are: the physical body (the seat of Karma), the modes of material Nature (the doer), the eleven organs of perception and action (the instruments), various life forces, and the fifth is the presiding deities of the eleven organs. (18.13-14) x=rIrv==V<m=n==eiB=r<
y=t=< k:m=* p=>=rB=t=e n=r/ + ny==yy=] v== iv=p=rIt=] v== p=Jc=Et=e t=sy= het=v=/ ++âç++ %ar$rav|]manobhir yat
karma pr|rabhate ny|yya= v| vipar$ta= v| pa@cai’te tasya hetava+ These are the five causes of whatever action, whether right or wrong, one performs by thought, word, and deed. (18.15) t=F=Ev=] s=it= k:t==*rm=< a=tm==n=] ke:v=D=] t=u y=/ + p=xy=ty=< ak&:t=b=ui3tv==n=< n= s= p=xy=it= dum=*it=/ ++âê++ tatrai’va= sati kart|ram |tm|na= kevala= tu ya+ pa%yaty ak&ta buddhitv|n na sa pa%yati durmati+ Therefore, the one who considers one’s body or the Spirit (Atma, soul) as the sole doer, does not understand, due to imperfect knowledge. (18.16) y=sy= n==h]k&:t==e B==v==e b=ui3r< y=sy= n= iD=py=t=e + htv==ip= s= wm=\]=D=< D==ek:=n=< n= hint= n= in=b=Qy=t=e ++âë++ yasya n|’ha=k&to bh|vo buddhir yasya na lipyate hatv|’pi sa im|=l lok|n na hanti na nibadhyate One who is completely free from the notion of doership and whose intellect is not polluted by the desire to reap the fruit -- even after slaying these people -- neither slays nor is bound by the act of killing. (18.17) Those who are free from the notion of doership, free from likes and dislikes of their work, and detached from the fruits of work become free from Karmic reactions even for the act of killing. N=n=] Ney=] p=irN=t== iF=iv=Q== k:m=*c==edn== + k:r[=] k:m=* k:t=e*it= iF=iv=Q=/ k:m=*s=]g=>h/ ++âè++ j@|na= j@eya= parij@|t| trividh| karmacodan| kara[a= karma karte’ti trividha+ karmasa=graha+ Knowledge or the subject, the object
(of knowledge), and the action of seeking the knowledge are the threefold
driving force to an action. The eleven organs, the action, and the actor or the
modes of material Nature are the three mechanisms
of action. (18.18) N=n=] k:m=* c= k:t==* c= iF=Q=Ev= g=u[=B=edt=/ + p=>=ecy=t=e g=u[=s=]Ky==n=e y=q==v=c=< %&[=u t==ny=< aip= ++âï++ j@|na= karma ca kart| ca tridhai’va gu[abhedata+ procyate gu[asa=khy|ne yath|vac ch&[u t|ny api Knowledge, action, and actor are said to be of three types, according to Sankhya doctrine. Hear duly about these also. (18.19) s=v=*B=Ut=e{=u y=en=Ek:} B==v=m=< avy=y=m=< w*Z=t=e + aiv=B=kt=] iv=B=kt=e{=u t=j=< N=n=] iv=i3 s==iTv=k:m=< ++äî++ sarvab~te^u yenai’ka= bh|vam avyayam $k^ate avibhakta= vibhakte^u taj j@|na= vidhhi s|ttvikam The knowledge by which one sees one and the same immutable, undivided divinity in all creatures -- such knowledge is in the mode of goodness. (See also 11.13 and 13.16 ) (18.20) p=&q=ktv=en= t=u y=j=< N=n=]
n==n==B==v==n=< p=&q=ògv=Q==n=< + v=eiT= s=v=*e{=u B=Ut=e{=u t=j=< N=n=] iv=i3 r=j=s=m=< ++äâ++ p&thaktvena tu yaj j@|na= n|n|bh|v|n p&thagvidh|n vetti sarve^u bh~te^u taj j@|na= viddhi r|jasam The knowledge by whi y=t=< t=u k&:tsn=v=d< Ak:òsm=n=< k:=y=e* s=kt=m=< ahEt= at=Tv==q=*v=d< aDp=] c= t=t=< t==m=s=m=< Wd=Åt=m=< ++ää++ yat tu k&tsnavad ekasmin k|rye saktam ahaitukam atattv|rthavad alpa= ca tat t|masam ud|h&tam The irrational, baseless, and worthless knowledge by which one clings to one single effect, such as the body, as if it is everything -- such knowledge is in the mode of darkness of ignorance. (18.22) THREE TYPES OF ACTION in=y=t=] s=V<g=riht=m=< ar=g=8e{=t=/ k&:t=m=< + af:D=p=>eps=un== k:m=* y=t=< t=t=< s==òTv=k:m=< Wcy=t=e ++äà++ niyata= sa]garahitam ar|gadve^ata+ k&tam aphalaprepsun| karma yat tat s|ttvikam ucyate Obligatory duty performed without likes and dislikes and without selfish motives and attachment to the fruit, is in the mode of goodness. (18.23) y=t=< t=u k:=m=eps=uun== k:m=* s==h]k:=re[= v== p=un=/ + ik>:y=t=e b=huD==y==s=] t=d< r=j=s=m=< Wd=Åt=m=< ++äå++ yat tu k|mepsun| karma s|ha=k|re[a v| puna+ kriyate bahul|y|sa= tad r|jasam ud|h&tam Action performed with ego, with selfish motives, and with too much effort, is in the mode of passion. (18.24) an=ub=nQ=] Z=y=] ih]s==m=< an=v=eeZy= c= p==Eo{=m=< + m==eh=d< a=rBy=t=e k:m=* y=t=< t=t=< t==m=s=m=< Wcy=t=e ++äç++ anubandha= k^aya= hi=s|m anavek^ya ca pauru^am moh|d |rabhyate karma yat tat t|masam ucyate Action that is undertaken because of delusion, disregarding consequences, loss, injury to others, as well as one’s own ability, is in the mode of ignorance. (18.25) THREE TYPES OF PEOPLE m=ukt=s=V<g==eCn=h]v==dI Q=&ty=uts==hs=m=ònv=t=/ + òs=3Yòs=3Y=er< in=iv=*k:=r/ k:t==* s==òTv=k: Wcy=t=e ++äê++ muktasa]go’naha=v|d$ dh&tyuts|ha samanvita+ siddhyasiddhyor nirvik|ra+ kart| s|ttvika ucyate The person who is free from atta r=g=I k:m=*f:D=p=>eps= h{=*x==ek:=ònv=t=/ k:t==* r=j=s=/ p=irk:Iit=*t=/ ++äë++ r|g$ karmaphalaprepsur lubdho hi=s|tmako’%uci+ har^a%ok|nvita+ kart| r|jasa+ parik$rtita+ The person who is impassioned, who desires the fruits of work, who is greedy, violent, impure, and affected by joy and sorrow, is called passionate. (18.27) ay=ukt=/ p=>=k&:t=/ st=bQ=/ x=@=e n=E{k&:it=k:=eCD=s=/ + iv={==dI dIG=*s=UF=I c= k:t==* t==m=s= Wcy=t=e ++äè++ ayukta+ pr|k&ta+ stabdha+ %a!ho nai^k&tiko’lasa+ vi^|d$ d$rghas~tr$ ca kart| t|masa ucyate The person who is undisciplined, vulgar, stubborn, wicked, malicious, lazy, depressed, and procrastinating is called ignorant. (18.28) b=u3er< B=ed] Q=&t=ex=< c=Ev= g=u[=t=s=< iF=iv=Q=] x=&[=u + p=>=ecy=m==n=m=< ax=e{=e[= p=&q=ktv=en= Q=n=]j=y= ++äï++ buddher bheda= dh&te% cai’va gu[atas trividha= %&[u procyam|nam a%e^e[a p&thaktvena dhana=jaya
Now hear Me explain, fully and separately, the threefold division of intellect and resolve, based on modes of material Nature, O Arjuna. (18.29) p=>v=&iT=] c= in=v=&iT=] c= k:=y==*k:=y=*e B=y==B=y=e + b=nQ=]] m==eZ=] c= y== v=eiT= b=ui3/ s== p==q=* s==iTv=k:I ++àî++ prav&tti= ca niv&tti= ca k|ry|k|rye bhay|bhaye bandha= mok^a= ca y| vetti buddhi+ s| p|rtha s|ttvik$ O Arjuna, that intellect is in the mode of goodness which understands the path of work and the path of renunciation, right and wrong action, fear and fearlessness, bondage and liberation. (18.30) y=y== Q=m=*m=< aQ=m=*] c= k:=y=*] c==k:=y=*m=< Av= c= + ay=q==v=t=< p=>j==n==it= b=ui3/ s== p==q=* r=j=s=I ++àâ++ yay| dharmam adharma= ca k|rya= c|’k|ryam eva ca ayath|vat praj|n|ti buddhi+ s| p|rtha r|jas$ That intellect is in the mode of passion which cannot distinguish between righteousness (Dharma) and unrighteousness (Adharma), and right and wrong action, O Arjuna. (18.31) aQ=m=*] Q=m=*m=< wit= y== m=ny=t=e t=m=s==v=&t== + s=v==*q==*n=< iv=p=rIt==]xc= b=ui3/ s== p==q=* t==m=s=I ++àä++ adharma= dharmam iti y| manyate tamas|’v&t| sarv|rth|n vipar$t|=% ca buddhi+ s| p|rtha t|mas$ That intellect is in the mode of ignorance whi THREE TYPES OF RESOLVE, AND THE FOUR GOALS OF HUMAN LIFE Q=&ty== y=y== Q==ry=t=e m=n=/p=>=[=eòn7y=ik>:y==/ + y==eg=en==vy=iB=c==ir[y== Q=&it=/ s== p==q=* s==òTv=k:I ++àà++ dh&ty| yay| dh|rayate mana+ pr|[endriya kriy|+ yogen|’vyabhic|ri[y| dh&ti+ s| p|rtha s|ttvik$ That resolve or willpower is in the
mode of goodness by whi y=y== t=u Q=m=*k:=m==q==*n=< Q=&ty== Q==ry=t=eCj=*un= + p=>s=V<g=en= f:D==k:=V<Z=I Q=&it=/ s== p==q=* r=j=s=I ++àå++ yay| tu dharma k|m|rth|n dh&ty| dh|rayate’rjuna prasa]gena phal|k|]k^$ dh&ti+ s| p|rtha r|jas$ That resolve --by which a person hankering for the fruits of work
sticks to duty, wealth, and pleasure with great attachment-- is in the mode of passion. (18.34) Doing one's duty, earning wealth, material enjoyment, and attaining salvation are the four noble goals of human life for the householder in the Vedic tradition. Lord Rama said: One who is engaged only in sense gratification, abandoning duty and earning wealth, soon gets into trouble (VR 2.53.13). One who uses duty, earning wealth, and enjoying sensual pleasure in a balanced manner without any one of the three being harmed by the other two attains salvation (MB 9.60.22). A person completely involved in acquiring and preserving material wealth and possessions has no time for Self-realization (MB 12.07.41). One can obtain all four noble goals by devotion to the Lord (VP 1.18.24). One should first follow Dharma by doing one’s duty righteously. Then one should earn money and make economic progress, fulfill all noble material and spiritual desires with the money earned, and progress towards salvation, the only noble goal of human birth. As human beings are always afraid of death, a rich person is always afraid of the tax collector, thieves, relatives, and natural disasters (MB 3.02.39). There is great pain in accumulating, protecting, and losing wealth. The desire for wealth accumulation is never satisfied; therefore, the wise consider contentment as the supreme pleasure (MB 3.02.46). People are never satisfied with wealth and material possessions (KaU 1.27). One should always remember that we are just the trustees of all wealth and possessions. y=y== sv=pn=] B=y=] x==ek:} iv={==d] m=dm=< Av= c= + n= iv=m=uJc=it= dum=e*Q== Q=&it=/ s== p==q=* t==m=s=I ++àç++ yay| svapna= bhaya= %oka= vi^|da= madam eva ca na vimu@cati durmedh| dh&ti+ s| p|rtha t|mas$ That resolve is in the mode of ignorance by which a dull person does not give up sleep, fear, grief, despair, and carelessness, O Arjuna. (18.35) s= aBy==s==d< rm=t=e y=F= du/K==nt=] c= in=g=c%it= ++àê++ sukha= tv
id|n$= trividha= ^&[u me
bharatar^abha abhy|s|d ramate yatra du+kh|nta= ca nigacchati And now hear from Me, O Arjuna, about the threefold pleasure. The pleasure that one enjoys from spiritual practice results in cessation of all sorrows. (18.36) y=t=< t=d< ag=>e
iv={=m=< wv=
p=ir[==m=eCm=&t==ep=m=m=< + t=t=< s= yat tad agre vi^am iva pari[|me’m&topamam tat sukha= s|ttvika= proktam |tmabuddhi pras|dajam The pleasure that appears as poison in the beginning, but is like nectar in the end, comes by the grace of Self-knowledge and is in the mode of goodness. (18.37) One who enjoys the ocean of the nectar of devotion has no use for the sensual pleasures that are like water of a pond (BP 6.12.22). The river of material joy dries up quickly after the rainy season if there is no perennial source of spiritual water. Material objects are like straws to a Self-realized person. iv={=y=eòn7y=s=]y==eg==d< y=t=< t=d< ag=>eCm=&t==ep=m=m=< + p=ir[==m=e iv={=m=< wv=
t=t=< s= vi^ayendriyasa=yog|d yat tad agre’m&topamam pari[|me vi^am iva tat sukha= r|jasa= sm&tam Sensual pleasures that appear as nectar in the beginning, but become poison in the end, are in the mode of passion. (See also 5.22 ) (18.38) Two paths -- the beneficial spiritual path and the pleasant path of sensual pleasure -- are open to us. The wise choose the former while the ignorant chooses the latter (KaU 2.02). Sensual pleasures wear out the vigor of the senses and bring diseases in the end (KaU 1.26). Sensual pleasure is not the object of precious human birth. Even heavenly enjoyment is temporary and ends in sorrow. Those who are attached to sensual delights are like fools who choose poison in exchange for the nectar of devotion (TR 7.43.01). The ignorant ones, due to delusion, do not think that they are taking poison while drinking it. They only know after the result, and then it is too late (VR 7.15.19). It is the natural tendency of the senses to go easily toward external sensual pleasures as water flows downstream. Regrets follow the fulfillment of all sensual and material desires. Worldly pleasure is like a mirage in the desert. Thirsty persons reckon it as water until they come to drink it and find nothing. Worldly happiness is temporary and flickering, whereas happiness derived from spiritual life is permanent and continuous. Ramakrishna said: One does not feel intensely restless for God until all worldly desires are satisfied. Manu is of the opinion that it may be easier to control the senses after enjoying sense pleasure and discovering its uselessness and harmfulness (MS 2.96). Desirelessness comes easily after most of our desires are fulfilled. A person may be healthy and wealthy but still unhappy without a taste of spiritual pleasure. A spiritually mature person does not miss worldly pleasures. y=d< ag=>e c==n=ub=nQ=e c= s= in=7=D=sy=p=>m==d=etq=] t=t=< t==m=s=m=< Wd=Åt=m=< ++àï++ yad agre c|’nubandhe ca sukha= mohanam |tmana+ nidr|lasya pram|dottha= tat t|masam ud|h&tam Pleasure that befools a person in the beginning and in the end as a result of sleep, laziness, and carelessness, is in the mode of ignorance. (18.39) n= t=d< aist= p=&iq=vy==] v== idiv= dev=e{=u v== p=un=/ + s=Tv=]] p=>k&:it=j=Er< m=ukt=] y=d< AiB=/ sy==t=< iF=iB=r< g=u[=E/ ++åî++ na tad sattva= prak&tijair mukta= yad ebhi+ sy|t tribhir gu[ai+ There is no being, either on the earth or among the celestial controllers in the heaven, who can remain free from these three modes of material Nature. (18.40) ON ONE’S ABILITY b=>=É[=Z=iF=y=iv=x==] x=U7=[==]] c= p=r]t=p= + k:m==*i[= p=>iv=B=kt==in= sv=B==v=p=>B=v=Er< g=u[=E/ ++åâ++ br|hma[a k^atriya vi%|= %~dr|[|= ca para=tapa karm|[i pravibhakt|ni svabh|va prabhavair gu[ai+ The division of human labor into four categories is also based on the qualities inherent in peoples’ nature or their make up. (See also 4.13 ) (18.41) In the ancient Vedic system,
activities of human beings were categorized into four social orders, based on
the three modes of material Nature. These four orders are often mistaken for
the caste system of modern times in The
Vedas compare human society with a person whose four main limbs (head, hands,
stoma x=m==e dm=s=< t=p=/ x==Ec=]
Z==ònt=r< a=j=*v=m=< Av= c= + N=n=] iv=N=n=m=< a=òst=ky=] b=>Ék:m=* sv=B==v=j=m=< ++åä++ %amo damas
tapa+ %auca= k^|ntir |rjavam eva ca j@|na= vij@|nam |stikya= brahmakarma svabh|vajam Intellectuals who have serenity, self-control, austerity, purity, patience, honesty, transcendental knowledge, transcendental experience, and belief in God are labeled as intellectuals (Br|hmanas). (18.42) An intellectual is one who has the
above-mentioned qualities (MB 3.180.21). Anybody may be called 'intellectual'
if he or she possesses the divine gift of Self-knowledge (RV 10.125.05, AV
4.30.03). Intellectualism is an acquirement -- a quality or state of
mind --
rather than a caste or creed. The illuminated ones who know the Absolute Truth
and are in tou Whenever a sector of any society gives predominance to caste, creed, race, religion, color, gender, or place of birth over the ability of an individual, the seeds of that society’s downfall and inefficiency are planted and begin to grow. The devil of discrimination knows no national boundaries. It is unfortunately practiced by ignorant persons all over the world in one form or another. It is a human temptation and a manifestation of a superiority complex. The wise should try to overcome all types and shades of bias. All are the children of God, equal in His eyes, and should be treated as such. A person, for the progress of society, must be judged by his or her ability -- not by any other standard. x==Ey=*] t=ej==e Q=&it=r< d=Zy=] y=u3ee c==py=< ap=D==y=n=m=< + d=n=m=< w*xv=rB==v=xc= Z==F=] k:m=* sv=B==v=j=m=< ++åà++ %aurya= tejo dh&tir d|k^ya= yuddhe c|’py apal|yanam d|nam $%varabh|va% ca k^|tra= karma svabh|vajam Those having the qualities of heroism, vigor, firmness, dexterity, steadfastness in battle, charity, and administrative skills are called leaders or protectors (Kshatriyas). (18.43) The ideal protector possesses uncompromising, unrelenting opposition to evil-doers in society. The duty (Dharma) of a protector is to fight all unrighteousness (Adharma) and injustice in society. k&:i{=g==ErZy=v==i[=jy=] v=Exy=k:m=* sv=B==v=j=m=< + p=irc=y==*tm=k]: k:m=* x=U7sy==ip= sv=B==v=j=m=< ++åå++ k&^i gaurak^ya v|[ijya= vai%yakarma svabh|vajam paricary|tmaka= karma %~drasy|’pi svabh|vajam Those who are good at cultivation, cattle rearing, and business (including trade, finance, and industry) are known as business men (Vaishyas). Those who are very good in service and labor are classed as workers (Shudras). (18.44) A Shudra is a person who is ignorant
of spiritual knowledge and identifies with the material body due to ignorance.
According to Lord ATTAINMENT OF SALVATION THROUGH DUTY, DISCIPLINE, AND DEVOTION sv=e sv=e k:m=*[y=< aiB=rt=/ s=]òs=i3] D=B=t=e n=r/ + sv=k:m=*in=rt=/ òs=i3] y=q== iv=ndit= t=c=< %&[=u ++åç++ sve sve karma[ya abhirata+
sa=siddhi= labhate svakarmanirata+ siddhi= yath| vindati tac ch&[u One can attain the highest perfection by devotion to one’s natural work. Listen to Me how one attains perfection while engaged in one’s natural work. (18.45) y=t=/ p=>v=&iT=r< B=Ut==n==] y=en= s=v=*m=< wd] t=t=m=< + sv=k:m=*[== t=m=< aBy=cy=* òs=i3] iv=ndit= m==n=v=/ ++åê++ yata+ prav&ttir bh~t|n|= yena sarvam ida= tatam svakarma[| tam abhyarcya siddhi= vindati m|nava+ One attains perfection by worshipping the Supreme Being -- from whom all beings originate and by whom all this universe is pervaded -- through performance of one’s natural duty dedicated to God. (See also 9.27 and 12.10 ) (18.46) Xey==n=< sv=Q=m==e* iv=g=u[=/ p=rQ=m==*t=< sv=n=ui{@t==t=< + sv=B==v=in=y=t=] k:m=* ku:v=*n=< n==pn==eit= ik:iDb={=m=< ++åë++ %rey|n svadharmo vigu[a+ paradharm|t svanu^!hit|t svabh|vaniyata= karma kurvan n|’pnoti kilbi^am One’s inferior natural work is better than superior unnatural
work, even though (it can be) well done. One who does the work ordained by
one’s inherent nature without selfish motive and attachment incurs no sin (or
Karmic reaction).
(See also 3.35,
5.10,
18.07,
18.09,
18.17
and 18.23
) (18.47) Obligatory
or natural work that is not forbidden by the scriptures, and is done without
atta s=hj=] k:m=* k:=Ent=ey= s=d=e{=m=< aip= n= ty=j=et=< + s=v==*rmB== ih d=e{=e[= Q=Um=en==ògn=r< wv==v=&t==/ ++åè++ sahaja= karma
kaunteya sado^am api na tyajet sarv|rambh| hi do^e[a dh~men|’gnir iv|’v&t|+ One’s natural work, even though defective, should not be abandoned because all undertakings are enveloped by defects as fire is covered by smoke, O Arjuna. (18.48) Nothing in this world has only good or only bad qualities. There is no perfect undertaking. All ventures have both good and bad aspects (MB 12.15.50). It is not what you do -- but how you do it -- that is important. Work becomes worship when done with an attitude of adoration of the Lord. as=kt=b=ui3/ s=v=*F= òj=t==tm== iv=g=t=sp=&h/ + n=E{k:my=*òs=i3] p=rm==] s=]ny==s=en==iQ=g=c%it= ++åï++ asaktabuddhi+ sarvatra jit|tm| vigatasp&ha+ nai^karmyasiddhi= param|= sa=ny|sen|’dhigacchati The person whose mind is always free
from atta òs=i3] p=>=pt==e y=q== b=>É t=q==pn==eit= in=b==eQ= m=e + s=m==s=en=Ev= k:=Ent=ey= in={@= N=n=sy= y== p=r= ++çî++ siddhi= pr|pto yath| brahma tath|’pnoti nibodha me sam|senai’va kaunteya ni^!h| j@|nasya y| par| Learn from Me briefly, O Arjuna, how one who has attained such perfection, or the freedom from the bondage of Karma, attains Supreme Being, the goal of transcendental knowledge. (18.50) b=u3Y= iv=x=u3y== y=ukt==e Q=&ty==tm==n=] in=y=my= c= + x=bd=dIn=< iv={=y==]s=< ty=ktv== r=g=8e{==E vy=udsy= c= ++çâ++ buddhy| vi%uddhay| yukto dh&ty|’tm|na= niyamya ca %abd|d$n vi^ay|=s tyaktv| r|gadve^au vyudasya ca iv=iv=kt=s=ev=I D=Gv==x=I y=t=v==kk:=y=m==n=s=/ + Qy==n=y==eg=p=r=e in=ty=] v=Er=gy=] s=m=up==iXt=/ ++çä++ viviktasev$ laghv|%$ yatav|kk|yam|nasa+ dhy|nayogaparo nitya= vair|gya= samup|%rita+ ah]k:=r] b=D=] dp=*] k:=m=] k>:=eQ=] p=irg=>hm=< + iv=m=ucy= in=m=*m=/ x==nt==e b=>ÉB=Uy==y= k:Dp=t=e ++çà++ aha=k|ra= bala= darpa= k|ma= krodha= parigraham vimucya nirmama+ %|nto brahmabh~y|ya kalpate Endowed with purified intellect; subduing the mind with firm resolve; turning away from sound and other objects of the senses; giving up likes and dislikes; living in solitude; eating lightly; controlling the mind, speech, and organs of action; ever absorbed in yoga of meditation; taking refuge in detachment; and relinquishing egotism, violence, pride, lust, anger, and proprietorship -- one becomes peaceful, free from the notion of ‘I, me, and my’, and fit for attaining oneness with the Supreme Being. (18.51-53) When the torch of meditation fuses Selfless service, Self-knowledge, and devotional love during the thoughtless state of trance, the rays of enlightenment radiate, divine communion is perfected, the fog of ignorance disappears, and all material and sensual desires evaporate from the mind. b=>ÉB=Ut=/ p=>s=nn==tm== n= x==ec=it= n= k:=V<Z=it= + s=m=/ s=v=e*{=u B=Ut=e{=u m=4ûkt=] D=B=t=e p=r=m=< ++çå++ brahmabh~ta+ prasann|tm| na %ocati na k|]k^ati sama+ sarve^u bh~te^u madbhakti= labhate par|m Absorbed in the Supreme Being, the serene one neither grieves nor desires. Becoming impartial to all beings, one obtains the highest devotional love for God. (18.54) B=kty== m==m=< aiB=j==n==it= y==v==n=< y=x=< c==òsm= t=Tv=t=/ + t=t==e m==m=< t=Tv=t==e N=tv== iv=x=t=e t=dn=nt=rm=< ++çç++ bhakty| m|m abhij|n|ti y|v|n ya% c|’smi tattvata+ tato m|m tattvato j@|tv| vi%ate tadanantaram By devotion one truly understands what and who I am in
essence. Having known Me in essence, one immediately merges with There is no doubt God can be known only through faith and unswerving devotion (BP 11.14.21). There are numerous spiritual practices -- not just one -- prescribed in the scriptures to get that faith and unswerving devotion. Knowledge and devotion are one and the same like a tree and its seed. The entire process of spirituality gets started by the spark of grace that comes only as faith, and not by any other method. The Law of Grace is beyond human comprehension. Delusion of Maya prevents people from knowing and seeing God. As one cannot see the ever-existing salt in ocean water with the eye, but can taste it by the tongue, similarly, the Self can be realized only by faith and devotion, not by logic and reasoning. God may be realized not only by meditation and Self-knowledge, but also through ecstatic personal love and intense devotion to one’s personal deity. Only they know You to
whom You make Yourself known; the moment one knows You, one becomes one with
You (TR 2.126.02). The knower of the Spirit becomes like Spirit (BrU 1.04.10,
MuU 3.02.09). The s=v=*k:m==*[y=< aip= s=d= ku:v==*[==e m=d<vy=p==Xy=/ + m=tp=>s==d=d< av==pn==eit= x==xv=t=] p=dm=< avy=y=m=< ++çê++ sarvakarm|[y api sad| kurv|[o madvyap|%raya+ matpras|d|d av|pnoti %|%vata= padam avyayam An enlightened devotee attains the eternal immutable abode by My grace -- even while doing all duties -- just by taking refuge in Me (by dedicating all action to Me with loving devotion). (18.56) c=et=s== s=v=*k:m==*i[= m=iy= s=]ny=sy= m=tp=r/ + b=ui3y==eg=m=< Wp==iXty= m=icc=T=/ s=t=t=] B=v= ++çë++ cetas| sarvakarm|[i mayi sa=nyasya matpara+ buddhiyogam up|%ritya maccitta+ satata= bhava Mentally offer all actions with love to Me and set Me as the highest
goal. Always reflect on Me by keeping the mind ever absorbed in My thoughts.
(See also 2.49
and 10.10
) (18.57) Everything we use or eat should be first offered to the Lord, the giver of all things, before we put it to our own use. This includes -- but is not limited to -- food, a new dress, a new car, a new house, a new baby and all our work. Offering everything to the Lord is the highest form of worship that one has to learn and practice every day. The word “BuddhiYoga” has been mentioned in six Sanskrit verses: 2.39, 2.49-51, 10.10, and 18.57. The meaning of any word depends on the context. The prime meaning of this word is the firm understanding -- by reflection, contemplation and maturity of intellect (Buddhi) -- that all activities going on all over the universe are actually the work of the powers of the Lord. This includes our efforts, non-effort, Sādhanā, ego, as well as the annihilation of ego. Lord does not need our help to improve the society! Philanthropic work could also bind us with attachment if we are not alert. All one needs to do is to remember Him and do one’s allotted duty honestly and selflessly. (See verses 3.27, 8.07). BuddhiYoga holds the key to the last gate of nirvana. Our only prayer to Lord should be for reunion with Him, and not for the welfare of the world, society or even for our own welfare. m=icc=T=/ s=v=*dug==*i[= m=tp=>s==d=t=< t=ir{y=òs= + aq= c=et=< tv=m=< ah]k:=r=n=< n= X=e{y=òs= iv=n=V<Zy=òs= ++çè++ maccitta+ sarvadurg|[i matpras|d|t tari^yasi atha cet tvam aha=k|r|n na %ro^yasi vina]k^yasi You shall overcome all difficulties by My grace when your mind becomes fixed on Me. But if you do not listen to Me due to ego, you shall not attain Moksha or Nirvana. (18.58) KARMIC BONDAGE AND THE FREE WILL y=d< ah]k:=rm=< a=iXty= n= y==etsy= wit= m=ny=s=e + im=qy=E{= vy=v=s==y=s=< t=e p=>k&:it=s=< tv==] in=y==eZy=it= ++çï++ yad aha=k|ram |%ritya na yotsya iti manyase mithyai’^a vyavas|yas te prak&tis tv|= niyok^yati If due to ego you think: I shall not fight, your resolve is vain because your own nature will compel you to fight. (18.59) sv=B==v=j=en= k:=Ent=ey= in=b=3/ sv=en= k:m=*[== + k:t=*u] n=ec%òs= y=n=< m==eh=t=< k:ir{y=sy=< av=x==eCip= t=t=< ++êî++ svabh|vajena kaunteya nibaddha+ svena karma[| kartu= ne’cchasi yan moh|t kari^yasy ava%o’pi tat O Arjuna, you are bound by your own nature-born Karmic impressions. Therefore, you shall do -- even against your will -- what you do not wish to do out of delusion. (18.60) The mind often knows right and wrong, but it runs after evil -- reluctantly -- by the force of Karmic footprints (Samsk|ra). The wise should always keep this in mind before finding fault with others. To satisfy the free will of the ignorant, overwhelmed by the three modes of material Nature, the good Lord creates an environment conducive for engaging in unwanted actions. Our free will is like the very limited freedom of a dog on a leash. As a facilitator, God reciprocates with everyone according to their desires and allows them to fulfill desires generated by free will. Lord uses His illusory kinetic energy called Maya to engage the living entities in good and bad acts according to their desires and their previously accumulated good and bad Karma. w*xv=r/
s=v=*B=Ut==n==] Åd<deex=eCj=u*n=
it={@it= + B=>=m=y=n=< s=v=*B=Ut==in= y=nF==O$=in= m==y=y== ++êâ++ $%vara+ sarvabh~t|n|= h&dde%e’rjuna ti^!hati bhr|mayan sarvabh~t|ni yantr|r~#h|ni m|yay| The Supreme Lord abides in the causal heart of all beings, O Arjuna,
causing all beings to act (or work out their Karma) by His power of
Māyā as if they are (puppets of Karma) mounted on a machine. (18.61) The Supreme Controller (Ishvara) is the
reflection of the Supreme Spirit in the body. The Supreme Lord organizes,
controls, supervises, and directs everything in the universe. Jiva is like a
puppet of Karma mounted on a body whi The Lord has made Karmic laws as the controller of all living beings. Therefore, one must learn to gladly endure all that fate imposes by taking refuge in Him and following the commandments (TR 2.218.02). Vedas declare that the Lord, using Karma, makes us dance as a juggler would make his monkey dance (TR 4.6.12). Without the laws of Karma, the scriptural injunctions, prohibitions, as well as self-effort, would have no value at all. Karma is the eternal justice and the eternal law. As a result of the working of eternal justice, there can be no escape from the consequences of our deeds. We become the product of our own past thinking and action. Therefore, we must think and act wisely at the present moment, using the scriptures as a guide. The doctrine of Karma and reincarnation is also found in the following two verses of the Koran: Allah is He who created you and then sustained you, then causes you to die, then gives life to you again (Surah 30.40). He may reward those who believe and do good works. No one is able to escape His law of consequences (Surah 30.45). People cannot escape from the consequences of their deeds, for as we sow, so we reap. Cause and effect cannot be separated because the effect exists in the cause as the fruit exists in the seed. Good and evil deeds follow us continually like our shadows. The Bible also says: Whosoever shedeth man’s blood, by man shall his blood be shed (Genesis 9.06). It is believed that all references to Karma and reincarnation were taken out of the Bible during the second century with the noble aim of encouraging people to strive hard for perfection during this very life. Those who believe in reincarnation must avoid laziness and procrastination, stress intense spiritual discipline, and try their best to get Self-realization in this very life as if there were no reincarnation. Live as though this is your last day on this earth. One cannot achieve anything through laziness and procrastination. One cannot take wealth, fame, and power from here to hereafter; but one can convert these into good or bad Karma and carry it to the next life. Even death cannot touch one’s Karma. Those who have acted very piously in the past life achieve fame in this life without much endeavor. t=m=< Av= x=r[=] g=c% s=v=*B==v=en= B==rt= + t=tp=>s==d=t=< p=r=] x==ònt=] sq==n=] p=>=psy=òs= x==xv=t=m=< ++êä++ tam eva %ara[a=
gac tatpras|d|t par|= %|nti= sth|na= pr|psyasi %|%vatam Seek refuge in the Supreme Lord alone,
with loving devotion, O Arjuna. By His grace you shall attain supreme peace and
the Eternal Abode. (18.62) wit= t=e
N=n=m=< a=Ky==t=] g=uÄ=d< g=uÄt=r]
m=y== + iv=m=&xy=Et=d< ax=ee{=e[= y=q=ec%òs= t=q== ku:o ++êà++ iti te j@|nam
|khy|ta= guhy|d guhyatara= may| vim&%yai’tad a%e^e[a yathe’cchasi tath| kuru Thus I have explained the knowledge that is more secret than the secret. After fully reflecting on this, do as you wish. (18.63) s=v=*g=uÄt=m=] B=Uy=/ x=&[=u m=e p=rm=] v=c=/ + w{!=eCòs= m=e
d&$m=< wit= t=t==e v=Zy==im= t=e
iht=m=< ++êå++ sarvaguhyatama= bh~ya+ %&[u me parama= vaca+ i^!o’si me d&#ham iti tato vak^y|mi te hitam Hear once again My most secret, supreme word. You are very dear to Me; therefore, I shall tell this for your benefit. (18.64) m=nm=n== B=v= m=4kt==e m=6=j=I m==] n=m=sku:o + m==m=< Av=E{y=òs= s=ty=] t=e p=>it=j==n=e ip=>y==eCòs= m=e ++êç++ manman| bhava madbhakto mady|j$ m|= namaskuru m|m evai’^yasi satya= te pratij|ne priyo’si me Fix your mind on Me, be devoted to Me, offer service to Me, bow
down to Me, and you shall certainly reach Me. I promise you because you are My
very dear friend. (18.65) s=v=*Q=m==*n=< p=irty=jy=
m==m=ek:} x=r[=] v=>j= + ah] tv== s=v=*p==p=eBy==e m==eZ=iy={y==im= m== x=uc=/ ++êê++ sarvadharm|n parityajya m|m eka= %ara[a= vraja aha= tv| sarvap|pebhyo mok^ayi^y|mi m| %uca+ Setting aside (doership and attachment to) all works, just joyfully
surrender to My will. I shall liberate you from all bonds of Karma or sins. Do
not grieve. (See also
7.14, 7.15, 7.19, 7.29, 9.32 and 15.04) (18.66) The meaning of setting aside all
duties and taking refuge in the Lord is that a seeker should perform all duties
without ego and attachment as an offering to the Lord and totally depend only
on the Lord for help and guidance. The Lord takes full responsibility for a
person who totally depends on Him. If you find a good solution and get atta In order to be free from pious or impious results that bind one to this material world, it is necessary to offer every action to God. When a devotee sincerely works for God, God protects that devotee from the touch of Maya, the external energy of the Lord. If one voluntarily depends on the supreme Lord under all circumstances, then the good and bad results (sins) of work automatically go to Him, and one is free from sin. A true devotee perceives: O Lord, I
remembered You because You remembered me first. One breaks away every yoke of
bondage and becomes free in this very life as soon as one gains the knowledge
and a firm conviction that everything is done by the will of God, that it is
His world, His sport, and His battle, not ours, and regards oneself as a mere
actor in the divine play and the Lord as the great director in the cosmic
drama of the soul on the stage of creation. Surrendering of individual will to
divine will is the culmination of all spiritual practices, resulting in joyful
participation in the drama of joys and sorrows of life. This is called liberation,
or Mah|y|na
in Buddhism. One cannot see God as long as one does not completely get rid of
desire, atta Surrendering to God does not involve leaving the world, but realizing that everything happens in accordance with His laws and by His direction and power. To fully recognize that everything is controlled and governed by a divine plan is to surrender to Him. In surrender one lets the divine plan rule one’s life without giving up one’s best effort. Learn to accept all results as His grace or divine Will. It is the complete renunciation of individual existence or the ego. It is the feeling: O my beloved Lord, nothing is mine, everything — including my body, mind, and ego — is Yours. I am not God, but a servant of God; save me from the ocean of transmigration. I tried to get out of the ocean of the material world using all the methods given in the scriptures, and failed. Now I have discovered the ultimate process — the process of seeking divine grace through prayer and surrender. God can be discovered by seeking His help in discovering Him and not by spiritual practices alone. Thus, one should start the spiritual journey as a dualist, experience monism, and again come back to dualism. A successful journey begins and ends at the same place. The process of surrender may be
called the fifth or the ultimate path of yoga -- the other four being the
path of selfless service, metaphysical knowledge, devotion, and meditation. The
Good Lord directs the mind and senses of the living entities according to their
Karma-born desires. But in case of surrendered devotees, however, He controls
the senses directly according to His desires and in the best interest of the
devotee. Let Him be the driver of your spiritual journey and you just enjoy the
ride. Muniji beautifully explains this process. He says: “Every pain, every a It is the divine grace or power that comes in the form of self-effort. The divine grace and self-effort, as well as dualism and monism, are nothing but two sides of the same coin of Reality. The grace of God is always available — one has to collect it. To win the grace is not easy. One has to earn it by sincere, spiritual discipline and effort. Grace is the cream of that effort — our own good Karma. It is said that self-effort is absolutely necessary, but the last rung of the ladder to the Supreme is not self-effort, but praying for His grace in the spirit of surrender. When everything is surrendered to Him and one truly understands that He is the goal, the path, the traveler, as well as the obstacles on the path, vice and virtue become powerless and harmless as a cobra with fangs removed. According to Shankara, if any object other than the Supreme Being — the Cosmic Energy Field — appears to exist, it is unreal like a mirage or like the presence of a snake in the rope. When one firmly understands that there is nothing else except the Supreme Being and His sport, all Karma gets exhausted; one surrenders to His will, and attains salvation. Thus Self-knowledge and philanthropic work may not go together for the rest of our life. Yukteshwar said: Human life is beset with sorrow until we know how to surrender or tune in with the divine will that baffles our intellect. The Koran says: Whoever follows My guidance, no fear shall come upon them; neither shall they grieve (Surah 2.38). wd] t=e
n==t=p=sk:=y= n==B=kt==y= k:d=c=n=
+ n= c==x=uXU{=v=e v==cy=] n= c= m==] y==eCBy=s=Uy=it= ++êë++ ida= te n|’tapask|ya n|’bhakt|ya kad|cana na c|’%u%r~^ave v|cya= na ca m|= yo’bhyas~yati This knowledge should never be spoken by you to one who is
devoid of austerity, who is without devotion, who does not desire to listen, or
who speaks ill of To speak of wisdom to a deluded person, to glorify sacrifice to a greedy person, to advise sense control to an irascible person, and to discourse on Lord Rama’s exploits to a lecher, is as useless as sowing seed on barren ground (TR 5.57.01-02). It is not for any soul to believe, save by the permission of Allah. You should not compel one to believe (Surah 10.100-101). Anyone to whom God has not granted the light (of knowledge) will have no light (Surah 24.40). The study of Gita is meant only for sincere persons. According to Ramakrishna, one can understand Him as much as He makes one understand. Guru Nanak said: O Beloved; only they to whom You give the divine knowledge, obtain it. According to the Bible: Do not give what is holy to dogs. Do not throw your pearls in front of pigs. They will only trample them under their feet (Matthew 7.06). No one can come to me unless the Father who sent me draws him or her to me (John 6.44). The recipient of knowledge must have spiritual inclination and sincerely seek it. Knowledge given without being asked for serves no purpose and should be avoided. There is a time for everything under the heaven. We cannot change the world; we can change only the lives of a few sincere souls whose time for a change has come by His grace. y= wm=] p=rm=] g=uÄ] m=4kt=e{v=< aiB=Q==sy=it= + B=ûkt=] m=iy= p=r=] k&:tv== m==m=< Av=E{y=ty=< as=]x=y=/ ++êè++ ya ima= parama= guhya= madbhakte^v abhidh|syati bhakti= mayi par|= k&tv| m|m evai’^yaty asa=%aya+ n= c=
t=sm==n=< m=n=u{y=e{=u k:ûxc=n=<
m=e ip=>y=k&:T=m=/ + B=iv=t== n= c= m=e t=sm==d< any=/ ip=>y=t=r=e B=uiv= ++êï++ na ca tasm|n manu^ye^u ka%cin me priya k&ttama+ bhavit| na ca me tasm|d anya+ priyataro bhuvi One who shall study and help
propagate this supreme secret philosophy amongst My devotees, shall be
performing the highest devotional service to Me and shall certainly come to Me.
No other person shall do a more pleasing service to Me, and no one on the earth
shall be more dear to Ignorance
is the mother of all sins. All negative qualities, such as lust, anger, and
greed, are nothing but a manifestation of ignorance. The giving of the gift of
knowledge is the best charity. It is equivalent to giving the whole world in
charity (MB 12.209.113). The best welfare is to help others discover their real
nature that is the source of everlasting happiness rather than to provide
material goods and comforts for temporary happiness. The Bible says: Whoever
obeys the law, and teaches others to do the same, will be great in the GRACE OF THE GITA aQy=e{y=t=e c= y= wm=] Q=my=*] s=]v==dm=< a=v=y==e/ + N=n=y=Nen= t=en==hm=< w{!/ sy==m=< wit= m=e m=it=/ ++ëî++ adhye^yate ca ya ima= dharmya= sa=v|dam |vayo+ j@|nayaj@ena ten|’ham i^!a+ sy|m iti me mati+ Those who study our sacred dialogue shall be performing a holy act of propagation and acquisition of Self-knowledge. This is My promise. (18.70) God and His words are one and the same. The study of the Gita is equivalent to worship of God. Life in modern society is all work and no spirituality. Swami Harihar says: “Daily study of only a few verses of the Gita will recharge mental batteries and add meaning to the dull routine life of modern society.” For serious students, daily study of one chapter of the Gita or several verses from the forty selected verses given in the end of this book is highly recommended. In verses 18.68-70 Lord X3=v==n=< an=s=Uy=xc= x=&[=uy==d< aip= y==e n=r/ + s==eCip= m=ukt=/ x=uB==\]D=< D==ek:=n=< p=>=pn=uy==t=< p=u[y=k:m=*[==m=< ++ëâ++ %raddh|v|n anas~ya% ca
%&[uy|d api yo so’pi mukta+ %ubh|=l lok|n pr|pnuy|t pu[yakarma[|m Whoever even hears this sacred dialogue with faith and without cavil becomes free from sin, and attains the higher worlds of those whose actions are pure and virtuous. (18.71) A summary of the Glory of the Gita as elaborated in the scriptures is given below. Reading this Glory of the Gita generates faith and devotion in the heart that is essential for reaping the benefits of the study of the Gita. The goal of human birth is to master
the mind and senses and rea The affairs of the world are run by the first commandment of the Creator — the teachings of selfless service — so beautifully expounded in the Gita. The sacred knowledge of doing one’s duty without looking for a reward is the original teaching that alone can lead to salvation. The Gita is like a ship by which one can easily cross the ocean of transmigration and attain liberation. It is said that wherever the Gita is chanted or read with love and devotion, Lord makes Himself present there to listen and enjoy the company of His devotees. Going to a place where Gita is regularly chanted or taught is like going to a holy place of pilgrimage. One who regularly reads, recites to others, hears, and follows the sacred knowledge contained in the Gita is sure to attain liberation from the bondage of Karma and attain Nirvana. Though engaged in the performance of worldly duties, one who is regular in the study of the Gita becomes happy and free from Karmic bondage. All the sacred centers of pilgrimage, gods, sages, and great souls dwell in the place where the Gita is kept and read. Help during troubles comes quickly where the Gita is recited, and the Lord dwells where it is read, heard, taught, and contemplated. By repeated reading of the Gita, one attains bliss and liberation. One who contemplates the teachings of the Gita at the time of death becomes free from sin and attains salvation. Lord Krishna personally comes to take such a person to His Supreme Abode -- the highest transcendental plane of existence. The grace of the Gita cannot be described. Its teachings are simple as well as abstruse and profound. New and deeper meanings are revealed to a serious student of the Gita, and the teachings remain ever inspirational. The interest in a serious study of the Gita is not available to all but only to those with good Karma. One should be very earnest in the study of the Gita. The Gita is the heart, the soul, the breath, and the voice of the Lord. No austerity, penance, sacrifice, charity, pilgrimage, vow, fasting, or continence equals the study of the Gita. It is difficult for any ordinary person, or even for the great sages and scholars, to understand the deep, secret meaning of the Gita. To understand the Gita completely is like a fish trying to fathom the extent of the ocean, or a bird trying to measure the sky. The Gita is the deep ocean of the knowledge of the Absolute; only the Lord has a complete understanding of it. Nobody, other than Lord Krishna, should claim authority on the Gita. k:icc=d< At=c=< %Mut=] p==q=* tv=y=Ek:=g=>e[= c=et=s== + k:icc=d< aN=n=s=]m==eh/ p=>n={!s=< t=e Q=n=]j=y= ++ëä++ kaccid etac chruta= p|rtha tvayai’k|gre[a cetas| kaccid aj@|nasa=moha+ prana^!as te dhana=jaya O Arjuna, did you listen to this with single-minded attention? Has your delusion born of ignorance been completely destroyed? (18.72) aj=*un= Wv==c= n={!=e m==eh/ sm=&it=r< D=bQ== tv=tp=>s==d=n=< m=y==Ccy=ut= + isq=t==eCism= g=t=s=]deh/ k:ir{y=e v=c=n=] t=v= ++ëà++ arjuna uv|ca na^!o moha+ sm&tir labdh| tvatpras|d|n may|’cyuta sthito’smi gatasa=deha+ kari^ye vacana= tava Arjuna said: By Your grace my delusion is destroyed; I have gained Self-knowledge; my confusion with regard to body and Spirit is dispelled and I shall obey Your command. (18.73) When one realizes Him by His grace, the knots of ignorance are loosened, all doubts and confusions about our true nature as Spirit are dispelled, and all Karma is exhausted (MuU 2.02.08). The true knowledge of the Supreme Being comes only by His grace. s=]j=y= Wv==c= wty=< ah] v==s=udev=sy= p==q=*sy= c= m=h=tm=n=/ + s=]v==dm=< wm=m=< aX=E{=m=< a4ut=] r=em=h{=*[=m=< ++ëå++ sa=jaya uv|ca ity aha= v|sudevasya p|rthasya ca mah|tmana+ sa=v|dam imam a%rau^am adbhuta= romahar^a[am Sanjaya said: Thus, I heard this wonderful dialogue between Lord Krishna and Arjuna, causing my hair to stand on end. (18.74) vy==s=p=>s==d=c=< %Mut=v==n=< At=d< g=uÄm=< ah] p=rm=< + y==eg=] y==eg=exv=r=t=< k&:{[==t=< s==Z==t=< k:q=y=t=/ sv=y=m=< ++ëç++ vy|sapras|d|c chrutav|n etad guhyam aha= param yoga= yoge%var|t k&^[|t s|k^|t kathayata+ svayam By the grace of sage Vyasa, I heard this most secret and supreme yoga directly from Krishna, the Lord of yoga, Himself speaking to Arjuna before my very eyes of clairvoyance granted by sage Vyasa. (18.75) r=j=n=< s=]sm=&ty= s=]sm=&ty= s=]v==dm=< wm=m=< a4ut=m=< + ke:x=v==j=*un=y==e/ p=u[y=] Å{y==im= c= m=uhur< m=uhu/ ++ëê++ r|jan sa=sm&tya sa=sm&tya sa=v|dam imam adbhutam ke%av|rjunayo+ pu[ya= h&^y|mi ca muhur muhu+ O King, by repeated remembrance of
this marvelous and sacred dialogue between Lord t=c=< c= s=]sm=&ty= s=]sm=&ty= Op=m=< aty=4ut=] hre/ + iv=sm=y==e m=e m=h=n=< r=j=n=< Å{y==im= c= p=un=/ p=un=/ ++ëë++ tac ca sa=sm&tya sa=sm&tya r~pam atyadbhuta= hare+ vismayo me mah|n r|jan h&^y|mi ca puna+ puna+ Recollecting again and again, O King, that marvelous form of BOTH TRANSCENDENTAL KNOWLEDGE AND ACTION ARE NEEDED FOR A BALANCED LIVING y=F= y==eg=exv=r/ k&:{[==e y=F= p==q==e* Q=n=uQ=*r/ + t=F= XIr< iv=j=y==e B=Uit=r< Q=>uv== n=Iit=r< m=it=r< m=m= ++ëè++ yatra yoge%vara+ k&^[o yatra p|rtho dhanurdhara+ tatra %r$r vijayo bh~tir dhruv| n$tir matir mama Wherever there will be both Where
there is Dharma (righteous duty), there is the grace of Lord ö t=ts=idit=
XIm=4g=v=1It==s=Up=in={=ts=u b=>>>Éiv=6=y==] y==eg=x==sF=e XIk&:{[==j=u*n=s=]v==de
m==eZ=s=]ny==s=y==eg==e n==m= a{!=dx==eCQy==y=/ ++ hir/ ö t=ts=t=< hir/ ö t=ts=t=< hir/ ö t=ts=t=< XIk&:{[==p=*[=] ast=u x=uB=] B=Uy==t=< ö x==ònt=/ x==ònt=/ x==ònt=/ n|ma a^!|da%o’dhy|ya+ hari+ aum tatsat hari+ aum tatsat hari+ aum tatsat %r$k&^[|rpa[a= astu %ubha= bh~y|t Thus
ends the eighteenth chapter named “Nirvana Through Renunciation”
of the Upani^ad of the Bhagavadg$t|, the
scripture of yoga, deaing with the science of the
Absolute in the form of the dialogue between
ÿr$k&^[a and Arjuna. This
book is offered to Lord Shri Krishna. May He
bless us all with Goodness, Prosperity,
and Peace. EPILOGUE The Farewell Message of Lord Lord (1) Do your duty, to the best of your abilities, for Me without any motive, and remember Me at all times — before starting a work, at the completion of a task, and while inactive. (2) Practice to look upon all creatures as Myself in thought, word, and deed; and mentally bow down to them. (3) Awaken your dormant Kundalini power and perceive -- through the activities of mind, senses, breathing, and emotions -- that the power of God is within you at all times, and is constantly doing all the work, using you as a mere instrument. Yogi Mumtaz Ali says: One who fully knows oneself as a mere instrument and a playground of mother Nature, knows the Truth. Cessation of all desires by realizing the true essence of the world and the human mind is Self-realization. Hariharananda Giri says: God is in everything as well as above everything. So if you want to realize Him, you must seek and see Him in every atom, in every matter, in every bodily function, and in every human being, with an attitude of surrender. Muniji says: You must be God's gardener, carefully tending the garden, but never becoming attached to what will blossom, what will flower, what will give fruit or what will wither and die. Expectation is the mother of frustration, and acceptance gives peace. Lord The Supreme Lord XI g=It== c==D=Is== FORTY VERSES OF THE GITA (For Daily ö XI
p=rm==tm=n=e n=m=/ v=s=udev=s=ut=] dev=] k]:s=c==[=Urm=d*n=m=< + dev=k:0p=rm==n=nd] k&:{[=] v=nde j=g=d<g=uom=< ++â++ m=Uk]: k:r=eit= v==c==D=] p=V<g=u] D=V<G=y=t=e ig=irm=< + y=tk&:p== t=m=h] v=nde p=rm==n=ndm==Q=v=m=< ++ä++ Om %r$ param|tmane nama+ vasudeva suta= deva=
ka=sa c|[~ra mardanam devak$
param|nanda= k&^[a= vande jagadgurum m~ka= karoti
v|c|D=a= pa]gu= D=a]ghayate girim yatk&p|
tamaha= vande param|nanda m|dhavam Obeisance
To The Supreme Lord I
offer my obeisance to Lord K&^[a, the world teacher, who
is the son of Vasudeva, the remover of all obstacles, the
supreme bliss of His mother Devak$, and whose grace
makes the dumb eloquent and the crippled
cross the mountains. Q=&t=r={!M Wv==c= Q=m=*Z=eF=e
ku:oZ=eF=e s=m=v=et== y=uy=uts=v=/ + m==m=k:=/ p==[#v==xc=Ev= ik:m=< aku:v=*t= s=]j=y= ++â++ dh&tar|^!ra uv|ca dharmak^etre kuruk^etre samavet| yuyutsava+ m|mak|+ p|[#av|% cai’va kim akurvata Sa=jaya The King inquired: Sanjaya, please now tell me, in details, what did my people (the Kauravas) and the Pandavas do in the battlefield before the war started? (1.01) s=]j=y= Wv==c= t=] t=q== k&:p=y==iv={!m=< aXuup=U[==*ku:D=eZ=[=m=< + iv={=Idnt=m=< wd] v==ky=m=< Wv==c= m=Q=us=Udn=/ ++â++ sa=jaya uv|ca ta= tath| k&pay|vi^!am a%rup~r[|kulek^a[am vi^$dantam ida=
v|kyam uv|ca madhus~dana+ Sanjaya said: Lord 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 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$ras tatra na muhyati Just as the soul acquires a v==s==]òs=
j=I[==*in= y=q== iv=h=y= n=v==in= g=&h<[==it= n=r=eCp=r=ò[= + t=q== x=rIr=ò[= iv=h=y= j=I[==*ny=< any==in=
s=]y==it= n=v==in= dehI ++ää++ v|s|=si j$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 new
bodies after casting away the old bodies. (2.22) 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) k:m=*[y=ev==iQ=k:=rst=e m== f:D=e{=u k:d=c=n= + m== k:m=*f:D=het= 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. The fruits of work should not be your
motive, and you should never be inactive. (2.47) 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$ha ubhe suk&ta du^k&te tasm|d yog|ya
yujyasva yoga+ karmasu kau%alam A KarmaYogi or the selfless person becomes free from
both vice and virtue in this life itself. Therefore, strive for selfless
service. Working to the best of one’s abilities without becoming atta wòn7y==[==] ih c=rt==] y=n=<
m=n==eCn=uiv=Q=Iy=t=e + t=dsy= hrit= p=>N=]
v==y=ur< n==v=m=< wv==mB=òs= ++êë++ indriy|[|= hi
carat|= yan mano’nuvidh$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) 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 The forces (Gunas) of Nature do all work, but due to
delusion of ignorance people assume themselves to be the doer. (See also 5.09,
13.29, and 14.19) (3.27) 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++ eva= buddhe+ para= buddhv| sa=stabhy|’tm|nam |tman| 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 by spiritual practices,
one must kill this mighty enemy, lust, O Arjuna, with the sword of true
knowledge of the Self. (3.43) 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) 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) 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) 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) 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 course of time when one's mind is cleansed of selfishness by
KarmaYoga. (See also 4.31, 5.06, and 18.78). (4.38) 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, 5.08)
(5.06) 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 atta 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 Those who perceive Me in everything, and behold
everything in Me, are not separated from Me, and I am not separated from them. (6.30) 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) 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++ bah~n|=
janman|m ante j@|nav|n m|= prapadyate 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) 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 The ignorant ones — unable to understand My immutable,
incomparable, incomprehensible, and transcendental form — assume that I, the
Supreme Being, am formless and take forms or incarnate. (7.24) 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) 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 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 always thinks of Me and whose mind does not go
elsewhere. (8.14) 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 te^|= nity|bhiyukt|n|= yogak^ema= vah|my aham 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) 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) 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 ah] s=v=*sy= p=>B=v==e m=T=/ s=v=*] p=>v=t=*t=e + wit= m=tv== B=j=nt=e m==] b=uQ== B==v=s=m=ònv=t==/ ++è++ aha= sarvasya
prabhavo matta+ sarva= pravartate iti matv|
bhajante m|= budh| bh|vasamanvit|+ I am the origin of all. Everything emanates from Me.
The wise who understand this adore Me with love and devotion. (10.08) m=tk:m=*k&:n=< m=tp=rm==e
m=4kt=/ s=V<g=v=òj=*t=/ + in=v=*Er/ s=v=*B=Ut=e{=u y=/ s= m==m=< Ait= p==[#v= ++çç++ matkarmak&n
matparamo madbhakta+ sa]gavarjita+ nirvaira+
sarvabh~te^u ya+ sa m|m eti p|[#ava One who dedicates all works to Me and to whom I am the
supreme goal, who is my devotee, who has no attachment or selfish desires and
who is free from malice towards any creature; attains Me, O Arjuna. (See also
8.22) (11.55) m=yy=ev= m=n= a=Q=tsv= m=iy= b=ui3] in=v=ex=y= + in=v=òs={y=òs= m=yy=ev= at=
~Qv=*] n= s=]x=y=/ ++è++ mayyeva mana |dhatsva mayi buddhi= nive%aya nivasi^yasi
mayyeva ata ~rdhva= na sa=%aya+ Therefore, focus your mind on Me and let your
intellect dwell upon Me alone through meditation and contemplation. Thereafter,
you shall certainly attain s=m=] s=v=*ee{=u B=Ut=e{=u it={@nt=] p=rm=exv=rm=< + iv=n=xy=tsv=<
aiv=n=xy=nt=] y=/ p=xy=it= s= p=xy=it=
++äë++ sama= sarve^u
bh~te^u ti^!hanta= parame%varam vina%yatsv
avina%yanta= ya+ pa%yati sa pa%yati One who sees the same eternal Supreme Lord dwelling as
Spirit equally within all mortal beings, truly sees. (13.27) m==] c= y==eCvy=iB=c==re[= B=ûkt=y==eg=en= s=ev=t=e + s= g=u[==n=< s=m=t=Ity=Et==n=<
b=>ÉB=Uy==y= k:Dp=t=e ++äê++ m|= ca
yo’vyabhic|re[a bhaktiyogena sevate sa gu[|n
samat$tyai’t|n brahmabh~y|ya kalpate One who serves Me with love and unswerving devotion,
transcends the three modes of material Nature and becomes fit for Brahm-Nirvana.
(See also 7.14 and 15.19) (14.26) s=v=*sy=
c==h] Åid s=]in=iv={!=e m=T=/ sm=&it=r< N=n=m=< ap==ehn=] c= + v=edExc= s=r<v=Er< ahm=< Av= v=e6=e v=ed=nt=k&:d<
v=eeediv=d< Av= c==hm=< ++âç++ sarvasya c|’ha= h&di sa=nivi^!o matta+ sm&tir j@|nam apohana= ca vedai%ca sarvair aham eva vedyo ved|ntak&d vedavid eva c|’ham And I am seated in the inner psyche of all beings.
Memory, Self-knowledge, and removal of doubts and wrong notions about God come
from Me. I am, in truth, that which is to be known by the study of all the
Vedas. I am, indeed, the author as well as the student of the Vedas. (See also
6.39) (15.15) iF=iv=Q=] n=rk:sy=ed] 8=r] n==x=n=m=< a=tm=n=/ + k:=m=/ k>:=eQ=s=< t=q==
D==eB=s=< t=sm==d< At=t=< F=y=]
ty=j=et=< ++äâ++ trividha= narakasye’da= dv|ra= n|%anam |tmana+ k|ma+ krodhas tath| lobhas tasm|d etat traya= tyajet Lust, anger, and greed are the three gates of hell
leading to the downfall (or bondage) of the individual. Therefore, one must
learn to give up these three. (16.21) an=u8eg=k:r] v==ky=] s=ty=] ip=>y=iht=] c= y=t=< + sv==Qy==y==By=s=n=] c=Ev= v==V<m=y=] t=p= Wcy=t=e ++âç++ anudvegakara= v|kya= satya= priyahita= ca yat sv|dhy|y|’bhyasana= cai’va v|]maya= tapa ucyate Speech that is non-offensive, truthful, pleasant,
beneficial, and is used for the regular reading aloud of scriptures is called
the austerity of word. (17.15) B=kty== m==m=<
aiB=j==n==it= y==v==n=< y=x=<
c==òsm= t=Tv=t=/ + t=t==e m==m=< t=Tv=t==e N=tv==
iv=x=t=e t=dn=nt=rm=< ++çç++ bhakty| m|m
abhij|n|ti y|v|n ya% c|’smi tattvata+ tato m|m
tattvato j@|tv| vi%ate tadanantaram By devotion one truly understands what and who I am in
essence. Having known Me in essence, one immediately merges with w*xv=r/ s=v=*B=Ut==n==]
Åd<deex=eCj=u*n= it={@it= + B=>=m=y=n=<
s=v=*B=Ut==in= y=nF==O$=in= m==y=y==
++êâ++ $%vara+
sarvabh~t|n|= h&dde%e’rjuna ti^!hati bhr|mayan
sarvabh~t|ni yantr|r~#h|ni m|yay| The Supreme Lord — as the controller abiding in the
inner psy s=v=*Q=m==*n=< p=irty=jy=
m==m=ek:} x=r[=] v=>j= + ah] tv== s=v=*p==p=eBy==e
m==eZ=iy={y==im= m== x=uc=/ ++êê++ sarvadharm|n
parityajya m|m eka= %ara[a= vraja aha= tv|
sarvap|pebhyo mok^ayi^y|mi m| %uca+ Set aside all meritorious deeds and religious rituals,
and just surrender completely to My will with firm faith and loving devotion. I
shall liberate you from all sins, the bonds of Karma. Do not grieve. (18.66) y= wm=] p=rm=] g=uÄ] m=4kt=e{v=< aiB=Q==sy=it= + B=ûkt=] m=iy= p=r=]
k&:tv== m==m=< Av=E{y=ty=<
as=]x=y=/ ++êè++ ya ima= parama=
guhya= madbhakte^v abhidh|syati bhakti= mayi
par|= k&tv| m|m evai’^yaty asa=%aya+ One who shall propagate this supreme secret philosophy
-- the transcendental
knowledge of the Gita --
amongst My devotees, shall be performing the highest devotional service to Me
and shall certainly come to s=]j=y=
Wv==c= y=F= y==eg=exv=r/ k&:{[==e
y=F= p==q==e* Q=n=uQ=*r/ + t=F= XIr< iv=j=y==e B=Uit=r<
Q=>uv== n=Iit=r< m=it=r< m=m= ++ëè++ yatra
yoge%vara+ k&^[o yatra p|rtho dhanurdhara+ tatra %r$r
vijayo bh~tir dhruv| n$tir matir mama Wherever there will be both hir/ ö
t=ts=t=< hir/ ö t=ts=t=< hir/ ö t=ts=t=< XIk&:{[==p=*[=]
ast=u x=uB=] B=Uy==t=< ö x==ònt=/
x==ònt=/ x==ònt=/ Hari+ AUM tatsat Hari+ AUM tatsat Hari+ AUM tatsat ÿr$ K&^[|rpa[a= astu %ubha=
bh~y|t AUM ÿ|nti+ ÿ|nti+
ÿ|nti+ This
is offered to Lord ÿr$ K&^[a. May He
bless us all with
goodness, prosperity, and peace. Three (3) modes (Gunas) of material nature, 14.03-11 gates to hell, 16.21 names of God, 17.23 aspects of Reality, 15.18 Four (4) goals of human
life, 18.34 great sayings, 7.19 helpers during adversity, 16.23 noble truth of Buddhism, 13.08 paths to God, 12.08-11 pillars of sin, 17.10 divisions of society, 4.13, 18.41 types of gurus, 4.34 types of seekers, 7.16 types of sacrifice, 4.28 armed
form of God, 11.46 subtle senses, 13.06 Five (5) basic elements, 13.05-06 sense organs, 13.05-06 principles of Islam, 16.24 causes of an action, 18.13-14 Six (6) senses, 15.07-09 enemies,
3.06 Seven (7) goddesses, 10.34 Eight (8) steps of meditation 6.10 divisions
of matter, 7.04 noble
path of Buddhism, 16.24 Nine (9) gates in the body, 5.13 spiritual
te 12.20, 18.09 Ten (10) commandments of Hinduism, and the Bible, 16.24 Eleven (11) organs in the body,
13.05-06 Twenty four (24) trans- formations
of Energy, 7.04, 13.05-06 ----------------------------------------- Action, 3.05,
4.16-18, 4.20,
18.23-25 Ahimsā (Nonviolence), 10.05, 16.02, 16.24, 17.14, 17.17 Anger,
2.62-63, 3.37, 4.10, 5.23, 5.26, 16.21, 18.53 Atmā, Atman (Spirit or soul), 2.16-25, 2.29, 2.30, 3.42, 3.43, 10.20, 13.21, 15.07, 15.08, 15.11, 15.18, See also Purusha Austerity or Tapas, 9.27, 10.05, 17.14-19, 18.05, 18.67 Bondage, 2.39, 2.51, 3.04, 3.31, 9.28, 15.02, 16.05 Brāhmana, Brāhmin (Caste) 18.41, 18.42 Brahmā (The Creator), 3.10, 8.16-19, 11.37, 13.16, 15.16 Brahma, Brahman, Brahm (Akshara Brahma, Atmā), 7.19,
8.03, 13.12-17, 13.31-33, 15.18, See also Self Caste system, 18.41-44 Celibacy, 6.14, 8.11, 16.24, 17.14 Charity, 17.20-22, 18.03, 18.05, 18.43 Creation, 8.17-19, 9.07, 9.10, 13.01-06, 15.01 Death, 2.13, 2.27, 7.29-30, 8.05, 8.06, 8.10, 8.16, 9.03,
12.07, 13.08, 14.20, 15.08 Deity Worship, 7.20-24, 9.23-26,
12.02, 12.05, 13.25, 18.46 four types of worshippers, 7.16 offer
love and prayer, 4.11-12, 9.26
Delusion (Moha), 2.63, 3.27, 7.27, 14.17, 18.07, 18.60, 18.73 Demonic Qualities, Devil, 3.37, 16.04, 16.21, 17.05, 17.06 Desires, 2.41, 2.55, 2.62, 2.70, 2.71, 3.10, 3.37, 3.43, 7.22, 12.16, See also Deva (celestial controllers), 3.11-12, 7.23, 10.02, 18.40 Devotion, Devotee, 7.17, 8.22, 9.14, 9.22, 9.26, 9.29-30, 10.07, 11.54, 11.55, 12.02, 12.08, 12.13-20, 14.26, 18.54-58, 18.67 Lord can be known by devotion, 18.55 devotee gets knowledge, 10.10-11 Dharma, 2.07, 4.07, 4.08, 7.11, 14.27, 18.32, 18.66 Divine Manifestation, 7.08-12, 9.16-19, 10.04-06, 10.08, 10.19-41, 15.12-15 Divine Qualities, 2.52-59, 12.13-19, 13.07-11, 14.22-25, 15.05, 16.01- 03, 17.14-16, 18.51-58 Doubt,
4.40-42, 15.15 Dualities, 2.15, 2.38, 6.07-09, 12.17-19, 14.24, 14.25 Duty,
2.47-51, 3.17-19, 3.30, 3.35, 8.07, 18.41-48 Ego,
3.27, 7.04, 13.05, 18.17, 18.58-59 Enemy
(evil), 3.37-40 Energy, 7.04, 7.05, 13.26, 13.34, 15.13 Equanimity, 2.48, 2.55-58, 2.61, 2.64, 2.68, 6.03, 6.33, 14.22-25, 18.57 Evolution and Involution, 8.17-20, 9.07-10, 14.03-04 Faith,
3.31, 4.39, 6.47, 7.21, 7.22, 9.03, 9.23, 12.02, 12.20, 13.25, 17.03, 17.13, 17.28 Food,
types of, 15.14, 17.07-10 Forgiveness, 10.04,
10.34,
Gita,
grace of the, 18.70-72 God
(Ishvara, controller), 7.03, 7.26, 10.02, 10.15, 13.01, 13.13, 13.17, 13.28, 13.33, 13.34, 15.17, 18.61 incarnation of, 4.06-09, 7.24, 9.11 is unknowable, 10.15 Grace, divine, 2.32, 3.19, 8.08, 9.26, 9.29,
9.33, 11.44, 13.25, 18.56 Gunas (modes) of Nature, 2.45, 3.05, 3.27-29, 3.37, 4.18, 5.14,7.12-14, 13.19, 13.21, 13.29, 14.05-13, 14.19, 18.19-41 is the rope that ties body with the soul, 14.05 transcending of, 14.21-26 Guru,
2.07, 4.34 Happiness, 2.66, 5.22, 6.25, 6.27, 6.28 Hatred, 6.09, 6.29, 10.36, 12.13, 18.10 Heaven, 2.32, 2.37, 2.43, 8.25, 9.20, 9.21, 14.14, 14.18, 18.71 Hell,
three gates to, 16.21-22 Ishvara, See God Japa,
10.25 Jiva, Jivātma (living
entity), 2.22, 13.21-22, 13.34, 14.06, 15.07-10, 16.21 Jnāna, See Self-knowledge Kāla (death or time), 10.33-34, 11.32 2.71, 3.36-43, 5.23, 7.11, 15.05, 16.21, 18.38 Kalp,
8.17, 9.07 Karma,
3.04, 3.31, 4.14, 4.17, 4.23, 4.37, 4.41, 5.07, 5.10, 6.03, 8.03,
9.21, 18.49 we become the puppet of our
own Karma, 18.61 KarmaYoga, KarmaYogi, 2.38-40, 2.47-51, 3.03, 3.07, 3.19, 3.20, 3.26, 3.30, 4.20, 4.38, 4.41, 4.42, 5.02, 5.05-07, 5.10-12, 6.01, 6.02 we are not the doer, 3.27,
5.08 we are just divine instruments, 11.33 five causes of action, 18.14 action in inaction, 4.17-18 as the basis of
renunciation, 5.04-06 is better than JnanaYoga,
5.02 KarmaYogi remains untou by sin, 5.07, 5.10 KarmaYogi gets Jnāna,
4.38 sets example, 3.20-26 is cooperation, 3.12 is the first
commandment, 3.10 KriyāYoga, 4.29, 6.13, Lord, as a caretaker,
9.22 as material
and efficient cause, 9.05, 9.07 as a friend,
9.18, 11.41, 11.44 activities
of, 4.09, 18.66 as light, 11.12,
13.17, 15.06, 15.12 all
pervading, 6.30, 10.16, 11.16, 11.20, 11.38, 11.40, 13.13, 13.27-28, 15.17 as seed,
7.10, 9.18, 10.39, 14.04 the savior,
12.07 the
unknowable, 7.03, 7.26, 10.02, 10.15 as a witness, 9.18, 13.22 Lust,
See Qualities,
and Devil Manifestation, See Divine Manifestation Mantra, 9.16, 10.25, 10.35, 17.13 Matter, 7.04, 9.05, 13.06, 13.26, 13.34, See also Prakriti Māyā, maya 4.06, 7.14, 7.15, 7.25, 13.34, 16.20 Meditation, 4.29, 4.30, 5.27, 6.10-17, 6.20, 6.35, 6.37, 8.08-13, 12.08 Mind,
as a friend and an enemy, 6.05-06 control of, 6.19, 6.34-36, 12.08 the cosmic mind, 13.05 two methods to subdue, 6.35 Muni (sage), 2.56, 5.28, 6.05, 10.26 Nature, See Prakriti Nirvāna (Salvation) 4.32, 5.24-26, 6.15, 8.24, 8.26, 13.07,13.25, 14.19, 14.26, 15.04, 16.05, 18.55, 18.66, 18.71, Also see BrahmaNirvana Nonviolence, See Ahimsā OM (AUM),
7.08, 8.13, 9.17, 0.25, 17.23,
17.24 ParaBrahma, See Supreme Being Pleasures, 3.16, 5.21-22, 6.04, 6.32, 9.20, 15.02, 15.09, 16.16, 18.34 pleasure and bliss, 18.37-39 Prakriti (Nature or matter), 7.04-05, 8.18, 9.07-08, 9.10, 13.05, 13.19-21, 13.23,
13.26, 13.29, 14.03-05, 18.40 Prāna (life forces, bioimpulses), 6.10, 8.12, 15.14,
18.33 Purusha (Self, Atman, Spirit, Energy), 7.05, 13.19-23, 13.26, 14.03, 14.04 three Purushas, 15.16-17 See also Atma Reincarnation, 2.12, 2.13, 2.22, 4.05, 8.06, 14.15, 14.18, 18.61 determination of destiny, 8.06-07, See also Transmigration Sāmkhya Doctrine, 7.04,
13.06, 18.13-14, 18.19 Sacrifice, See Yajna Salvation, See Nirvana Samādhi (trance), 2.53, 6.10, 6.26 Samskāra (impression), 6.44, 7.20, 17.03 Samnyāsa, Samnyāsi, (renunciation) 5.02-09, 6.01, 9.28, 18.02, 18.49 Sat (Truth), defined, 2.16 as Lord, 9.19, 11.37, 13.12, 17.23, 17.26 Scriptures, 2.46, 3.15, 13.04, 16.23, 16.24 Self,
See Atma, Purusha, Energy Self-knowledge (Jnāna), 3.03,
3.39, 4.33-39, 5.16, 5.17, 7.02, 8.26, 13.02, 14.02, 15.20 burns all
Karma, 4.37 is revealed
to a devotee, 10.10 Self-realization, and Self-realized, 2.44, 3.34, 5.18, 6.22, 6.38, 7.03, 12.05 marks of a Self-realized person, 2.54-2.58 two stumbling blocks on the path, 3.34 Sense control, 2.60-68, 3.41, 18.37 Senses, 2.14, 2.58, 2.60, 2.61, 2.67, 3.34, 4.39 Sensual Pleasures, See Shānti (Peace), 2.66, 2.70, 2.71, 4.39, 5.29, 6.15, 9.31, 12.12, 18.62 Sin,
3.13, 3.36, 4.21, 4.36, 5.10, 5.17, 9.30, 10.03, 10.36, 18.66 Soul,
Spirit, See Atma Subtle Body, 13.21, 15.08 Supreme Being (Absolute, ParaBrahma, Supersoul), as the all pervading, 4.24, 7.19, 11.40 as
substratum, 7.06, 7.07, 7.24-26, 7.30, 9.04-06 supports by a
small fragment
of His energy, 10.42 as the basis
of Brahma, 14.27 as seed or
root of the cosmic tree, 7.10, 9.16, 9.18, 10.08, 10.39,
14.03-04, 15.01 Surrender, 7.14, 7.19, 9.32, 10.09, 12.11, 15.19, 18.66 Teachings of: Buddha, 2.44, 3.37, 6.17, 16.24 Chinmayananda, 3.12 Christ (Bible), 2.32, 3.21,
4.34, 6.13, 7.03, 8.13, 9.30, 10.41, 11.12, 16.24, 40 more verses Einstein, 2.15, 13.06, 13.34 Gandhi, 10.36, 16.24 Helen Keller, 18.68 Harihar, 3.20, 10.25, 16.24, 18.70 Hariharananda, 6.13, 15.08, epilogue Joseph Campbell, 9.23 Muhammad (Koran), 2.32, 9.30, 11.33, 15.12, 16.24, 18.61, 18.66, 18.67 Nanak, 6.06, 16.23, 18.67 Rama 12.05, 16.03, 18.38, 18.67 Ramana Maharshi, 13.06 Sarada Ma, 6.14 Shankara, 2.52, 13.33, 18.66 Sivananda, 6.13 Stephen Covey, 17.03, 17.20 Vivekananda, 3.19 Yajnavalkya, 6.29 Yogananda, 3.26, 6.20, 6.28, 8.13, 9.29, 9.30, 15.12 Transmigration, or the third path, 8.26, 12.07, 14.18 See also Reincarnation Truthfulness, 10.04, 16.02, 17.15 Tyāga, Tyāgi, 18.02, 18.07-12 Values, positive, 6.09, 12.13-19, 13.7-11, 16.01-03, 17.15 negative, 16.04-21, 17.05-06 Vedas, mention of, 2.42, 2.45, 2.46, 2.53, 9.17, 9.20, 10.22, 11.48, 15.01, 15.15 Vocation, 18.47-48 how to create your own
future, 17.03 Warrior, duty of, 2.32 Work,
2.47, 2.49, 2.50, 3.05, 3.27, 3.35, 4.18, 5.08, 5.09, 13.29 Worship, See Deity Worship. Yajna (sacrifice), 3.09-16, 4.25-33, 17.11-13, 18.03, 18.05, 18.70 Yoga,
definition of, 2.48, 2.50, 2.53, 6.04, 6.19, 6.23, 6.29, 6.31, 6.32, 6.47. Yogi, 2.53, 2.69, 2.70, 4.25, 4.28, 4.38, 4.39, 4.41, 4.42, 5.01, 5.05-07,
5.24, 6.01-04, 6.07- 08, 6.10,
6.12, 6.15-23, 6.27- 32, 6.36,
6.42, 6.44-47, 8.24. ABOUT THE AUTHOR Dr. Prasad is a charter member of several non-profit
organizations in the San Francisco Bay Area. He founded the
American/International Gita Society whose aim is to serve the humanity through
the teachings of the holy Bhagavad-Gita and other Hindu scriptures, and to establish
unity amongst all cultures, races, religions, and faiths of the world through
the immortal teachings of all great masters, and major world scriptures. He is a graduate of the Indian Institute of
Technology, At present he is a professor of Civil Engineering at the San
Jose State University, CA and an adjunct professor of Religion and Psy |