THE BHAGAVAD-GITA
As a young Hindu adult, I was afraid to
read the Gita. My perception was that its teachings were too idealistic, not
relevant to our computerized space age world. Nirvana was for those who gave up
on life.
On my
50th birthday, I realized that at the time of my birth, life expectancy was
about 57. One retired at 55 and died soon after. I sensed a great achievement
at being one-half century old, still in pretty good physical shape and health.
Soon after I began to mellow, started to eat more vegetables, and dwell upon
the hereafter.
Roots
took me back to Hinduism. I did not understand the hierarchy of Hindu gods and
demi-gods. Seeking answers to my numerous questions, I talked to enlightened
ones. I was asked to read a transcript of a dialogue between a renowned Swami,
and an American correspondent. It seemed to me that the Swami was trying to
belittle the North American lifestyle in an effort to convince the
correspondent that the Indian lifestyle was superior. I felt that the Swami did
not really understand much about the American way of life.
I
purchased a copy of the Bhagavad-Gita, also found it on the web, downloaded it,
and took out all the text except for the translation of the verses from
Sanskrit to English. I found the translation difficult to comprehend because of
the big words used by the author. Presumably, the author had better command of
English than I. I became truly discouraged and convinced that salvation was not
to be my fortune.
As time went by, my desire to pursue the teachings of the
Gita intensified, as did my search for a Gita written in everyday English. As
luck would have it, I found a correspondence course offered by the
International Gita Society. Finally, I was on my way to understanding the
teachings of the Gita. The Gita says:
·
Do your duty to the best of your ability without worrying
about the results. A farmer has control over how he works his land, yet no
control over the harvest. But, he cannot expect a harvest if he does not work
his land.
·
Perceive that God is present equally in all beings.
·
Treat all beings equally.
The four goals of human life are:
·
Doing one’s duty;
·
Earning wealth;
·
Material and sensual enjoyment (with senses under control);
·
Attaining salvation.
The aim of the Gita
doctrine is to lead one to tranquility, happiness and equanimity. No rituals
are prescribed. The Gita says that the world needs different religions, cults
and deities to meet the vastly different needs of individuals. Don’t worry, be
happy may well be a modern term but the secret of achieving this lies in the Gita. The Gita Doctrine is beyond
Religious and National boundaries. Dr. Ramananda Prasad, founder of The
International Gita Society, and the author of The Bhagavad-Gita written in
simple English, helped me immensely in understanding the Gita Doctrine. I am
grateful to Dr. Prasad for enriching my life and for his time in ensuring that this
abbreviation of the Bhagavad-Gita is a true representation of the Lord’s
message. The numbers in parentheses are the chapter numbers and verse numbers respectively, of the
Bhagavad-Gita. If the subject matter of this booklet interests you and you are
interested in learning more about The Gita Doctrine, please visit us
on:
www.gita-society.com
or
www.gita4free.com
or
www.GitaInternational.com
LOBAL
DISTRIBUTION CENTRES
CANADA
Hindu Sevā Sangh
2633 Drew Rd. Mississauga, Ont. L4T 1G1
Contact:
Omesh Sharma 905-677-7080
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Vishnu Mandir Phone: 905-886-1724
8640 Yonge Street
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Contact:
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GUYANA
Saraswati
Vidyā Niketan
Cornelia Ida, W.C.D.
Contact:
Swami Aksharananda ph. 626-4521
Email:
Swami_aksharananda@hotmail.com
HONG KONG: hnl@bhalla.com
INDIA: gitaindia@gita-society.com
S.
AMERICA (BRAZIL)
Sociedade
Internacional Gita do Brasil
Porto Alegre,
RS, Brasil
Contact:
krishna@gita-society.com
California,
USA:
sanjay@gitainternational.com
Chicago, IL: ravicana@gmail.com
Phone: 314 709 9028
UK: setish@hotmail.com
Free Personal Copy: www.gita4free.com
(visit
www.gita-society.com for explanation
of verses and the complete Gita )
A Call for Help !
I
have not met brother Ramananda Prasad up to the time of writing but this
determined soul has been revealed to us by his translation of this religious
classic and his goal to see the knowledge of Gita spread globally. We should
all assist in this noble endeavor.
Lust, anger, and greed, are to be avoided if one wants to achieve salvation. (Gita 16.21)
This ancient yet relevant message must be heeded if we are to avoid
destruction of our families, our neighbors, and our environment. By observing
even a few principles enshrined in this powerful text, we can make a
significant contribution to any country by living a healthy lifestyle and
avoiding excesses. This perennial philosophy also shows humankind ways to
avoid, reduce, or resolve conflicts.
If this little book can
influence minds like those of Thoreau, Emerson, Gandhi, and Swami Vivekananda,
then we as Hindus must consider it our duty to ensure that all have access to
its prescriptions for spiritual, cultural, and intellectual success.
I regret not having been exposed
to this literary masterpiece as a young student, but then such a distinguished translation was not available. I certainly benefited
from those who, like my late mother, could not read nor write but taught by
example that Hinduism is a way of life. Their strength was a culture that
accompanied Indentured Servants when they first arrived in Guyana from India on May 5, 1838. In order to survive in a strange land, they created an environment
with a value-system that continues to influence our behavior, even though we
now reside in some of the most sophisticated and technological societies on earth. Today the need to teach is even greater since this ancient religion is still one of the least
understood, alarmingly even by spiritual leaders.
We can honor our ancestors and
prepare posterity for the challenges ahead by supplying every Hindu home in
the districts in which we were born and grew up with a copy of this enduring
philosophical treasure. I
encourage you to join in making this world a better place by financing more
publications of this text and distributing them to all in your community and as
far as humans reside, because the gift of non-sectarian, spiritual knowledge of
the Gita is the best gift one can give to the human race.
Ramnarine
Sahadeo, Barrister and Solicitor
Brampton, Ontario, Canada, June 2005
ramji@gita-society.com, Phone:
905-671-9233
Circa
3000 BC, cousins went to war over inheritance of a kingdom. Their armies were
made up of relatives, teachers, and respected community leaders. Arjuna was a
renowned warrior recognized as a master archer. His childhood friend Lord Krishna agreed to be
Arjuna’s charioteer.
Arjuna
became bewildered upon seeing people he loved and respected ready for battle,
and said: I desire neither victory, nor pleasure or kingdom, O Krishna. What is the
use of a kingdom, or enjoyment, or even life because all those for whom we
desire kingdom, enjoyment, and pleasure are standing here for battle, ready to
give up their lives? (1.32-33)
I do
not wish to kill my seniors, spiritual leaders, and relatives who are ready to
kill us, even for the sovereignty of the three worlds, let alone for this
earthly kingdom, O Krishna. (1.34-35)
2. TRANSCENDENTAL KNOWLEDGE
It
would be better indeed, to live on alms in this world than to slay these noble
personalities, because by killing them I would enjoy wealth and pleasure
stained with their blood. (2.05) We do not know which alternative, to fight or
to quit, is better for us. Further, we do not know whether we shall conquer
them or they will conquer us. We should not even wish to live after killing our
relatives. (2.06)
Lord
Krishna said: You grieve for those who are not
worthy of grief, and yet speak words of wisdom. The wise grieve neither for the
living nor for the dead. (2.11) There was never a time when these monarchs, you
or I did not exist, nor shall we ever cease to exist in the future. (2.12) The
soul acquires another body after death. (2.13) The invisible Spirit is eternal.
The visible physical body is transitory. (2.16) The Spirit pervades this entire
universe and is indestructible. No one can destroy the imperishable Spirit.
(2.17) The physical bodies of the eternal, immutable, and incomprehensible
Spirit are perishable. Therefore, fight for your right as your duty, O Arjuna.
(2.18) The Spirit is neither born nor does it die at any time. It does not come
into being, or cease to exist. It is unborn, eternal, permanent, and primeval.
The Spirit is not destroyed when the body is destroyed. (2.19-20) Just as a
person puts on new garments after discarding old ones, the living entity or the
individual soul acquires a new body after casting off the old body. (2.22)
Even
if you think that the physical body takes birth and dies perpetually, even then
O Arjuna, you should not grieve like this. Death is certain for the one who is
born, and birth is certain for the one who dies. Therefore, you should not
lament over the inevitable but pray for the salvation of the departed soul.
(2.26-27).
Considering
also your duty as a warrior you should not waver like this. There is nothing
more auspicious for a warrior than a righteous war. (2.31) Only fortunate
warriors, O Arjuna, get an opportunity of an unsought war that is like an open
door to heaven. (2.32) War fought to reestablish morality is considered
righteous, not one fought for dominance.
If you will not fight this righteous
war, then you will fail in your duty, lose your reputation, and incur sin.
(2.33) People will talk about your disgrace forever. To the honored, disgrace
is worse than death. (2.34) You will go to heaven if killed in the line of
duty, or you will enjoy kingdom on earth if victorious. Therefore, get up with
determination to fight, O Arjuna. (2.37) Just do your duty to the best of your ability without becoming
discouraged by the thought of the outcome which may be success or failure, gain
or loss, victory or defeat. By doing your duty with this attitude, you will not
incur sin or Karmic bondage. (2.38)
The
resolute determination of Self-realization is not formed in the minds of those
who are attached to pleasure and power, and whose judgment is obscured by
ritualistic activities. (2.44) Become free from pairs of opposites, be ever
balanced and unconcerned with the thought of acquisition and preservation. Rise
above the three modes of Material Nature (goodness, passion and ignorance) and
be Self-conscious, O Arjuna. (2.45) To a God-realized person, scripture is as
useless as a river in a flooded area. Scripture is only an aid to
God-realization, not needed after one has realized God. (2.46)
You have control over doing your respective
duty, but no control or claim over the result. Fear of failure, from being
emotionally attached to the fruit of work, is the greatest impediment to
success because it robs efficiency by constantly disturbing the equanimity of
mind. A farmer is responsible for working his land yet has no control over the
harvest. But, if he does not work his land he cannot expect a harvest. The
boundary of one’s jurisdiction ends with the completion of one’s duty. Do your
duty to the best of your ability, O Arjuna, with your mind attached to the
Lord, abandon worry and attachment to the result. Remain calm in both success
and failure. Such selfless service brings peace and equanimity of mind. (2.48)
Lord
Krishna further said: The mind and intellect of
a person become steady who is neither elated by getting desired results, nor
perturbed by undesired results. (2.57) Restless senses, O Arjuna, forcibly
carry away the mind of even a wise person striving for perfection. (2.60) One
should fix one’s mind on God with loving contemplation after bringing the
senses under control. One’s intellect becomes steady when one’s senses are
under complete control. (2.61)
A disciplined person, enjoying sense
objects with senses that are under control and free from attachment and aversion,
attains tranquility. (2.64) An
uncontrolled mind distracts the intellect as a storm sways a ship from its
path. (2.67) A person who is not disturbed by the incessant flow of
desire, that enter the mind, like rivers into an ocean which is ever being filled
but is not disturbed by the rivers, can alone achieve peace, not the one who
strives to satisfy such desires. (2.70) Self-realization is to
know one’s relationship with the Supreme Lord and His true transcendental
nature. A Self-realized person does not need rituals to reach God.
3. PATH OF SERVICE
Arjuna
asked: If You consider that acquiring transcendental knowledge is better than
working, then why do You want me to engage in this horrible war, O Krishna?
Lord
Krishna said: I have stated a twofold path of
spiritual discipline in the past. The path of Self-knowledge for the
contemplative ones, and the path of unselfish work for all others. (3.03) One
does not attain freedom from bondage of Karma by merely abstaining from work.
No one attains perfection by merely giving up work, because no one can remain
inactive even for a moment. The forces of Nature drive everyone to action.
(3.04-05)
People get confused and think that leading a life devoted
to scriptural study, contemplation, and acquiring transcendental knowledge may
be better for spiritual progress than doing one’s worldly duty. A God-realized
person does not consider oneself the doer of any action, but only an instrument
in the hands of the Divine for His use. Both metaphysical knowledge and
selfless service are means to attain the Supreme Being. These two paths are not
separate, but complimentary. O Arjuna,
do your duty to the best of your ability as a service to God. (3.09)
Lord Krishna said: There is nothing unattained that I should obtain, yet I
engage in action. (3.22) For, if I do not engage in action relentlessly, O
Arjuna, people would, in every way, follow my path. These worlds would perish
if I do not work, and I shall be the cause of confusion and destruction of all
these people. (3.23-24) Do your duty
and dedicate all work to God in a spiritual frame of mind; become free from
ego, mental grief and the compulsion to satisfy all desires. (3.30) Likes and
dislikes are two major stumbling blocks, on the path to Self-realization.
(3.34) Control over attachment, and aversion, is needed to attain peace of mind and
tranquility.
Arjuna
said: O Krishna, what impels
one to commit sin as if forced against one’s will? (3.36)
Lord
Krishna said: It is lust born of passion that
becomes anger when unfulfilled. Lust is insatiable and is a great devil. Know
it as an enemy. (3.37) The senses, the mind, and the intellect are said to be
the abode of lust; with these it deludes a person by veiling Self-knowledge.
(3.40) Therefore, O Arjuna, by controlling the senses first, control this devil
of material desire that destroys Self-knowledge and Self-realization. (3.41)
The
senses are said to be superior to the body, the mind is superior to the senses,
the intellect is superior to the mind, transcendental knowledge is superior to
the intellect, and the Self is superior to transcendental knowledge. (3.42)
Thus, knowing the Self to be superior to the intellect, and controlling the
mind by the intellect that is purified by spiritual practice, one must kill
this mighty enemy, lust, O Arjuna. (3.43)
Whenever there is decline of Dharma (Righteousness) and
predominance of Adharma (Unrighteousness), O Arjuna, then I manifest Myself. I
appear from time to time for protecting the good, for transforming the wicked,
and for reestablishing world order (Dharma). (4.07-08)
With whatever motive people worship Me,
I fulfill their desires accordingly. People worship Me with different motives.
(4.11) The one whose mind and senses are under control, and who understands
that he cannot control the outcome of his actions, does not incur sin (Karmic
reaction) by doing bodily action. (4.21) A renunciant who is content with
whatever gain comes naturally by His will, who is unaffected by pairs of
opposites, like victory and defeat, free from envy, equanimous in success and
failure is not bound by Karma. (4.22)
People
perform sacrifice in many different ways. The one, who considers everything as
a manifestation, or an act of God, shall realize God. (4.24) Those who perform
selfless service obtain the nectar of Self-knowledge as a result of their
sacrifice and attain the Supreme Being. Acquiring transcendental knowledge is
superior to any material sacrifice such as giving charity. Purification of mind
and intellect eventually leads to the dawn of transcendental knowledge and
Self-realization, which is the sole purpose of any spiritual practice. (4.33)
After knowing
the transcendental science, O Arjuna, you shall not again become deluded like
this. With this knowledge you shall see the entire creation within your own
higher Self, and thus within Me. (4.35) Even if one is the most sinful of all
sinners, one shall yet cross over the ocean of sin by the raft of
Self-knowledge alone. (4.36) There is no purifier in this world like the true
knowledge of the Supreme Being. One discovers this knowledge from within in due
course, when one’s mind is cleansed of selfishness by selfless service. (4.38)
The one who has faith in God, is sincere in selfless practice, and has control
over the mind and senses, gains this transcendental knowledge. Having gained
this knowledge, one quickly attains supreme peace and liberation. (4.39)
5. PATH OF RENUNCIATION
Lord
Krishna said: The path of Self-knowledge and
the path of selfless service both lead to the supreme goal. But, of the two,
the path of selfless service is superior to the path of Self-knowledge, because
it is easier to practice. (5.02) The
wise see no difference between the renunciation of selfish activities, and the
performance of one's worldly duty without attachment to the result.
Renunciation does not mean becoming a hermit. (5.04) Selfless service is the
goal, and renunciation is the means.
One
is a true renunciant and enlightened who:
·
Does all work as an offering to God abandoning attachment to the
result;
·
Enjoys sensual pleasure with mind and senses under control;
·
Sees one and the same Spirit in all beings. Looks at a
learned person, an outcast, even an animal with equal eye, and can feel the
pain and pleasure of others as one’s own;
·
Neither rejoices on obtaining what is pleasant, nor grieves
on obtaining the unpleasant and is tranquil in pleasure and pain
(disappointment), in honor and disgrace;
·
Finds happiness with the Supreme Being, who rejoices the
Supreme Being within, who is illuminated by Self-knowledge and remains ever
steadfast with the Supreme Self;
·
Acts beyond personal selfish motives;
·
Has neither attachment nor
aversion for anything.
·
Has discovered the joy of
spiritual knowledge, and whose mind is in union with God.
Such a person is not
bound by Karma though engaged in work, and attains eternal bliss. The Lord
neither creates the urge for action, nor the feeling of doership, nor the
attachment to the result of action in people. The power of Material Nature does
all this. (5.14)
Lord
Krishna said: One does not become a renunciant
by merely not lighting the fire, or by abstaining from work. (6.01) For the
wise, who seek to attain equanimity of mind, selfless service is said to be the
means. Equanimity leads to Self-realization. (6.02) One attains perfection by renouncing attachment to the fruit of work, and
to selfish desire. (6.04) One can elevate or degrade oneself by one's own mind.
The mind becomes a friend to the one who has control over it, and an enemy to
the one who is controlled by the mind. (6.05-06)
Perceive the same Self (or spirit) abiding in every
being, and all beings abiding in the Self. (6.29) Those who see Me in
everything and see everything in Me, are not separated from Me and I am not
separated from them. (6.30) Undoubtedly, O Arjuna, the mind is restless and
very difficult to control, but it can be subdued by sincere spiritual practice
and by detachment. (6.35)
Arjuna
said: The faithful one who deviates from the path of meditation due to an
un-subdued mind --- what is the destination of such a person, O Krishna? (6.37) Does he
not perish like a dispersing cloud, O Krishna, having lost
both heavenly and worldly pleasures, without support and bewildered on the path
to Self-realization? (6.38)
Lord
Krishna said: There is no destruction, O
Arjuna, for the one who tries to attain perfection either here or hereafter. A
transcendentalist is never put to grief, My dear friend. (6.40) The less
evolved unsuccessful one is reborn in the house of the pious and prosperous
after attaining heaven and living there for many years. The highly evolved
unsuccessful one does not go to heaven, but is born in a spiritually advanced
family. A birth like that is very difficult to obtain in this world. (6.41-2)
There, one regains the knowledge acquired in previous life, and strives again
to achieve perfection, O Arjuna. (6.43) The most devoted of all is the one who lovingly remembers Me with faith,
and whose mind is ever absorbed in Me. (6.47)
Material
Nature or matter is My lower energy. My other higher energy is the Spirit by
which this entire universe is sustained, O Arjuna. (7.05) Know that all
creatures have evolved from this twofold energy; and the Supreme Spirit is the
source of origin as well as dissolution of the entire universe. (7.06) There is
nothing higher than the Supreme Being, O Arjuna. Everything in the universe is
strung on the Supreme Being, like jewels strung on a necklace. (7.07)
Know
that three modes of Material Nature --- goodness, passion, and ignorance ---
also emanate from Me. I am not dependent on, or affected by, the modes of
Material Nature; but the modes of Material Nature are dependent on Me. (7.12)
Human beings are deluded by various aspects of these three modes of Material
Nature; therefore, they do not understand Me, I am eternal and above these
modes. (7.13)
This
divine power (Maya) of Mine, consisting of three states of mind or matter, is
very difficult to overcome. Only those who surrender unto Me easily, cross over
this Maya. (7.14) Four types of virtuous ones worship or seek Me, O Arjuna.
They are:
·
the distressed,
·
the seeker of Self-knowledge,
·
the seeker of wealth,
·
the enlightened one who has experienced the Supreme Being.
(7.16)
The wise surrender to Me by realizing --- after many
births --- that everything in the universe and the world is nothing but My
manifestation. Such a great soul is very rare. (7.19)
Whosoever
desires to worship whatever deity --- using whatever name, form, and method ---
with faith, I make their faith steady in that deity. Endowed with steady faith
they worship that deity, and obtain their wishes through that deity. Those
wishes are granted by Me. (7.22)
Arjuna said: O Krishna, who is the
Eternal Being or the Spirit? What is the nature of the Eternal Being? What is
Karma? Who are mortal beings? And who are Temporal Beings? Who is the Supreme
Being, and how does He dwell in the body? How can You, the Supreme Being, be
remembered at the time of death by those who have control over their minds, O Krishna? (8.01-2)
Lord
Krishna said: The eternal and immutable Spirit
of the Supreme Being is also called the Eternal Being or the Spirit. The
inherent power of cognition and desire of the Eternal Being (Spirit) is called
the nature of the Eternal Being. The creative power of the Eternal Being
(Spirit) that causes manifestation of the living entity is called Karma. (8.03)
Various expansions of the Supreme Being are called Temporal Beings. The Supreme
Being also resides in the inner psyche of all beings as the Divine Controller.
(8.04) Thought of whatever object that predominates during one's
lifetime, one remembers that object at the end of life and achieves it. (8.06)
Therefore, always remember Me and do your duty. You shall certainly attain Me
if your mind and intellect are ever focused on Me. (8.07) You will
remember your ultimate goal in life at the time of death. Do not just set your
mind on The Supreme Being but set Him as your ultimate Goal.
I am
easily attainable, O Arjuna, by that ever-steadfast devotee who always thinks
of Me. (8.14) The dwellers of all the
worlds up to and including heaven and the world of the creator are subject to
the miseries of repeated birth and death. But, after attaining Me, O Arjuna,
one does not take birth again. (8.16)
Lord Krishna said: I shall
reveal to you, who do not disbelieve, the most profound secret transcendental
knowledge together with transcendental experience. Upon understanding this you
will be freed from the miseries of worldly existence. (9.01) This
Self-knowledge is the king of all knowledge, is the most secret, is very
sacred, it can be perceived by instinct, conforms to righteousness (Dharma), is
very easy to practice, and is timeless. (9.02)
This
entire universe is an expansion of Mine. All beings depend on Me. I do not
depend on them, and am not affected by them. (9.04) Perceive that all beings
remain in Me --- without any contact or without producing any effect --- as the
mighty wind moving everywhere, eternally remains in space. (9.06) I create the
entire multitude of beings again and again with the help of My Material Nature.
These beings are under the control of the modes of Material Nature. (9.08)
These acts of creation do not bind Me, O Arjuna, because I remain indifferent
and unattached to those acts. (9.09) The divine kinetic energy (Maya) with the help
of Material Nature creates all animate and inanimate objects under My
supervision, and thus the creation keeps on going, O Arjuna. (9.10)
I
personally take care of both spiritual and material welfare of those
ever-steadfast devotees who always remember and adore Me with single-minded
contemplation. (9.22) O Arjuna, even those devotees who worship the deities
with faith, they also really worship Me. (9.23)
Whosoever offers Me a leaf, a flower, fruit, or water with devotion; I accept
and eat the offering of devotion by the pure-hearted. (9.26) O Arjuna, whatever you do, eat, give, or
sacrifice, do it as an offering to Me. (9.27) A dedicated heart full of
devotion is needed to obtain God’s grace, not rituals.
The
Self is present equally in all beings. There is no one hateful or dear to Me.
But, those who worship Me with love and devotion are very close to Me, and I am
also very close to them. (9.29) Even if the most sinful person resolves to
worship Me with single-minded loving devotion, such a person must be regarded
as a saint because of making the right resolution. (9.30) O Arjuna, My devotee
shall never perish or fall down. (9.31) There
is no unforgivable sin or sinner.
Anybody
can attain the Supreme Abode by just surrendering unto My will with loving devotion,
O Arjuna. (9.32) Always think of Me, be devoted to Me, worship Me, and bow down
to Me. Thus uniting yourself with Me by setting Me as your supreme goal and
sole refuge, you shall certainly come to Me. (9.34)
10. MANIFESTATION OF THE ABSOLUTE
Neither
the celestial controllers, nor the great sages know My origin, because I am the
origin of celestial controllers and great sages also. (10.02) One who knows Me
as the unborn, without a beginning or an end, and the Supreme Lord of the
universe, is considered wise among mortals, and becomes liberated from the
bondage of Karma. (10.03)
Discrimination,
Self-knowledge, non-delusion, forgiveness, truthfulness, control over mind and
senses, tranquility, pleasure, birth, death, fear, fearlessness, nonviolence,
equanimity, contentment, austerity, charity, fame, disgrace, all these diverse
qualities in human beings arise from Me alone. (10.04-05) I am the source of all. Everything originates
from Me. Understanding this, the wise ones worship Me with love and devotion.
(10.08). I give knowledge and
understanding of the metaphysical science to those who are ever united with Me
and lovingly adore Me, by which they come to Me. (10.10)
Arjuna
said: O Krishna, I believe all
that You have told me to be true. O Lord, neither the celestial controllers nor
the demons comprehend Your glory. (10.14) O Creator and Lord of all beings, God
of all celestial rulers, the Supreme person, and Lord of the universe, no one
understands You. You alone know Yourself. (10.15)
Lord
Krishna said: O Arjuna, now I shall explain to
you My prominent divine manifestations, because My manifestations are endless.
(10.19) There is no end to My divine manifestations, O Arjuna. Whatever is
endowed with glory, brilliance, and power; know that to be the manifestation of
a very small fraction of My splendor. (10.41) I continually support the entire
universe by a small fraction of My divine energy. (10.42)
11. VISION OF THE COSMIC FORM
Arjuna
said: O Lord, You are as You have said; yet I wish to see Your divine cosmic
form, O Supreme Being. (11.03) O Lord, if You think it is possible for me to
see Your universal form, then, O Lord of the devotees, show me Your
transcendental form. (11.04)
Lord
Krishna said: O Arjuna, behold My hundreds and
thousands of multifarious divine forms of different colors and shapes. Behold
all the celestial beings, and many wonders never seen before. Also behold the
entire creation animate, inanimate, and whatever else you like to see all at
one place in My body. (11.05-07) You will not be able to see Me with your
physical eye; therefore, I give you a divine eye to see My majestic power and
glory. (11.08)
Arjuna
saw the entire universe, divided in many ways, but standing as all in One, and
One in all in the transcendental body of Krishna, the Lord of
celestial rulers. (11.13) Arjuna said: 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. (11.18) O Lord, You pervade the entire
space between heaven and earth in all directions. Seeing Your marvelous and
terrible form, the three worlds tremble. (11.20)
Lord
Krishna said: I am death, the mighty destroyer
of the world. I have come here to destroy all these people. Even without your
participation in the war, all the warriors standing arrayed in the opposing
army shall cease to exist. (11.32) Therefore, get up and attain glory. Conquer
your enemies, and enjoy a prosperous kingdom. I have already destroyed all
these warriors. You are only an instrument, O Arjuna. (11.33)
O Arjuna, neither by study of scriptures, nor
by austerity, charity, or ritual, can I be seen in the form as you have seen
Me. (11.53) However, through single minded devotion I can be seen in this form,
can be known in essence, and also can be reached. (11.54) One who does his
worldly duty for Me, to whom I am the supreme goal, who is my devotee, free
from attachment and without enmity towards living beings, realizes Me.
(11.55)
12. PATH OF DEVOTION
Lord
Krishna said: Those ever steadfast devotees who
worship with supreme faith by fixing their mind on a personal form of God, I
consider them to be the best devotees. (12.02) Those who worship the
unchangeable, the inexplicable, the invisible, the omnipresent, the
inconceivable, the unchanging, the immovable, and the formless impersonal
aspect of God; restraining all senses, even-minded under all circumstances,
engaged in the welfare of all creatures, also attain God. (12.03-04)
Self-realization
is more difficult for those who fix their minds on an impersonal, unmanifest,
and formless Absolute because comprehension of the unmanifest by embodied
beings is attained with difficulty. (12.05)
For
those who worship the Supreme with unswerving devotion as their personal God,
offer all actions to Me, intent on Me as the Supreme, and meditate on Me; I
swiftly become their savior from the world that is an ocean of death and
transmigration, O Arjuna. (12.06-07) True devotion is intense love for God.
Therefore,
focus your mind on Me, and let your intellect dwell upon Me alone through
meditation and contemplation. Thereafter you shall certainly attain Me. (12.08) If you
are unable to focus your mind steadily on Me, then long to attain Me by
practice of any spiritual discipline; such as a ritual, or deity worship that
suits you. (12.09) If you are unable even to do any spiritual discipline, then
be intent on performing your duty just for Me. You shall attain perfection by
doing your prescribed duty for Me --- without (selfish) attachment --- just as
an instrument to serve and please Me. (12.10) If you are unable to do your duty
for Me, then just surrender unto My will; renounce the attachment to, and the
anxiety for, fruit of all work by learning to accept all results as God’s
grace, with equanimity. (12.11)
Transcendental
knowledge of the scriptures is better than mere ritualistic practice;
meditation is better than scriptural knowledge; renunciation of selfish
attachment to the fruit of work is better than meditation; peace immediately
follows renunciation of selfish attachment to the fruit of work. (12.12)
One
who does not hate any creature, who is friendly and compassionate, free from
the notion of ‘I’ and ‘my’, even-minded in pleasure and pain (disappointment),
forgiving; ever content, who has subdued his mind, whose resolve is firm, whose
mind and intellect are engaged on dwelling upon Me, who is devoted to Me, is
dear to Me. (12.13-14) The one by whom others are not perturbed and who is not
perturbed by others, who is free from joy, envy, fear, and anxiety, is also
dear to Me. (12.15) One who is without desire, wise, impartial, and free from
anxiety; who has renounced the doership in all undertakings; such a devotee is
dear to Me. (12.16) The one who remains the same towards friend or foe, in honor
or disgrace, in heat or cold, in pleasure or pain (disappointment); 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;
equanimous, and full of devotion that person is dear to Me. (12.18-19) But
those faithful devotees, who set Me as their supreme goal and follow --- or
just sincerely try to develop --- the above-mentioned nectar of moral values
are very dear to Me. (12.20)
13. CREATION AND
THE CREATOR
O
Arjuna, know Me to be the creator of all creation. The true understanding of
both the creator and the creation is considered by Me to be transcendental
knowledge. (13.02) The physical body with all its attributes including
intellect, mind, sense organs, abilities, and all human emotions; steadfastness
in acquiring knowledge of the Spirit, and seeing the omnipresent Supreme Being
everywhere is said to be Self-knowledge. That which is contrary to this is
ignorance. (13.09-11)
The Supreme spirit is all
pervading, and omnipresent. (13.13) He is the perceiver of all sense objects
without physical sense organs; unattached, 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
a living entity. (13.14) He is inside as well as outside all beings, animate
and inanimate. He is incomprehensible because of His subtlety. He resides in
one’s inner psyche as well as far away in the Supreme Abode. (13.15) He is
undivided, and yet appears to exist as if divided in all beings. He is the
object of knowledge, and appears as the creator, sustainer, and destroyer of
all beings. (13.16) Know that both the Material Nature and the Spiritual Being
are without beginning. All manifestations and the three dispositions of mind
and matter, called modes, are born of Material Nature. Material Nature is said
to be the cause of production of physical body and organs of perception and
action. Spirit (or Consciousness) is said to be the cause of experiencing
pleasure and pain (disappointment). (13.19-20)
Spiritual
Being enjoys three modes of Material Nature by associating with Material
Nature. Attachment to the three modes of Material Nature is caused by previous
Karma, which also causes birth of living entity in good and evil wombs. (13.21)
The Spirit in the body is the witness, the guide, the supporter, the enjoyer,
and the controller. (13.22) Whatever is born animate or inanimate, know them to
be born from the union of Spirit and matter, O Arjuna. (13.26)
The one who sees the same eternal Supreme Lord dwelling as
Spirit within all mortal beings truly sees. (13.27) When one beholds one and
the same Lord existing equally in every being, one does not injure anybody,
because one considers every thing as one’s own self; and thereupon attains
Salvation. (13.28) The one who perceives that all work is done by the power of
Material Nature truly understands, and thus does not consider oneself as the
doer. (13.29) The moment one discovers diverse variety of beings and their
different ideas abiding in One, and coming out from ‘That’ alone, one attains
the Supreme Being. (13.30) Just as one sun illuminates the entire world,
similarly, Spirit gives life to entire creation, O Arjuna.(13.33)
They
who perceive --- with an eye of Self-knowledge --- the difference between
creation (or the body) and the Creator (or the Spirit) as well as know the
technique of liberation (through Selfless service, Knowledge, Devotion or
Meditation) of the living entity from the trap of divine illusory energy
(Maya), attain the Supreme. (13.34)
14. THREE MODES OF
MATERIAL NATURE
My
Material Nature is the womb of creation wherein I place the seed of
Consciousness from which all beings are born, O Arjuna. (14.03) Goodness,
passion, and ignorance --- these three modes or ropes of Material Nature bind
the eternal individual soul to the body, O Arjuna. (14.05) Of these, the mode
of goodness is illuminating and good, because it is pure. The mode of goodness
attaches the living entity to happiness and knowledge. The mode of passion is
characterized by intense craving for sensual pleasure and greed, and is the
source of material desire, attachment, and restlessness. The mode of passion
binds the living entity to the fruit of work. (14.07) The mode of ignorance,
the deluder of living entity, is born of inertia. It binds the living entity to
carelessness, laziness, and excessive sleep. (14.08)
When
one perceives no doer other than the power of the Supreme Being in the form of
the modes of Material Nature, and know That which is above and beyond these
modes; then they attain Nirvana or Salvation. (14.19)
Arjuna said: What is the mark of those
who have transcended the modes of Material Nature, and what is their conduct?
How does one transcend these three modes of Material Nature, O Lord Krishna? (14.21)
Lord
Krishna said: One who neither hates the
presence of enlightenment, activity, or delusion; nor desires for them when
they are absent; who remains like a witness without being affected by the modes
of Material Nature, and stays firmly attached to the Lord without wavering
thinking that the modes of Material Nature only are operating. (14.22-23)
The
one who depends on the Lord and is indifferent to pleasure and pain
(disappointment); to whom a clod, a stone, and gold are alike; to whom the dear
and the unfriendly are alike; who is of firm mind, who is calm in censure and
in praise. The one who is indifferent to honor and disgrace; who is impartial
to friend and foe, and who has renounced the sense of doership and ownership
--- is said to have transcended the modes of Material Nature. (14.24-25)
The one who offers service to Me with
love and unswerving devotion transcends the (three) modes of Material Nature,
and becomes fit for Salvation (Nirvana) (14.26)
Those who are free from pride and
delusion, who have conquered the evil of attachment, who constantly dwell on
the Supreme Being with senses under control, who understand dualities of
pleasure and pain (disappointment), such wise ones reach My Supreme Abode.
(15.05) The individual soul in the body of living beings is the integral part
of the universal Spirit, or Consciousness. The individual soul associates with
six sensory faculties of perception including the mind, and activates them.
(15.07)
Just as air takes aroma away from a flower;
similarly, the individual soul takes the sensory faculties from the physical
body it casts off during death to a new physical body it acquires. (15.08) The
living entity enjoys sensual pleasure using sensory faculties of hearing,
touch, sight, taste, smell, and mind. The devotees striving for perfection
behold the living entity abiding in their inner psyche as consciousness.
I am
seated in the inner psyche of all beings. Memory, Self-knowledge, and the
removal of doubt and wrong notions about God come from Me. I am verily 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 (Scriptures). (15.15)
There
are two entities in the cosmos: The changeable Temporal Beings, and the
unchangeable Eternal Beings (the Spirit). All created beings are subject to
change, but the Spirit does not change. (15.16) The Supreme Being (or the
Absolute) is beyond both the Temporal Beings and the Eternal Beings. That
Supreme Being is also called the Absolute Reality that sustains both the
Temporal and the Eternal by pervading everything. (15.17) Because the Supreme
Being is beyond both Temporal and Eternal Beings; therefore, He is known in
this world and in the scriptures as the Supreme Being (Absolute Reality, Truth,
or Super-soul). (15.18) The wise who truly understand the Supreme Being,
worship Him whole-heartedly. (15.19) Thus this most secret transcendental
science of the Absolute has been explained by Me. Upon understanding this, one
becomes enlightened, and all of one’s duties are accomplished, O Arjuna.(15.20)
16. DIVINE AND THE DEMONIC QUALITIES
Lord
Krishna said: Fearlessness, purity of inner
psyche, perseverance in devotion of Self-knowledge, charity, sense restraint,
sacrifice, study of scriptures, austerity, honesty, nonviolence, truthfulness,
absence of anger, renunciation, equanimity, abstaining from malicious talk,
compassion for all creatures, freedom from greed, gentleness, modesty, absence
of fickleness, splendor, forgiveness, fortitude, cleanliness, absence of
malice, and absence of pride are some of the qualities of those endowed with
divine virtues, O Arjuna. (16.01-03)
Basically, there are only two types of human beings in this
world, the divine, and the demonic. (16.06) People of demonic nature do not
know what to do and what not to do. They neither have purity nor good conduct
nor truthfulness. (16.07) They think the world is unreal, without a moral
structure, without a God, and without an order. (16.08) Adhering to this wrong
atheist view, these degraded souls --- with small intellect and cruel deeds ---
are born as enemies for the destruction of the world. (16.09) Filled with
insatiable desire, hypocrisy, pride, and arrogance; holding wrong views due to
delusion; they act with impure motives. (16.10) Obsessed with endless anxiety
lasting until death, considering sense gratification their highest goal,
convinced that sensual pleasure is everything. (16.11) Bound by hundreds of
ties of desire and enslaved by lust and anger; they strive to obtain wealth for
the fulfillment of sensual pleasures.
They think: ‘I have gained this today, I shall fulfill this
desire; I have this much wealth, and will have more wealth in the future.
(16.13) That enemy has been slain by me, and I shall slay others also. I am the
Lord. I am the enjoyer. I am successful, powerful, and happy. (16.14) I am rich
and born in a noble family. No one is equal to me. I shall perform sacrifice, I
shall give charity, and I shall rejoice.’ Thus deluded by ignorance, bewildered
by many fancies, entangled in the net of delusion, and addicted to the
enjoyment of sensual pleasure, they fall into foul hell. (16.16)
Self-conceited, stubborn, filled with pride and intoxication of wealth; they perform
religious services only in name, for show, and not according to scriptural
injunction. (16.17)
These
malicious people cling to egoism, power, arrogance, lust, and anger; and hate
Me who dwells in their own bodies and those of others. (16.18) I hurl these
haters, cruel, sinful, and mean people into cycles of rebirth in the wombs of
demons again and again. (16.19) O Arjuna, entering the wombs of demons birth
after birth, the deluded ones sink to the lowest hell without ever attaining Me
(until their minds change for the better, by the causeless mercy of the Lord).
(16.20)
