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Premier Modi of India receiving our ************************************** “Let noble thoughts come to us from everywhere” (RV 1.89.01) The main aim of this latest version of our Bhagavad-Gita —UNIVERSAL GITA—is to break the barriers between faiths, and establish unity of races, religions, castes and creeds to promote the Universal Brotherhood of Humankind through the immortal non-sectarian teachings of a total of 29 Vedic writings such as the four Vedas, major Upanishads, Bhagavad-Gita, Ramayanas etc. as well as teachings of Buddhism, Sikhism and Jainism. It also incorporates basic teachings of other major world scriptures such as the Dhammapada, Holy Bible and Quran. Sayings of Saints and Sages as well as world Scholars and leaders are also included. “...Dr. Prasad, I am very interested in your
translation of Gita. Though I have many English translations, I think your translation is the best
one. So far, there are 5 versions in China, and I hope we could
translate your "Gita" into Chinese too. Could you grant the Chinese
translation rights......”
—
Dr. Zhicheng Wang, Prof. of Philosophy and Religion, Zhejiang University (XiXi
Campus) More
Reviews...... About our Hindi Edition: Google
original results for ‘Gita in Hindi’: page 1 top 3 Nine Principal Upanishads' Reviewes LIST OF ABBREVIATIONS USED 01. AiU AitareyoPanishad 2 verses 02. AVG Ashtavakra Gita 1 “ 03. AV Atharvaveda 7 04. BP Bhagavata MahaPurana 39 05. BrU BrihadaranyakoPanishad 11 06. BS BrahmaSutra 9 07. ChU ChandogyoPanishad 7 08. DB Devi Bhagavatam 4 09. IsU IshavasyoPanishad 2 10. KaU KathoPanishad 15 11. KeU KenoPanishad 2 12. MaU MandukyoPanishad 1 13. MB Mahabharata 57 14. MS Manu Smriti 10 15. MuU MundakoPanishad 11 16. NBS Narada BhaktiSutra 1 17. PrU PrashhnoPanishad 1 18. PYS Patanjali YogaSutra 8 19. RV Rigveda 21 20. SBS Shandilya BhaktiSutra 3 21. ShU ShvetashvataroPanishad 4 22. SV Samaveda 1 23. TaU TaittiriyoPanishad 2 24. TR Tulasi Ramayan 29 25. VC Vivekachudamani 5 26. VP Vishnu Purana 6 27. VR Valmiki Ramayanam 6 28. YV Yajurveda, Vajasaneyi Samhita 4 29. YVa YogaVashishtha 3/ 275 CONTENTS Introduction Of
The Army Commanders War Starts With
The Blowing Of Conch Shells Arjuna Wants To
Inspect The Army Arjuna
Describes The Evils Of War When The Going
Gets Tough, Tough
Gets Deluded Arjuna
Continues His Reasoning Against The War Teachings Of
Gita Begin With Knowledge Of The Self The Self Is
Eternal, Body Is Transitory Death And
Transmigration Of The Soul The
Indestructible Spirit Transcends Mind And Speech Lord Krishna
Reminds Arjuna Of The Duty Of A Warrior The Science Of
Karma-Yoga, The SelflessService The Vedas Deal
With Both Material And Spiritual Aspects Of
Life Theory And
Practice Of KarmaYoga Marks Of A
Self-Realized Person Dangers Of
Unrestrained Senses Attainment Of
Peace And Happiness Through Sense Control& Knowledge To Help Each
Other Is The First Commandment Of The Creator What Should The
Wise Do To The Ignorant? All Works Are
The Works Of Nature Two Major
Stumbling Blocks On The Path Of Perfection How To Control
Lust And Reach The Goal 4. PATH OF
RENUNCIATION WITH KNOWLEDGE Karma-Yoga Is
An Ancient Forgotten Commandment The Purpose Of
Incarnation Of God Division Of
Labor Is Based On Aptitude Of People Attached,
Detached, And Forbidden Action A Karma-Yogi Is
Not Subject To The Karmic Laws Different Types
Of Spiritual Practices Or Sacrifices Transcendental
Knowledge Is Automatically Revealed To A Karma-Yogi Both
Transcendental KnowledgeAnd Karma-Yoga Are Needed Both Paths Lead
To The Supreme A
Transcendentalist Does Not Consider Oneself As The
Doer Additional
Marks Of An Enlightened Person Third Path¾ The Path Of Devotional Meditation And
Contemplation Mind Is The
Best Friend As Well As The Worst Enemy Two Methods To
Subdue The Restless Mind Destination Of
Unsuccessful Yogi 7. SELF-KNOWLEDGE AND ENLIGHTENMENT Metaphysical
Knowledge Is The Ultimate Knowledge Definition Of
Spirit And Matter Supreme Spirit
Is The Basis Of Everything How To Overcome
The Delusive Divine Power (Maya) Worship Of
Deity Is Also Worship Of God God Can Be Seen
In Any Desired Form Of Worship Definition Of
Supreme Spirit, Spirit Theory Of
Reincarnation And Karma A Simple Method Of God Realization Attain
Salvation By Meditating On God At The Time Of
Death Two Basic Paths
Of Departure From The World 9. SUPREME KNOWLEDGE AND BIG MYSTERY Knowledge Of The Nature Of The Supreme Is The
Biggest Mystery Theory Of Evolution And Involution The Ways Of The Wise And Of The Ignorant Are
Different Everything Is A Manifestation Of The Absolute Attain Salvation By Devotional Love Lord Accepts And Eats Offering Of
Love And Devotion There Is No Unforgivable Sinner Path Of Devotional Love Is Easier 10. MANIFESTATION OF THE ABSOLUTE God Is The Origin Of Everything Lord Gives Knowledge To His Devotees Nobody Can Know The Real Nature Of
Reality Everything Is A Manifestation Of The Absolute A Brief Description Of Divine
Manifestations Manifest Creation Is A Very Small Fraction Of The
Absolute 11. VISION OF THE UNIVERSAL FORM Vision Of God Is The Ultimate Aim Of A Seeker Lord Shows His Cosmic Form To Arjuna One May Not Be Prepared To See The Lord Arjuna Is Frightened To See The Cosmic
Form Arjuna’s Prayers To The Cosmic Form One May See God In Any Form Of One's Choice Lord Shows Arjuna His Four-Armed And The Human
Form Lord Can Be Seen By Devotional Love 12. PATH OF DEVOTION Should One Worship A Personal Or An
Impersonal God? Reasons For Worshipping A Personal Form
Of God Karma-Yoga Is The Easiest Way To Start
With One Should Sincerely Strive To Develop Divine
Qualities Is There Only One Right Way To God? The Fourfold Noble Truth As Means Of Nirvana The Supreme Can Be Described By Parables, Not
In Any Other Way Supreme Spirit, Spirit, Material Nature,And The Individual Souls Faith And Devotion Can Also Lead To
Nirvana Attributes Of The Spirit (Brahma) 14. THREE MODES OF MATERIAL NATURE All Beings Are Born From The Union Of Spirit
And Matter How Three Modes Of Material Nature Bind Soul To
The Body Characteristics Of Three Modes Of Nature Three Modes Are Also The Vehicles Of
Transmigration Attain Nirvana After Transcending Three Modes Of
Material Nature The Process Of Rising Above The Three Modes Bonds Of Three Modes Can Be Cut By
Devotional Love Creation Is Like A Tree Created By The Powers
Of Maya How To Cut This Tree Of Life And Attain Salvation By Surrendering
to God The Embodied Soul Is The Enjoyer Spirit Is The Essence Of Everything Supreme Spirit, Spirit And The Individual Soul 16. DIVINE AND THE DEMONIC QUALITIES Major Divine Qualities That Should Be Cultivated For
Salvation Demonic Qualities That Should Be Given Up There Are Only Two Types Of Human Beings¾Wise And The Ignorant Suffering Is The Destiny Of The Ignorant Lust, Anger, And Greed Are The Three Gates To
Hell One Must Follow The Scriptural
Injunctions 17. THREEFOLD FAITH Austerity Of Thought,Word, And Deed 18. NIRVANA THROUGH RENUNCIATION Definition Of Renunciation And Sacrifice Three Types Of Resolve, Four Goals Of Life Division Of Labor Is Based On One’s
Ability Attainment Of Salvation Through Duty,
Discipline, Devotion Karmic Bondage And The Free Will We Become The Puppets Of Our Own
Freewill Path Of
Surrender Is The Ultimate Path To God The Highest Service To God, And The Best Charity Both Transcendental Knowledge And Action Are Needed
हिन्दी
में गीता के
७००श्लोक संस्कृत में
गीता के ७०० श्लोक (All 700 Gita
Verses in Hindi) (Sanskrit verses in Easy
to Read Format !) *******************GITA BEGINS in ENGLISH*******************
INTRODUCTION The
Bhagavad-Gita is a doctrine of universal truth. Its message is sublime, and non-sectarian
although it is a part of the scriptural trinity of Sanātana or Universal
Dharma—the book of universal spiritual principles—commonly known as Vedic
culture of ancient India. The Gita is very easy to understand in any language
for a mature mind. A repeated reading with sincere attitude of reverence and
faith will reveal all the sublime ideas contained in it. A few abstruse
statements are interspersed here and there, but they have no direct bearing on
practical issues or the central theme of Gita. The Gita deals with the most
sacred metaphysical science. It imparts the knowledge of the Self and answers
two universal questions: Who am I, and how can I lead a happy and peaceful life
in this world of dualities? It is a book of yoga, the moral and spiritual
growth for mankind, based on the cardinal principles of Universal Dharma. The
Bhagavad-Gita is the essence of Vedas and a part of Mahābhārata. It
teaches the universal spiritual philosophy regarding the metaphysical science
of the highest Reality. The Gita gives a non-fearbased knowledge of the higher
Self. It's a book of wisdom that inspired Thoreau, Emerson, Einstein, Gandhi and many others. The
Bhagavad-Gita teaches one to equip oneself for the battle of life. A repeated
study with faith purifies our psyche and guides us to face the challenges of
modern living leading to inner peace and happiness. Gita
teaches the spiritual science of Self-realization based on the essence of
Upanishads and Vedanta. The prime message of the Gita is that the ultimate
purpose of life is to realize one’s essential nature and become one with the
supreme Self within. It assures spiritual progress for all humans, and how to
be one with the supreme. Its teachings are subtle, profound, universal,
uplifting, and sublime. Gita explains basic principles of the spiritual science
in a very clear and inspiring manner. Inviolable relationship between the
Cosmic Reality and the individual soul is well established in the Gita. If one
lives in the spirit of even a few verses of the Gita, one’s life will be
transformed into divinity. The
philosophy of action, devotion and Self-knowledge is wonderfully synthesized
and harmonized in the Gita—without creating any conflict among them—to give
the reader eternal bliss, everlasting
peace and perennial joy in life. It awakens Cosmic Consciousness and stimulates
life with spirituality in aspirant. Spirituality deals with the knowledge of
the Absolute. Religions have limitations, because they only focus on one aspect
of Truth. That is why they are always clashing with one another. They all think
they are the sole master of the Truth. Religion tends to create a wall of
division and conflicts along religious lines. Whereas, spirituality unites
people by breaking those walls. A spiritual person is a friend of all and a foe
of none, because he considers all creatures—living or non-living—as part and
parcel of the cosmic body of the Absolute. The
message of the Gita came to humanity because of Arjuna’s unwillingness to do
his duty as a warrior because fighting involved destruction and killing.
Nonviolence or Ahimsā is one of the most fundamental tenets of spiritual
culture. All lives, human or non-human, are sacred. This immortal discourse
between the Supreme Lord, Krishna, and His devotee-friend, Arjuna, occurs not
in a temple, a secluded forest, or on a mountain top but on a battlefield on
the eve of a war and is recorded in the great epic,
Mahābhārata—containing over 100,000 verses. In the Gita Lord Krishna
advises Arjuna to get up and fight. This may create a misunderstanding of the
principles of Ahimsā if the background of the war of
Mahābhārata is not kept in mind. Therefore, a brief historical
description is in order. In ancient times there was a king who had
two sons, Dhritarāshtra and Pāndu. The former was born blind; therefore, Pāndu inherited
the kingdom. Pāndu had five sons. They were called the Pāndavas.
Dhritarāshtra had one hundred sons. They were called the Kauravas.
Duryodhana was the eldest of the Kauravas. After the death of king
Pāndu, the eldest son of Pāndu became the lawful King. Duryodhana was
a very jealous person. He also wanted the kingdom. The kingdom was divided
into two halves between the Pāndavas and the Kauravas. Duryodhana was not satisfied with his share
of the kingdom. He wanted the entire kingdom for himself. He unsuccessfully
planned several foul plots to kill the Pāndavas and take away their
kingdom. He unlawfully took possession of the entire kingdom of the
Pāndavas and refused to give back even an acre of land without a war. All
mediation by Lord Krishna and others failed. The big war of
Mahābhārata was thus inevitable. The Pāndavas were unwilling
participants. They had only two choices: Fight for their right as a matter of
duty or run away from war and accept defeat in the name of peace and
nonviolence. Arjuna, one of the five Pāndava brothers, faced the dilemma
in the battlefield whether to fight or run away from war for the sake of peace. Arjuna’s dilemma is, in
reality, the universal dilemma. All human beings face dilemmas, big and small,
in their everyday life when performing their duties. Arjuna’s dilemma was a big
one. He had to make a choice between fighting the war and killing his most
revered guru who was on the other side, very dear friends, close relatives, and
many innocent warriors; or running away from the battlefield for the sake of
preserving the peace and nonviolence. The entire seven hundred verses of the
Gita are a discourse between Lord Krishna and the confused Arjuna on the battlefield
of Kurukshetra near New Delhi, India, in 3,139 BCE. This discourse was narrated
to the blind king, Dhritarāshtra, by his charioteer, Sanjaya, as an
eyewitness war report. The main objective of the
Gita is to help people—struggling in the darkness of ignorance—cross the ocean
of transmigration and reach the spiritual shore of liberation while living and
working in society. The central teaching of the Gita is the attainment of freedom
or happiness from the bondage of life by doing one’s duty. Always remember the
glory and greatness of the Creator and do your duty to the best of your ability
without being attached to or affected by the results, even if that duty may at
times demand unavoidable violence. Some people neglect or give up their duty in
life for the sake of a spiritual life while others excuse themselves from
spiritual practices because they believe that they have no time. The Lord’s message is to
sanctify the entire living process itself. Whatever a person does or thinks,
ought to be done for the glory and satisfaction of the Maker. Not too much
effort or cost is necessary for this process. Do your duty as a service to the
Lord and humanity, and see God alone in everything in a spiritual frame of
mind. This spiritual state of mind can be gradually attained with personal
discipline, austerity, penance, good conduct, selfless service, meditation,
worship, prayer, rituals, and study of scriptures. The company of holy persons,
pilgrimage, yogic practices, chanting of the holy names of God, and
Self-inquiry also helps to purify the body, mind, and intellect. One must learn
to give up lust, anger, greed, and establish mastery over the mind and five
senses (hearing, touch, sight, taste, smell) by the purified intellect. One
should always remember that all works are done by the energy of nature and that
one is not the doer but only an instrument. One must strive for excellence in
all undertakings but maintain equanimity in success and failure, gain and loss,
and pain and pleasure. The ignorance of metaphysical
knowledge—not knowing our real identity—is humanity’s greatest predicament. A
scripture, being the voice of transcendence, cannot be translated. Language is
incapable and translations are defective to clearly impart the knowledge of the
Absolute. In this rendering, an attempt has been made to keep the style as
close as possible to the original Sanskrit poetry and yet make it easy to read
and understand. An attempt has been made to improve the clarity by adding words
or phrases, within parentheses, in the English translation of the verses. Key
verses are highlighted for the
convenience of beginners. We suggest all our readers to ponder, contemplate,
and act upon these verses. The beginners and the busy executives should first
read and understand the meaning of these key verses before delving deep into
the bottomless ocean of the Gita. According to the scriptures,
no sin, however heinous, can affect one who reads, ponders, and practices the
teachings of Gita any more than water affects the lotus leaf. It is said that there is no human mind that cannot
be purified by a repeated study of the Gita—just one chapter a day. One who practices the teachings of Gita with
faith shall attain Nirvana. This book is dedicated to all my gurus
whose blessings, grace, and teachings have been invaluable. It is offered to
the greatest Guru, Lord Krishna, with love and devotion. May the Lord accept
it, and bless those who repeatedly read this with peace, happiness, and the
true knowledge of the Self. OM TAT SAT Ramananda
Prasad Fremont, CA,
USA Revised: 15 Oct
2020 CHAPTER 1 The King inquired:
Sanjaya, please, now tell me in detail, what did my people (the Kauravas) and
the Pandavas do in the battlefield before the war started? (1.01) Sanjaya said: O
King, after seeing the battle formation of the Pandava’s army, your son
approached his guru and spoke these words: (1.02) O Master, behold
this mighty army of the Pandavas, arranged in battle formation by your other
talented disciple! There are many great warriors, valiant men, heroes, and
mighty archers. (1.03-06) INTRODUCTION
OF THE ARMY COMMANDERS Also there are
many heroes on my side who have risked their lives for me. I shall name a few
distinguished commanders of my army for your information. He named all the
officers of his army and said: They are armed with various weapons and are
skilled in warfare. (1.07-09) The army
protecting our commander-in-chief is insufficient, whereas my archrival on the
other side is well protected. Therefore all of you, occupying your respective
positions, protect our commander-in-chief. (1.10-11) WAR STARTS
WITH THE BLOWING OF CONCH SHELLS The mighty
commander-in-chief and the eldest man of the dynasty, roared as a lion and blew
his conch loudly, bringing joy to your son. (1.12) Soon after that,
conches, kettledrums, cymbals, drums, and trumpets were sounded together. The
commotion was tremendous. (1.13) After that, Lord
Krishna and Arjuna, seated in a grand chariot yoked with white horses, blew
their celestial conches. (1.14) Krishna blew His
conch; then Arjuna and all other commanders of various divisions of the army of
Pandavas blew their respective conches. The tumultuous uproar, resounding
through the earth and sky, tore the hearts of your sons. (1.15-19) ARJUNA WANTS
TO INSPECT THE ARMY AGAINST WHOM HE IS ABOUT TO FIGHT Seeing your sons
standing and the war about to begin with the hurling of weapons, Arjuna took up
his bow and spoke these words to Lord Krishna: O Lord, please stop my chariot
between the two armies until I behold those who stand here eager for the battle
and with whom I must engage in this act of war. (1.20-22) I wish to see
those who are willing to serve and appease the evil-minded Kauravas by
assembling here to fight the battle. (1.23) Sanjaya said: O
King, Lord Krishna, as requested by Arjuna, placed the best of all the chariots
in the midst of the two armies facing Arjuna's grandfather, his guru and all
other Kings, and said to Arjuna: Behold these assembled soldiers! (1.24-25) Arjuna saw his
uncles, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and
other comrades in the army. (1.26) After seeing
fathers-in-law, companions, and all his kinsmen standing in the ranks of the
two armies, Arjuna was overcome with great compassion and sorrowfully spoke
these words: O Krishna, seeing my kinsmen standing with a desire to fight, my
limbs fail and my mouth becomes dry. My body quivers and my hairs stand on end.
(1.27-29) The bow slips from
my hand and my skin intensely burns. My head turns, I am unable to stand
steady, and O Krishna, I see bad omens. I see no use of killing my kinsmen in
battle. (1.30-31) I desire neither
victory nor pleasure nor kingdom, O Krishna. What is the use of the kingdom or
enjoyment or even life, O Krishna; because all those ¾ for whom we desire kingdom, enjoyments, and pleasures ¾ are standing here for the battle,
giving up their lives? (1.32-33) I do not wish to
kill my teachers, uncles, sons, grandfathers, maternal uncles, fathers-in-law,
grandsons, brothers-in-law, and other relatives who are about to kill us, even
for the sovereignty of the three worlds, let alone for this earthly kingdom, O
Krishna. (1.34-35) O Lord Krishna,
what pleasure shall we find in killing our cousin brothers? Upon killing these
felons, we shall incur only sin. (1.36) Therefore, we
should not kill our cousin brothers. How can we be happy after killing our
relatives, O Krishna? (1.37) Though they are
blinded by greed and do not see evil in the destruction of the family or sin in
being treacherous to friends, why should not we, who clearly see evil in the
destruction of the family, think about turning away from this sin, O Krishna?
(1.38-39) ARJUNA
DESCRIBES THE EVILS OF WAR Eternal family
traditions and codes of moral conduct are destroyed with the destruction of
(the head of the) family in a war. And immorality prevails in the family due to
the destruction of family traditions. (1.40) And when
immorality prevails, O Krishna, people become corrupted. And when people are
corrupted, unwanted progeny are born. (1.41) This brings the
family and the slayers of the family to hell because the spirits of their
ancestors are degraded when deprived of ceremonial offerings of love and
respect by the unwanted progeny. (1.42) The everlasting
qualities of social order and family traditions of those who destroy their
family are ruined by the sinful act of illegitimacy. (1.43) We have been told,
O Krishna, that people whose family traditions are destroyed necessarily dwell
in hell for a long time. (1.44) Alas! We are ready
to commit a great sin by striving to slay our relatives because of greed for
the pleasures of the kingdom. (1.45) It would be far
better for me if my cousin brothers kill me with their weapons in battle while
I am unarmed and unresisting. (1.46) WHEN THE GOING
GETS TOUGH, EVEN TOUGH ONES CAN GET DELUDED Sanjaya said:
Having said this in the battlefield and casting aside his bow and arrow, Arjuna
sat down on the seat of the chariot with his mind overwhelmed with sorrow.
(1.47) Sanjaya said: Lord
Krishna spoke these words to Arjuna whose eyes were tearful and downcast and
who was overwhelmed with compassion and despair. (2.01) Lord Krishna said:
How has the dejection come to you at this juncture? This is not fit for a
person of noble mind and deeds. It is disgraceful, and it does not lead one to
heaven, O Arjuna. (2.02) Do not become a
coward, O Arjuna, because it does not befit you. Shake off this trivial
weakness of your heart and get up for the battle, O Arjuna. (2.03) ARJUNA
CONTINUES HIS REASONING AGAINST THE WAR Arjuna said: How
shall I strike my grandfather, my guru, and all other relatives ¾ who are worthy of my respect ¾ with arrows in battle, O Krishna?
(2.04) Arjuna
had a valid point. In Vedic culture, gurus, the elderly, honorable
personalities, and all other superiors are to be respected. One should not
fight or even joke or speak sarcastically with
superiors, even if they hurt you. But the scriptures also say that
anyone who is engaged in abominable activities or supports misdeeds against you
or others, is no longer to be respected, but punished. It would be
better, indeed, to live on alms in this world than to slay these noble
personalities because by killing them I would enjoy wealth and pleasures
stained with their blood. (2.05) We do not know
which alternative ¾ to fight or to
quit ¾ is better for us.
Further, we do not know whether we will conquer them or they will conquer us.
We should not even wish to live after killing our cousin brothers who are
standing in front of us. (2.06) Arjuna
was unable to decide what to do. It is said that expert guidance of a guru, the
spiritual counselor, should be sought during a moment of crisis or to overcome
the perplexities of life. Arjuna now requests Krishna for guidance. My senses are
overcome by the weakness of pity, and my mind is confused about duty (Dharma).
Please tell me what is better for me. I am Your disciple, and I take refuge in
You. (2.07) NOTE:
'Dharma' may be defined as the eternal law governing, upholding, and
supporting creation and the world order. It is the eternal relationship between
the creator and His creatures. It also means way of life, doctrine, principle,
prescribed duty, righteousness, right action, integrity, ideal conduct, custom,
virtue, nature, essential quality, commandments, moral principles, spiritual
truth, spirituality, spiritual values, and a function within the scriptural
injunction or religion. I do not perceive
that gaining an unrivaled and prosperous kingdom on this earth, or even
lordship over all the celestial controllers, will remove the sorrow that is
drying up my senses. (2.08) Sanjaya said: O
King, after speaking like this to Lord Krishna, the mighty Arjuna said to
Krishna: I shall not fight, and became silent. (2.09) O King, Lord
Krishna, as if smiling, spoke these words to the distressed Arjuna in the midst
of the two armies. (2.10) THE TEACHINGS
OF THE GITA BEGIN WITH THE TRUE KNOWLEDGE OF THE SELF Important verses are highlighted in blue for the
first time readers Lord Krishna
said: You grieve for those who are not worthy of grief and yet speak words of
wisdom. The wise grieve neither for the living nor for the dead. (2.11) People
meet and depart in this world as two pieces of wood flowing down the river come
together and then separate from each other (MB 12.174.15). The wise, who know
that the body is mortal and the Spirit is immortal, have nothing to moan about
(KaU 2.22). NOTE:
The Self (or Atma) is also called soul or consciousness and is the source of
life and the cosmic power behind the body-mind complex. Just as our body exists
in space, similarly, our thoughts, intellect, emotions, and psyche exist in
the Self, the space of consciousness. Self cannot be perceived by our physical
senses because Self is beyond the domain of the senses. The senses were
designed only to comprehend physical objects. The
word ‘Atma’ has been also used in the ‘Gita’ for the lower self (body, mind,
and senses), psyche, intellect, soul, spirit, subtle senses, oneself, ego,
heart, human beings, Eternal Being (Brahma), Absolute Truth, individual soul,
and the supersoul or the supreme Self, depending on the context. There was never a
time when these monarchs, you, or I did not exist, nor shall we ever cease to
exist in the future. (2.12) Just as the soul
acquires a childhood body, a youth body, and an old-age body during this life,
similarly, the soul acquires another body after death. This should not delude
the wise. (See also 15.08) (2.13) The contacts of
the senses with sense objects give rise to the feelings of heat and cold, and
pain and pleasure. They are transitory and impermanent. Therefore, one should
learn to endure them bravely. (2.14) Because a calm
person ¾ who is not
afflicted by these sense objects and is steady in pain and pleasure ¾ becomes fit for salvation. (2.15) Nothing can hurt one if the mind can
be trained to withstand the impulse of the pairs of opposites ¾ joys and sorrows,
pains and pleasures, loss and gain. The phenomenal world cannot exist without
the pairs of opposites. Good and evil, pain and pleasure will always exist. The
universe is a playground designed by God for the living entities. It takes two
to play a game. The game cannot continue if the pairs of opposites are
altogether eliminated. Before one can feel joy, one must know sorrow. Both
negative and positive experiences are needed for our growth and spiritual
development. Cessation of pain brings pleasure, and cessation of pleasure
results in pain. Thus, pain is born in the womb of pleasure. Peace is born in
the womb of war. Sorrow exists because the desire for happiness exists. When
the desire for happiness disappears, so does the sorrow. Sorrow is only a
prelude to happiness and vice versa. Even the joy of going to heaven is
followed by the sorrow of coming back to the earth; therefore, worldly objects
should not be the main goal of human life. If one chooses material pleasures,
it is like giving up nectar and choosing poison instead. Change
is the law of nature— change from summer to winter, from spring to fall, from
the light of the full moon to the darkness of the new moon. Neither pain nor
pleasure last forever. Pleasure comes after pain, and pain is followed again by
pleasure. Reflecting like this, one must learn to tolerate the blows of time
with patience and learn not only to endure, but also to expect, welcome, and
enjoy both the joys as well as the sorrows of life. Sow the seed of hope in the
soil of sorrow. Find your way in the darkness of the night of adversity with
the torch of the scriptures and faith in God. There would be no opportunities
if there were no problems. Destiny is born out of crisis. Einstein said:
Opportunity lies in the middle of difficulties. THE SELF IS
ETERNAL, BODY IS TRANSITORY There is no
existence of the unreal or Asat and no nonexistence of the real or Sat. The
reality of these two is indeed certainly seen by the seers of the Truth. (2.16) The
Self exists everywhere and at all times — past, present, and future. The human
body and the universe both have a temporary existence, but appear permanent at
first sight. Webster defines Atman or Atma as the 'World Soul', from which all
souls derive and the Supreme Abode to which they return. Atma is also called
‘Jivatma’ or ‘Jiva’, which is the ultimate source of all individual selves. We
have used the English words: Self, Spirit, spirit, soul, or individual soul
interchangeably for different aspects of Atma. Our
physical body is subject to birth, growth, maturity, reproduction, decay, and
death; whereas the Self is eternal, indestructible, pure, unique, all knower,
substratum, unchangeable, self-luminous, the cause of all causes, all
pervading, unaffectable, immutable, and inexplicable. The material body or the
world is unreal and transitory; it undergoes changes, and the soul is real
or eternal. The Spirit, by
whom this entire universe is pervaded, is indestructible. No one can destroy
the imperishable Spirit. (2.17) The physical
bodies of the eternal, immutable, and incomprehensible Spirit are mortal.
Spirit (Atma) is immortal. Therefore, as a warrior, you must fight, O Arjuna.
(2.18) One who thinks
that the Spirit is a slayer, and one who thinks the Spirit is slain are both
ignorant because the Spirit neither slays nor is slain. (2.19) The Spirit is
neither born, nor does it die at any time. It does not come into being nor
cease to exist. It is unborn, eternal, permanent, and primeval. The Spirit is
not destroyed when the body is destroyed. (2.20) O Arjuna, how can
a person, who knows that the Spirit is indestructible, eternal, unborn, and
immutable, kill anyone or cause anyone to be killed? (2.21) DEATH AND
TRANSMIGRATION OF SOUL Just as a person puts on new garments after discarding the
old ones, similarly, the living entity or the individual soul acquires other
new bodies after casting away the old bodies. (2.22) Just
as a caterpillar takes hold of another object before leaving an object, similarly,
the living entity (or soul) obtains a new body before or after leaving the old
one (BrU 4.4.03). The physical body has also been compared to a cage, a
vehicle, an abode, as well as a garment of the subtle body that needs to be
changed frequently. Death is the separation of the subtle body from the
physical body. The living entity is a traveler. Death is not the end of the
journey of the living entity. Death is like a rest area where the individual
soul changes vehicles and the journey continues. Life is continuous and
endless. Inevitable death is not the end of life; it is only an end of a
perishable, physical body. Weapons do not cut
this Spirit, fire does not burn it, water does not make it wet, and the wind
does not make it dry. The Spirit cannot be cut, burned, wet, or dried. It is
eternal, all-pervading, changeless, immovable, and primeval. (Atma is beyond
space and time.) (2.23-24) The Spirit is said
to be unexplainable, incomprehensible, and immutable. Knowing the Spirit as
such, you should not grieve for the physical body. (2.25) In
the previous verses Krishna asked us not to worry about the indestructible
spirit. A question may arise: Should one lament the death of (the destructible
body of) our near and dear ones at all? The answer comes: Even if you think
that the physical body takes birth and dies perpetually, even then, O Arjuna,
you should not grieve like this because death is certain for one who is born,
and birth is certain for one who dies. Therefore, you should not lament over
the inevitable death. (2.26-27) One
should not lament the death of anybody at all. Lamentation is due to
attachment, and attachment binds the individual soul to the wheel of
transmigration. Therefore, the scriptures suggest one should not mourn, but pray
for several days after the person’s death for salvation of the departed soul. The
inevitability of death and indestructibility of the soul, however, does not and
cannot justify lawful but unnecessary killing of any creature, unjust war, or
even suicide. The Vedic scriptures are very clear on this point in regard to
killing human beings or any other living entity. The scripture says: One should
not commit violence towards anyone. Unauthorized killing is punishable in all
circumstances: A life for life. Lord Krishna is urging Arjuna to fight ¾ but not to kill
wantonly ¾ in order to
establish peace and law and order on earth as a matter of a warrior's duty. All beings are
unmanifest (or invisible) to our physical eyes before birth and after death.
They manifest between birth and death only. What is there to grieve about?
(2.28) THE
INDESTRUCTIBLE SPIRIT TRANSCENDS MIND AND SPEECH Some look upon
this Spirit as a wonder, another describes it as wonderful, and others hear
of it as a wonder. Even after hearing about it, very few people know what the
Spirit is. (See also KaU 2.07) (2.29) O Arjuna, the
Spirit that dwells in the body of all beings is eternally indestructible.
Therefore, you should not mourn for anybody. (2.30) LORD KRISHNA
REMINDS ARJUNA OF THE DUTY OF A WARRIOR Considering also your duty as a
warrior, you should not waver because there is nothing more auspicious for a
warrior than a righteous war. (2.31) Only the fortunate
warriors, O Arjuna, get such an opportunity for a righteous war against evil
that is like an open door to heaven. (2.32) The
righteous war is not a religious war against the followers of other religions.
The righteous war may be waged even against our own evil-doer kith and kin (RV
6.75.19). Life is a continuous battle between the forces of evil and goodness.
A valiant person must fight with the spirit of a warrior ¾ with a will and
determination for victory ¾ and without any
compromise with the forces of evil and difficulties. God helps the valiant who
adhere to morality. Dharma (righteousness) protects those who protect Dharma
(morality, justice, and righteousness). It is
better to die for a right cause and acquire the grace of sacrifice than to die
an ordinary but compulsory death. The gates of heaven open wide for those who
stand up to vindicate justice and righteousness (Dharma). Not to oppose an evil
is to indirectly support it. Very similar ideas are expressed in other
scriptures of the world. The Koran says: Allah loves those who battle for His
cause in ranks (Surah
61.04). The Bible says: Happy are those who suffer persecution because they do
what God requires. The kingdom of heaven belongs to them (MATTHEW 5.10). There
is no sin in killing an aggressor. Whosoever helps and supports an aggressor is
also an aggressor. Thus, all those who supported Kauravas were basically
aggressors and deserved to be eliminated. If you will not
fight this battle of good over evil, you will fail in your duty, lose your
reputation as a warrior, and incur sin (by not doing your duty). (2.33) People will talk
about your disgrace for a long time. To the honorable, dishonor is worse than
death. (2.34) The great warriors
will think that you have retreated from the battle out of fear. Those who have
greatly esteemed you will lose respect for you. (2.35) Your enemies will
speak many unmentionable words and scorn your ability. What could be more
painful to you than this? (2.36) You will go to
heaven if killed in the line of duty, or you will enjoy the kingdom on the
earth if victorious. No matter what happens, you win. Therefore, get up with a
determination to fight, O Arjuna. (2.37) Treating
pleasure and pain, gain and loss, and victory and defeat alike, engage
yourself in your duty. By doing your duty this way, you will not incur any sin.
(2.38) Lord
Krishna says here that even the violence done in the line of duty with a proper
frame of mind, as discussed in the above verse, is sinless. This is the
starting verse of the theory of KarmaYoga, the main theme of the Gita. The
wise should wholeheartedly welcome pleasure and pain, joy and sorrow, without
becoming discouraged (MB 12.174.39). Two types of people are happy in this
world: those who are completely ignorant and those who are truly wise. All
others are unhappy (MB 12.174.33). THE SCIENCE OF
KARMA-YOGA, THE SELFLESS ACTION The science of
transcendental knowledge has been imparted to you, O Arjuna. Now listen to the
science of God-dedicated, selfless action (Seva), endowed with which you will
free yourself from Karmic bondage, or sin. (2.39) No effort ever
goes to waste in selfless service, and there is no adverse effect. Even a little
practice of this discipline protects one from great trouble of birth and death.
(2.40) The
selfless action is also called Seva, KarmaYoga, sacrifice, yoga of work,
science of proper action, and yoga of equanimity. A KarmaYogi works with love
for the Lord as a matter of duty without a desire for the fruits of work or
attachment to the results, and becomes free from all fear. The word Karma also
means duty, action, deeds, work, endeavor, or the results of past deeds. A selfless worker
has resolute determination only for God-realization, but the desires of one who
works to enjoy the fruits of work are endless, which makes the mind unsteady.
(2.41) THE VEDAS DEAL
WITH BOTH MATERIAL AND SPIRITUAL ASPECTS OF LIFE The misguided ones
who delight in the melodious chanting of the Vedas ¾ without understanding the spiritual meaning of the Vedas ¾ think, O Arjuna, there is nothing
else in the Vedas except the rituals for the sole purpose of obtaining heavenly
enjoyment. (2.42) They are dominated
by material desires and consider the attainment of heaven as the highest goal
of life. They engage in specific rites for the sake of material prosperity and
enjoyment. Rebirth is the result of their action. (2.43) The resolute
determination for God-realization in trance is not possible for those who are
attached to pleasure and power and whose judgment is obscured by ritualistic
activities for fulfillment of material desires. (2.44) Self-realization
is to know one’s relationship with the Supreme Lord and His true transcendental
nature. The promise of material benefits of Vedic rituals is like the promise
of candy to a child by the mother to induce him or her to take the medicine of
detachment from the material life; it is necessary in most instances. Rituals
must be changed with time and backed up by devotion and good deeds. People may
pray and meditate anytime, anywhere, without any ritual. Rituals have played a
great role in spiritual life, but they have been greatly abused. Lord Krishna
and Lord Buddha both disapproved the misuse of Vedic rituals, not the rituals
as such. Rituals create a holy and blissful atmosphere. They are regarded as a
heavenly ship (RV 10.63.10) and criticized as a frail raft (MuU 1.2.07). A portion of the Vedas deals with
three modes — goodness, passion, and ignorance — of material Nature. Rise above
these three modes, and be ever Self-conscious. Become free from the tyranny of
pairs of opposites. Remain tranquil and unconcerned with the thoughts of
acquisition and preservation of material objects. (2.45) To the enlightened
person, who has realized the true nature of the Self within, the Vedas become
as useful as a small reservoir of water when the water of a huge lake becomes
available. (2.46) A
scripture is like a finite pond that derives its water from the infinite ocean
of Truth. Therefore, scriptures become unnecessary only after enlightenment in
much the same way that a reservoir of water has no use when one is surrounded
by floodwater. One who has realized the Supreme Being will not desire the
attainment of heaven mentioned as the fruits of performing Vedic rituals.
Scriptures, such as the Vedas, are necessary means, but not the end. Scriptures
are meant to lead and guide us on the spiritual path. Once the goal is reached,
they have served their purpose. THEORY AND
PRACTICE OF KARMAYOGA You have control
over doing your respective duty only, but no control or claim over the results.
To enjoy the fruits of work should not be your motive, and you should never be
inactive. (2.47) This key verse of the
Gita has confused some commentators and common people who interpret it to mean
that one should work without expecting a fruit. This would mean that Lord
Krishna should not expect Arjuna to understand and follow His teachings! No one
can perform action without expecting some result. This verse means that one should
not expect only favorable results of your choice and should accept all results
as Prasada (Grace) from God. This is called Prasada Buddhi, BuddhiYoga or
KarmaYoga. The
right outlook on life develops when we fully understand that we have the
ability to put our best effort into all endeavors, but we cannot pick the
results of our work. We have absolutely no control over all the factors that
determine the results. The affairs of the world would not run if all were given
the power to choose the results of their actions or to satisfy all their
desires. One is given the power and the ability to do one’s respective duty in
life, but one is not free to choose the desired results. To work without expecting
success or good results would be meaningless, but to be fully prepared for the
unexpected should be an important part of any planning. Swami Karmananda says:
The essence of KarmaYoga is to go to work just to please the creator; mentally
renounce the fruits of all action; and let God take care of the results. Do
your duty in life ¾ to the best of
your ability ¾ as God’s personal
servant without any regard for the personal enjoyment of the fruits of your
work. Fear
of failure, caused by being emotionally attached to the fruits of work, is the
greatest impediment to success because it robs efficiency by constantly
disturbing equanimity of mind. Therefore, duty should be performed with
detached attachment. Success in any undertaking becomes easier if one works
hard without being bothered by the outcome. Work is done more efficiently when
the mind is not bothered continuously — consciously or subconsciously — with the outcome, good or bad, of an action. One
has to discover this fact personally in life. A person should work without any
motive as a matter of duty for a greater cause of helping humanity rather
than just helping oneself, one's children, or a few individuals. Equanimity and
spiritual progress result from selfless service, whereas work with selfish
motives create the bonds of Karma as well as great disappointments. Dedicated
selfless service for a greater cause leads to everlasting peace and happiness
here and hereafter. The
boundary of one’s jurisdiction ends with the completion of duty; it never
crosses the garden of fruit. A hunter has control over the arrow only, never
over the deer. Harry Bhalla says: A farmer has control over how he works his
land, yet no control over the harvest. But he cannot expect a harvest if he
does not work his land. When
one has no desire for the pleasure of victory, one is not affected by the pain
of defeat. Questions of the pleasure of success or the pain of failure do not
arise because a KarmaYogi is always on the path of service without waiting to
enjoy the fruit or even the flower of work. He or she has learned to enjoy the
joy of service. The myopia of short-term, personal gain, caused by ignorance of
metaphysics, is the root of all evils in society and the world. The bird of
righteousness cannot be confined in the cage of personal gain. Dharma and
selfishness cannot stay together. The
desire for fruit takes one to the dark alley of sin and prevents one’s real
growth. Acting only in one’s own self-interest is sinful. The welfare of the
individual lies in the welfare of society. The wise work for all of society,
whereas the ignorant work only for themselves or their children and
grandchildren. One who knows the Truth does not let the shadow of personal gain
fall on the path of duty. The secret art of living a meaningful life is to be
intensely active without any motive, as stated below: Do your duty to the best of your
ability, O Arjuna, with your mind attached to the Lord, abandoning attachment
to the results, and remaining calm in both success and failure. Equanimity of mind is called KarmaYoga (because it leads to
union with God). (See also 6.03-04) (2.48) KarmaYoga is defined as doing one’s duty while maintaining
equanimity under all circumstances. Pain and pleasure, birth and death, loss
and gain, union and separation are inevitable, being under the control of one’s
past deeds or Karma, like the coming of day and night. Fools rejoice in
prosperity and mourn in adversity, but a KarmaYogi remains tranquil under all
circumstances (TR 2.149.03-04). The word ‘yoga’ has also been defined in the
following verses of the Gita: 2.50, 2.53, 6.04, 6.08, 6.19, 6.23, 6.29, 6.31,
6.32, and 6.47. Any practical technique of understanding the Supreme Reality
and uniting with Him is called spiritual practice, or yoga. Work done with
selfish motives is inferior by far to selfless service. Therefore, be a
selfless worker, O Arjuna. Those who work only to enjoy the fruits of their
labor are unhappy (because one has no control over the results). (See also
2.48, 6.03, 10.10, and 18.57 ) (2.49) A KarmaYogi or
the selfless person becomes free from both vice and virtue in this life itself.
Therefore, strive for selfless service. Working to the best of one’s abilities
without becoming attached to the fruits of work is called KarmaYoga or Seva.
(2.50) Peace,
composure, and freedom from Karmic bondage await those who work for a noble cause
with a spirit of detachment and do not seek any personal reward or
recognition. Such persons enjoy the joy of selfless service that ultimately
leads them to the bliss of salvation. KarmaYoga purifies the mind and is a very
powerful and easy spiritual discipline that one can practice while living and
working in society. There is no religion better than selfless service. The
fruits of vice and virtue grow only on the tree of selfishness, not on the tree
of selfless service. Generally,
it is thought that one works harder when one is deeply interested in, or
attached to, the fruits of work. Therefore, KarmaYoga or selfless service may
not be very conducive to the material progress of the individual or society.
This dilemma can be solved by developing a hobby of selfless service to a noble
cause of one’s choice, never letting greed for the fruits dilute the purity of
action. Dexterity or skillfulness in work lies in not getting bound by the
bonds of one’s Karma or worldly duty. KarmaYogis are
freed from the bondage of rebirth due to renouncing (attachment to) the fruits
of all work and they attain a blissful divine state of salvation or Nirvana.
(2.51) When your
intellect will completely overcome the mire of delusion (regarding Self and
non-Self), then you will become indifferent to what has been heard and what is
yet to be heard (from the scriptures). (2.52) Scriptures
become dispensable after enlightenment. According to Shankara, this verse means
one who has completely removed the veil of ignorance and realized the Truth,
becomes indifferent to the Vedic texts that prescribe details of performing
rituals for the attainment of desired fruits. When your mind,
which is confused by hearing conflicting opinions and doctrines, shall stay
steady and firm on the Supreme Being, then you shall become united with God in
deep meditation. (2.53) Non-scriptural
reading or reading of different philosophical writings is bound to create
confusion. Ramakrishna said: “One should learn from the scriptures that God
alone is real and the world is illusory.” A beginner should know that only God
is eternal and everything else is temporal. After Self-awareness, one finds God
alone has become everything. Everything is His manifestation. He is sporting
in various forms. In trance, or the superconscious state of mind, the confusion
arising from conflicting views ceases, and mental equipoise is attained. Different
schools of thought, cults, systems of philosophy, ways of worship, and
spiritual practices found in the Vedic culture are different rungs in the
ladder of yoga. Such a wide choice of methods does not exist in any other
system, religion, or way or life. People’s temperaments are different due to
differences in their stages of spiritual development and understanding. Therefore,
different schools of thought are necessary to suit different individuals, as
well as the same individual as he or she grows and develops. The highest
philosophy of pure monism is the topmost rung of the ladder. The vast majority
cannot comprehend it. All schools and cults are necessary. One should not be
confused because different methods are not meant to confuse, but one should
choose wisely. Arjuna said: O
Krishna, what are the marks of an enlightened person whose intellect is steady?
What does a person of steady intellect think and talk about? How does such a
person behave with others, and live in this world? (2.54) The
answers to all of the above questions are given by Lord Krishna in the
remaining verses of this chapter. MARKS OF A
SELF-REALIZED PERSON Lord Krishna said:
When one is completely free from all desires of the mind and is satisfied with
the bliss of knowing the Supreme Being, then one is called an enlightened
person, O Arjuna. (2.55) According
to mother Sarda, desires for knowledge, devotion, and salvation cannot be
classed as desires because they are higher desires. One should first replace
the lower desires with higher desires and then renounce the highest desires
also and become absolutely free. It is said that the highest freedom is the
freedom from becoming free. A person is
called an enlightened sage of steady intellect whose mind is unperturbed by
adversity, who does not crave pleasures, and who is completely free from
attachment, fear, and anger. (2.56) Attachment
to people, places, and objects takes away the intellect, and one becomes
myopic. People are helplessly tied with the rope of attachment. One has to
learn to cut this rope with the sword of knowledge of the Absolute and become
detached and free. The mind and
intellect become steady in a person who is not attached to anything, who is
neither elated by getting desired results nor perturbed by undesired results.
(2.57) True
spiritualists have a peaceful and happy look on their faces under all
circumstances. When one can
completely withdraw the senses from sense objects, as a tortoise withdraws its
limbs into the shell for protection from calamity, then the intellect of such a
person is considered steady. (2.58) When
a person learns to control or withdraw the senses from sense objects, as a
tortoise retracts its limbs inside its shell in time of danger and cannot be
forced to extend its limbs again until the trouble is over, the lamp of
Self-knowledge becomes lighted, and one perceives the self-effulgent Supreme
Being within (MB 12.174.51). A Self-realized person enjoys the beauty of the
world, keeping the senses under complete control like a tortoise. The best way
to purify the senses and control them perfectly like a tortoise, is to engage
them in the service of God at all times. The desire for
sensual pleasures fades away if one abstains from sense enjoyment, but the
craving for sense enjoyment remains in a very subtle form. This subtle craving
also completely disappears from one who knows the Supreme Being. (2.59) The
desire for sensual pleasure becomes dormant when one abstains from sense
enjoyment, or incurs physical limitations imposed by disease or old age. But
the craving remains as a subtle mental impression. Those who have tasted the
nectar of unity with the Supreme Being no longer find enjoyment in the
lower-level sensual pleasures. The subtle craving lurks like a robber ready to
rob the striver at the appropriate opportunity, as explained below: DANGERS OF
UNRESTRAINED SENSES Restless senses, O Arjuna, forcibly
carry away the mind of even a wise person striving for perfection. (2.60) The wise always keep vigilance over
the mind. The mind can never be fully trusted. It can mislead even a
Self-realized person (BP 5.06.02-05). One has to be very alert and closely
witness the wanderings of the mind. Never relax your vigilance until the final
goal of God-realization is reached. Mother Sarda said: It is the very nature of
the mind to go to lower objects of enjoyment, just as it is the nature of water
to flow downwards. The grace of God can make the mind go towards higher
objects, just as the sun’s rays lift the water to the sky. The
human mind is ever ready to deceive and play tricks. Therefore, discipline,
constant vigilance, and sincere spiritual practice are needed. The mind is like
an unruly horse that needs to be broken in. Never let the mind roam unwatched
into the realm of sensuality. The path of spiritual life is very slippery and
has to be trodden very carefully to avoid falls. It is not a joyous ferryboat
ride, but a very difficult path to tread like the sharp edge of a sword. Many
obstacles, distractions, and failures come on the path to help the devotee
become stronger and more advanced on the path, just like iron is turned into
steel by alternate heating, cooling, and hammering. One should not get
discouraged by failures, but carry on with determination. One should sit with mind firmly focused on Me as the
Supreme goal after bringing the senses under control. One’s intellect becomes
steady when one’s senses are under control. (2.61) One develops
attachment to sense objects by thinking about sense objects. Desire for sense
objects comes from attachment to sense objects, and anger comes from
unfulfilled desires. (2.62) Delusion or wild
ideas arise from anger. The mind is bewildered by delusion. Reasoning is
destroyed when the mind is bewildered. One falls down from the right path when
reasoning is destroyed. (2.63) ATTAINMENT OF
PEACE AND HAPPINESS THROUGH SENSE CONTROL A disciplined
person, enjoying sense objects with senses that are under control and free from
attachments and aversions, attains tranquility. (2.64) Real
peace and happiness are achieved, not by sense gratification, but by sense
control. All sorrows are
destroyed upon attainment of tranquility. The intellect of such a tranquil
person soon becomes completely steady and united with the Supreme. (2.65) There is neither
Self-knowledge nor Self-perception for those who are not united with the
Supreme. Without Self-perception there is no peace, and without peace there can
be no happiness. (2.66) The mind, when
controlled by the roving senses, steals away the intellect as a storm takes
away a boat on the sea from its destination ¾ the spiritual shore of peace and
happiness. (2.67) A
person without control over the mind and senses drifts like a ship without its
rudder, becomes a reactor instead of an actor, and develops negative Karma. Greed
for the pleasure of enjoying the light leads bugs to destruction; similarly,
desire for the enjoyment of sensual pleasures keeps one away from
Self-knowledge and leads into the net of transmigration (MB 3.02.69). Therefore, O
Arjuna, one’s intellect becomes steady when the senses are completely withdrawn
from sense objects. (2.68) A yogi, the person
of self-restraint, remains wakeful when it is night for all others. It is night
for the yogi who sees when all others are wakeful. (2.69) Ascetics
keep awake or detached in the night of mundane existence of life because they
are in quest of the highest truth. One is considered awake when one is free
from worldly desires (TR 2.92.02). A yogi is always aware of the Spirit about
which others are unaware. A sage who sees is unaware of the experience of
sense objects about which others are aware. The life of an ascetic is entirely
different from the life of a materialistic person. What is considered real by a
yogi is of no value for a worldly person. While most people sleep and make
dream plans in the night of the illusory world, a yogi keeps awake because he
or she is detached from the world while living in it. One attains
peace when all desires dissipate within the mind without creating any mental
disturbance, just as river waters enter the full ocean without creating any disturbance.
One who desires material objects is never peaceful. (2.70) Torrents
of the river of desire can carry away the mind of a materialistic person as a
river carries away wood and other objects in its path. The tranquil mind of a
yogi is like an ocean that takes in the rivers of desire without being
disturbed by them because a yogi does not think about personal gain or loss.
Human desires are endless. To satisfy a desire is like drinking salt water
that will never quench thirst, but will increase it. It is like trying to
extinguish a fire with gasoline. Trying
to fulfill material desires is like adding more wood to the fire. The fire will
go out if no more wood is added to it (MB 12.17.05). If one dies without
conquering the great enemy ¾ desires ¾ one has to
reincarnate to fight this enemy again and again till victory (MB 12.16.24). One
cannot see one’s face in a pot of water that is disturbed by the wind,
similarly, one is unable to realize one’s true Self when the mind and senses
remain perturbed by the winds of material desires (MB 12.204.03). One who abandons
all desires and becomes free from longing and the feeling of ‘I’ and ‘my’,
attains peace. (2.71) O Arjuna, this is
the superconscious state of mind. Attaining this state, one is no longer
deluded. Gaining this state, even at the end of one’s life, a person attains
the very goal of human life by becoming one with God. (2.72). The
Supreme Being is the ultimate Reality and truth, knowledge and consciousness,
and is limitless and blissful (TaU 2.01.01). The individual soul becomes
blissful and filled with joy after knowing God. The giver of bliss is nothing
but the bliss itself like the giver of wealth must have wealth. That from which
the origin, sustenance, and dissolution of this universe are derived is called
the Absolute (BS 1.01.02, TaU 3.01.01). Knowledge is not a natural quality
(Dharma) of the Absolute; it is the intrinsic nature of the Absolute (DB
7.32.19). The Absolute is the substratum, or material as well as efficient
cause of the universe. It is both the source and the sink of energy in one. It
is also called the Unified Field, Supreme Spirit, Divine Person, and Total
Consciousness that is responsible for the sense perceptions in all living
beings by functioning through mind and intellect. The
word ‘Salvation’ in Christianity means deliverance from the power and penalty
of sin. Sin in Hinduism is nothing but the Karmic bondage responsible for
transmigration. Thus, salvation is equivalent to the Sanskrit word ‘Mukti’ in
Hinduism — the final emancipation of the living entity from transmigration.
Mukti means the complete destruction of all impressions of desires from the
causal body. It is the uniting of the individual soul with the Supersoul. Some
say that the all-pervading Supersoul is the causal body who is conducting
everything and remains compassionately detached. The Sanskrit word ‘Nirvana’ in
Buddhism is thought to be the cessation of worldly desires and ego. It is a
state of being in which worldly desires and personal likes and dislikes have
been absolutely extinguished. It is getting out of body-consciousness and
attaining a state of Self-consciousness. It is liberation from attachment to
the material body and achieving a state of bliss with God. Arjuna asked: If
You consider acquiring transcendental knowledge is better than working, then
why do You want me to engage in this horrible war, O Krishna? You seem to
confuse my mind by apparently conflicting words. Tell me, decisively, one thing
by which I may attain the Supreme. (3.01-02) Arjuna
was in the mode of delusion; he thought that Lord Krishna meant a contemplative
life (BuddhiYoga) was better than doing one’s normal duty in life in verse
2.49. Some people are often confused and think that salvation is possible only
by leading a life devoted to scriptural study, contemplation, and acquiring
Self-knowledge. Lord Krishna clarifies this by mentioning two major paths of
spiritual practice — depending on the nature of the individual — in the
following verse: Lord Krishna
said: In this world I have stated a twofold path of spiritual discipline in
past ¾ the path of Self-knowledge (for the contemplative ones)
and the path of unselfish work (Seva, KarmaYoga) for all others. (3.03) ‘Seva’
or ‘KarmaYoga’ means sacrifice, selfless service, unselfish work, meritorious
deeds, giving away something to others. Some people often get confused like
Arjuna and think that leading a life devoted to scriptural study,
contemplation, and acquiring transcendental knowledge may be better for
spiritual progress than doing one’s worldly duty. A
God-realized person does not consider oneself the doer of any action, but only
an instrument in the hands of the divine for His use. It should be further
pointed out that both metaphysical
knowledge and selfless service are means to attain the Supreme Being. These two
paths are not separate, but complementary. In life a combination of these two
modes is considered the best. Carry both selfless service and a spiritual
discipline of acquiring Self-knowledge with you as stated in the following
verses: One does not
attain freedom from the bondage of Karma by merely abstaining from work. No
one attains perfection by merely giving up work because no one can remain
actionless even for a moment. Everything in the universe is driven to action ¾ helplessly indeed ¾ by the forces of Nature. (3.04-05) It is not possible for anybody to
completely abandon action by thought, word, and deed. Therefore, one should
always be active in serving the Lord by various means of one’s choosing, and
never be without work because an idle mind is the devil’s workshop. Performing
action till death with a desireless frame of mind is better than abandoning
work and leading the life of an ascetic — even after God-realization — because
even an ascetic cannot escape the impulse of action. Anyone who
restrains the senses but mentally thinks of sense pleasures, is called a
pretender. (3.06) One’s
growth comes from working selflessly rather than giving up work and practicing
sense-control before one is naturally ready for it. Bringing the mind under
control is difficult, and spiritual life becomes a mockery without mastery over
the senses. Desires may become dormant and rise again to give trouble, just as
a sleeping person wakes up in due course of time. The
four goals of human life — doing one's duty, earning wealth, material and
sensual enjoyment, and attaining salvation — were designed in the Vedic
tradition for gradual and systematic growth of the individual and the progress
of society. Success in spiritual life does not come from prematurely wearing
saffron clothes just to maintain an Ashram or livelihood without first
conquering the six enemies ¾ lust, anger,
greed, pride, attachment, and envy. It is said that such pretenders do a great
disservice to God, society, and themselves and become bereft of happiness in
this world and the next (BP 11.18.40-41) A pretending monk is considered sinful
and a destroyer of the ascetic order of life. One who
restrains the senses ¾ by (a trained and purified) mind and intellect ¾
and engages the organs of action to selfless service, is considered superior.
(3.07) Perform your
obligatory duty because working is indeed better than sitting idle. Even the
maintenance of your body would be impossible without work. (3.08) Human beings in
this world are bound by work (Karma) that is not performed as a selfless
service (Seva, Yajna). Therefore, becoming free from attachment to the fruits
of work, do your duty to the best of your abilities as a service to Me (for the
good of humanity). (3.09) TO HELP EACH
OTHER IS THE FIRST COMMANDMENT OF THE CREATOR In the ancient
time, the Creator created human beings together with selfless service (Seva,
Yajna, sacrifice) and said: By serving each other you shall prosper, and the
sacrificial service shall fulfill all your desires. (3.10) Nourish the
celestial controllers with selfless service, and they will nourish you. Thus
nourishing each other, you shall attain the Supreme goal. (3.11) The celestial
controllers, being nourished and pleased by selfless service, will give you all
desired objects. One who enjoys the gift of celestial controllers without
sharing with others is, indeed, a thief. (3.12) A
celestial controller or guardian angel means a supernatural ruler, a celestial
person, an angel, an agent of God, the cosmic forces that control, protect, and
fulfill desires. Even the gates of heaven shall be closed to those who try to
enter alone. According to the ancient scriptures, helping others is the best
meritorious deed one can do. The wise seek to serve themselves in the service
of others while the ignorant serve themselves at the cost of others. To serve
each other is the original or first commandment of the creator that has been
restated by Lord Krishna in the Gita. God has given us talents to help us
serve, and in serving others we grow spiritually. We take birth to help each
other, to understand, care, love, give, and forgive each other. According to
Muniji “Giving is Living”. Giving makes the world a better place for all
humanity. It is
believed that selfishness saps our natural health and immune system also. When
we take steps to move ourselves away from self and think about the needs of
others and how to serve them, a physical healing process seems to set in
motion. This is especially true if we personally help a person we may never
meet again in life. One
who makes no sacrifice, but grabs everything without helping others, is like a
thief. It is said that celestials are pleased when people help each other. The
capacity of the giver increases by the grace of God, fulfilling all desires to
give. The spirit of cooperation ¾ not competition or
confrontation ¾ between human
beings, between nations, and between organizations seems to be hinted here by
the Lord. All the necessities of life are produced by dedicated sacrificial
services of other people. We are created to depend on each other. The world has
been called a cosmic wheel of cooperative action by Swami Chinmayananda.
Cooperation, not competition, is more conducive to overall progress of the
individual, as well as society. Nothing worthwhile can be achieved without
cooperation and help from others. The world would be a much better place if all
inhabitants cooperated and helped each other, rather than fight or compete with
each other. It is the selfish motive that prevents cooperation even between
spiritual organizations. One who can truly say all organizations, temples,
mosques, and churches are our own, is a true leader and a real saint. The righteous who
eat after sharing with others are freed from all sins, but the impious who cook
food only for themselves (without first offering to God or sharing with
others), in fact, eat sin. (3.13) Food
should be cooked for the Lord and offered first to Him with love before
consuming. Children should be taught to pray before taking food. The house rule
should be: No food before prayer and thanking the Lord. Lord further states
that helping others is divine: All beings are produced and sustained by food, food is
created by God, God is pleased by sacrificial
work (Yajna) ¾ selfless duty, Seva. Duty is prescribed in the scriptures. Scriptures come
from the Supreme Being. Thus the all-pervading Supreme Being or God is ever present in
selfless service. (3.14-15) One who does not
help to keep the wheel of creation in motion by sacrificial duty (Seva) and
rejoices in sense pleasures, that sinful person lives in vain. (3.16) A
grain of wheat is a single grain unless it is dropped into the ground and dies.
If it does die, then it produces many grains (JOHN 12.24). Saints, trees,
rivers, and earth are for the use of others. However, there is no prescribed
duty for the enlightened ones as explained below: For one who
rejoices only with the Supreme Being, who is satisfied with the Supreme Being,
and who is content with the Supreme Being alone, for such a Self-realized
person there is no duty. Such a person has no interest, whatsoever, in what is
done or what is not done. A Self-realized person does not depend on anybody
(except God) for anything. (3.17-18) All
duties, obligations, prohibitions, regulations, and injunctions are meant to
lead one to perfection. Therefore, a perfect yogi who has Self-knowledge,
detachment, and devotion has nothing more to gain in this world by doing
worldly duty. Therefore,
always perform your duty to the best of your abilities without any attachment
to the results, because by doing work without attachment, one reaches the
supreme goal of life. (3.19) In no
other scripture, written before the Bhagavad-Gita, has the philosophy of
KarmaYoga — unselfish devotion for the welfare of humanity — been so
beautifully expounded. Lord Krishna has elevated the idea of altruism to the
highest form of worship and spiritual practice. By altruism, one obtains
grace, by grace one gets faith, and by faith the ultimate Truth is revealed.
One immediately feels better by helping others and comes one step closer to
perfection. Swami Vivekananda said: Work done for others awakens the subtle and
dormant divine power, Kundalini, within our body. An example of attaining
Self-realization by persons while doing their worldly duties is given below: King Janaka and
many others attained perfection of Self-realization by selfless service
(KarmaYoga) alone. You also should perform your duty with a view to guide
people and for the welfare of society. (3.20) Those
who do selfless service are not bound by Karma and attain salvation (VP
1.22.52). Nothing is beyond the reach of those who have others’ interest in
mind. Swami Harihar says: Selfless service to humanity is the true service to
God and the highest form of worship. Because whatever
noble persons do, others follow. Whatever standard they set up, the world
follows. (3.21) People
follow whatever great persons do (BP 5.04.15). Jesus said: I have set an
example for you, so that you will do just what I have done for you (JOHN
13.15). A leader is obliged to set higher ethical, moral, and spiritual
standards for the general population to follow. If the leader fails in this
regard, the quality of the nation’s life declines, and the progress of society
is greatly hampered. Therefore, leaders have a great burden on their shoulders.
The life of a true leader is the life of service and sacrifice. Leadership
should not be an enterprise for becoming rich or famous. O Arjuna, there is
nothing in the three worlds — heaven, earth, and the lower regions — that
should be done by Me, nor there is anything unobtained that I should obtain,
yet I engage in action. (3.22) If I do not engage in action relentlessly, O Arjuna,
people would follow the same path in every way. These worlds would perish if I
did not work, and I would be the cause of confusion and destruction. (3.23-24) WHAT SHOULD
THE WISE DO TO THE IGNORANT? The ignorant work
with attachment to the fruits of work for themselves, and the wise should work
without attachment for the welfare of the society. (3.25) The wise should
not unsettle the minds of the ignorant who are attached to the fruits of work,
but should inspire others by performing all works to the best of one’s
abilities (without attachment to results). (See also 3.29) (3.26) Doing
one’s duty without a personal, selfish motive is an exalted state given only to
the enlightened ones. This may be beyond comprehension of ordinary people. The
mark of genius lies in the ability to handle two opposed ideas and paradoxes,
such as living in the world with detached attachment. Most people work hard
only when they have some motivating force, such as enjoyment of the fruits of
work. Such persons should not be discouraged or condemned. They should be
introduced slowly to the beginning stages of selfless service. The excessive
attachment to possessions, not the possessions themselves, becomes the source
of misery. Just
as one has to pray and worship with single-minded attention, similarly, one
should perform worldly duties with full attention, even while knowing full well
that the world and its affairs are transitory. One should not live thinking
only of God and neglecting one’s duty in the world. Yogananda said: Be as
earnest about meditation as about earning money. One should not live a
one-sided life. The importance of controlling the senses and ways to combat ego
are given below: ALL WORKS ARE
THE WORKS OF NATURE All actions are
performed by the forces (or Gunas) of Nature, but due to delusion of ego or
ignorance, people assume themselves to be the doer. (See also 5.09, 13.29, and
14.19) (3.27) Indirectly,
God is the doer of everything. The power and the will of God do everything. One
is not free even to kill oneself. One cannot feel the presence of the omnipresent
God as long as one feels: “I am the doer”. If one realizes ¾ by the grace of
God ¾ that one is not
the doer, but just an instrument, one at once becomes free. A Karmic bondage is
created if we consider ourselves the doer and enjoyer. The same work done by a
Self-realized master and an ordinary person produces different results. The
work done by a Self-realized master becomes spiritualized and produces no
Karmic bondage because a Self-realized person does not consider oneself the
doer or the enjoyer. The work done by an ordinary person produces Karmic
bondage. One who knows the
truth about the role of the forces of Nature in getting work done, does not
become attached to work. Because such a person knows that it is the forces of
Nature that get their work done (by using our organs as their instruments).
(3.28) Those who are deluded by the illusive
power (Maya) of Nature become attached to the work done by the forces of
Nature. The wise should not disturb the mind of the ignorant whose knowledge is
imperfect. (See also 3.26) (3.29) The
enlightened one should not try to dissuade or detract ignorant ones from
performing selfish actions that they do, deluded by the forces of Nature,
because doing work ¾ and not the
renunciation of work in the initial stages ¾ will ultimately lead them to realize the truth that we are not the
doers, but divine instruments only. Working with attachment also has a place in
the development of society and in the life of common people. People can easily
transcend selfish desires by working for a noble goal of their choice. Do your prescribed duty, dedicating
all work to Me in a spiritual frame of mind, free from desire, attachment, and
mental grief. (3.30) Those who always
practice this teaching of Mine ¾ with faith and free from criticism ¾ become free from the bondage of Karma. But those who find fault with
this teaching and do not practice it, should be considered ignorant, senseless,
and confused. (3.31-32) All beings follow
their nature. Even the wise act according to their own nature. (If we are but
slaves of our nature) what, then, is the value of sense restraint? (3.33) While
we cannot and should not suppress our nature, we must not become victims but
rather controllers and masters of the senses by using the discriminative
faculties of human life for gradual improvement. The best way to control the
senses is to engage all our senses in the service of God. TWO MAJOR
STUMBLING BLOCKS ON THE PATH OF PERFECTION Attachments and
aversions for sense objects abide in the senses. One should not come under the
control of these two because they are, indeed, two (major) stumbling blocks (on
one’s path of perfection). (3.34) 'Attachment'
may be defined as a very strong desire to experience sensual pleasures again
and again. 'Aversion' is the strong dislike for the unpleasant. The search for
peace of mind, comfort, and happiness is the basis of all human endeavors,
including the acquisition and propagation of knowledge. Desire — like any other
power given by the Lord — is not the problem. We can have desires with a proper
frame of mind that gives us control over attachments and aversions. If we can
manage our wants, most of the things we possess become dispensable rather than
essential. With a right attitude, we can get mastery over all our attachments
and aversions. The only necessity is to have a frame of mind that makes most
items unnecessary. Those who have knowledge, detachment, and devotion have
neither likes nor dislikes for any worldly object, person, place, or work. Personal
likes and dislikes disturb the equanimity of mind and become a hindrance on the
path of spiritual progress. One
should act with a sense of duty without being strongly influenced by personal
likes and dislikes. Selfless service is the only austerity and penance in this
age by which anyone can reach God while living and working in modern society
without going to the mountains and jungles. Everybody
benefits if work is done for the Lord, just as every part of the tree gets
water when water is put at the root of the tree rather than on individual
leaves. Attachments and aversions are destroyed in a noble person at the onset
of Self-knowledge and detachment. Personal likes and dislikes are two major
obstacles on the path of perfection. One who has conquered attachments and
aversions becomes a free person and attains salvation by doing one’s natural
duty as stated below: One’s defective, imperfectly done, natural work is better than
faultless, unnatural work, even though (it can be) well done. Even death in
carrying out one’s (natural) duty is useful. Unnatural work produces too much
stress. (See also 18.47) (3.35) One
who does the duty ordained by nature is freed from the bonds of Karma and
slowly rises above the worldly plane (BP 7.11.32). One who takes on work that
was not meant for him or her certainly courts failure. One evolves by the work
best suited to one’s own nature or inborn tendencies. There is no perfect
occupation. Every occupation in this world has some faults. One should keep
oneself free from concern over the faults of one's duty in life. One should
carefully study one's nature to determine an appropriate occupation. Natural
work does not produce stress and is conducive to creativity. Walking uphill,
vocationally, against one’s natural tendencies is not only more stressful but
also less productive, and it does not provide opportunity and leisure time for
spiritual growth and development. On the other hand, if one follows a very easy
or artistic path, one may not be able to earn enough to satisfy the basic
necessities of (family) life. Therefore, lead a simple life by limiting unnecessary
luxuries, and develop a hobby of selfless service to balance the material and
spiritual needs of life. The balanced life is a happy life. Obligatory
or natural work that is not forbidden by the scriptures, and is done without
attachment to the fruits and without the notion of doership, is sinless. Arjuna said: O
Krishna, what impels one to commit sin or selfish deeds as if unwillingly and
forced against one’s will? (3.36) Lord Krishna
said: It is the lust, born out of passion, that becomes anger (when
unfulfilled). Lust is insatiable and is a great devil. Know this as the enemy.
(3.37) The
mode of passion is the absence of mental equilibrium leading to vigorous
activity to achieve desired fruits. Lust, the passionate desire for all sensual
and material pleasures, is the product of the mode of passion. Lust becomes
anger if it is unfulfilled. When the attainment of fruits is hindered or interrupted,
the intense desire for their achievement turns into fierce rage. Hence, the
Lord says that lust and anger are two mighty enemies that can lead one to
commit sin and turn one astray from the path of Self-realization, the supreme goal
of human life. Actually, mundane desire compels a person to engage in sinful
activities in spite of his or her will. Control your wants because whatever you
want wants you. Lord Buddha said: Desire is the root of all evils and misery. what does this great enemy do,
where is his residence , given in three
verses: As a fire is
covered by smoke, as a mirror by dust, and as an embryo by the amnion,
similarly, Self-knowledge gets covered by (different degrees of this
insatiable) lust, the eternal enemy of even the wise ones. (3.38-39) Lust
and Self-knowledge are eternal enemies. Lust can be destroyed only by
Self-knowledge. Where lust resides and how one should control the senses to
subjugate lust, are given below: The senses, the
mind, and the intellect are said to be the center or the origin of lust.
Through these, lust deludes a person by veiling Self-knowledge. (3.40) Therefore, by controlling the
senses first, kill this devil of material desires (or lust) that destroys
Self-knowledge and Self-realization. (3.41) Lust
arises at three different levels: At the physical level in any one of the ten
senses, at emotional level in the mind or at the thought level in the
intellect. Therefore, one must carefully guard all three doors through which
lust can enter and control our life. This mighty enemy enslaves the intellect
by using the mind as its friend and senses and sense objects as its soldiers.
These soldiers keep the individual soul deluded and obscure Absolute Truth as a
part of the drama of life. The success or failure of our role in action depends
on how we handle our individual role and reach our destiny. All
desires cannot — and need not — be eliminated, but first selfish desires and
motives must be eliminated for spiritual progress. All our actions by thought,
word and deed, including desires, should be directed to glorify God and for the
good of humanity. The scriptures say: The mortal, when freed from the captivity
of desires, becomes immortal and attains liberation even in this very life (KaU
6.14, BrU 4.04.07). HOW TO CONTROL
LUST AND REACH THE GOAL The senses are
said to be superior (to the body); the mind is superior to the senses; the
intellect is superior to the mind; and the Self is superior to the intellect.
(See also KaU 1. 03.10-11 and MB 12.204.10) (3.42) Thus, knowing the Self to be the highest, and controlling
the mind by the intellect (that is purified and made strong by Self-knowledge),
one must kill this mighty enemy, lust (with the sword of true knowledge of the
Self), O Arjuna. (See also KaU 1.03.03-04) (3.43) Uncontrolled
worldly desires will ruin the beautiful spiritual journey of life. The
scriptures provide ways and means of keeping the desires born in the mind under
proper control. The body may be compared to a chariot upon which the individual
soul ¾
as passenger, owner, and enjoyer ¾ is riding on a spiritual journey towards the Supreme
Abode of the Lord. Selfless service (KarmaYoga) and Self-knowledge are the two
wheels of the chariot, and devotion is its axle. Dharma (righteousness) is the
road, and the divine qualities (See 16.01-03) are the milestones. The
scriptures are the guiding lights to dispel the darkness of ignorance. Sense
objects are the roadside green grasses; likes and dislikes for sense objects,
people, and places are the two major stumbling blocks on the path (See 3.34);
and lust, anger, greed, pride, attachment, and envy are the roadside
plunderers. Friends and relatives are fellow travelers whom we temporarily meet
during the journey. Intellect is the driver of this
chariot. The five senses are the horses. The success of the spiritual journey
depends largely on the strength and skill of the driver, the intellect, to
control the mind and five sense-horses. Sense objects leave a deep footprint on
our mind that is very hard to erase even after fulfillment of desire. Sense
objects are more powerful than five senses.
In
the hierarchy, the more powerful controls the less powerful. Thus, the senses
can be controlled by the mind, because mind is the King of senses. Mind is the sixth
sense. The mind is certainly very difficult to control, but it can be
controlled by steady practice and detachment (See 6.33-36). Steady practice and
detachment may be compared to two chords of the rein to control the mind. The
mind can be controlled by the intellect with the help of the rein. Also the
whip of moral restraints and regulative principles (See Yama and Niyama in PYS
2.30-32) is used to subdue the senses. If
intellect is not powerful enough to control the mind, the passenger will not
reach the goal. Self-knowledge is superior to the intellect. The intellect
yoked with the Self through Self-knowledge and contemplation becomes pure and
strong to control the mind and the mind will control the senses. Thus it can be
seen that Self-knowledge is essential for the success of the spiritual journey.
Self-knowledge provides power of purification (See 4.37-38), scriptures supply
necessary tools (the rein and the whip) and techniques to the intellect to be
able to control the mind. The
sense-horses must be kept under control of the mind, and the mind under control
of the intellect at all times. A single moment of carelessness may lead the
seeker to a downfall. A weak intellect will not be able to control the mind and
senses. If intellect is weak, desires for sensual pleasures and the sense
objects will control the mind instead of mind controlling the senses. The mind
and senses will attack and take control of intellect, the weak driver, and
lead the passenger away from the goal of salvation into the ditch of
transmigration (See 2.67). Finally,
one must cross the river of illusion (Maya) and ¾ by using the bridge of meditation and the silent repetitive chanting of
Lord’s name or a mantra to still the ripples of mind waves ¾ reach the
spiritual shore of trance. Those who cannot control the senses will not be able
to attain Self-realization, the goal of human birth. One
must not spoil oneself by wrongful temporary pleasures of the senses. One who
can control the senses can control the whole world and achieve success in all
endeavors. Passion cannot be completely eliminated, but is subdued by
Self-knowledge. The intellect becomes polluted during the youthful years, just
as the clear water of a river becomes muddy during the rainy season. Keeping
good company and setting a higher goal of life prevent the mind and intellect
from becoming tainted by the distractions of sensual pleasures. Those who
cannot control the senses may not also be successful in studies and attain
career goals. KARMA-YOGA IS
AN ANCIENT FORGOTTEN COMMANDMENT Lord Krishna said:
I taught this KarmaYoga, the eternal science of right action, to King
Vivasvan. Vivasvan taught it to Manu; Manu taught it to Ikshvaku. Thus, the
saintly Kings knew this science of proper action (KarmaYoga), handed down in
succession. After a long time, this science was lost from this earth. Today, I
have described the same ancient science to you because you are my sincere
devotee and friend. This science is a supreme secret indeed. (4.01-03) KarmaYoga,
discussed in the previous chapter, is declared by the Lord as the supreme
secret science of right action. According to Swami Karmananda, a practitioner
of KarmaYoga, unless Lord Himself reveals this secret science, no one can
practice or even understand it. Arjuna said: You
were born later, but Vivasvan was born in ancient time. How am I to understand
that You taught this science in the beginning of the creation? (4.04) Arjuna
questions how Krishna, a contemporary of Arjuna, could have taught this science
of KarmaYoga to King Vivasvan, who was born earlier in ancient times, long
before Lord Krishna. The doctrine of Bhagavad-Gita is not just five thousand
years old; it is primeval. Lord Krishna restated it in the Gita for the benefit
of humanity. All great masters come to rekindle the fire of forgotten Truth.
Different people have said everything we hear or read at different times. THE PURPOSE OF
INCARNATION OF GOD Lord Krishna said:
Both you and I have taken many births. I remember them all, O Arjuna, but you
do not remember. (4.05) Though I am
eternal, immutable, and the Lord (Ishvara, controller) of all beings, yet I
manifest Myself by controlling material Nature, using My own divine potential
energy, Yoga-Maya. (See also 10.14) (4.06) Yoga-māyā (Divine Light,
Brahma-jyoti, Noor) is the creative power (Ananda-shakti) of Lord Krishna.
Mahā-māyā is the fractional reflection of Yoga-māyā.
Kāla-māyā is the reflection of Mahā-māyā. And the
illusory energy (Māyā) is the supernatural, extraordinary, and
mystic power of Eternal Being (Brahma). Mahā-māyā,
Kāla-māyā, and Māyā are also called ædi Prakriti; and
Prakriti, the material Nature, is considered the reflection of Māyā.
Thus Yoga-māyā is the origin of both Māyā and Prakriti.
Guru Nanak said: “He has created Māyā that deceives and controls us.”
The word 'Māyā' also means unreal, illusory, or deceptive image of
Reality. Due to the power of Māyā, one considers the universe
existent and distinct from Eternal Being (Brahma). The Eternal Light
(Brahma-jyoti, Noor, Yoga-māyā) is the invisible potential energy;
Māyā is kinetic energy, the force of action of Brahma. They are
inseparable like fire and heat. Māyā is also used as a metaphor to
explain the visible world to common people. Whenever there
is a decline of Dharma (Righteousness) and a predominance of Adharma
(Unrighteousness), O Arjuna, I manifest Myself. I appear from time to time for
protecting the good, for transforming the wicked, and for establishing world
order (Dharma). (4.07-08) The Supreme Being is both divine and
human (AV 4.16.08). Prophets appear from time to time as divine dispensation
sees the need for the welfare of society. Whenever miscreants are born to
destroy world order (Dharma), the good Lord, Vishnu, incarnates to put
everything in proper balance (VR 7.08.27). His compassion is the main reason
for Lord’s incarnation (SBS 49). There are other reasons besides the protection
of righteousness (Dharma), for the Lord’s incarnation. The Supreme Being, which
is beyond birth and death, incarnates in human form through a great soul on
earth to satisfy the longings of devotees who want to see Him and be in His
personal presence. Saint Tulasidasa said: Though devoid of material attributes,
unattached, and immutable, yet for the love of His votaries, the Lord assumes
a form with attributes (TR 2.218.03). Lord
performs many ordinary, human, and also uncommon or controversial pastimes just
to please His devotees or to set things right. Ordinary human beings cannot
understand the reasons behind these pastimes and, therefore, should not pass
judgment on Lord's activities when He incarnates. Great personalities and
incarnations are sometimes known to be acting contrary to the scriptural rules,
just as a King has the freedom to break certain rules. These acts are done for
a very good purpose and with a reason beyond human comprehension. One should
neither criticize nor follow such acts. Saints and sages also reincarnate by
the will of Krishna. Ramakrishna said that he would live in a subtle body for
three hundred years in the hearts and minds of his devotees. Yogananda said: So
long as people in this world are crying for help, I shall return to ply my boat
and offer to take them to heavenly shores. One who truly
understands My transcendental appearance and activities of creation,
maintenance, and dissolution, attains My Supreme Abode and is not born again
after leaving this body, O Arjuna. (4.09) One
develops love for Krishna by studying and listening to the transcendental birth
and sportive acts of the Lord as narrated by the saints and sages in the
scriptures. True understanding of the transcendental nature of Lord’s form, His
incarnation, and His activities, is the Self-knowledge that leads to salvation.
Many have become
free from attachment, fear, anger, and attained salvation by taking refuge in
Me, by becoming fully absorbed in My thoughts and by getting purified by the
fire of Self-knowledge. (4.10) With whatever
motive people worship Me, I fulfill their desires accordingly. People worship
Me with different motives, O Arjuna. (4.11) Ask,
and you will receive; seek, and you will find; knock, and the door will be
opened to you (LUKE 11.09). It is due to divine illusion (Maya) that most
people seek temporary material gains, such as health, wealth, and success, and
not Self-knowledge and devotion to His lotus feet. Those who long for
success in their work here on earth worship the celestial controllers, Devas.
Success in work comes quickly in this human world. (4.12) No
one, including all Devas, and Brahma, has his or her own power. They all derive
their powers from the Supreme Being, ParaBrahma. Would you give to your son a stone when he
asks you for bread? Your Father in heaven will give good things to those who
ask Him (MATTHEW 7.09-11). When you ask for something in prayer, have faith and
believe that you have received it, and it will be given to you (Mark 11.24). In
prayer one asks the Lord's help in getting what one needs; in worship one
adores, glorifies, and thanks Him for what one has. One should first be aware
of and contemplate one's plight, feel helpless in getting out of the
difficulty, then seek divine help ¾ through prayer ¾ in a state of
helplessness with intense faith. Lord will take the first step if you know your
plight and seek His help for transformation. Show yourself ¾ open up, confess ¾ to the Lord as you
are in prayer; be specific in what you ask; and cry for His help. All
prayers are answered, but prayers for the benefit of others are given first
priority. Lord actually knows our needs at all times and is simply waiting to
be asked for help due to our free will. Meditation is listening to God by
stilling the mind and assuming a receptive posture in order to hear Lord's
instructions, insights, and revelations. For example, embrace the attitude:
Thank You for answering my prayers and for all You have given me, but now what
do You want me to do with what You have given? Then, having said that, be still
and alert, and just try to listen. Pray so that you can talk to God and tell
Him how you are and what you have been doing. Meditate so that God can
effectively tell you what you are supposed to do. DIVISION OF
LABOR IS BASED ON THE APTITUDE OF PEOPLE 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) Work or Karma does
not bind Me because I have no desire for the fruits of work. One who fully
knows Me thus (and practices this truth) is also not bound by Karma. (4.14) Those
who want to be first must place themselves last and be the servant of all (Mark
10.44). All works, including prayers, should be undertaken for a just cause,
rather than just for personal gain. The ancient
seekers of salvation also performed their duties without concern for the
fruits. Therefore, you should do your duty as the ancients did. (4.15) ATTACHED,
DETACHED, AND FORBIDDEN ACTION Even the wise are
confused about what is action and what is inaction. Therefore, I shall clearly
explain what is action, knowing which you shall be liberated from the evil (of
birth and death). (4.16) The true nature of
action is very difficult to understand. Therefore, one should know the nature
of attached action, the nature of detached action, and also the nature of
forbidden action. (4.17) Attached
action is selfish work, done in the mode of passion that produces Karmic
bondage and leads to transmigration. Detached action is unselfish work, done in
the mode of goodness that leads to salvation. Detached action is considered to
be inaction because from the Karmic viewpoint, it is as if no action was
performed. Action forbidden by the scriptures, done in the mode of ignorance,
is harmful to both the doer and society. It creates misfortunes here and
hereafter. A KARMA-YOGI
IS NOT SUBJECT TO THE KARMIC LAWS One who sees inaction
in action and action in inaction, is a wise person. Such a person is a yogi and
has accomplished everything. (See also Gita verses 3.05, 3.27, 5.08 and 13.29)
(4.18) All
acts are the acts of Eternal Being’s (Brahma’s) Divine Light (BrahmaJyoti, Noor),
the inactively active actor. The Bible says: The words you speak are not yours;
they come from the Spirit of your Father (MATTHEW 10.20). The wise perceive the
inactive, infinite, and invisible reservoir of potential energy of the Supreme
as the ultimate source of all visible kinetic energy in the cosmos, just as
invisible electricity runs a fan. The urge and power to do action come from the
Supreme Being. Therefore, one should spiritualize all work by perceiving that
one does nothing at all and everything is done by the energy of the Supreme
Being, using us only as an instrument. One whose desires
have become selfless by being roasted in the fire of Self-realization, is
called a sage by the wise. (4.19) One whose
desires have become selfless by being roasted in the fire of Self-realization,
is called a sage by the wise. (4.19)One who has abandoned attachment to the
fruits of work and remains ever content and dependent on no one (but Krishna),
such a person, though engaged in activity, does nothing at all (and incurs no
Karmic reaction). (4.20) One who is free
from desires, whose mind and senses are under control, and who has renounced
all proprietorship, does not incur sin ¾ the Karmic reaction ¾ by doing bodily action. (4.21) A KarmaYogi ¾ who is content with whatever gain
comes naturally by His will, who is unaffected by pairs of opposites, and free
from envy, tranquil in success and failure ¾ is not bound by Karma. (4.22) All Karmic bonds
of a KarmaYogi ¾ who is free from
attachment, whose mind is fixed in Self-knowledge, and who does work as a
service to the Lord ¾ dissolve away.
(4.23) The divine
Spirit (Brahma or Eternal Being) has become everything. Divinity (Brahma, Self
or Spirit) shall be realized by one who considers everything as a manifestation
(or an act) of Brahma. (Also see 9.16) (4.24) Life
itself is an ever-burning fire where sacrificial ceremony is going on
constantly. Every action must be thought of as a holy sacrifice, a holy act.
Everything is not the Eternal Being (Brahma), but Brahma is the root or basis
of everything. One attains salvation and becomes one with Brahma, without
losing one’s identity, when one perceives Brahma in every action, perceives
the things one uses as a transformation of Brahma, and realizes that the very
process of all action is also Brahma. Thus salvation or Mukti is not the
destruction of individual soul (Jeeva), but the realization of one’s true
nature that Jeeva is like Brahma. NINE DIFFERENT
TYPES OF SPIRITUAL PRACTICES
OR SACRIFICES (Navadha Tyaga) Some yogis perform the service of worship to celestial controllers (Devas), while others
offer sacrifice of selfishness to the fire of
the Eternal Being. (4.25) Some offer their
hearing and other senses
as sacrifice in the fires of restraint3; others offer sound and other objects of the senses4
(as sacrifice) in the fires of the senses. (4.26) Others offer all
the functions of the
senses5 and the functions
of the five bioimpulses (life forces)6 as sacrifice in the fire of
self-restraint that is kindled by Self-knowledge. (4.27) Others offer their wealth, their austerity, and
their practice of ashtang yoga as sacrifice,
while the ascetics with strict vows offer their study of scriptures and knowledge9 as sacrifice. (4.28) Some are
engaged in controlling the breathing process by breathing in (Pr|na), then stopping the breath for a while (called in
Kumbhak) before breathing out (Ap|na) and
stopping the out breath (called out Kumbhak) using yogic breathing techniques.
(4.29) The
breathing process can be slowed down by: (1) watching the breath going in and
coming out as one watches the ocean waves going up and down, (2) practicing of
diaphragmatic (or deep yogic) breathing, and (3) using yogic techniques and
KriyaYoga. The aim of yogic practice is to achieve the superconscious or
breathless state of trance by gradually mastering the breathing process. Others restrict their diet and stop the breath after breathing in
(known as in Kumbhak). All these people are the knowers of sacrifice, and their
minds become purified by their sacrifice. (4.30) Those who
perform selfless service obtain the nectar of Self-knowledge as a result of
their sacrifice and attain the Supreme Being. O Arjuna, if even this world is
not a peaceful place for the non-sacrificer, how can the other world be? (See
also 4.38, and 5.06). (4.31) Many types of
spiritual disciplines are described in the Vedas. Know that all of them are the
action of body, mind, and senses prompted by the forces of Nature.
Understanding this, one shall attain Nirvana or salvation. (See also 3.14)
(4.32) In
order to attain salvation, spiritual discipline or sacrifice should be
performed as a duty without attachment and with full understanding that oneself
is not the doer. The acquisition
and propagation of Self-knowledge are superior to any material gain or gift, O
Arjuna. Because all spiritual practices in their entirety culminate in
Self-knowledge. (4.33) Purification of mind and intellect
eventually leads to the dawn of transcendental knowledge and Self-realization ¾ the sole purpose of any spiritual
practice. Acquire this transcendental knowledge from a
Self-realized master by humble reverence, by sincere inquiry, and by service.
The empowered ones, who have realized the Truth, will give you this knowledge.
(4.34) Contact
with great souls who have realized the truth is helpful. Reading scriptures,
giving charity, and doing spiritual practices alone may not give
God-realization. Only a God-realized soul can awaken and kindle another soul.
But no guru can give a secret formula for Self-realization without His grace.
The Vedas say: One who knows the land gives direction to the one who does not
know and asks (RV 9.70.09). It is also said that the precepts of Truth are
essentially an individual process. People discover the truth by their own efforts.
One has to row his or her boat through the turbulent waters of this material
world. The
Vedas prohibit the sale of God in any form. They say: O mighty Lord of
countless wealth, I will not sell thee for any price (RV 8.01.05). The role of
a guru is that of a guide and a giver, not of a taker. Before accepting a human
guru, one must first have — or develop — full faith in the guru and leave the
guru’s human frailties out of consideration, take the pearls of wisdom and
throw away the oyster shells. If this is not possible, it should be remembered
that the word ‘guru’ also means the light of Self-knowledge that dispels
ignorance and delusion; and the light comes — automatically — from the Supreme
Being, the internal guru, when one’s mind is purified by selfless service,
spiritual practice, and surrender. There
are four categories of gurus: A false guru, guru, realized guru, and the divine
guru. In this age too many false gurus are coming to teach or just give a
mantra for a price. These false gurus are the merchants of mantra. They take
money from disciples to fulfill their personal material needs without giving the
true knowledge of the Supreme Being. Jesus also said: Watch out for false
prophets; they come to you looking like sheep on the outside, but they are
really like wild wolves on the inside (MATTHEW 7.15). Saint Tulasidasa said
that a guru who takes money from disciples and does not remove their ignorance,
goes to hell (TR 7.98.04). A guru is one who imparts true knowledge and
complete understanding of the Absolute and the temporal. A realized guru is a
Self-realized master mentioned in this verse here. A realized guru helps the
devotee maintain God-consciousness all the time by his or her own vested
spiritual power. When
the mind and intellect are purified, Supreme Lord, the divine guru, reflects
Himself in the inner psyche of a devotee and sends a guru or a realized guru to
him or her. A real guru is a giver. He never asks any money or a fee from a
disciple because he depends on God only. A real guru would not ask anything
from a disciple for personal or even for organizational gain. However, a
disciple is obliged to do the best he or she can to help the cause of the guru.
It is said that one should not accept any fee from a pupil without giving full
instruction and understanding of the Absolute, divine kinetic energy (Maya),
temporal material Nature, and the living entity (BrU 4.01.02). The
Spirit within us is the divine guru. Outside teachers only help us in the
beginning of the spiritual journey. Our own intellect — when purified by
selfless service, prayer, meditation, worship, silent chanting of Lord’s name,
congregational chanting of holy names, and scriptural study — becomes the best
channel and guide for the flow of divine knowledge (See also Gita 4.38, and
13.22). The Divine Being within all of us is the real guru, and one must learn
how to tune in with Him. It is said that there is no greater guru than one’s
own pure mind. A pure mind becomes a spiritual guide and the inner divine guru
leading to a real guru and Self-realization. This is expressed by the common
saying that the guru comes to a person when he or she is ready. The word ‘guru’
also means vast and is used to describe the Supreme Being — the divine guru
and internal guide. The
wise spiritual master disapproves the idea of blind personal service, or the
guru cult, which is so common in India. A Self-realized (SR) master says that
God only is the guru, and all are His disciples. A disciple should be like a
bee seeking honey from flowers. If the bee does not get honey from one flower,
it immediately goes to another flower and stays at that flower as long as it
gets the nectar. Idolization and blind worship of a human guru may become a
stumbling block in spiritual progress and is harmful to both the disciple and
the guru. After knowing the
transcendental science, O Arjuna, you shall not again become deluded like this.
With this knowledge you shall see the entire creation within your own higher
Self and thus within Me. (See also 6.29, 6.30, 11.07, 11.13) (4.35) The
same life-force of the Supreme Being reflects in all living beings to support
and activate them. Therefore, we are all part and parcel of the cosmic energy
of Brahma, the Self, and connected with each other. At the dawn of
enlightenment, one merges within the Absolute (Gita 18.55), and all diversities
appear as nothing but the expansion of one's own higher Self. Even if one is the
most sinful of all sinners, one shall cross over the river of sin by the raft
of Self-knowledge. (4.36) The fire of Self-knowledge reduces all bonds of Karma
to ashes, O Arjuna, like the blazing fire reduces wood to ashes. (4.37) The
Bible also says: You shall know the truth, and the truth shall make you free
(JOHN 8.32). The fire of Self-knowledge burns all past Karma ¾ the root cause of
the soul’s transmigration ¾ just as fire
instantly burns a mountain of cotton. The present action does not produce any
new Karma because the wise know that all work is done by the forces of nature;
therefore, people are not the doer. Thus, when Self-knowledge dawns, only a
part of the past Karma, known as fate that is responsible for the present
birth, has to be exhausted before freedom from transmigration is attained by
the enlightened person. The
physical body and mind generate new Karma; the subtle body carries the fate;
and the causal body is the
repository of past Karma. Karma produces body, and body generates Karma.
Thus, the cycle of birth and death continues indefinitely. Only selfless
service can break this cycle, and selfless service is not possible without
Self-knowledge. Thus, transcendental knowledge breaks the bonds of Karma and
leads to salvation. This knowledge does not manifest to a sinful person ¾ or to any person
whose time to receive the spiritual knowledge has not come. Loss
and gain, life and death, fame and infamy lie in the hands of one’s Karma. Fate
is all-powerful. This being so, one should neither be angry nor blame anybody
(TR 2.171.01). People know virtue and vice, but one’s choice is ordained by
fate or Karmic footprints because the mind and intellect are controlled by
fate. When success does not come in spite of best efforts, it may be concluded
that fate precedes endeavor. TRANSCENDENTAL
KNOWLEDGE IS AUTOMATICALLY REVEALED TO A KARMA-YOGI Truly, there is
no purifier in this world like the true knowledge of the Supreme Being. One
discovers this knowledge within, naturally, in course of time (when one's mind
is cleansed of selfishness by KarmaYoga). (See also 4.31, 5.06, and 18.78).
(4.38) The
intense fire of devotion to God burns all Karma and purifies and illuminates
the mind and intellect just as sunlight illumines the earth (BP 11.03.40).
Selfless service should be performed to the best of one’s ability until purity
of mind is attained (DB 7.34.15). True knowledge of the Self is automatically
reflected in a pure consciousness (Chitta). KarmaYoga cleanses the dirt of
selfishness from the mind and prepares it to receive Self-knowledge. Selfless
service (KarmaYoga) and Self-knowledge are thus the two wings to take one to
salvation. One who has faith
in God, is sincere in yogic practice, and has control over the mind and senses,
gains this transcendental knowledge. Having gained this knowledge, one quickly
attains supreme peace or liberation. (4.39) The
fires of mental grief and sorrows, born of attachment, can be completely
extinguished by the water of Self-knowledge (MB 3.02.26). There is no basis for
right thought and action without Self-knowledge. The irrational,
the faithless, and the disbeliever (atheist) perish (or transmigrate). There is
neither this world nor the world beyond nor happiness for a disbeliever.
(4.40) BOTH
TRANSCENDENTAL KNOWLEDGE AND KARMA-YOGA ARE NEEDED Work does not bind
a Self-conscious person who has renounced work ¾ by renouncing the fruits of work ¾ through KarmaYoga and whose confusion (with regard to body and Spirit)
is completely destroyed by Self-knowledge, O Arjuna. (4.41) Therefore, cut the
ignorance-born confusion (with regard to body and Spirit) by the sword of
Self-knowledge, resort to KarmaYoga, and get up for the war, O Arjuna. (4.42) Arjuna asked: O
Krishna, You praise the path of transcendental knowledge, and also the path of
selfless service (KarmaYoga). Tell me, definitely, which one is the better of
the two paths? (See also 5.05) (5.01) Renunciation
means complete renouncement of doership, ownership, and motive behind an
action, not the renunciation of work or worldly objects. Renunciation comes
only after the dawn of Self-knowledge. Therefore, the words ‘renunciation’ and
‘Self-knowledge’ are used interchangeably in the Gita. Renunciation is
considered the goal of life. Selfless service (Seva, KarmaYoga) and
Self-knowledge are the necessary means to achieve the goal. True renunciation
is attaching all action and possession — including body, mind, and thought — to
the service of the Supreme. Lord Krishna said:
The path of Self-knowledge and the path of selfless service both lead to the
supreme goal. But of the two, the path of selfless service is superior to path
of Self-knowledge (because it is easier to practice for most people). (5.02) A person should be
considered a true renunciant who has neither attachment nor aversion for
anything. One is easily liberated from Karmic bondage by becoming free from
attachment and aversion. (5.03) BOTH PATHS
LEAD TO THE SUPREME The ignorant —
not the wise — consider the path of Self-knowledge and the path of selfless
service (KarmaYoga) as different from each other. The person who has truly
mastered one, gets the benefits of both. (5.04) Whatever goal a renunciant reaches, a KarmaYogi also
reaches the same goal. Therefore, one who sees the path of renunciation and the
path of unselfish work as the same, really sees. (See also 6.01 and 6.02)
(5.05) Whatever goal a renunciant reaches, a KarmaYogi also
reaches the same goal. Therefore, one who sees the path of renunciation and the
path of unselfish work as the same, really sees. (See also 6.01 and 6.02)
(5.05) But true renunciation
(the renunciation of doership and ownership), O Arjuna, is difficult to attain
without KarmaYoga. A sage equipped with KarmaYoga quickly attains Nirvana. (See
also 4.31, 4.38, 5.08) (5.06) Selfless
service (KarmaYoga) provides the preparation, discipline, and purification
necessary for renunciation. Self-knowledge is the upper limit of KarmaYoga, and
renunciation of doership and ownership is the upper limit of Self-knowledge. A KarmaYogi, whose
mind is pure, whose mind and senses are under control, and who sees one and the
same Spirit in all beings, is not bound by Karma, though engaged in work.
(5.07) A
TRANSCENDENTALIST DOES NOT CONSIDER ONESELF AS THE DOER he wise who know
the truth think: "I do nothing at all.” In seeing, hearing, touching,
smelling, eating, walking, sleeping, breathing, speaking, giving, taking, as
well as opening and closing the eyes; the wise believe that only the senses
are operating upon their objects. (See also 3.27, 13.29, and 14.19) (5.08-09) Senses
need not be subdued if the activities of the senses are spiritualized by
perceiving that all work, good or bad, is done by the powers of God. One who does all
work as an offering to God — abandoning attachment to results — remains untouched
by Karmic reaction or sin, just as a lotus leaf never gets wet by water.
(5.10) A
KarmaYogi does not work with selfish motives and therefore does not incur any
sin. Selfless service is always sinless. Selfishness is the mother of sin. One
becomes happy, peaceful, purified, and enlightened by performing one's
prescribed duties as an offering to God while remaining detached inwardly. The KarmaYogis
perform action ¾ without
attachment ¾ with their body,
mind, intellect, and senses only for the purification of their mind and
intellect. (5.11) A KarmaYogi
attains Supreme peace by abandoning attachment to the fruits of work, while
others who are attached to the fruits of work become bound by desire-prompted
work. (5.12) A person, who has
completely renounced the attachment to the fruits of all work from his or her
mind, dwells happily in the City of Nine Gates, neither performing nor
directing action. (5.13) The
human body has been called the City of Nine Gates (or openings) in the
scriptures. The nine openings are: Two openings each for the eyes, ears, and
nose; and one each for the mouth, anus, and urethra. The Lord of all beings and
the universe who resides in this city as an individual soul or the living
entity (Jiva) is called the Spiritual Being (Purusha) performing and directing
all action. The Lord neither
creates the urge for action nor the feeling of doership nor the attachment to
the results of action in people. The powers of material Nature do all these.
(5.14) The Lord does not
take responsibility for the good or evil deeds of anybody. The veil of
ignorance covers Self-knowledge; thereby people become deluded and do evil
deeds. (5.15) God
does not punish or reward anybody. We ourselves do this by the misuse or the
right use of our own power of reasoning and free will. Bad things happen to
good people to make them better. Transcendental
knowledge destroys the ignorance of the Self and reveals the Supreme Being,
just as the sun reveals the beauty of objects of the world. (5.16) Persons whose
mind and intellect are totally merged in the Eternal Being, who are firmly
devoted to the Supreme, who have God as their supreme goal and sole refuge, and
whose impurities are destroyed by the knowledge of the Self, do not take birth
again. (5.17) ADDITIONAL
MARKS OF AN ENLIGHTENED PERSON An enlightened
person — by perceiving God in all — looks at a learned person, an outcast, even
a cow, an elephant, or a dog with an equal eye. (See also 6.29) (5.18) Just
as a person does not consider parts of the body, such as arms and legs,
different from the body itself, similarly a Self-realized person does not
consider any living entity different from all pervading Eternal Being (BP
4.07.53). Such a person sees God everywhere, in everything, and in every being.
After discovering the metaphysical truth, one looks at everything with
reverence, compassion, and kindness because everything in the material world
is part and parcel of the cosmic body of Lord Vishnu. Everything has
been accomplished in this very life by one whose mind is set in equality. Such
a person has realized the Supreme Being because the Supreme Being is flawless
and impartial. (See also 18.55) (5.19) To
have a feeling of equality for everybody is the greatest worship of God (BP
7.08.10). Those who do not have such a feeling discriminate. Therefore, the
victims of injustice and discrimination should feel sorry for the discriminator
and pray to the Lord for a change of the discriminator’s heart rather than get
upset, angry, or vengeful. One who neither
rejoices on obtaining what is pleasant nor grieves on obtaining the unpleasant,
who has a steady mind, who is undeluded, and who is a knower of the Supreme
Being ¾ such a person
eternally abides with the Supreme Being. (5.20) Such a person
who is in union with the Supreme Being becomes unattached to external sensual
pleasures by discovering the joy of the Self (through contemplation) and
enjoys transcendental bliss. (5.21) Sensual pleasures
are, in fact, the source of misery (in the end) and have a beginning and an
end. Therefore, the wise, O Arjuna, do not rejoice in sensual pleasures. (See
also 18.38) (5.22) The
wise constantly reflect on the futility of sensual pleasures that inevitably
become the cause of misery; therefore, they do not become victims of sensual
cravings. One who is able to
withstand the impulses of lust and anger before death is a yogi and a happy
person. (5.23) One who finds
happiness with the Supreme Being, who rejoices with the Supreme Being within,
and who is illuminated by Self-knowledge ¾ such a yogi attains Nirvana and goes to the Supreme Being. (5.24) Seers whose sins
(or imperfections) are destroyed, whose doubts about the existence of the
Universal Self have been dispelled by Self-knowledge, whose minds are
disciplined, and who are engaged in the welfare of all beings, attain the
Supreme Being. (5.25) Those who are free
from lust and anger, who have subdued the mind and senses, and who have
realized the existence of the Self, easily attain Nirvana. (5.26) THE PATH OF
DEVOTIONAL MEDITATION AND CONTEMPLATION A sage is, in
truth, liberated by renouncing all sense enjoyments, focusing the eyes and the
mind between the eye-brows, equalizing the breath moving through the nostrils
by using yogic techniques, keeping the senses, mind, and intellect under
control, having salvation as the prime goal, and by becoming free from lust,
anger, and fear. (5.27-28) The
invisible astral channels of flow of energy in the human body are called Nadis.
When the cosmic currents — flowing through Nadis in the astral spinal cord —
are separated by the opening of the main Sushumna Nadi by the practice of yogic
techniques, breath flows through both nostrils with equal pressure; the mind
calms down; and the field is prepared for deep meditation leading to trance. One attains
everlasting peace by knowing Me, the Supreme Being, as the enjoyer of
sacrifices and austerities, as the great Lord of the entire universe, and as
the friend of all beings. (5.29) Lord Krishna said: One who performs the prescribed duty
without seeking its fruit (for personal enjoyment) is both a renunciant and a
KarmaYogi. One does not become a renunciant merely by not lighting the fire,
and one does not become a yogi merely by abstaining from work. (6.01) O Arjuna,
renunciation (Samnyasa) is the same as KarmaYoga because, no one becomes a
KarmaYogi who has not renounced the motive behind an action. (See also 5.01,
5.05, 6.01, and 18.02) (6.02) For the wise, who seek to attain yoga of meditation
or the equanimity of mind, KarmaYoga is said to be the means. For one who has
attained yoga, equanimity becomes the means of Self-realization. A person is
said to have attained yogic perfection when one has no desire for sensual
pleasures or attachment to the fruits of work and has renounced all motives.
(6.03-04) Yogic
perfection can be achieved only when one does all activities just to please the
Supreme Lord Krishna in the spirit of total surrender. KarmaYoga or selfless
service produces tranquility of mind. When one performs action as a matter of
duty without any motive, the mind is not disturbed by the fear of failure; it
becomes tranquil, and one attains yogic perfection through meditation. The
equanimity of mind necessary for Self-realization comes only after giving up
all motives and desires. Selfishness is the root cause of other impure desires
in the mind. The desireless mind becomes peaceful. Thus KarmaYoga is
recommended to persons desiring success in yoga of meditation. Perfection in
meditation results in control over the senses, bringing forth tranquility of
mind that ultimately leads to God-realization. MIND IS THE
BEST FRIEND AS WELL AS THE WORST ENEMY One must elevate ¾ and not degrade ¾ oneself by one’s own mind. The mind alone is one’s friend,
as well as one’s enemy. The mind is the friend of those who have control over
it, and the mind acts like an enemy for those who do not control it. (6.05-06) There
is no enemy other than an uncontrolled mind in this world (BP 7.08.10).
Therefore, one should first try to control and conquer this enemy by regular
practice of meditation with a firm determination and effort. All spiritual
practices are aimed towards the conquest of the mind. Guru Nanak said: “Master
the mind, and you master the world.” Sage
Patanjali defines yoga as control over the activities (or the thought waves,
Chitta Vritti) of mind and intellect (PYS 1.02). Firm control of the mind and
senses is known as yoga (KaU 6.11). Control of the mind and senses is called
austerity and yoga (MB 3.209.53). The purpose of meditation is to control the
mind so that one can focus on God and live according to His instructions and
will. The mind of a yogi is under control; a yogi is not under the control of
the mind. Meditation is effortless control of the natural tendency of the mind
to wander and tuning it with the Supreme. Yogi Bhajan says: A one-pointed,
relaxed mind is the most powerful and creative mind ¾ it can do anything. The
mind, indeed, is the cause of bondage as well as liberation of the living
entity. The mind becomes the cause of bondage when controlled by modes of
material Nature, and the same mind, when attached to the Supreme, becomes the
cause of salvation (BP 3.25.15). The mind alone is the cause of salvation as
well as bondage of human beings. The mind becomes the cause of bondage when controlled
by sense objects, and it becomes the cause of salvation when controlled by the
intellect (VP 6.07.28). Absolute control over mind and senses is a prerequisite
for any spiritual practice for Self-realization. One who has not become the
master of the senses cannot progress towards the goal of Self-realization.
Therefore, after establishing control over the activities of the mind, one
should take the mind away from the enjoyment of sensual pleasures and fix it on
God. When the mind is disengaged from sense pleasures and engaged with God,
sense impulses become ineffective because the senses obtain their power from
the mind. The mind is the ruler of the other five senses. One who becomes
master of the mind becomes master of all the senses. One who has
control over the lower self ¾ the mind and senses ¾ is tranquil in heat and cold, in pleasure and pain, in honor and
dishonor, and remains ever steadfast with the supreme Self. (6.07) One
can realize God only when the mind becomes tranquil and completely free from
desires and dualities, such as pain and pleasure. However, people are rarely
completely free from desires and duality. But one can become free from the
bonds of desire and duality if one uses the mind and senses in the service of
the Lord. They who master their mind get the spiritual wealth of knowledge and
bliss. Self can only be realized when the lake of the mind becomes still, just
as the reflection of the moon is seen in a lake when the water is still. (See
also 2.70) A person is called
yogi who has both Self-knowledge and Self-realization, who is tranquil, who has
control over the mind and senses, and to whom a clod, a stone, and gold are the
same. (6.08) A person is
considered superior who is impartial toward companions, friends, enemies,
neutrals, arbiters, haters, relatives, saints, and sinners. (6.09) A yogi, seated in solitude, should constantly contemplate the Supreme
Being only; after bringing the mind and senses under control and becoming free
from desires and proprietorship. (6.10) The
place of meditation should have the serenity, solitude, and spiritual
atmosphere of odor-free, noise-free, and light-free caves of the Himalayas.
Massive, gorgeous buildings with exquisite marble figures of celestial
controllers are not enough. These often come at the expense of spirituality and
help religious commerce only. The
eight steps of meditation based on Patanjali’s YogaSutras (PYS 2.29) are: (1)
Moral restraints, (2) Regulative principles, (3) Right posture and yogic
exercises, (4) Yogic breathing, (5) Sense withdrawal, (6) Concentration, (7)
Meditation, and (8) Trance or superconscious state of mind. One
must follow these eight steps, one by one, under proper guidance to make
progress in meditation. Use of breathing and concentration techniques without
necessary purification of the mind and without sublimation of feelings and
desires by moral conduct and spiritual discipline (See 16.24) may lead to a
dangerous, neurotic state of mind. Patanjali says: The sitting posture for
meditation should be stable, relaxed, and comfortable for the individual’s
physical body (PYS 2.46). Yogic
breathing is not the forcible ¾ and often harmful
¾ retention of
breath in the lungs as is commonly misunderstood and wrongly practiced.
Patanjali defines it as control of the Prana ¾ the bioimpulses or the astral life forces ¾ that cause the breathing process (PYS 2.49). It is a gradual process
of bringing under control or slowing down ¾ by using standard yogic techniques, such as yogic postures, breathing
exercises, locks, and gestures ¾ the bioimpulses
that activate the motor and sensory nerves that regulate breathing, and over
which we normally have no control. When
the body is supercharged by the huge reservoir of omnipresent cosmic current
flowing through the medulla oblongata, the need for breathing is reduced or
eliminated and the yogi reaches the breathless state of trance, the last
milestone of the spiritual journey. The Upanishad says: No mortal ever lives by
breathing oxygen in the air alone. Mortals depend on something else (KaU 5.05).
Jesus said: One shall not live by bread (food, water, and air) alone, but by
every word (or the cosmic energy) that comes out of the mouth of God (MATTHEW
4.04). The cord of breath ties the living entity (soul) to the body-mind
complex. A yogi unties the soul from the body and ties it with the Supersoul
during the breathless state of trance. The
withdrawal of the senses from the sense-objects is a major obstacle in the
attainment of the goal of a yogi. When sense withdrawal has been accomplished,
concentration, meditation, and Samadhi become very easy to master. The mind
should be controlled and trained to follow the intellect rather than let it be
drawn towards and controlled by gross sense objects, such as hearing, touch,
sight, taste, and smell. The mind is restless by nature. Watching the natural
flow of breath coming in and going out, and alternate breathing help to make
the mind steady. The
two most common techniques of sense withdrawal are these: (1) Focus your full
attention on the point between the eyebrows. Perceive and expand a sphere of
white, rotating light there, (2) Mentally chant a mantra or any holy name of
the Lord as quickly as possible for a long time and let the mind get completely
absorbed into the sound of mental chanting until you do not hear the ticking
sound of a nearby clock. The speed and loudness of mental chanting should be
increased with the restlessness of the mind, and vice versa. In meditation, one
may tap the power of subconscious mind to achieve a noble desired goal in life. Concentration on a particular part
of a deity, on the sound of a mantra, on the flow of breath, on various energy
centers in the body, on the mid-brows, on the tip of the nose, or on an
imaginary crimson lotus inside the chest center, stills the mind and stops it
from wandering. One should sit on
his or her own firm seat that is neither too high nor too low, covered with
grass, a deerskin, and a cloth, one over the other, in a clean spot. Sitting
there in a comfortable position and concentrating the mind only on God,
controlling the thoughts and the activities of the senses, one should practice
meditation to purify the mind and senses. (6.11-12) A
yogi should contemplate any beautiful form of God until the form becomes ever
present in the mind. Short meditation with full concentration is better than
long meditation without concentration. Fixing the mind on a single object of
contemplation for twelve (12) seconds, two and one-half (2.5) minutes, and half
an hour is known as concentration, meditation, and trance, respectively.
Meditation and trance are the spontaneous result of concentration. Meditation
occurs when the mind stops oscillating off the point of concentration. In
the lower stage of trance, the mind becomes so centered on a particular part of
the deity ¾ such as the face
or the feet ¾ that it forgets
everything. This is like a dream in a wakeful state where one remains aware of
one’s mind, thoughts, and the surroundings. In the higher stage of trance, the
body becomes still and motionless, and the mind experiences various aspects of
the Truth. The mind loses its individual identity and becomes one with the cosmic
mind. The superconscious state of mind is the
highest stage of trance. In this state of mind, the normal human consciousness
becomes connected to (or overpowered by) cosmic consciousness; one reaches a
thoughtless, pulseless, and breathless state and does not feel anything except
peace, joy, and supreme bliss. In the highest state of trance, the energy
center (Chakra) on the top of the head opens up; the mind is merged into the
infinite; and there is no mind or thought, but only the feeling of His
transcendental existence, awareness, and bliss. A person who reaches this state
is called a sage. Attaining
the blissful state of trance seems difficult for most people. Muniji gives a
simple method. He says: When you are immersed in Him and His work is flowing
through you, you become ever happy, ever joyful, and ever blissful. One should sit by
holding the waist, spine, chest, neck, and head erect, motionless and steady;
fix the eyes and the mind steadily on the front of the nostril without looking
around; make your mind serene and fearless; practice celibacy; have the mind
under control; think of Me, and have Me as the supreme goal. (See also 4.29,
5.27, 8.10, and 8.12) (6.13-14) Swami
Hariharananda suggests keeping pinpointed attention penetrating four inches
deep between the eyebrows near the master gland — the pituitary. The Bible
says: If your eyes are single, your whole body will (seem to) be full of light
(MATTHEW 6.22). Fixing the gaze on the nose tip is one of the gestures of
KriyaYoga recommended by Swami Sivananda to awaken the Kundalini power located
at the base of the spine. After a little practice each day, the eyes will
become accustomed and slightly convergent and see the two sides of the nose. As
you gaze at the nose tip, concentrate on the movement of breath through the nostrils.
After ten minutes, close your eyes and look into the dark space in front of
your closed eyes. If you see a light, concentrate on it because this light can
completely absorb your consciousness and lead you to trance according to yogic
scriptures. The beginner should first practice fixing the gaze at the
mid-brows, as mentioned in verse 5.27, or at the cerebrum, as hinted in verse
8.12, before learning to fix the gaze on the tip of the nose. The help of a
teacher and use of a mantra is highly recommended. Celibacy
helps to still the mind and awaken the dormant Kundalini. Celibacy and certain
breathing exercises cleanse the subtle body. The subtle body is nourished by
seminal and ovarian energy, just as the gross body needs food for nourishment.
Sarada Ma warned her disciples not to be intimate with persons of the opposite
gender even if God came in that form. The role of celibacy in spiritual life is
overlooked in the West because it is not an easy task for most people. The
individual should choose the right life partner for a successful spiritual
journey if celibacy is not possible. It is very dangerous to force celibacy on
disciples who are not ready for it. The scripture says: Just as a King,
protected by castle walls, wins over the enemy, similarly those who want
victory over the mind and senses should try to subdue them by living as a
householder (BP 5.01.18). Sublimation
of the sex impulse precedes enlightenment (AV 11.05.05). One sense organ,
attached to its object, can drain the intellect, just as one hole in a water
pot can empty the water (MS 2.99). One commits sin by engaging senses to sense
objects and obtains yogic powers by controlling the senses (MS 2.93).
Transmutation of the life force of procreative energy leads to yoga. It is
difficult but possible to transcend sex by beholding the presence of the divine
in the body of all human beings and mentally bowing down to them. Thus, by always
practicing to keep the mind fixed on Me, the yogi whose mind is subdued attains
the Supreme peace of Nirvana and unites with Me. (6.15) This yoga is not
possible, O Arjuna, for one who eats too much or who does not eat at all, who
sleeps too much or too little. (6.16) The yoga of
meditation destroys all sorrow for the one who is moderate in eating,
recreation, working, sleeping, and waking. (6.17) The
Gita teaches that extremes should be avoided at all costs in all spheres of
life. This moderation of the Gita was eulogized by Lord Buddha who called it
the middle path, the right way, or the noble path. A healthy mind and body are
required for successful performance of any spiritual practice. Therefore, it is
required that a yogi should regulate his daily bodily functions, such as
eating, sleeping, bathing, resting and recreation. Those who eat too much or
too little may become sick or fragile. It is recommended to fill half of the
stomach with food, one fourth with water, and leave the rest empty for air. If
one sleeps more than six hours, one's lethargy, passion, and bile may increase.
A yogi should avoid extreme indulgence in uncontrolled desires as well as the
opposite extreme of yogic discipline ¾ the torturing of
the body and mind. A person is said
to have achieved yoga, union with the Self, when the perfectly disciplined mind
becomes free from all desires and gets completely united with the Self in
trance. (6.18) The lamp (of mind)
in a spot sheltered (by wall of the Self) from the wind (of desire) does not
flicker. This simile is used for the subdued mind of a yogi absorbed in
meditation on the Self. (6.19) The
sign of yogic perfection is that the mind remains always undisturbed like the
flame of a lamp in a windless place. When the mind,
disciplined by the practice of meditation, becomes steady and quiet, one
becomes content with the Self by beholding the Self with purified intellect.
(6.20) The
self is present in all living beings as fire is present in wood. Friction makes
the presence of fire in the wood visible to the eyes, similarly meditation
makes the Self, residing in the body, perceivable (MB 12.210.42). A
psychophysical transformation (or the superconscious state) of mind in trance
is necessary for God-realization. Each of us has access to the superconscious
mind that is not limited by time and space. One
cannot comprehend the Infinite by reason. Reason is powerless to grasp the
nature of the beginningless Absolute. The highest faculty is not reasoning but
intuition, the comprehension of knowledge coming from the Self and not from the
fallible senses or reasoning. Self can be perceived only by the intuitive
experience in the highest state of trance and by no other means. Yogananda
said: Meditation can enlarge the magic cup of intuition to hold the ocean of
infinite wisdom. One feels infinite
bliss that is perceivable only through the intellect, and is beyond reach of
the senses. After realizing the Absolute Reality, one is never separated from
it. (6.21) After
Self-realization (SR), one does not regard any other gain superior to SR.
Established in SR, one is not moved even by the greatest calamity. (6.22) The state of
severance from union with sorrow is called yoga. This yoga should be practiced
with firm determination, and without any mental reservation. (6.23) Yoga
is attained after long, constant, vigorous practice of meditation with firm
faith (PYS 1.14). One gradually
attains tranquility of mind by totally abandoning all desires, completely
restraining the senses by the intellect, and keeping the mind fully absorbed in
the Self by means of a well-trained and purified intellect and thinking of
nothing else. (6.24-25) When
the mind is freed with the help of spiritual practices from the impurities of
lust and greed born out of the feeling of ‘I, me, and my’, it remains tranquil
in material happiness and distress (BP 3.25.16). Wherever this
restless and unsteady mind wanders (during meditation), one should bring it
back under the control of the intellect. (6.26) The
mind plays tricks to wander and roam in the world of sensuality. The meditator
should keep the mind fixed on the Self by always pondering that one is the
soul, not the body. Just watch and laugh at the wanderings of the mind and
gently bring it back under the supervision and control of the intellect. The
natural tendency of the mind is to wander. We know from personal experience
that the mind is very difficult to control. To control the mind is an
impossible task like controlling the wind. The human mind can be subdued by any
sincere spiritual practice such as meditation and detachment (Gita 6.34-35).
Most commentators, however, have stated that the mind or self should be brought
back under the control of the Self when it starts to wander during meditation. Atma
is considered superior to the body, senses, mind, and the intellect. (Gita
3.42). Thus we can use the awareness of the Atma to subdue the mind. Swami
Vishvas has developed a meditation technique based on a slightly different
interpretation of verse 6.26. This Method of meditation, based on the theory:
Never let the mind wander unsupervised, is described below: Assume
the meditative posture given in verse 6.13. It is a very good practice, before
starting any work, to invoke the grace of the personal god of your choice that
you believe in. Lord Ganesha, Lord Krishna or one’s guru should be also invoked
by Hindus. The
main aim of meditation, or any spiritual practice, is to get oneself out of the
outer world and its activities, start the journey within, and become an
introvert. Always keep in mind that you are not the body nor the mind nor the
intellect, but Self (Atma) that is separate and superior to the body-mind-ego
(BME) complex. Detach your Self from the BME and make the Self a witness during
meditation. Withdraw your mind from the outside world and fix your gaze at any
one center of your choice (pituitary gland, the sixth Chakra, front of the
nostrils, the heart center, or the naval center) where you feel most
comfortable. Witness the activities of the mind without becoming judgmental ¾ good or bad ¾ about the thoughts
coming to your mind. Just relax, take a joy ride in the back seat of the
vehicle of mind, and watch the wanderings of mind in the thought-world. The
mind will wander because this is its nature. It will not remain quiet in the
beginning. Do not be in a hurry to slow down, pressure, control, or try to
engage the mind in any other way, such as by chanting a mantra, concentrating
on any object or thought. Detach
yourself completely from your mind and watch the play of Maya, the mind. Do not
forget that your job is to see your (lower) self, the mind, with the (higher)
Self, the Atma. Do not get attached or carried away by the thought waves
(Vritti) of the mind; just witness or follow it. After serious and sincere practice, the mind will
start slowing down when it finds out that it is being constantly watched and
followed. Do not add anything to the process of witnessing the inner world of
thought process (Chitta-vritti). Slowly, your power of concentration will
increase; the mind will join the inward journey as a friend (Gita 6.05-06); and
a state of bliss will radiate all around you. You will go beyond thought to the
thoughtless world of Nirvikalp Samadhi. Practice this for half an hour in the
morning and evening or at any other convenient, but fixed, time of your choice.
The progress will depend on several factors beyond your control, but just
persist without procrastination. Always conclude the meditation process with
the triple sound vibration of Aum, and thank God. Supreme bliss
comes to a Self-realized yogi whose mind is tranquil, whose desires are under
control, and who is free from faults or sin. (6.27) Such a sinless
yogi, who constantly engages his or her mind and intellect with the Self,
enjoys the eternal bliss of contact with the Self. (6.28) Yogananda said: In the absence of
inward joy, people turn to evil. Meditation on the God of bliss permeates us
with goodness. A yogi who is in
union with the Supreme Being sees every being with an equal eye because of perceiving
the omnipresent Supreme Being (or the Self) abiding in all beings and all
beings abiding in the Supreme Being. (See also 4.35, 5.18) (6.29) Perception
of oneness of the Self in every being is the highest spiritual perfection. Sage
Yajnavalkya said: A wife does not love her husband because of his or her
physical satisfaction. She loves her husband because she feels the oneness of
her soul with his soul. She is merged in her husband and becomes one with him
(BrU 2.04.05). The foundation of Vedic marriage is based on this noble and
solid rock of soul culture and is unbreakable. Trying to develop any meaningful
human relationship without a firm understanding of the spiritual basis of all
relationships is like trying to water the leaves of a tree rather than the
root. When
one perceives one’s own higher Self in all people and all people in one’s own
higher Self, then one does not hate or injure anybody (IsU 06). Eternal peace
belongs to those who perceive God existing within everybody as Spirit (KaU
5.13). One should love others, including the enemy, because all are your own
self. "Love your enemy and pray for those who persecute you" is not
only one of the noblest teachings of the Bible, but is an elementary idea
common to all paths leading to God. When one realizes that his or her very self
has become everything, whom shall one hate or punish? One does not break the
teeth that bite the tongue. When one perceives none other than one’s own Lord
abiding in the entire universe, with whom shall one fight? One should not only
love the roses, but love the thorns also. One who sees One in all and all in
One, sees the One everywhere. To fully understand this and to experience the
oneness of individual soul and the Supersoul, is the highest achievement and
the only goal of human birth (BP 6.16.63). In the fullness of one’s spiritual
development, one finds that the Lord, who resides in one’s own heart, resides
in the hearts of all others — the rich, the poor, the Hindus, the Muslims, the
Christians, the persecuted, the persecutor, the saint, and the sinner.
Therefore, to hate a single person is to hate Him. This realization makes one
a truly humble saint. One who realizes that the Supersoul is all-pervading and
is none other than one’s own individual self, bereft of all impurities
collected over various incarnations, attains immortality and bliss. One who sees Me
everywhere (and in everything), and beholds everything in Me, is not separated
from Me, and I am not separated from him. (6.30) A
Self-realized person sees Me in the entire universe and in oneself and sees the
entire universe and oneself in Me. When one sees Me pervading everything, just
as fire pervades wood, one is at once freed from delusion. One attains
salvation when one sees oneself different from body, mind, and the modes of
material Nature and non-different from Me (BP 3.09.31-33). The wise see their
own higher Self present in the entire universe and the entire universe present
in their own higher Self. True devotees never fear any condition of life, such
as reincarnation, living in heaven or in hell, because they see God everywhere
(BP 6.17.28). If you want to see, remember, and be with God at all times, then
you must practice and learn to see God in everything and everywhere. The non-dualists,
who adore Me abiding in all beings, abide in Me irrespective of their mode of
living. (6.31) The best yogi is
one who regards every being like oneself and who can feel the pain and
pleasures of others as one’s own, O Arjuna. (6.32) One
should consider all creatures as one’s own children (BP 7.14.09). This is one
of the qualities of a true devotee. The sages consider all women their mother,
other’s wealth a clod, and all beings as their own self. Rare is a person whose
heart melts by the fire of grief of others and who rejoices hearing the praise
of others. TWO METHODS TO
SUBDUE THE RESTLESS MIND Arjuna said: O
Krishna, You have said that the yoga of meditation is characterized by
equanimity of mind, but due to restlessness of mind, I find it difficult to
perceive it as steady. Because the mind, indeed, is very unsteady, turbulent,
powerful, and obstinate, O Krishna. I think restraining the mind is as
difficult as restraining the wind. (6.33-34) Lord Krishna
said: Undoubtedly, O Arjuna, the mind is restless and difficult to restrain,
but it is subdued by any constant vigorous spiritual practice ¾
such as meditation ¾ with perseverance, and by detachment, O Arjuna. (6.35) Detachment
is proportional to one’s understanding of the baselessness of the world and its
objects (MB 12.174.04). Contemplation without detachment is like jewels on the
body without clothes (TR 2.177.02). Yoga is difficult
for one whose mind is not subdued. However, yoga is attainable by the person of
subdued mind who strives through proper means. (6.36) DESTINATION OF
UNSUCCESSFUL YOGI Arjuna said: What
is the destination of the faithful who deviate from the path of meditation and
fail to attain yogic perfection due to an unsubdued mind, O Krishna? (6.37) Do they not perish
like a dispersing cloud, O Krishna, having lost both the heavenly and the
worldly pleasures, supportless and bewildered on the path of Self-realization?
(6.38) O Krishna, only
You are able to completely dispel this doubt of mine because there is none other
than You who can dispel such a doubt. (See also 15.15) (6.39) Arjuna
asked a very good question. Because the mind is very difficult to control, it
may not be possible to achieve perfection during one's lifetime. Does all the
effort get wasted? The answer comes: Lord Krishna said: Spiritual practice performed by a yogi never goes to
waste either in this life or in the next life. A transcendentalist never takes
a birth lower than the present one, My dear friend. (6.40) The less evolved
unsuccessful yogi is reborn in the house of the pious and prosperous after
attaining heaven and living there for many years. The highly evolved
unsuccessful yogi does not go to heaven, but is born in a spiritually advanced
family. A birth like this is very difficult, indeed, to obtain in this world.
(6.41-42) The unsuccessful
yogi regains the knowledge acquired in the previous life and strives again to
achieve perfection, O Arjuna. (6.43) The unsuccessful yogi is instinctively carried towards God
by virtue of latent Karmic impressions (Samsk|ra) of yogic practices of previous
lives. Even the inquirer of yoga (or union with God) surpasses those who
perform Vedic rituals (for material gains). (6.44) The yogi who
diligently strives becomes completely free from all imperfections after
becoming gradually perfect through many incarnations and reaches the Supreme
Abode. (6.45) One
must be very careful in spiritual life, or there is a possibility of being
carried away by the powerful wind of bad association created by Maya, and one may
abandon the spiritual path. One should never get discouraged. The unsuccessful
yogi gets another chance by starting over from where he or she leaves off. The
spiritual journey is long and slow, but no sincere effort is ever wasted.
Normally it takes many, many births to reach the perfection of salvation. All
living entities (souls) are eventually redeemed after they reach the zenith of
spiritual evolution. The yogi is
superior to the ascetics. The yogi is superior to the Vedic scholars. The yogi
is superior to the ritualists. Therefore, O Arjuna, be a yogi. (6.46) And I consider
the yogi-devotee ¾ who lovingly contemplates Me with supreme faith and whose
mind is ever absorbed in Me ¾ to be the best of all the yogis. (See also 12.02 and
18.66) (6.47) Meditation
or any other act becomes more powerful and efficient if it is done with
knowledge, faith, and devotion to God. Meditation is a necessary condition but
not a sufficient condition for spiritual progress. The mind should be kept ever
absorbed in thoughts of God. The meditative mood is to be continued during
other times through scriptural study, Self-analysis, and selfless service. It
is said that no single yoga alone is complete without the presence of other
yogas. Just as the right combination of all ingredients is essential for preparation
of a good meal, similarly, selfless service, chanting of Lord's name,
meditation, study of scriptures, contemplation, and devotional love are
essential for reaching the supreme goal. Some seekers prefer just to stick to
one path. They should try all other major paths and see if a combination is
better for them or not. Any path can become the right path if one has
completely surrendered to God. The person who meditates with deep devotional
love of God is called a yogi-devotee and is considered to be the best of all
yogis. Before
one can purify one's psyche by a mantra or meditation, one has to reach a level
whereby one's system of consciousness becomes sensitive to a mantra. This means
one's mundane desires must be first fulfilled ¾ or satisfied ¾ by detachment, and
one has practiced the first four steps of Patanjali’s YogaSutra. It is just
like cleaning jewelry first before gold-plating it. SELF-KNOWLEDGE AND
ENLIGHTENMENT Lord Krishna said:
O Arjuna, listen how you shall know Me fully without any doubt, with your mind
absorbed in Me, taking refuge in Me and performing yogic practices. (7.01) METAPHYSICAL
KNOWLEDGE IS THE ULTIMATE KNOWLEDGE I shall impart to
you both the transcendental knowledge and the transcendental experience or a
vision, after knowing that nothing more remains to be known in this world.
(7.02) Those
who have transcendental experience become perfect (RV 1.164.39). Everything
becomes (as though) known when the Supreme Being is heard, reflected, meditated
upon, seen, and known (BrU 4.05.06). The need to know all other things becomes
irrelevant with the dawn of the knowledge of the Absolute, the Supreme Spirit.
All articles made of gold become known after knowing gold. Similarly, after
knowing the Supreme Being (ParaBrahma), all other manifestations of the Eternal
Being (Brahma) become known. Yogi Chimanbhai says: One who knows Lord Krishna
as the Supreme Being (ParaBrahma), is considered to have known all, but one who
knows everything, but does not know Krishna, does not know anything. The intent
of the above verse is that knowledge of all other subjects remains incomplete
without one’s understanding of who am I? Scarcely one out
of thousands of persons strives for perfection of Self-realization. Scarcely
one among those successful strivers truly understands Me. (7.03) Many
are called, but few are chosen (MATTHEW 22.14). Few are fortunate enough to
obtain knowledge of, and devotion to, the Supreme Being. DEFINITION OF
SPIRIT AND MATTER The mind,
intellect, ego, ether, air, fire, water, and earth are the eightfold division
of My material Nature. (See also 13.05) (7.04) 'Material
Nature' is defined as the material cause or the material energy out of which
everything is made. Material Nature is the original source of the material
world, consisting of three modes of material Nature and eight basic elements
out of which everything in the universe has evolved, according to Sankhya
doctrine. Material Nature is one of the transformations of divine power (Maya)
and is the material cause of creation of the entire universe. Matter is thus a
part of Lord's illusory energy, Maya. Material Nature is also referred to as
perishable, body, matter, Nature, Maya, field, creation, and manifest state.
That which creates diversity as well as the diversity itself, and all that can
be seen or known, including the universal mind, is called material Nature. Material Nature
or matter is My lower Nature. My other higher Nature is the Spirit or
consciousness by which this entire universe is sustained, O Arjuna. (7.05) Two
types of material Nature are described in verses 7.04 and 7.05. The eightfold
material Nature described in verse 7.04 is called lower energy or material
energy. This is commonly known as material Nature or Prakriti. The other higher
Nature, mentioned in verse 7.05, is the higher energy: Purusha or Spirit. This
higher energy is derived from the Self, or the Spiritual Being. Purusha with
the help of Prakriti creates and sustains the entire universe. Spirit is
immutable; and material Nature, born of Spirit, is mutable. Spirit observes, witnesses,
enjoys as well as supervises material Nature.
The
Supreme Spirit is the efficient cause of creation of the universe. The material
Nature and Spirit are not two independent identities but the two aspects of
the Supreme Spirit. The Supreme Spirit, Spirit, and material Nature are the
same, yet different as the sun and its light and heat are the same as well as
different. The
water and the fish that is born in and sustained by the water, are not one and
the same. Similarly, the Spirit and the material Nature that is born out of
Spirit, are not one and the same (MB 12.315.14). The spirit is also called soul
when spirit enjoys the modes of material Nature by associating with the senses.
The Spirit and soul are also different because Spirit sustains soul, but the
wise perceive no difference between the two (BP 4.28.62). Some
of the terms — such as the Supreme Spirit, Spirit, material Nature, and soul —
have different definitions in different doctrines and also take different
meanings, depending on the context. In this rendering, the nonsectarian word
‘God’ stands for the one and only Lord of the universe ¾ the Supreme Being ¾ whom Hindus prefer
to call by various personal names such as Rama, Krishna, Shiva, and Mother.
Different terminology does confuse a reader who has to learn ¾ preferably with
the help of a teacher ¾ full connotation,
usage, and hierarchic relationships between these and various other expressions
as one progresses on the path of spiritual journey. SUPREME SPIRIT
IS THE BASIS OF EVERYTHING Know that all
creatures have evolved from this twofold energy and I, the Supreme Spirit, am
the source of the origin as well as the dissolution of the entire universe.
(See also 13.26) (7.06) There is nothing
higher than Me, the Supreme Being, O Arjuna. Everything in the universe is
strung on Me like different jewels are strung on the thread of a necklace.
(7.07) One
and the same Spirit is present in cows, horses, human beings, birds, and all
other living beings just as the same thread is present in the necklace made of
diamond, gold, pearl, or wood (MB 12.206.02-03). The entire creation is
permeated by Him (YV 32.08). O Arjuna, I am the
sapidity in the water, I am the radiance in the sun and the moon, the sacred
syllable ‘AUM’ in all the Vedas, the sound in the ether, and potency in human
beings. I am the sweet fragrance in the earth. I am the heat in the fire, the
life in all living beings, and the austerity in the ascetics. (7.08-09) O Arjuna, know Me
to be the eternal seed of all creatures. I am the intelligence of the
intelligent and the brilliance of the brilliant. (See also 9.18 and 10.39). I
am the strength of the strong who are devoid of lust and attachment. I am the
lust or Cupid in human beings that is not only for sense gratification and is
in accord with Dharma (for the sacred purpose of procreation after marriage), O
Arjuna. (7.10-11) Know that three
modes of material Nature ¾ goodness, passion, and ignorance ¾ also emanate from Me. I am neither dependent on, nor affected by, the
modes of material Nature; but the modes of material Nature are dependent on Me.
(See also 9.04 and 9.05) (7.12) Human beings get
deluded by various aspects of these three modes of material Nature; therefore,
they do not know Me, who am eternal and above these modes. (7.13) HOW TO
OVERCOME THE DELUSIVE DIVINE POWER (MAYA) This divine
power of Mine called Maya, consisting of three modes of Nature, is very
difficult to overcome. Only those who surrender unto Me easily pierce the veil
of Maya and know the Absolute Reality. (See also 14.26, 15.19, and 18.66)
(7.14) When
one fully dedicates one's life to the Supreme power and depends on Him under
all circumstances, just as a small child depends on its parents, then Lord
personally takes charge of such a devotee. And when He takes charge of you,
there is no need to be afraid of anything or to depend on anybody else for
anything ¾ spiritual or
material ¾ in life. The evil doers, the
ignorant, the lowest persons who are attached to demonic nature and whose power
of discrimination has been taken away by divine illusive power (Maya), do not
worship or seek Me. (7.15) Four types of
virtuous ones worship or seek Me, O Arjuna. They are: the distressed, the
seeker of Self-knowledge, the seeker of wealth, and the enlightened one (who
has experienced the Supreme Being). (7.16) Whatever
a person does is the product of desire. Nobody can ever do anything without the
desire for it (MS 2.04). Desires cannot be completely wiped out. One should
first transmute the lower forms of selfish desires. Desire for salvation is a
higher or noble form of desire. Desire for devotional love of God is regarded
as the highest and the purest form of all human desires. It is said that advanced
devotees do not even desire salvation from God. They long for loving devotional
service to God, life after life. The
lower desires of devotees who approach Him for fulfillment become like roasted
seeds that cannot sprout and grow into a big tree of desire. What really
matters is the deep concentration of mind on God through feelings of devotion,
love, fear, or even for material gain (BP 10.22.26). Among them the
enlightened one, who Among them the enlightened one, who is ever united with Me
and whose devotion is exclusive, is the best. Because I am very dear to the
enlightened and the enlightened is very dear to Me. (7.17) Knowledge
of God without devotion ¾ the love of God ¾ is a dry
speculation, and devotion without knowledge of God is blind faith. The fruit of
enlightenment grows on the tree of Self-knowledge only when the tree receives
the water of pure devotion. The enlightened devotee does not want anything from
God and is considered the best of all devotees. All these seekers
are indeed noble, but I regard the enlightened devotee as My very Self because
one who is steadfast becomes one with Me and abides in My supreme abode. (See
also 9.29) (7.18) After many
births, the enlightened one resorts to Me by realizing that everything is,
indeed, My manifestation. Such a great soul is very rare. (7.19) All
this is, of course, the Spirit because everything is born from, rests in, and
merges into the Spirit (ChU 3.14.01). All this is Spirit. The Spirit is
everywhere. All this universe is, indeed, Spirit (MuU 2.02.11). The Bible says:
You are gods (JOHN 10.34). The Vedas and Upanishads declare: (1) Consciousness
is Spirit (AiU 3.03 in Rigveda). (2) I am Spirit (BrU 1.04.10 in Yajurveda).
(3) You are Spirit (ChU 6.08.07 in Samaveda). (4) The Spirit is also called
Atma (or Brahman, Brahm, Brahma) (MaU 02 in Atharvaveda). That which is One has
become all these (RV 8.58.02). The entire creation and every order of reality
are nothing but another form of divinity. The
male musk deer, after a vain search for the cause of the scent of the musk, at
last will have to find the musk in himself. After God-realization, one sees
that it is the Spirit of God (or Consciousness) that has become the universe
and all living beings. Everything is consciousness. Creation is like countless
waves appearing in the ocean of consciousness by the wind of divine power
(Maya). Everything, including the primordial divine energy called Maya, is
nothing but part and parcel of the Absolute. Persons whose
discernment has been carried away by desires impelled by their Karmic
impression, resort to celestial controllers and practice various religious
rites for fulfillment of their material desires. (7.20) WORSHIP OF
DEITY IS ALSO WORSHIP OF GOD Whosoever
desires to worship whatever deity — using any name, form, and method — with
faith, I make their faith steady in that very deity. Endowed with steady
faith, they worship that deity and obtain their wishes through that deity.
Those wishes are, indeed, granted by Me. (7.21-22) The
power in the deities comes from the Supreme Lord as the aroma in the wind comes
from the flower (BP 6.04.34). God is the bestower of fruits of work (BS
3.02.38). God fulfills all desires of His worshippers (BP 4.13.34). One should
not look down upon any method of seeking God because all worship is worship of
the same God. He fulfills all sincere and beneficial prayers of a devotee if He
is worshipped with faith and love. The wise realize that all names and forms
are His, whereas the ignorant play the game of holy war in the name of religion
to seek personal gain at the cost of others. It is
said that whatever deity a person may worship, all his or her obeisance and
prayers reach the Supreme Being just as all water that falls as rain eventually
reaches the ocean. Whatever name and form of divinity one adores is worship of
the same Supreme Being, and one gets the reward of deity-worship performed with
faith. Desired results of worship are given indirectly by the Lord through
one's favorite deity. Human beings live in the darkness of the prison cells of
pairs of opposites. Deities are like icons or a medium that can open the window
through which the Supreme may be perceived. However, the worship of deities
without full understanding of the nature of the Supreme Being is considered to
be in the mode of ignorance. But such material
gains of these less intelligent human beings are temporary. The worshipers of
celestial controllers go to celestial controllers, but My devotees certainly
come to Me. (7.23) Those
who worship deities or celestial controllers are under the mode of goodness or
passion; and those who practice other, much lower grades of worship, such as
the worship of evil spirits, ghosts, black magic, and Tantra ¾ also known as
idolatry ¾ to get progeny,
fame, or to destroy their enemies are under the mode of ignorance. Lord Krishna
advises against such lower grades of worship and recommends worship of the one
and only Supreme Lord, using any one name and form. The devotees of Krishna may
sometimes worship Krishna in other forms also. In Mahabharata, Lord Krishna
Himself advised Arjuna to worship a much gentler mother form of God, known as
Mother Durga, just before the start of the war for victory. This is like a
child going to ask something from Mother instead of Father. The Lord is
actually both mother and father of all creatures. GOD CAN BE
SEEN IN ANY DESIRED FORM OF WORSHIP The ignorant ones
— unable to completely understand My immutable, incomparable, incomprehensible,
and transcendental form and existence — believe that I, the Supreme Being, am
formless and take forms or incarnate. I
do not reveal Myself to the ignorant ones whose Self-knowledge is obscured by My divine power (Yoga Maya) and do not know My unborn,
eternal, and transcendental form and personality (and consider Me formless).
(See also 5.16) (7.24-25) The
Sanskrit word ‘Avyakta’ has been used in verses 2.25, 2.28, 7.24, 8.18, 8.20,
8.21, 9.04, 12.01, 12.03, 12.05, and 13.05. It takes different meanings according
to the context. It is used in the sense of unmanifest, material Nature and also
in the sense of Spirit. Supreme Being ¾ the Absolute
Consciousness ¾ is higher than
both unmanifest Nature and Spirit. ‘Avyakta’ does not mean formless; it means
unmanifest or a transcendental form that is invisible to our physical eyes and
cannot be comprehended by the human mind or described by words. Everything has
a form. Nothing in the cosmos, including the Supreme Being, is formless. Every
form is His form. Supreme Being has a transcendental form and Supreme
Personality. He is eternal, without any origin and end. The invisible Absolute
is the basis of the visible world. The
meaning of verse 7.24 also seems to contradict the common belief that Lord
incarnates, as mentioned in verses 4.06-08, and 9.11. It is said here that the
Supreme Being is ever unmanifest, and, as such, He never becomes manifest. In a
true sense, the Supreme Being or Absolute does not incarnate. He actually never
leaves His Supreme Abode! It is the intellect of the Supreme Being that does
the work of creation, maintenance, incarnation, and destruction by using His
innumerable powers. The deep meaning of this verse may be understood if one
seriously studies the peace invocation of Ishopanishad that states: “The
invisible is the Infinite, the visible too is infinite. From the Infinite, the
infinite universes manifest. The Infinite (Absolute) remains Infinite or
unchanged, even though infinite universes come out of it.” People do not know
the transcendental and imperishable nature of God and wrongly think that God
also incarnates like an ordinary person. He does not incarnate, but manifests
using His own divine potencies. His birth, activities and form are
transcendental. The
transcendental Being is beyond the human conception of form and formless. Those
who consider God formless are as wrong as those who say God has a form. The
argument whether God is formless or has a form has nothing to do with our
worship and spiritual practice. We can worship Him in any way or form that
suits us. A name, form, and description of the imperceptible, all pervasive,
and indescribable Lord has been given by saints and sages for cultivating the
love of God in the hearts of common devotees. A name and a form are absolutely
necessary for the purpose of worship and to nurture devotion ¾ a deep love for
God. God appears to a devotee in a form in order to make his or her faith firm.
Therefore, it is necessary that one should respect all forms of God (or deity),
but establish relationship with and worship one form only. I know, O Arjuna,
the beings of the past, of the present, and those of the future, but no one
really knows Me. (7.26) All beings in this
world are in utter ignorance due to the delusion of pairs of opposites born of
likes and dislikes, O Arjuna. But the persons purified by unselfish deeds,
whose Karma has come to an end, become free from the delusion of pairs of
opposites and worship Me with firm resolve. (7.27-28) When
the Karma of a person comes to an end, only then one can understand the
transcendental science and develop love and devotion to God. Those who strive
for freedom from the cycles of birth, old age, and death — by taking refuge in
Me — fully comprehend Brahman (or Brahma, Spirit, Eternal Being, Eternal Brahm)
and the true nature and creative powers of Brahman. (7.29) The steadfast
persons who know Me alone as the basis of all ¾ mortal beings, Divine Beings,
and the Supreme Being ¾ even at the time of death, attain
Me. (See also 8.04) (7.30) Those
who know God to be the governing principle of the whole creation and the
underlying basis of all, are blessed. Arjuna said: O
Krishna, who is the Eternal Being or the Spirit? What is the nature of the
Eternal Being? What is Karma? Who are the mortal beings? And who are Divine
Beings? Who is the all pervading Supreme Being and how does He dwell in the
body? How can You, the Supreme Being, be remembered at the time of death by
those who have control over their minds, O Krishna? (8.01-02) DEFINITION OF
SUPREME SPIRIT, SPIRIT, INDIVIDUAL SOUL, AND KARMA Lord Krishna said: The eternal and immutable Spirit of the
Supreme Being is called Eternal Being or the Spirit. Basic nature, powers, and
expansions of Eternal Being are called Adhy|tma or the nature of Eternal Being.
The creative power or urge of Eternal Being that causes manifestation of the
living entity is called Karma. (8.03) Spirit
is also called Eternal Spirit, Spiritual Being, Eternal Being, or God in
English; and Brahma, or Eternal Brahma (Note: Brahma is also spelled as: Brahm,
Brahman but is different from Brahm|) in Sanskrit. Spirit is the
cause of all causes. The word ‘God’ is generally used for both Spirit, and the
Supreme Spirit (or the Supreme Being), the basis of Spirit. We have used the
word ‘Eternal Being’ for Spirit; and ‘Supreme Being’, ‘Absolute’, and ‘Krishna’
for the Supreme Spirit in this rendering. The
subtle body consists of six sensory faculties, intellect, ego, and five vital
forces called bioimpulses (Life forces, Pr|na). The individual
soul (Jiva) is defined as the subtle body sustained by Spirit. The individual
soul is enshrined in the physical body. The subtle body keeps the physical body
active and alive by operating the organs of perception and action. Mortal beings,
made up of the five basic elements, are changeable or temporal. Various
expansions of the Supreme Being are called Divine Beings. I, the Supreme Being
reside inside the physical bodies as the Divine Controller and Supreme Enjoyer
(Ishvara), O Arjuna. (8.04) THEORY OF
REINCARNATION AND KARMA One who remembers Me exclusively,
even while leaving the body at the time of death, attains the Supreme Abode;
there is no doubt about it. (8.05) Whatever object
one remembers as one leaves the body at the end of life, that object is attained. Thought of whatever
object prevails during one's lifetime, one remembers only that object at the
end of life and achieves it. (8.06) One’s
destiny is determined by the predominant thought at the time of death. Even if
one has practiced devotion and God-consciousness during one’s lifetime, the
thought of God may or may not come at the hour of death. Therefore,
God-consciousness should be continued till death (BS 1.1.12). Sages continue
their efforts in their successive lives, yet at the moment of death they may
fail to remember God. One cannot expect to have good thoughts at the time of
death if one has kept bad company. Keep the association of perfect devotees and
avoid the company of worldly-minded people for success in spiritual life.
Whatever thought one nurtures during life, the same thought comes at the time
of death and determines one’s future destiny. Therefore, life should be molded
in such a way that one should be able to remember God at the time of death.
People should practice God-consciousness in everyday life from very childhood
by forming a habit of remembering God before taking any food, before going to
bed, and before starting any work or study. A SIMPLE
METHOD OF GOD REALIZATION Therefore,
always remember Me and do your duty. You shall certainly attain Me if your mind
and intellect are ever focused on Me. (8.07) The
supreme purpose of life is to always remember a personal God one believes in;
so that one can remember God at the time of death. To remember the absolute and
impersonal God may not be possible for most human beings. A pure devotee is
able to experience the ecstasy of Lord's personal presence within and reach His
Supreme Abode by always remembering Him. Live in a state of constant spiritual
awareness. By contemplating
Me with an unwavering mind that is disciplined by the practice of meditation,
one attains the Supreme Being, O Arjuna. (8.08) One
gets spiritual awakening and the vision of God by constantly thinking of God in
meditation, silent repetition of the holy names of God, and contemplation. The
endeavor of our whole life shapes our destiny. Spiritual practices are meant to
keep the mind absorbed in His thoughts and fixed at His lotus feet. Ramakrishna
said that when you desire anything, pray to the Mother aspect of God in a
lonely place, with tears of sincerity in your eyes, and your wishes shall be
fulfilled. He also said that it might be possible to attain Self-realization
within three days. The more intensely one practices spiritual disciplines, the
more quickly one attains perfection. The intensity of conviction and belief,
combined with deep yearning, restlessness, intense longing, and persistence,
determine the speed of spiritual progress. The real practice of HathaYoga is
not only the yogic exercises taught in modern yoga centers, but also the
consistence, persistence, and insistence in one’s search for the Supreme Truth.
Self-realization
is not a simple act but a process of gradual spiritual growth, starting with
resolve, proceeding gradually to vow, divine grace, faith, and finally
realization of Truth (YV 19.30). The Supreme Being is not realized through
discourses, intellect, or learning. It is realized only when one sincerely
longs for it with vigorous effort. Sincere craving brings divine grace that
unveils the Supreme Being (MuU 3.02.03). One who meditates at the time of death with steadfast mind
and devotion on the Supreme Being as the omniscient, the oldest, the
controller, smaller than the smallest and bigger than the biggest, the
sustainer of everything, the inconceivable, self-luminous like the sun, and
transcendental (or beyond the material reality) by causing the breath (life
forces, Pr|na) to enter between the eyebrows by the power of yogic practices; attains
Me, the Supreme Being. (See also verses
4.29, 5.27, 6.13) (8.09-10) Now I shall
briefly explain the process to attain the Supreme Abode that the knowers of the
Veda call immutable, into which the ascetics, freed from attachment, enter; and
desiring which people lead a life of celibacy. (8.11) ATTAIN
SALVATION BY MEDITATING ON GOD
AT THE TIME OF DEATH When one leaves the physical body, by controlling all the
senses, focusing the mind on God and the bioimpulses (Life forces, Pr|na) in the cerebrum, engaged in
yogic practice, meditating on Me, and uttering AUM ¾ the sacred
monosyllable cosmic sound power of the Spirit ¾ one
attains the Supreme Abode. (8.12-13) Scriptural
knowledge has its place, but it is through direct realization that the inner
core can be reached and the outer shell discarded. Meditation is the way to
inner realization and should be learnt, personally, from a competent teacher.
Realization of the true nature of mind leads to meditation. A
simple technique of meditation is described here: (1) Wash your face, eyes,
hands, and feet and sit in a clean, quiet, dark place, using any comfortable
posture, with head, neck, and spine straight and vertical. No music or incense
during meditation is recommended. The time and place of meditation should be
fixed. Follow the good principles of living by thoughts, words, and deeds. Some
yogic exercises are necessary. Midnight, morning, and evening are the best
times to meditate for 15 to 25 minutes every day. (2) Remember any name or form
of the personal god you believe in and ask His or Her blessings. (3) Close your
eyes, tilt head slightly upward, and take 5 to 10 very slow and deep breaths.
(4) Fix your gaze, mind, and feelings inside the chest center, the seat of the
causal heart, and breathe slowly. Mentally chant ‘So’ as you breathe in and
‘Hum’ as you breathe out. Think as if breath itself is making these sounds ‘So’
and ‘Hum’ (I am That Spirit). Mentally visualize the breath going in and coming
out through the nostrils. Be alert, and feel the sensation created by the
breath in the body as you watch the breath. Do not try to control or lead your
breathing; just watch your natural breathing. (5) Direct the will towards the
thought of merging yourself into the infinite space of the air you are
breathing. If your mind wanders away from following the breaths, start from
step (4). Be regular, and persist without procrastination. The
sound of ‘OM’ or ‘AUM’ is a combination of three primary sounds: A, U, and M.
It is the source of all sounds one can utter. Therefore, it is the fittest
sound symbol of Spirit. It is also the primeval impulse that moves our five
nerve centers that control bodily functions. Yogananda calls ‘AUM’ the sound
of the vibration of the cosmic motor. The Bible says: In the beginning was the
word (OM, Amen, Allah) and the word was with God, and the word was God (JOHN
1.01). This cosmic sound vibration is heard by yogis as a sound, or a mixture
of sounds, of various frequencies. The
Omnic meditation, mentioned here by Lord Krishna, is a very powerful, sacred
technique used by saints and sages of all religions. Briefly, the Omnic method
entails getting the mind permeated by a continuous, reverberating sound of AUM.
When the mind gets absorbed in repeating this divine sound, the individual
consciousness merges into the Cosmic Consciousness. A
simpler method of contemplation is given below by Lord Krishna for those who
cannot follow the conventional path of meditation discussed above. I am easily
attainable, O Arjuna, by that ever steadfast devotee who regularly remembers Me
till death and whose mind does not go elsewhere. (8.14) It is
not an easy task to always remember God. One must have a basis to remember God
all the time. This basis could be an intense love of God or a passion to serve
Him through the service of humanity. After attaining
Me, the great souls do not incur rebirth in this miserable transitory world
because they have attained the highest perfection. (8.15) Human
birth is full of suffering. Even the saints, sages, and God in human form
cannot escape the sufferings of the human body and mind. One has to learn to
endure and work towards salvation. The dwellers of all the worlds ¾ up to the world of the Creator (Brahm|) ¾ are subject to the miseries of repeated birth and death. But after
attaining Me, O Arjuna, one does not take birth again. (See also 9.25) (8.16) Those who know
that the duration of creation lasts 4.32 billion years and that the duration of
destruction also lasts 4.32 billion years, they are the knowers of the cycles
of creation and destruction. (See also 9.07) (8.17) All manifestations come out of the subtle body of Brahm| during his
creative cycle, and they merge into the same during the destructive cycle. (see
also 9.07, 15.18) (8.18) Thus,
one complete creative cycle lasts 8.64 billion solar years. This consists of
one day and one night of Brahm|, the Creator. The duration of
partial dissolution, during which all heavenly planets, the earth, and the
lower planets are annihilated and rest within Brahm|, is 4.32 billion
years and is called Brahm|’s night. Complete dissolution
takes place at the end of Brahm|'s (or creative cycle's) full
life-span of 100 solar years, or 8.64 billion years x 30 x 12 x 100 = just over 311.04 trillion
solar years called one Kalpa (See also BP 12.04.01-43), according to Vedic
astrology. At this time, the complete material creation, including the modes of
material Nature, enters into one of the four main, partial manifestations of
the Absolute (See also 15.18) ¾ called Avyakta
Brahma or Adi Prakriti, the source and sink of the total material energy ¾ and is
annihilated. During the complete dissolution, everything is said to take rest
in the abdomen of Avyakta Akshar Brahma
(See verse 15.16) until the beginning of the next cycle of creation. In the second
manifestation, Lord’s energies enter into all the universes to create and
support diversities. And in the third manifestation, the Absolute is diffused
as the all-pervading supersoul in the universes and remains present within the
atoms and every cell of everything ¾ visible or
invisible. The same
multitude of beings comes into existence again and again at the arrival of the
creative cycle and are annihilated, inevitably, at the arrival of the
destructive cycle. (8.19) According
to the Vedas, creation is a beginningless and endless cycle, and there is no
such thing as the first creation. There is another
eternal transcendental existence ¾ higher than the changeable material Nature ¾ called Eternal Being or Spirit that does not perish when all created
beings perish. This is also called the Supreme Abode. Those who attain the
Supreme Abode do not take birth again. (8.20-21) TWO BASIC
PATHS OF DEPARTURE FROM THE WORLD This Supreme
Abode, O Arjuna, is attainable by unswerving devotion to Me, within which all
beings exist and by which the entire universe is pervaded. (See also 9.04 and
11.55) (8.22) O Arjuna, now I
shall describe different paths departing by which, after death, the yogis do or
do not come back to the mortal or temporal world. (8.23) Verses
8.23-26 are considered to be the most mysterious and misunderstood verses in
the Gita. What appears to refer to the auspicious times of departure of the
living entity during death in verses 8.24 and 8.25, actually refers to the
presiding deities of various astral planes during gradual passage of the soul
after death. This is made clear in verse 8.26. It should be noted that one’s
final destination and the corresponding path leading to the destination has to
be earned and may have nothing to do, directly, with the time of death.
Eligibility to tread the path, and not the time of departure, as is sometimes
commonly misunderstood, determines the path of departure. Lord
explains in verses 8.24-25 that there are two goals in life which people seek.
These two goals are achieved by two different paths guiding the two types of
seekers to their destinations. One is called the path of no return (verse
8.24), and the other is the path of return (verse 8.25). These two paths are
renamed in verse 8.26 as the path of light and the path of darkness, the path
of Moksha and path of coming and going, the path of the seekers of spirituality
and seekers of materialism, path of the light of knowledge and of darkness of
ignorance. Passing gradually
after death, through celestial controllers of fire, light, daytime, the bright
lunar fortnight, and the six months of the northern solstice of the sun, yogis
who know the Self attain supreme abode (and do not come back to earth). (8.24) The path of no return, described above, is
also called the path of gods (Devay|na),
the path of light of Self-knowledge, the northern path, the solar path, and the
path of slow and gradual development (Krama-mukti), the ascending path of
evolution. This path is blocked for the ignorant and persons devoid of the
necessary qualities such as austerity, abstinence, faith and knowledge. Those
who have above mentioned qualities will walk this path. It is also said that
this path is closed during the six months of southern solstice of the sun as
mentioned in verse 8.25. Following the path of spiritual
advancement and knowledge on the earth, the individual soul advances to several
higher and higher soul planes (five planes mentioned in verse 8.24) in the
spirit world; finally reaching a level until it has developed enough to merge
back with the Godhead where we came from. Fire,
light, day-time, the bright fortnight and the six months of the northern
solstice of the sun indicate deities presided over by the Sun. It is said in
the Upanishads (ChU 4.15.05, BrU 6.2.15) that those who qualify for the
northern path after death reach the celestial ruler of fire, light, from there
to the celestial ruler of the day, from there to the celestial ruler of the
bright fortnight, from there to the celestial ruler of the six months during
which the sun travels northwards, from there to Sun, and from there to
lightening. Then a Superbeing, created from the mind of Brahm|, comes and leads
them to the world of Brahm|. Becoming perfect at each
stage, they stay in the world of Brahm| till the end of the cycle of creation; at the
completion of which they merge in Brahman together with Brahm|. Having reached
Brahman, they do not return back to worldly life again. This is also called
Brahm-Nirvana. Passing gradually
after death, through celestial controllers of smoke, night, the dark lunar
fortnight, and the six months of southern solstice of the sun, the righteous
person attains heaven and comes back to earth again. (8.25) The
destination of righteous persons, who work to enjoy the fruits of their labor,
is described in the above verse. Those who leave the world after spending their
lifetime in doing good and performing rituals and worship to enjoy the results
so accrued, travel by the southern path. This path is also called the path of
darkness of ignorance, the path of return, the path of ignorance, the path of
ancestors, lunar path and the path of materialism. This path is presided over
by the Moon god, representing the world of matter and sense enjoyment. Those
who qualify for this path, after death, reach the celestial ruler of smoke,
from there to the celestial ruler of the night, from there to the celestial ruler
of the dark fortnight, from there to the celestial ruler of the six months
during which the sun travels southwards, and from there to heaven. Such yogis
return to the mortal world, after enjoying heavenly pleasures for a period of
time, when the fruits of their virtuous deeds are exhausted. The path of
light of spiritual practice and Self-knowledge and the path of darkness of
materialism and ignorance are thought to be the world’s two eternal paths. The
former leads to salvation, and the latter leads to rebirth as human beings.
(8.26) The
path of transmigration may be included in the path of reincarnation, or it may
be called the third path. The Upanishads describe this third path as the path
of lower creatures, such as animals and insects. Unrighteous ones, who do not
qualify for the two paths mentioned in verses 8.24 and 8.25, transmigrate into
lower wombs, such as animals, birds, and insects (BrU 6.02.15-16). The immortal
soul wanders endlessly through the ocean of transmigration, made up of 8.4 million
different species of life on this planet. The good Lord, out of His sweet will
known as “The Law of Grace”, bestows the precious gift of the human body that
is like a raft to carry one across the ocean of transmigration (TR 7.43.02-04).
Consider what we are is God’s gift to us, and what we become is our gift to
God. It is also said that human birth, faith in God, and the help of a real
guru come only by His grace. Our present life provides the opportunity for
preparation for the next life. According to the activities in this life, one
can either get a promotion or salvation, a demotion or transmigration, or
another chance for salvation by reincarnating as a human being. To
whatever object one’s mind is set, to that goes one’s subtle and causal bodies with
Karma attached to it. Thus, a person who has no desire or whose desires have
been satisfied or whose only object of desire is the Self, is merged in Brahman
even in this very life. This is called Jeevan-Mukti or Nirvana. Knowing these two
paths, O Arjuna, a yogic practitioner is not bewildered at all. Therefore, one
should be resolute in attaining salvation — the goal of human birth — at all
times. (8.27) One who knows all
the knowledge (discussed in this Chapter) goes beyond getting the benefits of
the study of the Vedas, performance of sacrifices, austerities, and charities;
and attains salvation. (8.28) SUPREME KNOWLEDGE AND THE
BIG MYSTERY Lord Krishna said:
Since you have faith in My words, I shall reveal to you the most profound,
secret, transcendental knowledge, together with transcendental experience.
Knowing this, you will be freed from the miseries of worldly existence. (9.01) KNOWLEDGE OF
THE NATURE OF THE SUPREME IS THE BIGGEST MYSTERY This Self-knowledge
is the king of all knowledge, is the most secret, is very sacred, can be
perceived by instinct, conforms to righteousness (Dharma), is very easy to
practice, and is timeless. (9.02) O Arjuna, those
who have no faith in this knowledge do not attain Me and follow the cycles of
birth and death. (9.03) Everything
is possible for the person who has faith in God (Mark 9.23). Faith in the
Supreme power holds the key to unlock the gates of salvation. This entire universe is an expansion of, or pervaded by, My
Avyakta (unmanifest) Brahma aspect. All beings depend on Me (like a gold
chain depends on gold and milk products depend on milk). I do not depend on ¾ or become affected by ¾ them
because I am the highest of all. (See also 7.12, 15.18) (9.04) From
a dualistic viewpoint, waves depend on the ocean; the ocean does not depend on
the waves. But from a monist point of view, as stated in verse 9.05 below, the
question of wave abiding in the ocean or the ocean abiding in the wave does not
arise because there is no wave or ocean. It is water only. Similarly,
everything is a manifestation of the Spirit only (Gita 7.19). Look at the power of My divine mystery; in reality, I ¾ the sustainer and Creator of all beings ¾ do not depend on them, and they also do not depend
on Me. (9.05) (In fact, the gold-chain does not depend
on gold; the gold-chain is nothing but gold. Also, matter and energy are
different, as well as non-different). The
wave is water, but the water is not wave. The water has become the vapor, the
cloud, the rain, the ice, as well as the bubble, the lake, the river, the wave,
and the ocean. These are nothing but names of different forms (or
transformations) of water. From a monist viewpoint, there is no ocean, no wave,
and no lake, but water only. The monist viewpoint does not dismiss the
perception of duality, but dismisses only the reality of duality. However, a
wave is a wave as long as it does not realize its true nature ¾ that it is not a wave but water.
When the wave realizes that it is water, the wave no longer remains a wave, but
becomes water. Similarly, when one realizes that he or she is not this
physical body ¾ but the Eternal
Being in the form of Spirit residing inside the physical body ¾ one transcends physical body and
immediately becomes one with the Spirit without undergoing any physical
change. As a physical body, one is mortal, limited by a form, with color,
gender, and temperament. But as a part of the Spirit, one is free, immortal,
and limitless. This is called Nirvana, or salvation. Perceive that
all beings remain in Me — without any contact or without producing any effect —
as the mighty wind, moving everywhere, eternally remains in space. (9.06) Gross
objects, such as planets and stars, remain in the subtle space without any
visible connection at all. Similarly, the entire universe, including space
itself, abides in the unified field called Consciousness. Time has no access to
space; similarly, Consciousness is everlasting, indivisible, and unaffected by
everything going on in its field, just as clouds do not make the sky wet. THEORY OF
EVOLUTION AND INVOLUTION All beings merge
into My primary material Nature at the end of a cycle of just over 311 trillion
solar years, O Arjuna, and I create them again at the beginning of the next
cycle. (See also 8.17) (9.07) As a
spider spreads out the web from within, plays in it, and again draws the web
into itself, similarly, the Eternal Being (or Spirit) creates the material
world from itself, plays in it as living entity, and takes it into itself
during complete dissolution (BP 11.09.21 and 12.04.01-43). All manifestations
are born, sustained, and finally merge in Spirit as bubbles of water are born,
sustained, and merge in water. Spirit manifests itself into the universe by
using its own internal power without the help of any external agent. It is
possible for one Spirit — by virtue of possessing diverse powers — to be
transformed into multiplicity without any outside help. Spirit (or the Eternal
Being) is thus both the efficient and the material cause of creation. I create the
entire multitude of beings again and again with the help of My material
Nature. These beings are under control of the modes of material Nature. (9.08) The divine kinetic
energy (Maya) ¾ with the help of
material Nature, Prakriti ¾ creates all animate and inanimate objects under My supervision; thus,
the creation keeps on going, O Arjuna. (See also 14.03) (9.10) THE WAYS OF
THE WISE AND OF THE IGNORANT ARE DIFFERENT Ignorant persons despise Me when I appear in human form because they do
not know My transcendental nature as the great Lord of all beings (and take Me
for an ordinary human being), and because they have false hopes, false actions,
false knowledge, and delusive (T|masika) qualities (See 16.04-18) of fiends and demons (they are unable
to recognize Me). (9.11-12) When
Lord Krishna was here on this earth, in spite of accomplishing many
transcendental and extraordinary feats, only a few people were able to
recognize Him as an incarnation of the Supreme Being. Even a highly evolved
soul, such as King Yudhishthira, was quite surprised to learn from sage Narada
that his (King’s) cousin brother, Krishna, is the Supreme Being in human form
(BP 7.15.79). The moral is that the Supreme cannot be known without one’s good
Karma and His personal grace. But great souls, O
Arjuna, who possess divine qualities (See 16.01-03), know Me as immutable, as
the material and efficient cause of creation, and worship Me single-mindedly
with loving devotion. (9.13) Persons of firm
resolve worship Me with ever-steadfast devotion by always singing My glories,
striving to attain Me, and prostrating before Me with devotion. (9.14) Some worship Me by
acquiring and propagating Self-knowledge. Others worship the infinite as one in
all (or non-dual), as the master of all (or dual), and in various other ways.
(9.15) EVERYTHING IS
A MANIFESTATION OF THE ABSOLUTE I am the ritual, I am the sacrifice, I am the offering, I
am the herb, I am the mantra, I am the clarified butter, I am the fire, and I
am the oblation. (See also 4.24). I am the supporter of the universe, the
father, the mother, and the grandfather. I am the object of knowledge, the
sacred syllable ‘AUM’, and the Vedas. I am the goal, the supporter, the Lord,
the witness, the abode, the refuge, the friend, the origin, the dissolution,
the foundation, the substratum, and the immutable seed. (See also 7.10 and
10.39) (9.16-18) I give heat. I
send, as well as withhold, the rain. I am immortality, as well as death. I am
also both the eternal Absolute and the temporal, O Arjuna. (The Supreme Being
has become everything. See also 13.12) (9.19) ATTAIN
SALVATION BY DEVOTIONAL LOVE
The doers of the
rituals prescribed in the Vedas, the drinkers of the nectar of devotion, whose
sins are cleansed, worship Me by doing good deeds for gaining heaven. As a
result of their meritorious deeds, they go to heaven and enjoy celestial sense
pleasures. (9.20) They again return
to the mortal world ¾ after enjoying
the wide world of heavenly pleasures ¾ upon exhaustion of the fruits of their good Karma. Thus, following the
injunctions of the Vedas, persons working for the fruit of their actions take
repeated births and deaths. (See also 8.25) (9.21) I personally
take care of both the spiritual and material welfare of those ever-steadfast
devotees who always remember and adore Me with single-minded contemplation.
(9.22) Wealth
and happiness automatically come to the righteous person, without that person
asking for it, as the river automatically goes to the ocean (TR 1.293.02).
Material wealth naturally comes to the virtuous person as river water naturally
flows downstream (VP 1.11.24). Lord Rama said: I always take care of those who
worship Me with unswerving devotion as a mother takes care of her child (TR
3.42.03). According to Shankara, this verse means gaining that which one does
not possess (Yoga) and preserving what one has (K^ema). Yoga and K^ema could be
also interpreted as transcendental
knowledge (J@|na) and actual experience in Samadhi (Vij@|na), and path and
the goal. The
worship of the Mother form of the Krishna is encouraged for the seekers of
health, wealth, and knowledge. One who always thinks of God is considered to be
God-conscious, Krishna-conscious, or Self-realized. Lord personally takes
charge of one who remembers Him single-mindedly. His nature is to reciprocate
the love of His pure devotees by fulfilling their desires. Father
in the heaven knows all of what you need. Give first place to His Kingdom and
what He requires. He will provide you everything (MATTHEW 6.32-33). Nothing is
difficult to obtain when I am pleased, but a pure devotee whose mind is
exclusively fixed upon Me does not ask anything, including salvation, but the
opportunity to serve Me (BP 6.09.48). The Lord chooses much better things for
you if you let Him be your guide by surrendering unto His will. O Arjuna, even
those devotees who worship the deities with faith, they also worship Me, but in
an improper way. (9.23) There
is only one Absolute; the wise call Him and worship Him by various names (RV
1.164.46). The worship of the divine as Mother is also found in the Vedas where
the sage longs to be a child of the divine Mother (RV 7.81.04). The Absolute
has also manifested as celestial controllers ¾ for sustaining creation ¾ who are one with
many names and forms (RV 3.55.01). The Supreme Being is a woman, a man, a boy,
a girl, and an old person. He exists in all forms (AV 10.08.27). All deities,
male or female, are representations of one divine. He is One in many and many
in One. One should not worship material objects in creation, such as family,
friends, and possessions; but one can worship the creator in material objects
because God is in all rocks. The Vedic principle of celestial controllers does
not diversify the Unity, but unifies the diversity. Deities are just different
names and forms, or symbolic representations, of the energies of nature. The
deity is a conduit through which the water of divine grace can be made to flow
by the power of conviction ¾ expressed through
worship and prayer ¾ from the reservoir
of infinite consciousness. However, the seedling of faith becomes the fruit
tree of conviction only when it comes out of the ground of Self-knowledge and
survives the frost of logic. We evoke the potential energy of cosmic forces by
contemplating deities with faith. Faith really works. The power of faith in
rituals or spiritual science works in the same manner as a placebo works by the
power of faith in medical science. However, it is not very easy for
intellectuals to develop a deep faith in the power of rituals. Joseph Campbell
said: “The images of myth are reflections of the spiritual potentialities of
everyone of us, and deities stimulate divine love.” All
different types of worship reach One and the same Lord as waters of all
different rivers reach the same ocean. External worship with the help of an
image or a symbolic representation of God is necessary for beginners. It is
very helpful to develop a personal relationship with a deity of one's choice
who can be consulted and counted upon for help during moments of crisis in
life. Those who are against deity worship do not understand that all-pervading
God can also exist within a deity. Such persons limit His supremacy. The
ancient Vedic scriptures have authorized the deity form of worship of God
because it cleanses the heart, mind, and the subtle and gross senses of the
worshiper, and increases as well as sustains one's faith in God. The
next step is the chanting of hymns and the repetition (Japa) of divine names.
The next stage is meditation. The vision of Spirit-consciousness, or beholding
the Spirit manifested through every individual, is the highest spiritual
development. Because I ¾ the Supreme Being ¾ alone am the enjoyer of all sacrificial
services and Lord of the universe. But people do not know My true
transcendental nature. Therefore, they fall into the repeated cycles of birth
and death. (9.24) Worshippers of the
celestial controllers go to the celestial controllers; the worshippers of the
ancestors go to the ancestors; and the worshippers of the ghosts go to the
ghosts; but My devotees come to Me, and are not born again. (See also 8.16)
(9.25) It is
said that whatever one worships, that destination one attains; or one becomes
what one regularly thinks of. LORD ACCEPTS
AND EATS THE OFFERING OF LOVE AND DEVOTION Whosoever offers
Me a leaf, a flower, a fruit, or water with devotion, I accept and eat the
offering of devotion by the pure-hearted. (9.26) The
Lord is hungry for love and the feeling of devotion. A dedicated heart, not
complicated rituals, is needed to please God and obtain His grace. One should
consume food after offering it to God first. God eats the food offerings to
please His devotees. The mind becomes purified when one eats food after
offering it first to the Lord. O Arjuna,
whatever you do, whatever you eat, whatever you offer as oblation to the sacred
fire, whatever charity you give, whatever austerity you perform ¾
dedicate everything as an offering to Me. (See also 12.10, 18.46) (9.27) It is
neither necessary, nor sufficient that one should follow a certain routine,
ritualistic offering of worship everyday to please God. Whatever one does per
one's nature by body, mind, senses, thought, intellect, action, and speech,
should be done with the thought that it is all for God only (BP 11.02.36).
People have achieved liberation by performing only one type of devotional
service, such as chanting, hearing, remembering, serving, meditating,
renouncing, and surrendering. The love for fame is a fire that can destroy all
yoga and austerity. The illusory power of divine kinetic energy (Maya) is
formidable. It betrays everyone, including the yogis, unless one does
everything for God. You shall become
free from the bondage ¾ good and bad ¾ of Karma and come to Me by this attitude of complete dedication to Me.
(9.28) The Self is
present equally in all beings. There is no one hateful or dear to Me. But those
who worship Me with love and devotion are very close to Me, and I am also very
close to them. (See also 7.18) (9.29) Lord
Krishna says here that one should not be partial, but should treat a faithful
or a helpful person better then others. Lord is neither merciless nor partial
to anyone. Lord loves no one and hates no one, but does give special preference
to His devotees. He said: My devotees do not know anything else but Me, and I
do not know anyone else but them (BP 9.4.68). To protect His devotee is His
nature. Lord goes out of way to help and fulfill the desires of His sincere
devotees. He also reciprocates by always thinking of those devotees who always
think of Him and saves such devotees from all calamities and major problems.
The best path of perfection ¾ suitable to the
individual's nature ¾ is shown to His
sincere devotees. I am
with the Father, and the Father is with Me (JOHN 10.38 and 14.11). Ask and it
shall be given. Seek and you shall find (MATTHEW 7.07). God’s grace is just for
the asking. The doors of devotion are open to all, but the faithful and the
dedicated ones who burn the incense of devotion in the temple of their heart
become one with the Lord. A father loves all his children equally, but the
child who is devoted to the father is more dear although he or she may not be
very rich, intelligent, or powerful. Similarly, a devotee is very dear to the
Lord. Lord does not give everything ¾ such as both
material and spiritual wealth ¾ to everybody. One
attains perfection — by the grace of God — through the practice of spiritual
discipline. Both self-effort and grace are needed. According to the Vedas, the
gods help only those who help themselves (RV 4.33.11). Yogananda said: God
chooses those who choose Him. The
grace of God, like rays of the sun, is equally available to all, but due to
free will one must open the window of the heart to let the sunshine come in. It
is said that divinity is our birthright; however, self-effort in the right
direction is also necessary to remove hindrances brought about by our own past
deeds. The grace of God also comes expeditiously through our own efforts. It is
also believed that divine grace and self-effort are one and the same.
Self-effort promotes the process of God-realization as manure promotes growth
of plants. THERE IS NO
UNFORGIVABLE SINNER If even the most
sinful person resolves to worship Me with single-minded, loving devotion, such
a person must be regarded as a saint because of making the right resolution.
(9.30) There
are no unforgivable sins or sinners. The fire of sincere repentance burns all
sins. The Koran says: Those who believe in Allah and do right action, He will
forgive their evil deeds (Surah
64.09). Yogananda used to say: A saint is the sinner who never gave up. Every
saint had a past, and every sinner has a future. The Bible says: Everyone who
believes in Him shall have eternal life (JOHN 3.15). Acts of austerity,
service, and charity, done without any motive, can atone for sinful acts, as
darkness vanishes after sunrise (MB 3.207.57). If a devotee keeps his or her
mind focused on God, there will be no room for sinful desires to mature, and a
sinful person soon becomes righteous if he resolves never to commit the sin again as mentioned
below: Such a person soon becomes righteous and attains everlasting peace. Be
aware, O Arjuna, that My devotee never fails to reach the goal. (See also
6.40-43) (9.31) PATH OF
DEVOTIONAL LOVE IS EASIER Anybody ¾ including women, merchants,
laborers, and the evil-minded ¾ can attain the Supreme Abode by just surrendering unto My will with
loving devotion, O Arjuna. (See also 18.66) (9.32) A
spiritual discipline should be commensurate with the faith, interest, and
ability of the person. Some may be disqualified or not ready to receive the
knowledge of the Supreme, but the path of devotion is open to all. No one is
disqualified due to caste, creed, gender, or mental capacity to receive
devotion. Most saints and sages consider the path of devotion the easiest and
the best of all paths. Then it should be
very easy for the wise and devout sages to attain the Supreme Being. Therefore,
having obtained this joyless and transitory human life, one should always
worship Me with loving devotion. (9.33) The
living entity, under the spell of illusory power of divine kinetic energy
(Maya), goes through the repeated cycles of birth and death. The good Lord,
out of His grace, gives to a living entity a human body that is very difficult
to obtain. The human body, created in the image of God, is the jewel of
creation and has the capacity to deliver the soul from the net of
transmigration to higher levels of existence. All other forms of life on the
earth, except human life, are devoid of higher intellect and discrimination. As a
tiger suddenly comes and takes away a lamb from the flock, similarly, death
takes away a person unexpectedly. Therefore, spiritual discipline and righteous
deeds should be performed without waiting for a proper time to come (MB
12.175.13). The goal and obligation of human birth are to seek Him. The search
for God should not wait. One should continue this search parallel with other
duties of life; otherwise, it may be too late. Lord Krishna concludes this
chapter by giving practical ways to engage people in His devotional service
below: Always think of
Me, be devoted to Me, worship Me, and bow down to Me. Thus, uniting yourself
with Me by setting Me as the supreme goal and the sole refuge, you shall
certainly come to Me. (9.34) Lord Krishna said:
O Arjuna, listen once again to My supreme word that I shall speak to you, who
are very dear to Me, for your welfare. (10.01) GOD IS THE
ORIGIN OF EVERYTHING Neither the
celestial controllers nor the great sages know My origin because I am the
origin of celestial controllers and great sages also. (10.02) One who knows Me
as the unborn, the beginningless, and the Supreme Lord of the universe, is
considered wise among mortals and becomes liberated from the bondage of Karma.
(10.03) Discrimination,
Self-knowledge, non-delusion, forgiveness, truthfulness, control over the mind
and senses, tranquility, pleasure, pain, birth, death, fear, fearlessness,
nonviolence, equanimity, contentment, austerity, charity, fame, ill fame ¾ these diverse qualities in human
beings arise from Me alone. (10.04-05) If
you forgive others, your Father in heaven will also forgive you (MATTHEW 6.14).
Resist no evil with evil (MATTHEW 5.39). Love your enemies, and pray for those
who mistreat you (MATTHEW 5.44). One should control anger toward the
wrong-doer. The controlled anger itself punishes the wrong-doer if the
wrong-doer does not ask forgiveness (MB 5.36.05). One who does wrong is
destroyed by the same act of wrong doing if he or she does not ask forgiveness
(MS 2.163). One who unconditionally forgives others is happy because the anger
of the forgiver is exterminated. Progress in spiritual discipline is impeded if
one's interpersonal relationship is full of hurt and negative feeling, even for
a single living entity. Therefore, one must learn to forgive and to ask
forgiveness. Even
virtue has its own vice. Forgiveness may often be construed as a sign of
weakness; therefore, clemency is the strength of the strong and a virtue for
the weak. A person should be forgiven if he or she has sincerely asked
forgiveness, if it is the first offense, if the offense was not intentional,
and if the offender has been helpful in the past. The tool of punishment may be
used ¾ without any
feeling of revenge ¾ to correct and
teach intentional and repeated offenders. The great saints,
sages, and all the creatures of the world were born from My potential energy.
(10.06) One who truly
understands My manifestations and yogic powers, is united with Me by unswerving
devotion. There is no doubt about it. (10.07) I am the origin
of all. Everything evolves from Me. The wise who understand this adore Me with
love and devotion. (10.08) That which is One has become this all (RV 8.58.02) My devotees remain
ever content and delighted. Their minds remain absorbed in Me and their lives
surrendered unto Me. They always enlighten each other by talking about Me.
(10.09) Devotees
are the well wishers of everyone and help others to advance on the spiritual
path. LORD GIVES
KNOWLEDGE TO HIS DEVOTEES I give the powers
of analysis and reasoning to understand the metaphysical science ¾ to those who are ever united with
Me and lovingly adore Me ¾ by which they come to Me. (10.10) We
are given powers of analysis and reasoning (Viveka) that can be used to
understand the metaphysical science or Self-knowledge. Those who receive Him
and believe in Him, He makes them come to the Father in heaven (JOHN 1.12).
Whosoever shall not receive the kingdom of God as a little child shall not
enter therein (LUKE 18.17). I, who dwell
within their inner psyche as consciousness, destroy the darkness born of
ignorance by the shining lamp of transcendental knowledge as an act of
compassion for them. (10.11) All other forms of Krishna can be achieved by
different means of worship, but Krishna Himself can be achieved only by devotion and exclusive love
(Chimanbhai). The lamp of spiritual knowledge and God-realization can be easily
ignited by the intense spark of devotion, but never by intellect and logic
alone. Arjuna said: You
are the Supreme Being, the Supreme Abode, the Supreme Purifier, the Eternal
Being, the primal God, the unborn, and the omnipresent. All saints and sages
have thus acclaimed You, and now You Yourself are telling me that. (10.12-13) NOBODY CAN
KNOW THE REAL NATURE OF REALITY O Krishna, I
believe all that You have told me to be true. O Lord, neither the celestial
controllers nor the demons fully understand Your real nature. (See also 4.06)
(10.14) O Creator and
Lord of all beings, God of all celestial rulers, the Supreme person, and Lord
of the universe, 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. 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) How may I know
You, O Lord, constantly contemplating on You? In what form of manifestation are
You to be thought of by me, O Lord? (10.17) O Lord, explain to
me again, in detail, Your yogic power and glory because I am not satiated by
hearing Your nectar-like words. (10.18) EVERYTHING IS
A MANIFESTATION OF THE ABSOLUTE Lord Krishna said:
O Arjuna, now I shall explain to you My prominent divine manifestations because
My manifestations are endless. (10.19) O Arjuna, I am the
Supreme Spirit (or Supersoul) abiding in the inner psyche of all beings as soul
(Atma). I am also the creator, maintainer, and destroyer ¾ or the beginning, the middle, and
the end ¾ of all beings.
(10.20) Spirit
has no origin and is a property of the Supreme Being, just as sunlight is a
property of the sun (BS 2.03.17). The Supreme Being and Spirit are like sun and
sunlight, different as well as non-different (BS 3.02.28). Within living
beings, Spirit is the controller. Spirit is different from the physical body,
just as fire is different from wood. The
senses, mind, and intellect cannot know Spirit or universal consciousness
because the senses, mind, and intellect get their power to function from Spirit
alone (KeU 1.06). Spirit supplies power and supports the senses, just as air
burns and supports fire (MB 12.203.03). Spirit is the basis and support behind
every form of power, movement, intellect, and life in this universe. It is the
power by which one sees, hears, smells, thinks, loves, hates, and desires
objects. 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) I am the Vedas. I
am the celestial rulers. I am the mind among the senses; I am the consciousness
in living beings. (10.22) I am Lord Shiva. I
am the god of wealth; I am the god of fire and the mountains. (10.23) I am Lord Shiva. I
am the god of wealth; I am the god of fire and the mountains. (10.23) 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) I am the great
sage, Bhrigu. I am the monosyllable cosmic sound ‘AUM’ among words; I am the
silent repetition of mantra (Japa) among the spiritual disciplines, and I am
the Himalaya among the mountains. (10.25) A
constant chanting of a mantra or any holy name of God is considered by saints
and sages of all religions to be the easiest and most powerful method of
Self-realization in the present age. The practice of this spiritual discipline
with faith will drive sound vibrations into the deeper layers of mind where it
works like a damper in preventing the rise of waves of negative thoughts and
ideas, leading the way to inner awakening in due course of time. Meditation is
the extended and higher stage of this process. One must first practice this
before going into transcendental meditation. Swami Harihar says: There should
be no desire to gain any worldly objects in exchange for the repetition of the
divine name. The spiritual force of the divine name should not be applied even
for the destruction of sin. It should be resorted to for divine realization
only. The
form of the Lord cannot be known nor comprehended by the human mind without a
name. If one chants or meditates on the name without seeing the form, the form
flashes on the screen of the mind as an object of love. Saint Tulasidasa said:
Place the lamp of the name of the Lord near the door of your tongue if you want
the light both inside and outside. The name of God is greater than both
impersonal and personal aspects of God because the power of the name has
control over both aspects of God. It is said that the best of all spiritual
efforts is to always remember and repeat the name of God. A BRIEF
DESCRIPTION OF DIVINE MANIFESTATIONS I am the holy fig
tree among the trees, Narada among the sages, and I am all other celestial
rulers. (10.26) Know Me as the
celestial animals among the animals and the King among men. I am the
thunderbolt among weapons, and I am Cupid for procreation. (10.27-28) I am the water-god
and the manes. I am the controller of death. I am the time or death among the
healers, lion among the beasts, and the king of birds among birds. (10.29-30) I am the wind among the purifiers and Lord R|ma among the warriors. I am the
crocodile among the sea creatures and the holy Gang| river among the rivers. (10.31) I am the
beginning, the middle, and the end of all creation, O Arjuna. Among knowledge I
am knowledge of the supreme Self. I am logic of the logician. (10.32) I am the letter
‘A’ among the alphabets. I am the dual compound among the compound words. I am
endless time. I am the sustainer, and I am omniscient. (10.33) I am the
all-devouring death and also the origin of future beings. I am the seven
goddesses or guardian angels presiding over the seven qualities ¾ fame, prosperity, speech, memory,
intellect, resolve, and forgiveness. (10.34) I am the Vedic and
other hymns. I am the mantras; I am November-December among the months, I am
spring among the seasons. (10.35) I am gambling of
the cheats, splendor of the splendid, victory of the victorious, resolution of
the resolute, and goodness of the good. (10.36) Both
good and bad are the product of divine power (Maya). Maya creates a multitude
of merits and demerits that have no real existence. The wise do not attach too
much importance to it. One should develop good qualities and get rid of bad
ones. After enlightenment, both good and bad, virtue and vice, are transcended,
just as darkness vanishes after the sunrise. Vice and virtue are not two
things, but one, the difference being only the degree of manifestation. It is
true that God also dwells in the most sinful beings, but it is not proper to
hate them or associate with them. Gandhi said: Hate the sin and not the sinner.
One
should view the marvelous cosmic drama, full of pairs of opposites in life,
with ever-joyous heart because there is no good or evil, only different masks
of the cosmic actor. The scriptures denounce the idea of growing rich by
unfair means, such as gambling, gifts, and bribes. They recommend honest labor,
sweat of the brow, such as cultivating a cornfield, that is good for society as
well as the individual (RV 10.34.13). I am Krishna,
Vyasa, Arjuna, and the power of rulers, the statesmanship of the seekers of
victory. I am silence among secrets and Self-knowledge of the knowledgeable.
(10.37-38) I am the origin of
all beings, O Arjuna. There is nothing, animate or inanimate, that can exist
without Me. (See also 7.10 and 9.18) (10.39) A big
tree ¾ with many
branches, leaves, flowers, fruits, and seeds ¾ remains inside a tiny seed in unmanifest form and becomes manifest
again and again into a tree. The tree again becomes unmanifest into the seed.
Similarly, all manifestations remain in the Absolute in unmanifest form and
become manifest during creation and unmanifest during dissolution again and
again. The fruit remains hidden in the seed and the seed in the fruit;
similarly, God is in human beings and human beings in God. MANIFEST
CREATION IS A VERY SMALL FRACTION OF THE ABSOLUTE There is no end of
My divine manifestations, O Arjuna. This is only a brief description by Me of
the extent of My divine manifestations. (10.40) The
variety in the universe, from the highest celestial controllers to the smallest
insects and even the inert dust, is nothing but a manifestation of One and the
same Absolute. Whatever is
endowed with glory, brilliance, and power ¾ know that to be a manifestation of a very small fraction of My
splendor. (10.41) Through
the word, His cosmic sound vibration, God made all things; not one thing in
creation was made without His cosmic energy (JOHN 1.03). This cosmic
manifestation is non-separate from the Absolute just as sunshine is not
separate from the sun (BP 4.31.16). The entire creation is a partial revelation
and part and parcel of the Infinite. The divine manifests its glory through
creation. The beauty and splendor of the visible universe are only a small
fraction of His glory. 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. Arjuna said: My
illusion is dispelled by the profound words of wisdom You spoke out of
compassion for me about the supreme secret of the Self. (11.01) O Krishna, I have
heard from You in detail about the origin and dissolution of beings and Your
immutable glory. (11.02) VISION OF GOD
IS THE ULTIMATE AIM OF A SEEKER O Lord, You are
as You have said; yet I wish to see Your divine cosmic form, O Supreme Being.
(11.03) O Lord, if You
think it is possible for me to see Your universal form, then, O Lord of the
yogis, show me Your transcendental form. (11.04) There
is no way to know God before experiencing Him. Faith in God rests on a shaky
ground without a psychic vision of the object of devotion. All our spiritual
discipline is aimed at this vision. The vision is essential to overcome the
last bit of emotional impurity and any lingering doubt in the mind of the
seeker because, to a human mind, seeing is believing. Therefore, Arjuna, like
any other devotee, longs to see the transcendental form of the Lord. Lord Krishna said:
O Arjuna, behold My hundreds and thousands of multifarious divine forms of
different colors and shapes. Behold all the celestial beings and many wonders
never seen before. Also behold the entire creation ¾ animate, inanimate, and whatever else you would like to see ¾ all at one place in My Universal
Cosmic body. (11.05-07) But you are not
able to see Me with your physical eye; therefore, I give you the divine eye to
see My majestic power and glory. (11.08) No one can
see Him with the physical eye. His transcendental form is beyond our field of
vision. He is revealed through the faculty of intuition of the intellect that,
residing within the inner psyche, controls the mind. Those who know Him become
immortal (KaU 6.09). We, like color blinds, are not able to see the full range
of cosmic color and light with human eyes. The divine vision, which is a gift
of God, is needed to see the beauty and glory of the Supreme Personality of
Godhead. LORD SHOWS HIS
COSMIC FORM TO ARJUNA Sanjaya said: O
King, having said this, Lord Krishna, the great Lord of the mystic power of
yoga, revealed His supreme majestic form to Arjuna. (11.09) Arjuna saw the Universal Form of the Lord with
many mouths and eyes, and many marvelous visions with numerous divine
ornaments, holding many divine weapons, wearing divine garlands and apparel,
anointed with celestial perfumes and ointments, full of all wonders ¾ the limitless God with faces on all sides. (11.10-11) If the splendor of
thousands of suns were to blaze forth all at once in the sky, even that would
not resemble the splendor of that exalted being. (11.12) 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. Arjuna saw the
entire universe, divided in many ways, but standing as all in One and One in
all in the transcendental body of Krishna, the Lord of celestial rulers. (See
also 13.16, and 18.20) (11.13) ONE MAY NOT BE
PREPARED TO SEE THE LORD Having seen the
cosmic form of the Lord, Arjuna was filled with wonder and his hairs standing
on end, bowed his head to the Lord and prayed with folded hands. (11.14) Arjuna said: O
Lord, I see in Your body all supernatural controllers, and multitudes of
beings, sages, and celestials. (11.15) O Lord of the
universe, I see You everywhere with infinite forms, with many arms, stomachs,
faces, and eyes. O Universal Form, I see neither your beginning nor the middle
nor the end. (11.16) The
Self is omnipresent, all pervading, beginningless and endless. I see You with
Your crown, club, discus, and massive radiance, difficult to behold, shining
all around like the immeasurable brilliance and blazing fire of the sun.
(11.17) I believe You are
the Supreme Being to be realized. You are the ultimate resort of the universe.
You are the Spirit and protector of the eternal order (Dharma). (11.18) I see You with
infinite power, without beginning, middle, or end; with many arms; with the sun
and the moon as Your eyes; with Your mouth as a blazing fire, scorching all the
universe with Your radiance. (11.19) O Lord, You
pervade the entire space between heaven and earth in all directions. Seeing
Your marvelous and terrible form, the three worlds are trembling with fear.
(11.20) Hosts of
supernatural rulers enter into You. Some with folded hands sing Your names and
glories in fear. A multitude of perfected beings hail and adore You with
abundant praises. (11.21) All the celestial
beings gaze at You in amazement. Seeing your infinite form with many mouths,
eyes, arms, thighs, feet, stomachs, and many fearful tusks, the worlds are
trembling with fear, and so do I, O mighty Lord. (11.22-23) ARJUNA IS
FRIGHTENED TO SEE THE COSMIC FORM I am frightened
and find neither peace nor courage, O Krishna, after seeing Your effulgent and
colorful form touching the sky and Your wide open mouth with large shining
eyes. (11.24) I lose my sense of
direction and find no comfort after seeing Your mouths with fearful tusks
glowing like fires of cosmic dissolution. Have mercy on me, O Lord of celestial
rulers, and refuge of the universe! (11.25) All my cousin
brothers, along with the hosts of other kings and warriors of the other side,
together with chief warriors on our side, are also quickly entering into Your
fearful mouths with terrible tusks. Some are seen caught in between the tusks
with their heads crushed. (11.26-27) These warriors of
the mortal world are entering Your blazing mouths as many torrents of rivers
enter into the ocean. (11.28) All these people
are rapidly rushing into Your mouths for destruction as moths rush with great
speed into the blazing flame for destruction. (11.29) You are licking up
all the worlds with Your flaming mouths, swallowing them from all sides. Your
powerful radiance is filling the entire universe with effulgence and burning
it, O Krishna. (11.30) Tell me, who are
You in such a fierce form? My salutations to You, O best of all celestial
rulers. Be merciful! I wish to understand You, O primal Being, because I do not
know Your mission. (11.31) Lord Krishna said:
I am death, the mighty destroyer of the world. I have come here to destroy all
these people. Even without your participation in the war, all the warriors
standing arrayed in the opposing armies shall cease to exist. (11.32) Therefore,
get up and attain glory. Conquer your enemies, and enjoy a prosperous kingdom.
I have already destroyed all these warriors. You be a mere instrument, O
Arjuna. (11.33) This
is My battle, not yours. I use you, O Arjuna, only as an instrument. I do
everything through your body. One must remember at all times that all battles
are His, not ours. The Koran also says: You are but an instrument, and Allah is
in charge of all things. (Surah
11.12). The will and power of God do everything. No one can do anything without
His power and will. It is God only who makes one restless for material life or
spiritual life. Those who are not Self-realized mistakenly take their will as
God’s will and do wrong things. 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 Sanjaya said:
Having heard these words of Krishna, the crowned Arjuna, trembling with folded
hands, prostrated with fear, spoke to Krishna in a choked voice. (11.35) Arjuna said:
Rightly, O Krishna, the world delights and rejoices in glorifying You.
Terrified demons flee in all directions. The hosts of sages bow to You in
adoration. (11.36) Why should they not, O great soul,
bow to You ¾ the original Creator ¾ who is even greater than Brahm|, the creator of material worlds? O
infinite Lord, O God of all celestial rulers, O abode of the universe, You are
both Eternal and Temporal, and the Supreme Being that is beyond Eternal and
Temporal. (See also 9.19, and 13.12 for a commentary) (11.37) You are the primal
God, the most ancient Person. You are the ultimate resort of the entire
universe. You are the knower, the object of knowledge, and the Supreme Abode. O
Lord of the infinite form, You pervade the entire universe. (11.38) You are the fire, the wind, the water god, the moon god, the Creator
(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) My salutations to
You from front and from behind. O Lord, my obeisance to You from all sides.
You are infinite valor and boundless might. You pervade everything, and,
therefore, You are everywhere and in everything. (11.40) Considering You
merely as a friend and not knowing Your greatness, I have inadvertently
addressed You as O Krishna, O Yadava, and O friend merely out of affection or
carelessness. (11.41) In whatever way I
may have insulted You in jokes while playing, reposing in bed, sitting, or at
meals; when alone or in front of others, O Krishna, the immeasurable One, I
implore You for forgiveness. (11.42) You are the father
of this animate and inanimate world and the greatest guru to be worshipped. No
one is even equal to You in the three worlds; how can there be one greater than
You, O Being of incomparable glory? (11.43) Therefore, O
adorable Lord, I seek Your mercy by bowing down and prostrating my body before
You. Bear with me as a father to his son, as a friend to a friend, and as a
husband to his wife, O Lord. (11.44) Beholding that
which has never been seen before delights me, and yet my mind is tormented with
fear. Therefore, O God of celestial rulers, the refuge of the universe, have
mercy on me and show me your four-armed form. (11.45) ONE MAY SEE
GOD IN ANY FORM OF ONE'S CHOICE I wish to see You
with a crown, holding mace and discus in Your hand. Therefore, O Lord, with
thousand arms and universal form, please appear in the four-armed form. (11.46) Lord Krishna said: O Arjuna, being
pleased with you I have shown you, through My own yogic powers, My particular
supreme, shining, universal, infinite, and primal form that has never been
seen before by anyone other than you. (11.47) O Arjuna, neither
by study of the Vedas nor by sacrifice nor by charity nor by rituals nor by
severe austerities can I be seen in this cosmic form by any one other than you
in this human world. (11.48) LORD SHOWS
ARJUNA HIS FOUR-ARMED AND THE HUMAN FORM Do not be
perturbed and confused by seeing such a terrible form of Mine as this. With
fearless and cheerful mind, now behold My four-armed form. (11.49) Sanjaya said:
After speaking like this to Arjuna, Krishna revealed His four-armed form. And then
assuming His pleasant human form, Lord Krishna, the Great One, consoled Arjuna,
who was terrified. (11.50) Arjuna said: O
Krishna, seeing this lovely human form of Yours, I have now become tranquil and
normal again. (11.51) LORD CAN BE
SEEN BY DEVOTIONAL LOVE Lord Krishna said:
This four-armed form of Mine that you have seen is very difficult, indeed, to
see. Even celestial controllers are ever longing to see this form. (11.52) This four-armed
form of Mine that you have just seen cannot be seen even by study of the Vedas
or by austerity or by acts of charity or by the performance of rituals. (11.53) No
one attains the almighty Lord by good works alone (RV 8.70.03, AV 20.92.18).
The omnipresent form of the Lord cannot be perceived by organs, but by the eyes
of intuition and faith. The vision and yogic powers are the special gift and
grace of God that may be granted, even without asking, when one is found fit by
the Lord to use them in His service. According to Saint Ramdas, all visions of
lights and forms have to be transcended before realization of the ultimate
Truth. Yogic powers may become a hindrance on the path of spiritual journey. However, only by single-minded devotion, I can be
seen in this form, can be known in essence, and also can be reached, O Arjuna.
(11.54) One who
dedicates all works to Me and to whom I am the supreme goal, who is my devotee,
who has no attachment, and who is free from malice toward any creature ¾
reaches Me, O Arjuna. (See also 8.22) (11.55) CHAPTER 12 SHOULD ONE
WORSHIP A PERSONAL OR AN IMPERSONAL GOD? Arjuna asked:
Which of these has the best knowledge of yoga ¾ those ever-steadfast devotees who
worship Your personal aspect, or those who worship Your impersonal aspect, the
formless Absolute? (12.01) Lord
Krishna explained the superiority of the path of spiritual knowledge in the
fourth chapter (4.33, and 4.34). He explained the importance of worship of the
formless Supreme (or Self) in verses 5.24-25, 6.24-28, and 8.11-13. He also
emphasized the worship of God with form or Krishna in 7.16-18, 9.34, and
11.54-55. It was thus natural for Arjuna to ask which path is better for most
people in general. Lord Krishna
said: I consider the best yogis to be those ever steadfast devotees who worship
with supreme faith by fixing their mind on Me as their personal God. (See also
6.47) (12.02) Devotion
is defined as the highest love for God (SBS 02). True devotion is motiveless
intense love of God to attain Him (NBS 02). Real devotion is seeking God’s grace
and serving with love to please Him. Thus, devotion is doing one’s duty as an
offering to the Lord with love of God in one’s heart. It is also said that
devotion is granted by the grace of God. A loving relationship with God is
easily developed through a personal God. The faithful followers of the path of
devotion to the personal God in human form such as Rama, Krishna, Moses,
Buddha, Christ, and Muhammad are considered the best. The Bible says: I am the
way; no one goes to Father except through me (JOHN 14.06). Some saints consider
devotion superior to Self-knowledge (SBS 05). All
spiritual practices are useless in the absence of devotion, the deep love of
God. The pearl of Self-knowledge is born on the nucleus of faith and devotion
only. Saint Ramanuja said that those who worship the manifest reach their goal
sooner and with less difficulty. Love of God and all His creatures is the
essence of all religion. Jesus also said: You shall love the Lord with all your
heart, with all your soul, and with all your mind; and you shall love everybody
as yourself (MATTHEW 22.37-39). They also attain
Me who worship the unchangeable, the inexplicable, the invisible, the
omnipresent, the inconceivable, the unchanging, the immovable, and the
formless ¾ My impersonal aspect
¾ restraining all the senses,
even-minded under all circumstances, engaged in the welfare of all creatures.
(12.03-04) A
person who is competent to worship the formless aspect of God must have a
complete mastery over the senses, be tranquil under all circumstances, and be
engaged in the welfare of all creatures. The path of personalism allows one to
relish the name, form, and pastimes of the Lord as they happened when He
manifested on the earth. The path of impersonalism is dry, full of difficulties,
and advancement on this path is very slow as discussed in the next verse. REASONS FOR
WORSHIPPING A PERSONAL
FORM OF GOD Self-realization
is more difficult for those who fix their mind on the impersonal, unmanifest,
and formless Absolute because worship of the unmanifest is difficult for ordinary human beings.
(12.05) One
must be free from body-feeling and be established in feeling the existence of
the Self alone if one wants to succeed in worship of formless Absolute. One
becomes free from the bodily conception of life when one is fully purified and
acts solely for the Supreme Lord. Attainment of such a state is not possible
for the average human being, but only for advanced souls. Therefore, the
natural course for the ordinary seeker is to worship God with a form. Thus the
method of worship depends on the individual. One should find out for oneself
which method suits one best. It is quite fruitless to ask a child to worship a
formless God, whereas a sage sees God in every form and does not need a statue
or even a picture of God for worship. Loving
contemplation and deity worship of a personal God is a necessary first step
for realization of the impersonal Absolute. It is also said that devotion to
the personal aspect of God leads one to the transcendental aspect. God is not
only an extra cosmic, all-powerful Being, but the very Self in all beings. The
worship of God as a person in the form of one's personal favorite deity
stimulates divine love that rouses Self-consciousness and experience of unity
in due course of time. God, the transcendent, is revealed in one’s pure inner
psyche after the loving contemplation of God, the immanent. There
is no real difference between the two paths — the path of devotion to a
personal God and the path of Self-knowledge of the impersonal God — in their
higher reaches. In the highest stage of realization they merge and become one.
Other sages also consider the path of devotion easier for most people,
particularly for beginners. According to Tulasidasa, the path of Self-knowledge
is difficult to comprehend, to explain, and to follow. It is also very easy to
fall down from the path of knowledge or retreat to the lower sensual plane of
consciousness (TR 7.118.00). In the next two verses, the Lord says that the path
of devotion is not only easier, but also faster than the path of knowledge. The
personal and the impersonal, the physical form and the transcendental form, are
the two sides of the coin of ultimate Reality. Ramakrishna said: “Image worship
is necessary in the beginning, but not afterwards, just as a scaffolding is
necessary during the construction of a building.” The subconscious or
meditative (Alpha) state of mind knows the language of pictures or
visualization only. The conscious mind knows reasoning. A person must learn to
fix thoughts and mind first on a personal God with a form and then, after
succeeding therein, fix them upon the transcendental form. The highest liberation
is possible only by realization of God as the very Self in all beings, (BS
4.3.15, ShU 3.07) and it comes only through maturity of devotion to the
personal God and His grace. This realization is the second (or spiritual)
birth, or the second coming of Christ. Jesus said: The Kingdom of the Father is
spread upon the earth, and people do not see. Another great saint said: It is
like a fish in the water remaining thirsty and searching for water. According
to ancient scriptures, any spiritual practice becomes more powerful when it is
done with knowledge, faith, and contemplation of a personal deity (ChU
1.01.10). Ascetic practice, prayer, charity, penance, performance of sacrifice,
vows, and other religious observances fail to evoke Lord’s compassion to the
same degree as unalloyed devotion does. The magnet of devotion easily attracts
the Lord (TR 6.117.00). But for those
devotees ¾ whose minds are
set on My personal form, who worship Me meditating on My personal form with
unswerving devotion, setting Me as their supreme goal, offering all actions to
Me ¾ I swiftly become
their savior from the world that is the ocean of death and transmigration, O
Arjuna. (12.06-07) One
can easily cross the ocean of transmigration with the help of the boat of
unswerving love and devotion to a personal God with form (TR 7.122.00). The
following verses explain four different methods of worship of God with or
without the help of a form of God or deity. People
are born different. Anybody who prescribes one method for all is certainly
deluded because there is no panacea. A single method or system cannot meet the
spiritual needs of all. Hinduism, with its many branches and sub-branches,
offers a very wide choice of spiritual practices to suit persons in any stage
of spiritual development. All paths lead to salvation because they all
culminate in devotion ¾ the intense love
of God. Therefore, focus
your mind on Me and let your intellect dwell upon Me alone through meditation
and contemplation. Thereafter, you shall certainly attain Me. (12.08) This
is the path of meditation (See Chapter 6 for more details) for the
contemplative mind. Thinking of a chosen form of God all the time is different
from worshipping that form, but both practices are the same in quality and
effect. In other words, contemplation is also a form of worship. If you are unable
to focus your mind steadily on Me, then long to attain Me by practice of any
other spiritual discipline, such as a ritual, or deity worship that suits you.
(12.09) This
is the path of ritual, prayer, and devotional worship recommended for people
who are emotional, have more faith but less reasoning and intellect (See also
9.32). Constantly contemplate and concentrate your mind on God, using symbols
or mental pictures of a personal God as an aid to develop devotion. If you are unable
even to do any spiritual discipline, then dedicate all your work to Me (or do
your duty just for Me). You shall attain perfection by doing your prescribed
duty for Me (without any personal motive, just as an instrument, to serve and
please Me). (12.10) This
is the path of transcendental knowledge or renunciation, acquired through
contemplation and scriptural study for people who have realized the truth that
we are only divine instruments. (See also 9.27, 18.46). Lord Himself guides
every endeavor of the person who works for the good of humanity, and success
comes to a person who dedicates his or her life to the service of God. If you are unable to dedicate your work to Me, then just surrender unto
My will with subdued mind and renounce the attachment to, and the anxiety for,
the fruits of all work (by learning to accept all results with equanimity as
God's grace). (12.11) This
is the path of KarmaYoga, the selfless service to humanity, discussed in
Chapter 3, for householders who cannot renounce worldly activity and work
full-time for God, as discussed in verse 12.10, above. The main thrust of
verses 12.08-11 is that one must establish some relationship with the Lord ¾ such as the
progenitor, father, mother, beloved, child, savior, guru, master, helper,
guest, friend, and even an enemy. KarmaYoga,
or the renunciation of attachment to fruits of work, is not a method of last
resort ¾ as it may appear
from verse 12.11. It is explained in the following verse. KARMA-YOGA IS
THE EASIEST WAY TO START
WITH Knowledge of
scriptures is better than mere ritualistic practice; meditation is better than
scriptural knowledge; renunciation of (attachment to) the fruits of work is
better than meditation because peace immediately follows renunciation of all motives. (See more on renunciation in
18.02, and 18.09) (12.12) When
true knowledge of the Self increases, all Karma is gradually eliminated because
one who is situated in Self-knowledge thinks he or she is not the doer but an
instrument working at the pleasure of the creator. Such an action in
God-consciousness becomes devotion ¾ free from any
Karmic bondage. Thus, there is no sharp demarcation between the paths of
selfless service, spiritual knowledge, and devotion. Renunciation of
attachments and desires is the backbone and the ultimate goal of any spiritual
practice. Renunciation is also relatively easy to practice and is essence of
the teachings of the Gita. 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. One is also dear
to Me who does not agitate others and who is not agitated by them, who is free
from joy, envy, fear, and anxiety. (12.15) One who is
desireless, pure, wise, impartial, and free from anxiety; who has renounced the
doership in all undertakings ¾ such a devotee is dear to Me. (12.16) One who neither rejoices nor grieves, neither likes
nor dislikes, has renounced both the good and the evil, and is full of devotion
¾ is also dear to Me. (12.17) One who remains the same towards friend or foe, in honor or
disgrace, in heat or cold, in pleasure or pain; who is free from attachment;
who is indifferent to censure or praise; who is quiet, and content with
whatever one has, unattached to a place, a country, or a house; who is
tranquil, and full of devotion ¾
that person is dear to Me. (12.18-19) It is
said that divine Controllers with their exalted qualities, such as the
knowledge of God, wisdom, renunciation, detachment, and equanimity, always
reside in the inner psyche of a pure devotee. Thus, perfect devotees who have
renounced affinity for the world and its objects and have love for God are
rewarded by the Lord with divine qualities discussed above and elsewhere in the
Gita, and are dear to the Lord. But what about those who are imperfect, but
trying sincerely for perfection? The answer comes in the next verse. ONE SHOULD
SINCERELY STRIVE TO DEVELOP DIVINE QUALITIES But those faithful devotees are very dear to Me who set Me
as their supreme goal and follow — or just sincerely strive to develop — the
above mentioned nectar of (forty) moral values. (12.20) One
may not have all the virtues, but a sincere effort to develop virtues is most
appreciated by the Lord. Thus the striver is very dear to the Lord. The
upper-class devotees do not desire anything, including salvation from the Lord,
except for one boon: devotion to the lotus feet of a personal God, birth after
birth (TR 2.204.00). Lower class devotees use God as a servant to fulfill
their material demands and desires. The development of unswerving love and
devotion to the lotus feet of the Lord is the ultimate aim of all spiritual
discipline and meritorious deeds, as well as the goal of human birth. A true
devotee considers oneself the servant, the Lord as the master, and the entire
creation as His body. The
path of devotion is a better path for most people, but devotion does not
develop without a combination of personal effort, faith, and the grace of God.
Nine techniques for cultivating devotion ¾ an intense love for God as a personal Being ¾ based on Tulasi Ramayana (TR 3.34.04-3.35.03), are: (1) The company of
the holy and wise, (2) Hearing and reading the glories and stories of Lord’s
incarnations and His activities of creation, preservation and dissolution as
given in the religious scriptures, (3) Seva or serving God through service to
the needy, the saints, and society, (4) Congregational chanting and singing of
the glories of God, (5) Repeating the Lord’s name and mantra with firm faith,
(6) Discipline, control over the six senses, and detachment, (7) Seeing your
personal God everywhere and in everything, (8) Contentment and lack of greed as
well as overlooking others’ faults, and (9) Simplicity, lack of anger,
jealousy, and hatred. The best thing a person should do is develop love of God.
Lord Rama said that one needs to follow any one of the above methods with faith
to develop love of God and become a devotee. Good
company of saints and sages is a very powerful tool for God-realization. It is
said that friendship, discussions, dealings, and marriage should be with equals
or those who are better than oneself, not with persons of lower level of
intellect (MB 5.13.117). A person is known by the company he or she keeps.
According to most saints and sages, the path of devotion is very simple and
easy to perform. One can begin by simply chanting a personal mantra or any holy
name of God. There is no restriction on the correct time or place for chanting
the holy name of God. The process of devotional service consists of one or more
of the following practices: hearing discourses, chanting the holy name of God,
remembering and contemplating God, worshipping Him, praying to Him, serving God
and humanity, and surrendering to His will. The
four inter-connected paths of yoga discussed in the first twelve chapters of
the Gita may be summarized as follows: The
practice of KarmaYoga leads to purification of the mind from the stain of
selfishness that paves the way for knowledge of God to be revealed. Knowledge
develops into devotional love of God. Constant thinking of God, the object of
our love due to devotion, is called meditation and contemplation that
eventually lead to enlightenment and salvation. IS THERE ONLY
ONE RIGHT WAY TO GOD? Lord
Krishna has been talking about both manifest and unmanifest aspects of God in
the previous chapters. Arjuna’s question has been answered in great detail in
this chapter, but people still argue that one method of worship or certain
religious practices are better than others. Such persons only understand half
the truth. In our opinion, it is quite clear that the method of worship depends
on the nature of the individual. The person or the person’s guru should find
out which path will be most suitable for the individual, depending on the
person's temperament. To force his or her own method of worship on people is the
greatest disservice a guru can do to disciples. Introverts should worship a
personal God, whereas extroverts may contemplate the impersonal aspect. The
important thing is to develop faith in and love of God. God has the power to
manifest before a devotee in any form, regardless of the devotee’s chosen form
of worship. What
has worked for one may not work for all, so what makes you think your method is
universal? There was no need for the Lord to discuss different paths of yoga if
there was one path for all. If the chosen path of spiritual discipline does not
give one peace or God-realization, then it must be understood that one is not
practicing correctly or the path is not right for the individual. Lord Krishna said:
O Arjuna, this physical body, the miniature universe, may be called the field
or creation. One who knows the creation is called the Creator (or the Spirit,
Atma, God, Ishvara) by the seers of truth. (13.01) Whatever
is here in the body is also there in the cosmos; whatever is there, the same is
here (KaU 4.10). The human body, the microcosm, is a replica of the universe,
the macrocosm. The body is called the field of activities for the soul. The
body or creation is different from the soul or the Creator. To experience this
difference is the metaphysical knowledge. O Arjuna, know
Me to be the Creator of all the creation. I consider the true understanding of
both the Creator and the creation to be transcendental knowledge. (13.02) The body
(or creation) and Spirit (or the Creator) are distinct from one another. Yet,
the ignorant are not able to distinguish between them. That knowledge is the
true knowledge by which one is able to make a clear distinction between body
and Spirit. Body is called the field (or the medium) of activities for the
Spirit. The human body is the medium by which the individual soul enjoys the
material world, gets entangled, and in the end attains liberation. The soul
inside the body knows all the activities of its own body; it is, therefore,
called the knower of the field of activities. The Supersoul knows all the
bodies, whereas the individual soul knows only his own body. When one clearly
understands the difference between the body, the individual soul inside the
body, and the Supersoul, one is said to have real knowledge. What creation is,
what it is like, what its transformations are, where the source of creation is,
who that Creator is, and what His powers are ¾ hear all these from Me in brief. (13.03) The seers have
separately described the creation and the Creator in different ways in the
Vedic hymns and also in the conclusive and convincing verses of other
scriptures. (13.04) The
Gita also expounds on the truths of other scriptures. All scriptures, as well
as saints and sages of all religions, draw the water of truth from the same
ocean of Spirit. Their accent varies with the need of the individual and the
society at the time. The primary
material Nature, the cosmic intellect, ‘I’ consciousness or ego, five basic
elements, ten organs, mind, five sense objects, and desire, hatred, pleasure,
pain, the physical body, consciousness, and willpower ¾ thus the entire field has been briefly described with its
transformations. (See also 7.04) (13.05-06) According
to Sankhya doctrine (BP 3.26.10-18, 11.22.10-16), Spirit undergoes twenty-five
basic transformations in the following order: Spiritual Being (Purusha, Chetan|, Ishvara) and the
following twenty-four transformations of Total Energy (Prakriti, Mahat): Mind,
Intellect, Consciousness (Chitta), and the conception of individuality (ego);
the five basic elements, or raw ingredients, in subtle and gross form (ether or
subtle substance, air, fire, water, and earth); the five sense objects (sound,
touch, sight, taste, and smell); the five sense organs (ear, skin, eye, tongue,
and nose); and the five organs of action (mouth, hand, leg, anus, and urethra).
The
Supreme Intellect is known by various names, based on functions performed in
the body. It is called mind when it feels and thinks, intellect when it
reasons, thought waves (Chitta Vritti) when it does the act of remembering and
wandering from one thought to another, and ego when it has the feeling of
doership and individuality. The subtle senses consist of all four — mind,
intellect, thought waves, and ego. It is the Karmic footprints that actually
make the final decision with the help of mind and intellect. When the cosmic
power does the functions of the body, it is called the bioimpulse (Vital life
forces, Pr|na). The Supreme Spirit or Consciousness manifests
Itself as both energy and matter. Matter and energy are nothing but condensed
forms of Consciousness. According to Einstein, mind and matter are both
energies (Pr|na). Ramana Maharshi said: The mind is a form of
energy. It manifests itself as the world. THE FOURFOLD
NOBLE TRUTH AS MEANS OF NIRVANA
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. Detachment with
family members, home, etc.; unfailing equanimity upon attainment of the
desirable and the undesirable and unswerving devotion to Me through
single-minded contemplation; taste for solitude; distaste for social
gatherings and gossips; steadfastness in acquiring the knowledge of the Self;
and seeing the omnipresent Supreme Being everywhere ¾ this is said to be (the means of) Self-knowledge. That which is
contrary to this is ignorance. (13.09-11) Cultivating
the virtues described in verses 13.07-11 will enable one to perceive the body
as different from the Self. Thus, one will attain Self-knowledge. Therefore,
these virtues are called knowledge. Those who do not possess these virtues
cannot get the true knowledge of the Self and will remain in the darkness of
body-consciousness or ignorance. When
one becomes firmly convinced that God alone is everything ¾ father, mother,
brother, friend, enemy, sustainer, destroyer, and refuge ¾ and there is
nothing higher than Him to attain, and one has no thought of any other object,
one is said to have developed unswerving devotion to the Lord through
single-minded contemplation. In this state of mind, the seeker and the
sought-after become qualitatively one and the same. THE SUPREME
CAN BE DESCRIBED BY PARABLES,
AND NOT IN ANY OTHER WAY I shall fully
describe the Supreme Being ¾ the object of knowledge. By knowing this one attains immortality. The
beginningless Supreme Being is said to be neither eternal nor temporal. (See
also 9.19, 11.37,
and 15.18) (13.12) In
the beginning there was neither Eternal Being (Sat, Brahma) nor temporal (Asat,
Divine Beings, Devas) ¾ no sky, no air,
neither day nor night. There was nothing whatsoever other than the Absolute
Supreme Being (RV 10.129.01, AiU 1.01). The Absolute is beyond both Divine Beings (celestial
controllers, Devas) and the Eternal Being (Spirit) (Verse 15.18). Therefore, He is neither temporal nor
eternal. The Supreme Being or the Absolute is also both temporal and eternal (Verse 9.19) and beyond temporal
and eternal (Verses 11.37,
15.18) because He is everywhere, in everything, and also beyond everything.
Therefore, the Absolute is all three ¾ neither temporal
nor eternal, beyond both temporal and eternal, as well as both temporal and
eternal ¾ at the same time. The Supreme Being
has His hands, feet, eyes, head, mouth, and ears everywhere because He is
all-pervading and omnipresent. (13.13) He is the
perceiver of all sense objects without the physical sense organs; unattached,
and yet the sustainer of all; devoid of the three modes of material Nature, and
yet the enjoyer of the modes of material Nature by becoming the living entity.
(13.14) 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. He is inside as
well as outside all beings, animate and inanimate. He is incomprehensible
because of His subtlety. And because of His omnipresence, He is very near ¾ residing in our inner psyche ¾ as well as far away in the Supreme
Abode. (13.15) 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. 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: 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 Know that both the
material Nature and the Spiritual Being are beginningless. All manifestations
and three dispositions of mind and matter, called modes or Gunas, are born of
material Nature. Material Nature is said to be the cause of production of the
physical body and organs of perception and action. Spirit (or Consciousness) in
the individual soul is said to be the cause of experiencing pleasure and pain.
(13.19-20) Spiritual Being
(by becoming 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. The Spirit in the
body is the witness, the guide, the supporter, the enjoyer, the controller of
all events, and also the Supreme Self. (13.22) Two
aspects of Eternal Being ¾ the divine
Controller and the controlled (living entity, individual soul) ¾ make their nest
and reside on the same tree (the inner psyche of the body) as a part of the
cosmic drama. Virtue and vice are its glorious flowers; pains and pleasures of
sense gratification are its sweet and sour fruits. The living entities are like
beautiful birds of various hues. No two birds are the same. Creation is just
beautiful. And the Creator must be inconceivably beautiful. The living entity,
due to ignorance, becomes captivated by the fruits of the tree and gets
attached to material Nature, eats these fruits and becomes subject to bondage
and liberation, whereas the divine controller sits on the tree, watches, and
guides the living entity. The divine Controller, being unattached to material
Nature, remains free as a witness and a guide (BP 11.11.06, See also RV 1.164.20,
AV 9.09.20, MuU 3.01.01, ShU 4.06). The divine Controller remains unaffected
and unattached to the modes of material Nature just as a lotus leaf remains
unaffected by water. Spirit is sentient, and material Nature is
insentient. Material Nature, with the help of Spirit, produces five bioimpulses
(Life forces, Prana) and the three modes. Spirit, residing as the divine
Controller in the physical body that is a house with nine gates and made of
twenty-four elements of material Nature, enjoys sense objects by associating
with the modes of material Nature. Spirit forgets its real nature under the
influence of divine illusory energy (Maya), feels pain and pleasure, does good
and evil deeds, incurs the bondage of works done by free will due to ignorance,
and seeks salvation. When the living entity renounces sense objects and rises
above the modes of material Nature, it attains salvation. The
mind, endowed with infinite power, creates a body to reside in and fulfill its
latent desires. The living entity becomes willingly entangled ¾ and suffers like a
silkworm entangled in its own cocoon ¾ and it cannot get
out. The living entity becomes bound by its own Karma and transmigrates. All
actions, good or bad, produce bondage if performed with ego. Good actions are
the golden shackles, and bad ones are the iron shackles. Both are fetters. The
golden shackle is not a bracelet. The
living entity is like a farmer who has been given a plot of land that is the
body. The farmer should take the weeds of lust, anger, and greed out of the
land, cultivate it with the plow of intense desire for the love of God, and
fertilize it with the firm faith in the power and omnipresence of God.
Depending on the intensity of the desire and the degree of faith, the seedling
of devotion will come out in due course of time. This seedling must be
consistently and continually irrigated with the water of meditation on the
chosen form of one’s personal God. The forgetfulness of living entity’s real
nature disappears with the blooming of the flowers of Self-knowledge and
detachment. The flowers bear the fruits of Self-realization and vision of God,
leading to the freedom from transmigration of Jeeva, the individual soul, by
the grace of Ishvara, the supreme controller. They who truly
understand Spirit and material Nature with its three modes are not born again,
regardless of their way of life. (13.23) 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 Others, however,
do not know the yogas of meditation, knowledge, and selfless service; but they
perform deity worship with firm faith and loving devotion, as mentioned in the
scriptures by the saints and sages. They also transcend death by virtue of
their firm faith in what they have heard. (13.25) Blessed
are they that have not understood, yet have believed (JOHN 20.29). If you
believe, you will receive whatever you ask for (MATTHEW 21.22). It is not
necessary to completely understand God to obtain His grace, to love Him, and
to attain Him. Any spiritual practice done without faith is an exercise in
futility. Our intellect stands in the way as an obstruction to faith. Whatever is born ¾ animate or inanimate ¾ know them to be born from the
union of Spirit and matter, O Arjuna. (See also 7.06) (13.26) 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) 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) One who perceives that all works
are done by the powers of material Nature, truly understands and does not
consider oneself as the doer. (See also 3.27, 5.09, and 14.19) (13.29) When one sees the diverse variety of beings as rooted in One and
spreading out from That alone, one attains the Supreme Being. (13.30) ATTRIBUTES OF
THE SPIRIT (BRAHMA) Because of being
beginningless and unaffectable by the three modes of material Nature, the
eternal Supersoul ¾ even though
dwelling in the body as a living entity ¾ neither does anything nor becomes tainted by Karma, O Arjuna. (13.31) The eternal Supersoul is called
attributeless because He does not have the three attributes of material Nature.
The word ‘attributeless’ has been commonly misunderstood as formless. Attributeless
refers only to the absence of material form and attributes known to the human
mind. The Lord has an incomparable personality and transcendental qualities. Just as the
all-pervading space is not tainted because of its subtlety, similarly, the Spirit
abiding in all bodies is not tainted. (13.32) Spirit
is present everywhere. It is present inside the body, outside the body, as well
as all over the body. Actually, Spirit is inside and outside of everything that
exists in creation. Just as one sun
illuminates the entire world, similarly, Spirit gives life to the entire
creation, O Arjuna. (13.33) According
to Shankara, one sees the creation but not the Creator behind the creation due
to ignorance, just as a person in the darkness of night sees the snake and not
the rope that sustains the false notion of a snake. If any object other than
Spirit appears to exist, it is unreal like a mirage, a dream, or the existence
of a snake in the rope. The absolute monism that negates all manifestation as a
dream world is not the whole truth. According to the Vedas, God is both
transcendent and immanent in one. The illustration of the world as a dream is a
metaphor meant only to illustrate certain points and should not be stretched
too far or taken literally. Vedanta does not dismiss the perception of duality,
but dismisses the reality of duality only. If the world is a dream, it is a
very beautiful dream, indeed, of the cosmic dreamer who must also be
extraordinarily beautiful. They attain the
Supreme, who know — with the eye of Self-knowledge — the difference between
creation (or the body) and the Creator (or the Spirit), as well as the
techniques of liberation (See verses 13.24-13.25) of the living entity from the
trap of divine illusory energy, Maya. (13.34)
Spirit
emits its power (Maya) as the sun emits light, fire emits heat, and the moon
gives cooling rays (DB 7.32.05). Maya is the inexplicable divine power of
Spirit that does not exist apart from Spirit, the possessor of power. Maya has
the power of creation. Maya also deludes the living entity by making it
identify with a body, enjoy three modes of material Nature, and forget its real
nature as Spirit, the basis of the entire visible and invisible universe. We
must always remember that we are not this body or the cage, but the bird or the
soul inside the cage. Creation is just a partial revelation of the power of
Spirit and is called unreal like a dream world because it is subject to change
and destruction. The clay is real, but the pot (made of clay) is unreal because
the clay exists before the pot is created, while the pot exists, and after the
pot is destroyed. 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. THREE MODES OF MATERIAL NATURE Lord Krishna said:
I shall further explain to you the supreme knowledge, the best of all
knowledge; knowing this, all the sages have attained salvation. (14.01) Those who have
taken refuge in this transcendental knowledge attain unity with Me and are
neither born at the time of creation nor afflicted at the time of dissolution.
(14.02) ALL BEINGS ARE
BORN FROM THE UNION OF SPIRIT AND MATTER My material
Nature is the womb of creation wherein I place the seed of Consciousness from
which all beings are born, O Arjuna. (See also 9.10) (14.03) Material
Nature, a product of divine kinetic energy (Maya), is the origin of the entire
universe. Material Nature creates living beings when the seed of Spirit is sown
in it for germination. Whatever forms are
produced in all different wombs, O Arjuna, the material Nature is their
body-giving cosmic mother; and the Spirit or Consciousness is the life-giving
father. (14.04) HOW THREE
MODES OF MATERIAL NATURE BIND THE SOUL TO THE BODY Goodness,
passion (or activity), and ignorance (or inertia) — these three modes (or
ropes) of material Nature fetter the eternal individual soul to the body, O
Arjuna. (14.05) Of these, the mode
of goodness is illuminating and good because it is pure. The mode of goodness
fetters the living entity by attachment to happiness and knowledge, O sinless
Arjuna. (14.06) Arjuna, know that
the mode of passion is characterized by intense craving for sense
gratification and is the source of material desire and attachment. The mode of
passion binds the living entity by attachment to the fruits of work. (14.07) Know, O Arjuna,
that the mode of ignorance ¾ the deluder of the living entity ¾ is born of inertia. The mode of ignorance binds the living entity by
carelessness, laziness, and excessive sleep. (14.08) O Arjuna, the mode
of goodness attaches one to happiness of learning and knowing the Spirit; the
mode of passion attaches to action; and the mode of ignorance attaches to
negligence by covering Self-knowledge. (14.09) The
mode of goodness keeps one away from sinful acts and leads one to
Self-knowledge and happiness, but not to salvation. The mode of passion creates
strong Karmic bonds and takes the individual further away from liberation. Such
persons know right and wrong actions based on religious principles, but are
unable to follow them because of strong impulses of lust. The mode of passion
obscures real knowledge of Self and causes one to experience both the pain and
pleasure of this worldly life. Such persons are very much attached to wealth,
power, prestige, sensual pleasure, and are very selfish and greedy. In the mode
of ignorance, one is unable to recognize the real goal of life, is unable to
distinguish between right and wrong action, and remains attached to sinful and
forbidden activities. Such a person is lazy, violent, lacks intellect, and has
no interest in spiritual knowledge. CHARACTERISTICS
OF THREE MODES OF NATURE Goodness prevails
by suppressing passion and ignorance; passion prevails by suppressing goodness
and ignorance; and ignorance prevails by suppressing goodness and passion, O
Arjuna. (14.10) When the light of
Self-knowledge illuminates all the senses in the body, then it should be known
that goodness is predominant. (14.11) The
sense organs (nose, tongue, eye, skin, ear, mind, and intellect) are called the
gateway to Self-knowledge in the body. The mind and intellect get into the mode
of goodness and become receptive to Self-knowledge when senses are purified by
selfless service, discipline, and spiritual practice. It is also said in verse
14.17 that the rise of Self-knowledge takes place when 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. O Arjuna, when
passion is predominant, greed, activity, undertaking of selfish work,
restlessness, and excitement arise. (14.12) O Arjuna, when
inertia is predominant, ignorance, inactivity, carelessness, and delusion
arise. (14.13) A
particular mode of Nature becomes dominant in the present life due to one's
past Karma. The three modes fuel the vehicles of transmigration that carry
one's baggage of Karma, as discussed in the following verses. THREE MODES
ARE ALSO THE VEHICLES OF TRANSMIGRATION One who dies when
goodness dominates goes to heaven ¾ the pure world of knowers of the Supreme. (14.14) One, who dies when
passion dominates, is reborn as persons attached to action on earth. One who
dies in ignorance is reborn as a lower creature. (14.15) The fruit of good
action is said to be beneficial and pure; the fruit of passionate action is
pain; and the fruit of ignorant action is laziness. (14.16) Self-knowledge
arises from the mode of goodness; greed arises from the mode of passion; and
negligence, delusion, and slowness of mind arise from the mode of |ignorance.
(14.17) They who are
established in goodness go to higher world or heaven; passionate persons are
reborn in this mortal world; and the insipid ones, abiding in the mode of
ignorance, 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 When visionaries
perceive no doer other than the three modes of material Nature (Gunas) and know
the Supreme, which is above and beyond these modes, then they attain Nirvana or
salvation. (See also 3.27, 5.09, and 13.29) (14.19) Karmic
laws bind one who does not believe that the Lord controls everything and who
considers oneself the doer, enjoyer, and owner (BP 6.12.12). The power of doing
all actions, good or bad, proceeds from God, but we are ultimately responsible
for our actions because we also have the power to reason. God has given us the
power to do work; however, we are free to use the power in the right or wrong
way and become liberated or bound. The
good Lord gives one only the faculties to act; He is not liable for one’s
actions. It is up to the individual to decide how to act. The decision is also
controlled by the modes of material Nature and is governed by one's past Karma.
Those who understand this properly know how to act and do not blame God for
their misfortunes or feel jealous of others’ fortune. Due
to ignorance created by illusory energy (Maya), one considers oneself the doer
and consequently becomes bound by Karma and undergoes transmigration (BP
11.11.10). Whenever one asserts or even thinks of oneself as doing things, one
assumes the role of a doer, becomes accountable for the action (Karma), and
gets caught in the intricate Karmic net of transmigration. When one rises
above, or transcends the three modes of material Nature that originate in the
body, one attains immortality or salvation and is freed from the pains of
birth, old age, and death. (14.20) THE PROCESS OF
RISING ABOVE THE THREE MODES Arjuna said: What
are the marks of those who have transcended the three modes of material Nature,
and what is their conduct? How does one transcend these three modes of
material Nature, O Lord Krishna? (14.21) Lord Krishna said:
One has transcended the modes of material Nature who neither hates the presence
of enlightenment, activity, and delusion nor desires them when they are
absent; who remains like a witness without being affected by the modes of material
Nature; who stays firmly attached to the Lord without wavering ¾ thinking that only the modes of
material Nature are operating. (14.22-23) And one who
depends on the Lord and is indifferent to pain and pleasure; to whom a clod, a
stone, and gold are alike and to whom the dear and the unfriendly are alike;
who is of firm mind; who is calm in censure and in praise and indifferent to
honor and disgrace; who is impartial to friend and foe; and who has relinquished
all desire-prompted undertakings ¾ is said to have transcended the modes of material nature. (14.24-25) Guru
Nanak said: One who obeys the will of God with pleasure is free and wise. Gold
and stone, pain and pleasure are alike only for such a person. BONDS OF THREE
MODES CAN BE CUT BY DEVOTIONAL LOVE One who serves
Me with love and unswerving devotion transcends the three modes of material
Nature and becomes fit for Nirvana. (See also 7.14 and 15.19) (14.26) Unswerving
devotion is defined as the loving devotion in which one does not depend on any
other person, but only God for everything. The
mode of goodness is the topmost rung of the ladder leading to the Truth, but it
is not the Truth as such. The three modes of material Nature have to be
transcended, step by step. First, one has to overcome the modes of ignorance
and passion and become established in the mode of goodness by developing
certain values and following certain disciplines. Then one becomes ready to
surmount the dualities of good and bad, pain and pleasure, and to rise to the
higher transcendental plane by going beyond the highest mode ¾ the mode of
goodness. Spiritual
practices and vegetarian food raise the mind from the modes of ignorance and
passion to the transcendental plane of bliss where pairs of opposites disappear.
The mode of goodness is the natural result of profound thought generated by
firm understanding of metaphysics. Anybody can easily cross the ocean of
illusion (Maya), consisting of three modes of material Nature, by the boat of
firm faith, devotion, and exclusive love for God. There is no other way to
transcend the three modes of material Nature and attain salvation. It is also
said that anyone situated in any one of the three modes of material nature can
come up to the transcendental plane by the grace of a genuine and empowered
guru. Because I am the source of the immortal Spirit (Brahma), of
everlasting cosmic order (Dharma), and of the absolute bliss. (14.27) The
Supreme Being is the source or the basis of Spirit. Spirit is one of the
expansions of the Supreme Being. It is Spirit (of the Supreme Being) that
performs the entire cosmic drama and sustains everything. Therefore, Spirit is
also called the Supreme Being or the Lord. It is
very significant that Lord Krishna never used such words as “worship the
Supreme God,” or “the Absolute is the basis of everything.” In this verse and
elsewhere in the Gita, Lord Krishna declares that He is the Supreme Spirit.
Krishna means different things to different people. Some commentators consider
Krishna other than God; others call Him a "Hindu God." To others
Krishna is a politician, a teacher, a divine lover, and a diplomat. To
devotees, Krishna is the incarnation of the Absolute and the object of love.
Readers would do well just to understand and use Krishna's teachings in their
daily lives without getting confused about who was Krishna. CREATION IS
LIKE A TREE CREATED BY THE POWERS OF MAYA Lord Krishna said:
They (or the Sages) talk about an imperishable, ever-changing tree (or the
creation) having its Source above (in the Supreme Being) and (countless cosmos
(Brahmāndas) are) its branches below. The Vedic hymns are the leaves. One
who truly understands this tree is a knower of the Vedas. (See also KaU 2.3.01)
(15.01) The
creation is like a tree that is infinite, ever changing and eternal. This tree
has its origin or root in the Supreme Being, the Eternal Being is the main
stem. The tree is supported by the leaves of Vedic knowledge. One who truly
knows this marvelous tree, its origin, its nature and working, is wise in a
true sense. The branches of
“the tree of life” spread below and above (or all over the cosmos). Tree is
nourished by the energy of material Nature and the sense objects are its
sprouts. Its sustaining roots (of ego and desires) stretch deep in human world
causing Karmic bondage. (15.02) The
human body, a microcosmic universe, has also been compared to a “tree of life”
in verses 15.02-03 and the Upanishads. Karma is its seed; five basic elements
are its main branches; and the ten organs of perception and action are its
sub-branches. Right and wrong actions are its flowers and pain and pleasures
are the fruits. Senses’ going towards sense objects produces worldly desires.
Fulfillment of desires gives sense pleasures and creates attachment.
Ignorance-born ego, worldly desires, attachment, and Vāsanā are the
cause of Karmic bondage that creates cycles of transmigration.
Vāsanās (or the causal body) are subtle impressions left on subconscious
mind by past actions and desires that has the power to rekindle. HOW TO CUT THE
TREE OF LIFE AND ATTAIN SALVATION BY TAKING REFUGE IN GOD The beginning, the
end, the basis, or the real form of this tree of life is not perceptible on
earth. Having cut the deep roots of this tree by the mighty ax of
(Self-knowledge and) detachment, the Supreme goal should be sought, reaching
which one does not come back to the mortal world again. One should be always
thinking: I take refuge in that very primal person from which this primal
manifestation comes forth. (15.03-04) Human
life is also without beginning and end. It has no permanent existence or real
form. One must sharpen the ax of metaphysical knowledge and detachment over the
stone of spiritual practice, cut the feeling of separateness between the living
entity and the Lord, cheerfully participate in the drama of life made up of
passing shadows of joys and sorrows, and live in this world free from ego and
worldly desires. When the attachments are severed, an attitude of sacred
dispassion takes place, which is the prerequisite for reaching the Supreme
goal. The Supreme goal
is reached by the wise who are free from pride and delusion, who have conquered
the evil of attachment, who constantly dwell in the Supreme Being with all lust
completely stilled, and who are free from dualities of pleasure and pain.
(15.05) 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 The eternal
individual soul (Jiva, Jivatma) in the body of living beings is, indeed, My
integral part. It associates with the six sense organs ¾ including the mind ¾
and activates them. (15.07) Spirit
is called Eternal Being or ‘Brahma’ in Sanskrit. Spirit is the true nature of
the Supreme Being (ParaBrahma), and therefore is also called the integral part
of the Supreme Being. The same Spirit is called individual soul, living entity,
Jiva, soul, and Jiv|tm| in the
bodies of living beings. The difference between the Supreme Spirit
(ParaBrahma), Spirit (Brahma), Soul (Atm|) and the individual soul (Jiv|tm|) is due to extent only and there is no real
difference. It is similar to room space being different from unlimited
space. Just as the air takes
aroma away from the flower; similarly, the individual soul takes causal and
subtle bodies from the physical body it casts off during death to the new
physical body it acquires in reincarnation. (See also 2.13) (15.08) The
individual soul takes the subtle body ¾ six sensory
faculties of perception, intellect, ego, and five vital forces ¾ from one physical
body to another after death, as the wind takes dust from one place to another.
The wind is neither affected nor unaffected by association with dust;
similarly, the individual soul is neither affected nor unaffected by
association with the body (MB 12.211.13-14). Physical bodies are limited in
space and time, but invisible subtle bodies are unlimited and all pervading.
The subtle body carries the individual's good and bad Karma to the next life
till all Karma is exhausted. When all trace of desires is eradicated after the
dawn of Self-knowledge, the physical body seems not to exist any more and the
conception of subtle body is firmed up in the mind. The astral or subtle body
is an exact duplicate of the physical body. The beings in the astral world are
more advanced in art, technology, and culture. They take up physical bodies to
improve and enhance the physical world. Hariharananda Giri says: One may not
perceive, conceive, and realize God if one does not seek the invisible subtle
body. During
a wakeful state, the physical body, mind, intellect, and ego are active. In a
dream state, the individual soul temporarily creates a dream world and wanders
in it with a dream body without leaving the physical body. In deep sleep, the
individual soul completely rests in the Eternal Being (Spirit) without being
bothered by mind and intellect. Supreme Being, the Universal Consciousness,
watches us as a witness during all the three states ¾ wakeful, dream, and deep sleep. The living entity leaves one physical
body and takes another body after death. The living entity becomes bound or
lost, then tries to be liberated by discovering its real nature. Reincarnation
allows the living entity to change its vehicle, the physical body, during the
long and difficult spiritual journey to the Supreme Being. The individual soul
acquires different physical bodies till all Karma is exhausted; after that,
the goal of attaining the Supreme Being is reached. It is
said that Spiritual Being wears the veil of illusion, becomes an individual
soul, and takes human and other forms just to perform the cosmic drama in which
the writer, producer, director, all the players, as well as the audience are
the same. Lord performs, plays, and enjoys His own creation. Our problems will
disappear if we keep in mind that we are just playing a role and never take
things very personally. In order to see the cosmic player, we must detach our
mind from the play. Science deals with the knowledge of the cosmic play;
spirituality deals with the knowledge of the cosmic Player as partially
understood by the individual player. The living entity
enjoys sense objects using six sensory faculties of hearing, touch, sight,
taste, smell, and mind. The ignorant cannot perceive the living entity
departing from the body or staying in the body and enjoying sense pleasures by
associating with the material body. But those who have the eye of
Self-knowledge can see it. (15.09-10) Senses
lose their taste for material enjoyment when they develop a higher taste for
the nectar of spiritual bliss. The attainment of spiritual bliss is the real
fulfillment of one's desire for sense gratification. A purified soul will
refrain from doing wrong things that arise from V|san|, the residual,
subtle desires for sensual pleasures. V|san|s
or the causal body are subtle impressions left on
subconscious mind by past actions and desires that has the power to
rekindle. The yogis,
striving for perfection, behold the living entity abiding in their inner psyche
as consciousness, but the ignorant whose inner psyche is not pure, even though
striving, cannot perceive Him. (15.11) SPIRIT IS THE
ESSENCE OF EVERYTHING Know the light
energy to be Mine that comes from the sun and illumines the whole world and is
in the moon and in fire. (See also 13.17 and 15.06) (15.12). The
light of the sun is a reflection of His radiance (RV 10.07.03). The knowers of
the Supreme Being visualize everywhere — in themselves, in every human being,
and in the whole universe — that supreme cluster of light which is the source
of the visible world and which shines like the all-pervading daylight (ChU
3.17.07). The world and its objects are only pictures made of shadows and
light, cast on a cosmic movie screen (Yogananda). The Koran says: Allah is the
light of the heavens and the earth (Surah 24.35). The
holy eternal light has the shape of a huge shining cluster of bright light
energy. It is the light of the Supreme Being that is in the eternal light and
in all the luminaries of the galaxies, such as the sun, the moon, and the
stars. It is His light that is in wood, lamps, candles, and is the energy in
all living beings. His light is behind all lights and the source of all energy
in the universe. Without the power of the Supreme Being, fire is unable to burn
a blade of grass. This light of the Supreme Being cannot be realized and seen
unless one has completely stilled and strengthened the mind, purified the
intellect, and developed the power of will and visualization. One must also be
strong enough to bear the mental shock generated while experiencing the light
of all lights in trance. Just
as the complete spectrum of sunlight is not visible to the human eye without a
prism, similarly, we cannot see the light of the Supreme Being without the
grace of God and scriptural study. The yogis who have tuned-in their
consciousness with the supreme consciousness can see the eternal light in
trance. The entire universe is sustained by the energy of the Supreme Being and
reflects His glory. Entering the
earth, I support all beings with My energy. Becoming the sap-giving moon, I
nourish all the plants. (15.13) Becoming the
digestive fire, I remain in the body of all living beings. Uniting with vital
breaths or bioimpulses, I digest all types of food. (15.14) And I am seated
in the inner psyche of all beings. Memory, Self-knowledge, and removal of
doubts and wrong notions about God come from Me. I am, in truth, that which is
to be known by the study of all the Vedas. I am, indeed, the author as well as
the student of the Vedas. (See also 6.39) (15.15) The
Supreme Being is the source of all scriptures (BS 1.01.03). The Lord resides in
the inner psyche (or the causal heart) as the consciousness of all beings ¾ not in the
physical heart of the body as commonly misunderstood. WHAT ARE THE
SUPREME SPIRIT, SPIRIT AND THE INDIVIDUAL SOUL? There are two
entities in the cosmos: The changeable or temporal Divine Beings, and the
unchangeable Eternal Being (Spirit). All created beings are subject to change,
but the Spirit does not change. (15.16) Two
aspects of divine manifestation — Divine Beings and the Eternal Being (Spirit)
— are described here. The entire creation ¾ including Lord Brahm| (the creative force), all
celestial controllers, fourteen planetary spheres, down to a blade of grass ¾ is the expansion
of Divine Beings. Spirit is the Consciousness, the cause of all causes, from
which Divine Beings, material Nature, and countless cosmos take birth, by which
they are sustained, and into which they become dissolved again and again. Divine
Beings and Spirit are called matter and spirit in verses 7.04-05, Asat and Sat in
verses 9.19,
creation and the Creator, respectively, in verses 13.01-02, and Womb and seed-giving Father in
verses 14.03-04.
The Supreme Being is beyond both Divine Beings and Spirit, and is called the
Absolute Reality in the scriptures and in the following verses: The Supreme Being
is beyond both the temporal Divine Beings and the Eternal Being. He is also
called the eternal Lord (Ishvara), who pervades the three worlds and sustains
them. (15.17) Because I, the
Supreme Being, am beyond both the Temporal (Divine) Beings and the Eternal
Being, therefore I am known in this world and in the scriptures as the Supreme
Being (Absolute Reality, Truth, Supersoul) (15.18) Basically,
there are two different aspects (or levels of existence) — Temporal Beings
(also called Divine Souls, Divine Beings, temporal Divine Beings, Deva,
celestial forces, guardian angels), and the Eternal Being (Spirit, Atma,
Brahma) — of One and the same Absolute Reality known as the Supreme Being. The
invisible, unchanging, and immutable entity is called Eternal Being. The
temporal Divine Beings are the expansions of the Eternal Being in the material
world. The entire creation is ever-changing and mutable and is also called
temporal. Both Temporal and Eternal Being are expansions of the Supreme Being.
The Supreme Being ¾ the basis of both
Temporal and Eternal ¾ is the highest or
the Absolute, who is referred to by various names. The personal aspect of the
Absolute is called by names, such as Krishna, Mother, Father, and Allah.
According to our scriptures, no one, except ParaBrahma Param|tm|, has their own
power or consciousness. Everyone, including the Eternal Being (Akshar Brahma),
receives power from the Absolute, Lord Krishna. 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) Thus, I have
explained this most secret transcendental science of the Absolute. Having
understood this, one becomes enlightened, one’s all duties are accomplished,
(and the goal of human life is achieved) O Arjuna. (15.20) DIVINE AND THE DEMONIC
QUALITIES MAJOR DIVINE
QUALITIES THAT SHOULD BE CULTIVATED FOR SALVATION Lord Krishna said:
Fearlessness, purity of the inner psyche, perseverance in the yoga of
Self-knowledge, charity, sense-restraint, sacrifice, study of the scriptures,
austerity, honesty; nonviolence, truthfulness, absence of anger, renunciation,
equanimity, abstinence from malicious talk, compassion for all creatures,
freedom from greed, gentleness, modesty, absence of fickleness, splendor,
forgiveness, fortitude, cleanliness, absence of malice, and absence of pride ¾ these are some of the qualities of
those endowed with divine virtues, O Arjuna. (16.01-03) One
must not condemn anybody and commend oneself (MB 3.207.50). We should treat
others in the same manner as we would like ourselves to be treated (MB
12.167.09). A person of demonic nature needs to be dealt with and controlled
differently than a person of divine nature (MB 12.109.30). No one is perfect.
People do things because they don’t know any better, so we should not censure
them. We all pay the price for those who act out of ignorance. Speaking ill of
others is the most heinous sin. Do not see others’ faults; improve your own
shortcomings until you yourself become enlightened. One
should not talk about, listen to, or even think about the faults and
shortcomings of others. When we think about the defects of others, our own
minds become polluted. Nothing is gained by finding fault with others;
therefore, find your own faults and correct them. To love the unlovable, to be
kind to the unkind, and to be gracious to the ungracious is really divine. It is
said that we will have to account for how we treat others. Values
may also create problems if one forgets that people have different values; my
values will be different from yours. A conflict of values between individuals
ruins relationships. In practice, sometimes two values of the same person also
conflict. For example, if telling a lie saves a valuable life, one should not
tell the truth. One should not be blindly attached to values because a value is
not absolute. We should neither sneer at any ideal nor judge others by our own
standards because basic unity in variety is the plan of the creator. All
kinds of people make up this world. You want to change others so that you can
be free, but it never works that way. If you accept others totally and unconditionally,
only then you are free. People are what they are because they have their own
backgrounds, and they cannot be otherwise (Swami Dayananda). You can love your
spouse, unconditionally, and not like the way he or she acts. Your enemy might
become your friend if you allow him or her to be who he or she is. If you want
to make an enemy, try to change someone. People will change only when it
becomes more difficult to suffer than to change. No one is in a position to
disqualify another’s way of life, thinking, or ideas. Evolution on the ladder
of perfection is a slow and difficult process. It is not an easy task to get
rid of latent Karmic impressions (Samsk|ra) of the past,
but one must try. Changes come by one’s own effort and when the season of the
grace of God comes, not a day before. Also, the manifestation of primordial
energy, consciousness, is different in different beings. Therefore, seek
reconciliation with everything in the universe, and everything will become your
friend. Ramakrishna said: When divinity dawns, the human weaknesses vanish of
their own accord just as the petals drop off when the flower develops into the
fruit. Mortals
are helplessly tied like cattle by the rope of latent and residual desires born
of their Karmic footprints. This rope can be cut only if we use the God-given
knife of intellect that animals do not have. A tiger is controlled by the
instinct to kill and is helpless in this regard. Human beings are endowed with
intellect and power to reason by which they can slowly and steadily cut the
rope. We fail to use our power of reasoning and intellect due to ignorance.
One’s enemy is none other than the other side of oneself. Sometimes intellect
is taken away by the trick of divine illusory energy (Maya) before the dawn of
fate-born adversity. One must use intellect, the precious divine gift to human
beings, to analyze the situation. There is no other way to get out of the
vicious circle of Maya. No
one can hurt one who does not do violence to others by thought, word, or deed
(VP 1.19.05). Even violent animals do not harm those who practice nonviolence
by thought, word, and deed (MB 12.175.27). One who does not do violence to any
creature, gets what one wishes and becomes successful in all spiritual
disciplines without too much effort (MS 5.47). The
higher form of life uses the lower form of life as food for sustenance (MB
12.15.20). It is impossible to practice nonviolence ¾ or any other value ¾ in an absolute
sense. Even farming operations involve violence to insects and earthworms.
Practicing nonviolence towards all creatures is meant for our own evolution on
the ladder of perfection. A minimal amount of necessary violence in the
day-to-day practical life is required. Determination of minimum violence is, of
course, very subjective. Violence should never be used in service of a personal
grudge. It may be used to defend the weak or to uphold Dharma (order and
justice). DEMONIC
QUALITIES THAT SHOULD BE GIVEN UP BEFORE SPIRITUAL JOURNEY CAN BEGIN O Arjuna, the
marks of those who are born with demonic qualities are: hypocrisy, arrogance,
pride, anger, harshness, and ignorance. (16.04) It is
the universal practice to return the favor ¾ in one way or another ¾ to those who have
been helpful to you (VR 5.01.113). An ungrateful person is the worst person.
One must abandon such a person (MB 12.168.26). There is no atonement for
ungratefulness in this world (MB 12.172.25). It is said that even carnivores
do not eat the flesh of an ungrateful person (MB 5.36.42). One must feel and
express genuine gratitude if one accepts something from another person. Divine qualities
lead to salvation, the demonic qualities are said to be for bondage. Do not
grieve, O Arjuna ¾ you are born with
divine qualities. (16.05) Habits
of sinful activity are very difficult to get rid of; therefore, one should
always avoid sinful acts and practice good deeds (MB 3.209.41). Fundamental
morality is the backbone of spiritual life. Self-knowledge without moral
virtues is incomplete and is hypocrisy. THERE ARE ONLY
TWO TYPES OF HUMAN BEINGS There are only two types (or castes) of human beings in
this world: The divine, or the wise; and the demonic, or the ignorant. The
divine has been described at length; now hear from Me about the demonic, O
Arjuna. (16.06) Self-knowledge
manifests as divine qualities, and ignorance manifests as demonic qualities.
Those who are in tune with the cosmic plan have divine qualities; those who are
out of tune with the divine plan possess demonic qualities. Those who acted
piously in their past lives are born with divine qualities, and those who were
sinful in previous life are born with demonic qualities. Persons of demonic
nature do not know what to do and what not to do. They have neither purity nor
good conduct nor truthfulness. (16.07) They say: The
world is unreal, without a substratum, without a God, and without an order.
Sexual union of man and woman alone and nothing else causes the world. (16.08) Adhering to these
(and other) twisted, diabolic views, these degraded souls — with small
intellect and cruel deeds ¾ are born as enemies for the destruction of the world. (16.09) Filled with
insatiable desires, hypocrisy, pride, and arrogance; holding wrong views due to
delusion, they act with impure motives. (16.10) Obsessed with
endless anxiety lasting until death, considering sense gratification their
highest aim, and convinced that sense pleasure is everything, bound by hundreds
of ties of desire and enslaved by lust and anger, they strive to obtain wealth
by unlawful means to fulfill sensual pleasures. They think: (16.11-12) This has been
gained by me today; I shall fulfill this desire; I have this much wealth and
will have more wealth in the future; (16.13) That enemy has
been slain by me, and I shall slay others also. I am the Lord. I am the
enjoyer. I am successful, powerful, and happy; (16.14) I am rich and born
in a noble family. Who is equal to me? I shall perform sacrifice, I shall give
charity, and I shall rejoice. Thus they are deluded by ignorance, bewildered by
many fancies, entangled in the net of delusion, addicted to the enjoyment of
sensual pleasures, they fall into a foul hell. (16.15-16) Self-conceited,
stubborn, filled with pride and intoxication of wealth, they perform sacrifice
only in name for show, not according to scriptural injunction. (16.17) These malicious
people cling to egoism, power, arrogance, lust, and anger; and they deny My
presence in their own body and in others' bodies. (16.18) SUFFERING IS
THE DESTINY OF THE IGNORANT I hurl these
haters, these cruel, sinful, and mean people, into the cycles of death and
birth in the womb of demons (or degraded parents) again and again, according to
their Karma. (16.19) O Arjuna, entering
the wombs of demons, birth after birth, the deluded ones sink to the lowest
level without ever attaining Me (until their minds turn Godward by My causeless
mercy). (16.20) A
never-ending war between good and evil forces is going on in each person’s life.
One takes birth to learn to purge the demonic qualities that block the gateway
to God-realization. God appears only after the devil within us is completely
subjugated. Spirit does not have any of the three qualities of material Nature.
These qualities belong to body and mind only. Scriptures say: The divine,
illusory energy (Maya) creates a multitude of pairs of opposites, such as good
and evil, loss and gain, pleasure and pain, hope and despair, compassion and
apathy, generosity and greed, perseverance and laziness, courage and cowardice,
love and hatred, merits and demerits, and divine and demonic qualities. They
have no real existence whatsoever. Therefore, it is wise not to note any merit
or demerit in people (BP 11.19.45, TR 7.41.00). LUST, ANGER,
AND GREED ARE THE THREE GATES TO HELL Lust, anger, and
greed are the three gates of hell leading to the downfall (or bondage) of the
individual. Therefore, one must (learn to) give up these three. (16.21) The
Upanishad says: A golden gate (of lust, anger, greed, illusion, delusion, and
attachment) blocks the passage to God (IsU 15). This gate can be opened by
concerted, individual effort only. Lust, anger, and greed were created to
control the entry of human beings to heaven and to lead them to the gates of
hell. Lust, anger, and greed evaporate from the mind only after discovering
that there is no ‘I’ and ‘my’. Uncontrolled greed for material possessions of
modern civilization may destroy the possessor by destroying the natural
environment, the very support of life and civilization. Selfish
desire or lust is the root of all evil. Mundane desires are also the origin of
all demonic qualities. These demonic or negative qualities, such as anger,
greed, attachment, pride, jealousy, hatred, and fraud, are born out of desire
and are also called sin. Desire, when fulfilled, brings more desires, thereby
breeding greed. Unfulfilled desires cause anger. Anger is a temporary insanity.
People do sinful acts when they are angry. They who act in haste under the
spell of anger, repent afterwards. Ignorance of metaphysics is responsible for
lust; therefore, lust can be removed only by acquiring Self-knowledge. Lust
also obscures Self-knowledge as a cloud covers the sun. One must learn to
control desires with contentment, and anger with unconditional forgiveness.
They who have overcome desires have really conquered the world and live a
peaceful, healthy, and happy life. One who is
liberated from these three gates of hell, O Arjuna, does what is best and
consequently reaches Me. (16.22) Lust,
anger, and greed are the commanders of the army of illusion (Maya) that must be
defeated before salvation is possible. The best way to become free from demonic
qualities is to follow any one of the paths discussed in the Gita, as well as
other scriptural injunctions. ONE MUST
FOLLOW THE SCRIPTURAL INJUNCTIONS One who acts under
the influence of desires, disobeying scriptural injunctions, neither attains
perfection nor happiness, nor the Supreme Abode. (16.23) The
world becomes full of sweetness and beauty for those who live their life
according to the law of the scriptures (RV 1.90.06). A scripture is the
blueprint for society. It deals with every aspect of life and lays down the
ground rules for proper development of all men, women, and children. For
example, Manu said: Women must be honored and adorned. Where women are honored,
there celestial controllers dwell pleased. Women must always be loved and
protected from the temptation of evil-minded men. A woman’s father protects her
in childhood; her husband protects her in youth; and her sons protect her in
old age (MS 3.56). Fortitude, righteousness (Dharma), friends, and spouse ¾ these four are
tested only during adversity. To be devoted ¾ in thought, word, and deed ¾ to each other
should be the only religion, the only vow, and the only duty of a husband and
wife (TR 3.04.05). The Bible says: Men ought to love their wives as their own
bodies, and the wife should respect her husband. Respect, and submit yourselves
one to another in the fear of God (Ephesians 5.21-33). However, men and women
have differing roles to play in the cosmic drama; therefore, their needs and
temperament are different. One
must not find fault or criticize any scripture because the scripture is the
foundation stone of righteousness (Dharma) and social order. One can get name,
fame, peace, and salvation by just following the scriptures (MS 2.09). The
study of scriptures keeps the mind absorbed in high thoughts and is a
spiritual discipline by itself. One is delivered by the practice of the truth
of the scriptures and not by mere lip service. Guru Nanak said: One who
preaches to others but does not practice the same, shall take birth again and
again. Let
God, Gita, and Guru show us the way to enlightenment. People cannot be saved
from the spell of divine, illusory power (Maya) just by using their own wisdom.
They must follow a scripture with faith, especially in this age when it is
difficult to find a true guru. Adherence to the high teachings of the
scriptures will ward off all evil and bring about good. If a bridge is built,
anyone can easily cross the river, no matter how wide a river is. Similarly,
the scripture is the bridge to cross over the river of Maya. Therefore, one
should always follow the guidance of a teacher who is well versed in the
scriptures, as stated by the Lord in the following verse: Therefore, let
the scripture be your guide in determining what should be done and what should
not be done. You should perform your duty following the scriptural injunction.
(16.24) The
Ten Commandments of Hinduism according to sage Patanjali (PYS 2.30-2.32), are:
(1) Nonviolence, (2) Truthfulness, (3) Non-stealing, (4) Celibacy or sense
control, (5) Non-greed, (6) Purity of thought, word, and deed, (7) Contentment,
(8) Austerity or renunciation, (9) Study of scriptures, and (10) Surrendering
to God with faithful loving devotion. Compare
these with the ten basic teachings of the Bible: (1) Thou shall not kill; (2)
Do not lie; (3) Do not steal; (4) Do not commit adultery; (5) Do not covet; (6)
Do not divorce your wife; (7) Do for others what you want them to do for you;
(8) If anyone slaps you on the right cheek, turn the other cheek; (9) Love your
neighbor as yourself; and (10) Love the Lord with all thy heart. The
Eightfold Noble Path of Buddhism is: Right view, right thought, right speech,
right deeds, right livelihood, right effort, right resolve, and right
meditation. Abstinence from all evil, performance of good acts, and
purification of the mind is the doctrine of Buddha. The
five cardinal principles of Islam are: (1) Faith in God, His message, and His
messengers; (2) Meditation and prayer on the glory, greatness, and the message
of God for spiritual growth; (3) Helping others by giving charity; (4)
Austerity for self-purification by fasting in the month of Ramadan; and (5)
Pilgrimage to the holy places. All
great masters have given us Truth revealed by the Supreme. Krishna taught us to
feel spiritual oneness by seeing divinity in each and everyone. Buddha taught
us to purify ourselves and have compassion for all creatures. Christ asked us
to love all beings as we love ourselves. Muhammad taught us to submit to the
will of God and act like His instruments. In
some religions, however, only the members of one’s own sect are considered
favorites of God, and others are considered infidels. The Vedas teach not only
mere religious tolerance but the acceptance of all other religions and prophets
as analogous to one’s own. The Vedas say: Let noble thoughts come to us from
everywhere (RV 1.89.01). The dignity and welfare of humanity lie in the unity
of races and religion (Swami Harihar). True knowledge of religion breaks down
all barriers, including the barriers between faiths (Gandhi). Any religion that
creates walls of conflict and hatred among people in the name of God is not a
religion, but selfish politics in disguise. We have no right to criticize any
religion, sect, or cult in any way. Differences in human interpretation of
scriptures ¾ the transcendent
voice ¾ are due to taking the literal meaning, prejudice, ignorance, taking
lines out of context, as well as distortion, misinterpretation, and
interpolation with personal selfish motives. Arjuna said: What
is the mode of devotion of those who perform spiritual practices with faith
but without following the scriptural injunctions, O Krishna? Is it in the mode
of goodness, passion, or ignorance? (17.01) Lord Krishna said:
The natural faith of embodied beings is of three kinds: Goodness, passion, and
ignorance. Now hear about these from Me. (17.02) O Arjuna, the faith of each is in accordance with one’s own
natural disposition (that is governed by latent Karmic impressions (Samsk|ra)). One is known by one’s faith.
One can become whatever one wants to be (if one constantly visualizes the goal
with a burning desire and deep faith in God). (17.03) One
can attain success in any endeavor if one perseveres with firm determination
(MB 12.153.116). Whatever a person of purified mind desires, is obtained (MuU 3.01.10).
The doer of good acts becomes good, and the doer of evil becomes evil. One
becomes virtuous by virtuous deeds and vicious by vicious acts (BrU 4.04.05).
We all have the power to change. One becomes what one constantly and intensely
thinks of, irrespective of reasons, such as reverence, fear, jealousy, love, or
even hatred (BP 11.09.22). You always get what you look for — consciously or
unconsciously. The thought produces action; action soon becomes habits and
habit leads to success in any endeavor when it becomes passion. Become
passionate about what you want to achieve, and you will achieve it. Burning
desire brings out the dormant forces. We
are the products of our own thoughts and desires, and we are our own
architects. Thoughts create our destiny. We become what we think. There is a
tremendous power in our thoughts to draw on the negative or positive energies
around us. Where there is a will, there is a way. We should harbor noble thoughts
because thoughts precede deeds. Thoughts control our physical, mental, financial,
as well as spiritual well-being. Never allow any negative thought or doubt to
enter. We have such a great power at our disposal, yet the irony is that we
fail to use it. If you do not have what you want, you are not committed to it
one hundred percent. You are the cause of everything that happens to you. You
should not expect life’s very best if you are not giving your very best.
Success is achieved by a series of well planned steps taken slowly and
persistently. Stephen Covey says: "The best way to predict your future is
to create it.” Every great achievement was once considered impossible. Never
underestimate the potential and power of the human mind and spirit. Many books
have been written and motivational programs developed for the practical
application of the power of faith in this single mantra of the Gita. The
relaxed, meditative, subconscious mind has great powers to do anything you want
— healing, wealth, Nirv|na, etc. A
simple method to order your subconscious mind to fulfill a noble desire is to
visualize your goal during Alpha (half awake) state of mind just before
sleeping, every night for 15 minutes and have a deep faith that you will get
what you want. Persons in the mode of goodness
worship celestial controllers; those in the mode of passion worship
supernatural rulers and demons; and those in the mode of ignorance worship
ghosts and spirits. (17.04) Ignorant persons
of demonic nature are those who practice severe austerities without following
the prescription of the scriptures, who are full of hypocrisy and egotism, who
are impelled by the force of desire and attachment, and who senselessly torture
the elements in their body and also Me who dwells within the body. (17.05-06) The food preferred
by all of us is also of three types. So are the sacrifice, austerity, and
charity. Now hear the distinction between them. (17.07) The foods that
promote longevity, virtue, strength, health, happiness, and joy are juicy,
smooth, substantial, and nutritious. Persons in the mode of goodness like such
foods. (17.08) One
should eat good food for protecting and sustaining life as a patient takes
medicine for protection from disease (MB 12.212.14). Whatever a person eats,
his or her personal deity eats the same (VR 2.104.15, See also Gita 8.24).
(Because) I am Thou, and Thou art I (BS 3.3.37). The food we eat becomes
divided into three constituents. The grossest part turns into feces; the
medium component becomes flesh, blood, marrow, and bone. Semen, the subtlest
part, rises upward and nourishes the brain and subtle organs of the body by
uniting with the vital force (ChU 6.05.01-6.06.02). Food is called the root of
the body-tree. A healthy body and mind are the prerequisites for success in
spiritual life. The mind will be healthy if the body is healthy. Persons in the
mode of goodness like vegetarian foods. One can also become a noble person by
taking vegetarian food because one becomes what one eats. People in the mode
of passion like foods that are very bitter, sour, salty, hot, pungent, dry, and
burning, and cause pain, grief, and disease. (17.09) People in the mode
of ignorance like foods that are stale, tasteless, putrid, rotten, refuses, and
impure (such as meat and alcohol). (17.10) Purity
of mind comes from purity of food. Truth is revealed to a pure mind. One
becomes free from all bondage after knowing the Truth (ChU 7.26.02). Gambling,
intoxication, illicit sexual relationships, and meat-eating are a natural,
negative tendency of human beings, but abstaining from these four activities is
really divine. One must avoid these four pillars of sin (BP 1.17.38).
Abstaining from meat-eating is equivalent to performing one hundred holy
sacrifices (MS 5.53-56). Sacrifice,
enjoined by the scriptures and performed without the desire for the fruit, with
a firm belief and conviction that it is a duty, is in the mode of goodness.
(17.11) Sacrifice that is
performed only for show and aiming for fruit, is in the mode of passion, O
Arjuna. (17.12) Sacrifice that is
performed without following the scripture, in which no food is distributed,
which is devoid of mantra, faith, and gift, is said to be in the mode of
ignorance. (17.13) A
spiritual discipline or sacrifice is incomplete without a mantra, and a mantra
is incomplete without a spiritual discipline (DB 7.35.60). AUSTERITY OF
THOUGHT, WORD, AND DEED The worship of
celestial controllers, offering reverence to people, the guru, and the wise;
purity, honesty, celibacy, and nonviolence ¾ these are said to be the austerity of deed. (17.14) 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. The austerity of
thought includes serenity of mind, gentleness, equanimity, self-control, and
the purity of thought. (17.16) The austerity of
thought includes serenity of mind, gentleness, equanimity, self-control, and
the purity of thought. (17.16) The above
mentioned threefold austerity (of thought, word, and deed) practiced by yogis
with supreme faith, without a desire for the fruit, is said to be in the mode
of goodness. (17.17) Nonviolence,
truthfulness, forgiveness, kindness, and control of mind and senses are
considered austerity by the wise (MB 12.79.18). There cannot be purity of word
and deed without purity of thought. Austerity that is
performed for gaining respect, honor, reverence, and for the sake of show,
yielding an uncertain and temporary result, is said to be in the mode of
passion. (17.18) Austerity performed with foolish
stubbornness or with self-torture or for harming others, is said to be in the
mode of ignorance. (17.19) Charity that is
given at the right place and time as a matter of duty, to a deserving candidate
who does nothing in return, is considered to be in the mode of goodness.
(17.20) Charity
in the mode of goodness is the best purifying, beneficial, and righteous act.
It equally benefits both the giver and the receiver (MB 13.120.16). If you give
a charity or gift, watch yourself closely for ulterior motives; don't look for
anything in return. One never does anything for others, but for one’s own
benefit. Even charitable works done for others are really done for one’s own
good (MB 12.292.01). It is the giver, not the receiver, who is blessed. Yogiraj
Mumtaz Ali says: When you serve a less fortunate person in any way — material
or spiritual — you are not doing him or her a favor. In fact, one who receives
your help does you a favor by accepting what you give, thereby helping you to
evolve and move closer to the divine, blissful being, who in reality is within
all. Charity
taken unnecessarily ¾ compelled by greed
for name or fame ¾ does great harm to
the recipient. Improper charity harms both the giver and the taker (MS 4.186).
Give anything you can — love, knowledge, help, service, prayer, food, but look
for no return. Love ¾ the cheapest
charity ¾ holds the key to
enter His Kingdom. Charity is not only the best, but also the only use of
wealth. However, all genuine requests for charity should be handled with
delicate care and diplomacy because charity denied may create a negative
feeling that is harmful. Charity
has no value if the money is earned by wrongful means (MB 5.39.66). To obtain
wealth for meritorious or charitable deeds using wrong means is like soiling one’s
dress and then washing it. Not to soil the dress in the first place is better
than washing the dress after soiling (MB 3.02.49). You cannot accomplish a
worthy end with unworthy means. Ends and means are absolutely inseparable
(Stephen Covey). It is not possible to help everybody by giving material goods
and money. To pray for the physical and spiritual welfare of others in trouble
or need — including ones not on your favorite list — is called mental charity. 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. 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. “AUM (or OM) TAT SAT” is the threefold name of
Brahma. The Brāhmans, the Vedas, and the sacrifices were created by Brahma
in the ancient times. (17.23) Therefore, acts of
sacrifice, charity, and austerity prescribed in the scriptures are always
commenced by uttering any one of the many names of God (such as AUM, Amen, or
Allah) by the knowers of the Supreme.
(17.24) The
seekers of salvation perform various types of sacrifice, charity, and austerity
by uttering: He is all or ‘TAT’ without seeking a reward. (17.25) The word 'SAT or
Truth' is used in the sense of Reality and goodness. The word ‘SAT’ is also
used for an auspicious act, O Arjuna. (17.26) Faith in
sacrifice, charity, and austerity is also called Truth. Selfless service for
the sake of the Supreme is verily termed
as ‘SAT’. (17.27) Whatever is done
without faith ¾ whether it is sacrifice, charity, austerity, or any other
act ¾ is useless. It has no value here or hereafter, O Arjuna.
(17.28) NIRVANA THROUGH RENUNCIATION OF EGO Arjuna said: I wish to know the nature of renunciation (Samny|sa) and
sacrifice (Ty|ga), and the difference between the two, O Lord Krishna. (18.01) DEFINITION OF
RENUNCIATION AND SACRIFICE Lord Krishna said: The sages define renunciation (Sa=ny|sa) as abstaining from all
desire-prompted work done for one’s personal gain. The wise define sacrifice
(Ty|ga)
as the sacrifice of (and the freedom from attachment to) the fruits of all
work. (See also 5.01, 5.05, and 6.01) (18.02) We
have used the word 'renunciation' for Samny|sa, and 'sacrifice'
for Ty|ga in this rendering. A renunciant (Samny|si) does not own
anything. A true renunciant works for others and lives for ¾ not on ¾ others. Samny|sa means complete
renunciation of doership, ownership, and personal selfish motive behind an
action, whereas Ty|ga means renunciation of
attachment to the fruits of all work, or working just for God. A person who
does sacrificial service (Seva) to God is called Ty|gi or a KarmaYogi.
Thus a Ty|gi who thinks that he or she is doing all works just
to please God will always remember Him. Therefore, it is mentioned in verse
12.12 that Ty|ga is the best spiritual practice. The words ‘Samny|sa’ and ‘Ty|ga’ are used
interchangeably in the Gita because there is very little difference between the
two (See verses 5.04, 5.05, 6.01, and 6.02). According to the Gita, Samny|sa does not mean
living in the forest or any other secluded place outside society. Samny|sa is a state of
mind that is completely detached from the outcome or the fruits of work. Lord Krishna has mentioned
renunciation of attachment to the fruits of work as well as renouncing the
fruits of work at various places in the Gita. It is not possible to renounce
work (Gita 3.05). Renouncing the fruits of work is like telling a farmer to
give up his crop. Thus Gita teaches us not to have any personal or selfish
relationship to the fruits in the form of attachment. Everybody desires peace
of mind, but this is only possible for one who works for God without being
attached to results and mentally dedicates the results of all work to the
Source. Some philosophers
say that all work is full of faults and should be given up, while others say
that acts of sacrifice, charity, and austerity should not be abandoned. (18.03) O Arjuna, listen
to My conclusion about sacrifice. Sacrifice is said to be of three types.
(18.04) Acts of service,
charity, and austerity should not be abandoned, but should be performed because
service, charity, and austerity are the purifiers of the wise. (18.05) Even these
obligatory works should be performed without attachment to the fruits. This is
My definite supreme advice, O Arjuna. (18.06) Giving up one's
duty is not proper. The abandonment of obligatory work is due to delusion and
is declared to be in the mode of ignorance. (18.07) One who abandons
duty merely because it is difficult or because of fear of bodily affliction,
does not get the benefits of sacrifice by performing such a sacrifice in the
mode of passion. (18.08) Obligatory work
performed as duty, renouncing all attachment to the fruit, is alone to be
regarded as sacrifice in the mode of goodness, O Arjuna. (18.09) Renunciation
of attachment to sensual pleasures is the real sacrifice (Ty|ga). The perfection
of Ty|ga comes only after a person becomes free from the
clutches of attachments and aversions (MB 12.162.17). Selfish attachment to the
fruit must be first given up before giving up all attachments. There is no eye
better than the eye of Self-knowledge, no austerity better than truth, no pain
greater than attachment, and no pleasure greater than Ty|ga (MB 12.175.35).
One cannot become happy without Ty|ga; one cannot become fearless
without Ty|ga; and one cannot attain God without Ty|ga (MB 12.176.22).
Even the bliss of trance should not be enjoyed just for the sake of enjoyment.
The Gita recommends renunciation while living in the world ¾ not renunciation
of the world as commonly misinterpreted. Christ
said: If you want perfection, give away everything you have, and then follow Me
(MATTHEW 19.21). No one can serve two masters. You cannot serve both God and
mammon ¾ the material desires
(MATTHEW 6.24, LUKE 16.13). Christ did not hesitate to sacrifice his own life
for the noble teachings. Lord Rama gave up His kingdom and even His wife for
the establishment of righteousness (Dharma). Give up attachment and attain
perfection by renunciation is the message of the Vedas and the Upanishads.
Selfless service or ‘Ty|ga’ is the essence of the Gita
as given in this last chapter. A person who is Ty|gi cannot commit
sin and is released from the cycles of transmigration. One can cross the ocean
of transmigration and reach the shores of salvation in this very life by the
boat of Ty|ga. The Nine Types of Renunciation
leading to salvation, based on the teachings of the Gita, are: (1) Renunciation
of actions forbidden by the scriptures (16.23-24), (2) Renunciation of lust,
anger, greed, fear, likes and dislikes, and jealousy (3.34, 16.21); (3)
Spurning of procrastination in the search of Truth (12.09), (4) Giving up
feeling pride in one’s knowledge, detachment, devotion, wealth, and charitable
deeds (15.05, 16.01-04); (5) Rejection of selfish motives and attachment to the
fruits of all works (2.51, 3.09, 4.20, 6.10), (6) Renunciation of the feeling
of doership in all undertakings (12.13, 18.53), (7) Giving up thoughts of using
the Lord to fulfill selfish, material desires (2.43, 7.16); (8) Spurning
attachments to material objects, such as a house, wealth, position, and power (12.19,
13.09); and (9) Sacrifice of wealth, prestige, and even life for a noble cause
and protection of righteousness (Dharma) (2.32, 4.28). 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) Human beings
cannot completely abstain from work. Therefore, one who completely renounces
(attachment to) the fruits of all work is considered a renunciant. (18.11) The threefold fruit of works — desirable, undesirable, and mixed ¾ accrues after death to one who is not a renunciant
(Ty|gi), but never to a Ty|gi. (18.12) 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) These are the five
causes of whatever action, whether right or wrong, one performs by thought,
word, and deed. (18.15) Therefore, the one
who considers one’s body or the Spirit (Atma, soul) as the sole agent, do not
understand, due to imperfect knowledge. (18.16) One who is free
from the notion of doership and whose intellect is not polluted by the desire
to reap the fruit ¾ even after
slaying these people ¾ neither slays nor is bound by the act of killing. (18.17) Those
who are free from the notion of doership, free from likes and dislikes of their
work, and detached from the fruits of work become free from Karmic reactions
even for the act of killing. Self-knowledge,
action, and agent are said to be of three types, according to Sankhya doctrine.
Hear duly about these also. (18.19) The knowledge by
which one sees one and the same
immutable, undivided divinity in all creatures ¾ such knowledge is in the mode of goodness. (See also 11.13, and 13.16)
(18.20) The knowledge by
which one sees each individual as different and separate from one another ¾ such knowledge is in the mode of
passion. (18.21) The irrational,
baseless, and worthless knowledge by which one clings to one single effect,
such as the body, as if it is everything ¾ such knowledge is in the mode of darkness of ignorance. (18.22) THREE TYPES OF
ACTION Obligatory duty
performed without likes and dislikes and without selfish motives and attachment
to the fruit, is in the mode of goodness. (18.23) Action performed
with ego, with selfish motives, and with too much effort, is in the mode of
passion. (18.24) Action that is
undertaken because of delusion, disregarding consequences, loss, injury to
others, as well as one’s own ability, is in the mode of ignorance. (18.25) THREE TYPES OF
PEOPLE The person who is
free from attachment, is non-egotistic, endowed with resolve and enthusiasm,
and unperturbed in success or failure is called good. (18.26) The person who is
impassioned, who desires the fruits of work, who is greedy, violent, impure,
and affected by joy and sorrow, is called passionate. (18.27) The person who is
undisciplined, vulgar, stubborn, wicked, malicious, lazy, depressed, and
procrastinating is called ignorant. (18.28) Now hear Me
explain, fully and separately, the threefold division of intellect and resolve,
based on modes of material Nature, O Arjuna. (18.29) O Arjuna, that
intellect is in the mode of goodness which understands the path of work and the
path of renunciation, right and wrong action, fear and fearlessness, bondage
and liberation. (18.30) That intellect is in the mode of
passion which cannot distinguish between righteousness (Dharma) and
unrighteousness (Adharma), and right and wrong action, O Arjuna. (18.31) That intellect is
in the mode of ignorance which accepts unrighteousness (Adharma) as
righteousness (Dharma) and thinks everything to be that which it is not, O
Arjuna. (18.32) THREE TYPES OF
RESOLVE, AND THE FOUR GOALS
OF HUMAN LIFE That resolve or willpower is in the mode of goodness by which one
manipulates the functions of the mind, Pr|na (Life forces, bioimpulses) and
senses for God-realization only, O Arjuna. (18.33) That resolve is in
the mode of passion by which one, craving for the fruits of work, clings to
duty, wealth, and pleasure with great attachment, O Arjuna. (18.34) Doing
one's duty, earning wealth, material enjoyment, attaining salvation are the
four noble goals of human life for the householder in the Vedic tradition. Doing
one's duty, earning wealth, material enjoyment, 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. That resolve is in
the mode of ignorance by which a dull person does not give up sleep, fear,
grief, despair, and carelessness, O Arjuna. (18.35) And now hear from
Me, O Arjuna, about the threefold pleasure. The pleasure that one enjoys from
spiritual practice results in cessation of all sorrows. (18.36) The pleasure that
appears as poison in the beginning, but is like nectar in the end, comes by 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. Sensual
pleasures that appear as nectar in the beginning, but become poison in the
end, are in the mode of passion. (See also 5.22) (18.38) Two
paths ¾ the beneficial
spiritual path and the pleasant path
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