॥ ॐ श्री परमात्मने नमः ॥

 

 

स्थाने हृषीकेश तव प्रकीर्त्या

जगत्प्रहृष्यत्यनुरज्यते च ।

रक्षांसि भीतानि दिशो द्रवन्ति

सर्वे नमस्यन्ति च सिद्धसङ्घाः ॥ ११-३६॥

 

                            Sthaane Hrishikesha tava prakirtya

                                Jagat prahrushya-tyanurajyate cha

                             Rakshamsi bhitani disho dravanti

                                Sarve namasyanti cha siddha sanghah    11.36

Hey Hrishikesha, it is mete, that the world gets delighted and attracted by your glorification. Demons (the evil both within and outside) getting frightened, run in all directions and perfected minds bow down to You.

It is the Lord’s command that the Knowledge of Gita should be imparted to His devotees. So, do I, prepare these notes for the benefit of His devotees, by the understanding given by Him alone.

I acknowledge, the grace and inspiration (Anugraha) provided by Jagatguru Shankaracharya; Sri, Sri, Sri Bharati Tirtha Mahaswami, of Sringeri.

These notes are prepared only to arouse interest in the reader in the Hindu philosophy – of life, its origin and its highest aim. There is no substitute to reading Gita in its original Sanskrit version. There can never be any true translation into any other language. No ancient poet has ever made any attempt at translating Gita. At best they all made commentaries on Gita. So, I only hope my humble effort will kindle sufficient interest in the reader to Go for the original.

Just as every fire is covered by some smoke, every commentary written on Gita, suffers from some defect. So, commentaries are no substitutes for reading the Original. My own humble effort may have many defects. So, taking these notes only as a guide, one should go for the original.

The subject matter of Gita is not entirely faith but it is absolutely reasonable. If we compare all the scientific knowledge to full moon, knowledge of Gita shines like the sun. However, since it is very difficult to comprehend its extremely subtle reason, you are told to have faith.

Gita is the Lord’s word. It has emenated from the lotus like lips of Bhagavan Vishnu Himself. So is placed at the same level as the Vedas. Hence in all this long passage of time no one has ever attempted to alter even one syllable in the scripture. And no one should ever attempt to do the same.

 

                                          INTRODUCTION

There are some 84 lakh life forms from amoeba to a blue whale. Of all of them, man is the best. Man, alone has the intellectual ability to alter his environment to derive happiness. He can use the available resources to derive pleasures. All other life forms have programmed intellect to derive only that much from the rest of the world which will provide their survival and maintenance of their species. Along with the man’s ability to alter environment for his own enjoyment comes a responsibility to maintain the environmental balance. So there has to be a fine balance between how much one can take and what one should give back in return. What you take from the environment is what you desire. What you give back to the environment is your duty. So, it follows that if you entertain a desire then you also have duty. And if you have no desire, you have no duty.  This is the purport of Vedas. A Vedic duty is called a sacrifice.

There is nothing in this world which can be produced out of nothingness. For any thing to take a shape there has to be an efficient and a material cause to it. Suppose say there is a chair in your room, some body got the idea of the chair and some material has gone into its making. The idea is the efficient cause, the soul; and the wood is the material cause. So, if this universe is there, then it has to be someone’s idea. If in this universe there are, stars, planets, animals, humans, insects etc. are all there, then it must be someone’s idea.   That someone is termed as God or Lord. The material out of which this universe is created is His Own Nature. Since all the things in the world are created out of his mind, idea; they bear the souls which are not different from His mind

The soul in its pure form is part of God alone. Since all things that take name and form sprang up from Gods will all of them have souls. Here is the difference between Christian soul and Hindu soul. In Christianity only humans have soul, but according to Hinduism, even animals, mountains, trees rivers have all souls. That is why they all become worthy of worship. What the Hindu worships is the divine part, the soul, and not the physical part. From that point of view all the stories in our puranas, where sage Gautama curses Ahalya to become a stone or sage Agasya cursing Nahusha to become a serpant become meaningful.  In all the cases, the soul is not destroyed but only the body is transformed so as to make it more suitable to overcome the sins committed. Actually, the curses of great sages are not curses which the ignorant indulge in. The sages who have overcome all desire and anger and well-wishers of all are in no position to curse any one with the intention of harming. Their so-called curse is only a means for the cursed to purify his soul of the sins committed.

In all cases the soul’s ultimate aim is to unite with the Lord. But having tasted pleasure and pain in association with a body, the soul forgets its aim and tries to seek pleasures and avoid pain in a body. In this pursuit of pleasures, it keeps on discarding worn out bodies and taking up new ones. But out of compassion to the soul The Lord has provided window of escape in the form of human birth, gave him the capacity to understand the reality, and relatively long life of 100 years, within which to overcome the urges of sensory pleasures, so that the soul is in no more need to take up another body. So those people who have no desires, concentrate and realize the nature of God, attain Him straight away. But to those who have desires, Lord has assigned corresponding duties so that they become useful in maintaining His Order.  That way they too can attain Him in the long run with His grace.

Sacrifice does not mean merely ritualistic worship performed by offering material things in fire, but also it includes all kinds of spiritual culture. Thus, acts of charity, giving up of desires, control of senses and of breath, muttering of mystic syllables and God’s names, are all conceived as sacrifices. In fact, according to Gita sacrifice includes all acts whatsoever done unselfishly. The main idea in a sacrifice is the offering of something in the fire to the deity. So, any act done without selfishness can be regarded as an offering and therefore all such acts are sacrifice. With this changed meaning of the word ‘sacrifice’ the statement of the Mimamsakas – This world is bound by action other than that done for the ‘sacrifice’ becomes more significant.

God understands all the things in the world since every thing is his own creation. So, His knowledge is infinite. But how do we understand Him, and what prevents our understanding? Our efforts at understanding Him is like a lump of salt trying to fathom the oceans depth. Yet one should attempt to do that. It is like the lump of salt dissolving itself to become one with the ocean.

• To understand Him with our limited mind we attribute all human qualities to the devine Personality, but they are free from all human limitations
• Ego which is the bondage of the soul is what prevents our understanding. Service to God and teacher alone removes ego
• Continuous remembrance of the Lord is meditation.

HINDU PHILOSOPHY OF SUMMOM BONUM- HIGHEST GOOD

The entire Hindu philosophy of life and religion is based on two axiomatic truths.

1. Karma, 2. Punarjanma.

 

KARMA. No one can escape the result of one’s own karma however trivial it may be. Result of good karma is Punya which leads to enjoyment here or hereafter. Similarly result of bad Karma is papam which leads to sorrow here or hereafter

Till such time Punya and papam are not exhausted completely the soul always needs a body either gross or subtle to experience their result.

Soul taking up a body to workout past karma is punarjanma.

There are three levels in the spiritual evolution; animal, human and godly. There is no possibility to do any new karma while in the body of animals or gods. New karma is only possible in the human body alone. So while in the human body one should chose carefully his karma, so that one can attain higher bodies.

Punya and papa can be attenuated by surrendering result of all actions to Lord, and not hankering for the same. The result of papa karma is disease and sorrow and inferior birth. The result of papa karma that has not yet taken effect is attenuated by performing punya karma and offering its reslt to Lord.  The papa that has taken effect is attenuated by undergoing its consequence.

Happiness is nothing but comfort in familiarity. This comfort with the present body is cause for many a false doctrine which advocate that there is only one birth and that is the present one. The soul is familiar with the present body and so it thinks that it should attain bodily comforts to be happy even if the actions are sinful.

To attain to higher state of happiness one has to let go lower states of happiness. So, there is always a sorrow of leaving the previous state of happiness to attain to the next state of happiness. Highest state of happiness is deathlessness, to that end leave all other lower states of happiness. That is Vairagya or dispassion.

The gross body is the performer of action and the subtle body is the experiencer of its result in terms of happiness and sorrow. In the dream state the subtle body experiences result of some past action

So, it is only the foolish, the tamasik, who are deluded by the happiness in bodily comforts knowing fully well the body perishes one day.

The rajasik are slightly better. Having experienced the happiness in bodily comforts they perform actions   or karma, so that they can experience happy events with their subtle bodies in Heaven, even after the fall of the gross body here.

Every entity that takes up a physical or gross body is ordained by the creator to do certain duty in accordance with its temperament and capability. That is called the Sanatana Dharma or eternal law. While every entity other than humans strictly follow the eternal law as a natural process, only the humans have the capacity to willfully transgress the law. So, the law of karma is applicable only to the humans.

Doing action according the law as a duty without desiring any result in terms of pleasures is called Nishkama Karma. But doing the same with an eye on its result is called Kamya karma or simply Karma.

Hankering for the result of one’s own karma leads endless cycle of karma and punarjanma.

Liberation or Moksha is to put an end to this cycle of karma and punarjanma.

Liberation can be achieved by attenuating all the results of karma that has taken effect and not doing any fresh karma that binds. But when you mentally surrender all the result of karma to the lord, ie. do your lawful scriptural action as a duty and accept whatever be the outcome as the lord’s gift to you then the karma is not binding.

In the scripture Gita, The Yoga means differently at different places. When it used in the heading of each chapter it means ‘knowledge’. For example, the first chapter’ Arjuna vishada yoga’, it means, ‘Knowledge of despondency of Arjuna’. Similarly, the last chapter, ‘Moksha sanyasa yoga’, means, The knowledge of the way to renunciation.  In all other places the word yoga is used to denote, the path, discipline, practice or knowledge. The Lord Himself declares in 18.70, that whoever studies this sacred dialogue (Gita) will be regarded as sacrificing through Jnana Yajna. Yajna means a scripturally permitted activity. Jnana Yajna means, activity to attain Knowledge. Of what? Of supreme reality. The Para or intuitive knowledge.

STEPS TO ATTAIN KNOWLEDGE OF SUPREME REALITY OR GOD REALISATION.

God alone is the highest or supreme reality. All other things we know as real are only relatively real in nature. That means their reality is subject to time and place. The human mind is limited, rational and subject modifications like desire, happiness, sorrow etc.  The knowledge of the Supreme reality cannot be comprehended by lesser, limited realities. So, the knowledge of the God cannot be attained by any empirical means of knowledge. Then how to Know Him. He can only be known intuitively, if only we discipline our life with a single aim of Knowing Him or attain Him. This disciplining of life progresses through several stages. They are as follows.

• Do the Karma, scripturally permitted activity. Yajna is scripturally permitted karma. Dana is charity and Tapas is austerity of thought, speech and action  Doing that activity desiring their results is Sakama Karma. When you are performing any pooja, the panditji would tell you to say the sankalpa which reads something like, ‘Ayuh Arogya aiswarya abhivridhi sidhyardham ‘. That means, you are doing this pooja for attainment of long life, health wealth and prosperity. The pooja karma you are doing is for attainment of these results. Hence it is called sakama or kamya karma. But doing the same pooja wherein during the sankalpa if you say, ‘Parameswara prityardham’, i.e may the Lord be pleased by this pooja of mine, then it is called Nishkama karma. In this way you are doing the same pooja with a sense of duty, just as an employee does work in his office is Nishkama karma. Sakama karma leads to higher worlds or better life. Sense of duty means, that this work is ordained by law, in the sense of scriptural work, it the Devine Law or the Sanatana Dharma (eternal law). Nishkama Karma leads to knowledge and liberation, meaning God realization and no more rebirth.
• Purification of mind (chittasudhi) means purging the mind of all rajas i.e attaining Chittasudhi. This is achieved by following Karma Yoga.  Chittashudhi is a pre-requisite for following Jnana yoga. Jnana Yogi in simple terms means one who takes the philosophical route, puts on a saffron robe and is a Sanyasi or Monk. Such a person should keep his mind free from all rajasic desires. Karma Yogi is one who takes the religious route, follows the Varnashrama Dharma, takes a wife, begets children, and does all scripturally permitted Yajna, Dana and Tapas karmas as dedication to God, with a sense of scripturally permitted duty. One may wonder as to what are the impurities of mind that give rise to Rajas, and what is it that one should do to get rid of them from mind. Impurities or defects of mind are

1) Ignorance about the nature of one’s own Self.

2) Ego i.e., consciousness of I, and Mine in the body.

3) Attraction and Repulsion to sensuous objects and otherwise.

4) Clinging to life, that is the soul always in need of a body either ‘gross or subtle ‘to enjoy sensory pleasures.

• Ability to distinguish the Real from the Unreal. That the body is perishable and un real. That the Soul is imperishable and Real. Realization that the Samsara or the life and death cycle is the result of the mistaken identity of the unreal to the real.
• Realization that the chasing of worldly pleasures is like chasing mirage. They only cause fatigue and do not lead to lasting happiness or peace. And so, give up the search for lasting happiness in them
• Mental and physical discipline
• Attenuation of all sin. Attainment of Chittashudhi. To be established in pure Sattva
• Vanishing of ego. A sense that ‘I am the Brahman ‘the eternal and not this perishable body.
• Seeing the self in all. Seeing pleasure and pain equally in all as in one’s own self.
• Devotion /Ananya Bhakti. Realization that the Lord or The Self exists equally in all and hence seek no pleasures from the worldly objects and only seek the God. That is Ananya Bhakti. The Bhakti that is solely directed to attain to the knowledge of God and not aimed at attaining any worldly or heavenly pleasures.

Aadi Shankaracharya writes in the Bhaja Govinda Stotram

    Satsangatve nissangatvam Nissangatve nirmohatvam

    Nirmohatve nischala Tatvam, Nischala Tatve jeevanmuktih

From Satsangat; company of good people, good reading, good habits arise Nissangatvam- Vairagya, avoidance from the worldly and crooked. From nissangatva arises Nirmohatvam; freedom from worldly desires. From nirmohatvam arises Nischala tatvam; steadfastness in Tat, knowledge of Brahman, Ananya Bhakti. From Nischala Tatvam follows Jeevanmukti – Liberation; the highest aim of life.

Summombonum of life is to attain highest happiness or absolute peace. To that end, highest state, with the ego present, one can achieve is Brahma Loka or Brahma-anandam. The scope of Veads is limited to this much alone. To this end Vedas prescribe two paths. The Samhita part is the Religious path consisting of rites and duties. The last part of Vedas consisting of the Upanishads is the Philosophical path. Following either of these two paths one can reach upto Brahma-Loka.

But Lord Himself is the author of Vedas. BrahmaLoka is not the end in itself. Though it is very long, still it has an end. Lord alone is the eternal in absolute terms. Summombonum of life is to attain His state. That can only be achieved through Ananya bhakti even while following either of the above two paths. That knowledge by which one can attain Him is sanctioned by Him alone (B.G 10.10)

In todays world there is little of Vedic religion. Upanishadic philosophy is limited the sannyasins of various mutts. What is generally followed is the religion of Puranas (Smriti). The result of Smarta karma (karma based on Smriti) is far more inferior to Vedic Karma and is limited to enjoyment here and maximum up to Swarga.  Bhakti alone remains relevant in terms absolute happiness. So, the Lord keeping in mind the present-day religion has said, irrespective of the religion you follow, take refuse in Me alone. I will liberate you from all sins (BG 18.66). Hence Bhakti and Bhagavat Gita are relevant for all people at all times.

 

ADVAITA PHILOSOPHY

The principal tenets of Advaita philosophy are briefly as follows

1. The fundamental reality (Nirguna Brahman) is Pure Being- Consciousness -bliss ( Sat-Chit -Ananda). That alone exists in the absolute sense. The manifold has no ultimate reality. It has an apparent existance, being due to Maya, a mysterious principle that seemingly diversifies the undiversified reality.
2. Transcendentally the one without a second, Brahman is immanent in the world of phenomena as its all-pervading Self. As such, Brahman is the internal Ruler – the Creator, Preserver, and destroyer of the universe, the Adorable God of love and grace and also the indwelling conscious self in every living being. Thus, the same Nondual Brahman has different aspects in relation to the apparent manifold.
3. Man’s inmost self is identical with Brahman.
4. To realize Brahman, Saguna or Nirguna, is the goal of human life. It means Liberation from the cycle of births and deaths and the attainment of complete blessedness. All life-values should sub serve this supreme end.
5. The experience of the manifold persists for the Jiva as long as he is subject to Maya and does not realize his essential oneness with Brahman.
6. The methods of God realization vary, within the framework of the fundamental principles, according to the aspirant’s tendencies, capacities and conditions of life.
7. Universal spiritual truths underlie the different religions despite the differences of dogmas and practices.

WHY DID THE LORD GIVE US BHAGAVAT GITA?

Lord as Brahma has created the worlds and laid down the law. It is the duty of Lord as Vishnu to protect the worlds by ensuring that the law is followed. Just as there are law breakers in social and political spheres, so also there are law breakers of devine law also. Such antogonists of devine law are called Asuras or Rakshasas. So, it the duty of Lord as Vishnu to punish them. In the Krita Yuga such people were in a different world. In the Treta Yuga they were in a different country. In the Dwapara Yuga they were in the same family. So long as these antogonists of law were different than those abiding the law, the work of the lawenforcer has been easy. Some how segregate all the law breakers, get them all under one powerful leadership like Hiranya Kashyap or Ravan, and destroy them all in one go, like putting fire under the bee hive. At the end of Dwapara yug, Lord has planned the great war where in the wicked would destroy one another and it was sufficient for him to protect the virtuous few.

But now in the Kali yug, both evil and good reside in the same person.   Killing a person does not solve the problem, since according to the law of karma he will be reborn again with the same double mind. So, it is enough to destroy the evil in the mind and give him a window of opportunity to attain immortality. To that purpose The Lord has given this world the Bhagavat Gita.  One may ask, then why did He not give the Gita to Rakshasas in the earlier ages? Because they were so much overpowered by ignorance (tamas) and desire (rajas) and so they will not accept it. So it is by sending His own emissaries in the form of powerful Rakshasas ( like Hiranya Kasyap and Ravan) get all the wicked under their fold and destroy them in one go.

Further Bhavatgita is also a warning for us not to fall for every dhongi baba who promises liberation. People take sannyasa so as to serve a competent Guru who can lead them to the Knowledge by which they attain liberation in this world itself. But such Gurus were far and few even in Sri Krishna’s time. (Lord only mentions Kapila Maharshi as Siddha.)  So, the Lord has recommended the better and easier way to attain Nirvana by way of Karma Yog. There is no way to discriminate a Jnani from any other man, since he too under goes pleasure and pain like any other mortal, though his mindset towards the same is different. This creed of false jnanis has given rise to other false doctrines including Budhism. So, it was left to The Lord again to come back in the form Adi Shankara, to re-explain the true meaning of Bhagavat Gita, write so many slokas for propagation of Bhakti, establish the four orders, Peethas in all the four cardinal directions, whrein truly God realized Sannyasins can guide those who are aspirants of Sannyasa and at the same time guide the others in the Karma yoga meaning Dharma.

Lord has given us the Gita only to destroy the evil, the delution borne of ignorance, from our being and make us fit for immortality. That is why at the end of the dialogue Lord asks Arjuna;

कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय; has your delution borne of ignorance been destroyed?

 

BHAGAVAT GITA

Though there are many works taking the suffix of Gita such as Rama Gita, Siva Gita, Tulasi Gita, Ramana Gita etc, the term Gita in general is used to mean Bhagavat Gita alone.

The Bhagavat Gita or the Song Devine, is of 700 stanzas or verses (1 by Dhritarastra; 41 by Sanjaya; 84 by Arjuna and 574 by Lord Krishna), which forms  eighteen chapters(25 to 42) inside Bhishma Parva of Mahabharata. It is the most popular religio-philosophic poem of Sanskrit literature. It is said to be the most beautiful, perhaps the only true philosophical song of its kind existing in any known tongue. It is a book conveying sublime teaching on religion, philosophy, ethics, and the art and science of correct and efficient living and attitude towards life and its problems. If the hold which a work has on the mind of a man is any clue to its importance, then evidently the Gita is the most influential work in Indian thought. Incidentally it is the only philosophical treatise in the world, delivered in a battle field and as such it can be said to have a great allegorical significance on human life and its problems, and it is addressed to “Man” everywhere and of all times.

The scene for Gita is set on the battle field of Kurukshtra, where the armies of Kauravas and Pandavas, (the first cousins of Royal family of Kuru) assembled, facing each other on the first day, each side desirous of winning the war for gaining kingdom.

Though the narrative has been set in battle field, we should not think that the purpose of Gita is only to motivate Arjuna to fight. In fact, the purposes of Sri Krishna’s incarnation are only two.

 

परित्राणाय साधूनां विनाशाय च दुष्कृताम्।
धर्मसंस्थापनार्थाय संभवामि युगे युगे।।4.8।।

Paraitranaya sadhunam vinashayacha dushkritam

  Dharma sansthapanarthaya sambhavami yuge yuge

When the virtue is on the decline and the wickedness is on the ascendency, it is to protect the virtuous and to reestablish the Dharma, that I incarnate from age to age.

The Mahabharata war was essential to revamp the entire corrupted system, to destroy the wicked, overzealous and greedy. So, has the lord planned for it. What is the summombonum of life has to be taught to the virtuous. To reestablish Dharma, giving us Gita was essential.

In Gita each chapter is termed as a Yoga, meaning Knowledge. Yoga is that through which one gets connected, identified, with Brahman.  The entire Gita may be visualized as a wheel with 18 spokes. The Jeeva is the rim, Brahman or God is the Hub supporting the rim.  The eighteen chapters are the 18 spokes connecting the Jeeva with the Brahman or God. So, each chapter in Gita, in its own way is trying to connect you to Brahman. Even if you read one chapter daily with faith you are connected to God. But if you read all the 18 chapters of Gita and assimilate its teachings, you are well connected with the Lord. Brahman is same as the Atman of the philosopher and the God of the religious.

 

 

 

 

 

Chapter1 – THE DESPONDENCY OF ARJUNA

On reaching the battle field, what does Arjuna see? His own kinsmen on both sides. He has come prepared to fight the battle. But to win the battle he has to kill Bhishma, Drona and other kinsmen, without whom the enjoyment of the kingdom and wealth is worthless. We all want wealth to enjoy. Once the wealth has been attained we would like to gather around friends and kinsmen to increase our enjoyment. But once the wealth is gone or the kinsmen are gone we land up in sorrow. So is Arjuna’s despondency. He is not prepared for enjoyment of kingdom and wealth by killing kinsmen. He feels like giving up worldly pleasures and seek heavenly pleasures. How? By getting killed in the battle field which will assure him a place in Heaven. That is the pleasure otherworldly. To that extent he is prepared not even for self-defense when attacked by Duryodhana and others. Arjuna thinks that attainment of veeraswarga is the highest good that can accrue to oneself. But the lord knows even that has an end and the soul has to take re birth to workout karma.

Though Arjuna has come to fight a righteous battle in the sense that it was Kauravas who broke the accepted rules and not the Pandavas and to fight a righteous battle is Kshatriya duty, Arjuna decides against the fighting since it leads to killing of kinsmen.   Even in his grief Arjuna raises some important ill effects of going to war out of greed.

That war leads to destruction of families and along with it the time-honored family traditions. Here family tradition means Kuladharma, following which one attains higher worlds. If the family traditions are lost as result of sons dying in war, there is no more scope for Vamsoddaraka, meaning a Jnani to be born in the family line. As per the scriptures religion should be passed down from father to son in succession till such time a Jnani is born in the line who would liberate all his ancestors. That is why in marriage rites ancestors are invited to bless the couple with good progeny. If the family line is snapped the ancestors will have dwell in hell for a long time.

Loss of bread winners leads to corruption of women of the families.

Ancestors in other worlds do not accept pinda pradanas from corrupted women, and they are perpetually doomed to hell

But are these reasons sufficient enough for not to fight a righteous battle? To turn back from duty of a Kshariya to fight for establishing Dharma?  No. The above reasons are good to avoid going to war out of greed but not to avoid a righteous battle

 

 

 

 

CHAPTER2. THE WAY TO DISCRIMINATION (SANKYA YOGA)

On seeing the Arjuna was avoiding the fight Lord understood that Arjuna problem was due to his lack of understanding reality and what is the highest aim to be persued in life. So, first Lord chides him with the words that If he withdraws from the battle now even out of respect for Bhisma etc, the world thinks the other way. That Arjuna ran away from battle out of fear and Arjuna is a coward. This the Lord says to arouse his Kshatriya valor

Even then Arjuna does not respond and says it is better to live on alms, a duty of Brahmana, than to indulge in killing in battle, a doubt that he expresses whether it is righteous or unrighteous for a kshatriya to give up war and take to begging even. Well in today’s context it is like a general talking in terms of virtues of monkhood.

• Before we proceed any further it is important to make a valid point about human nature. That no one really turns inwards unless acted upon by some severe sorrow and that there is a compassionate guru to show him a way out of that sorrow. In this context Adi Shankaracharya narrates the story of the missing tenth man.

Thou art the tenth

Once ten young men were crossing a stream. Though they were regularly crossing the same, but this time the current was strong due to incessant rains and the group had difficulty in crossing. After crossing stream, the leader wanted to be sure that all the members have crossed and that no one was missing. He counted the members and only found them to be nine. The young leader was very upset and sorrowing that one of his team members was lost. Then a gentleman passing by saw the young man brooding and asked him for the reason. The leader replied that they were a group of ten before crossing the stream, but one was lost while crossing the same. Then the gentleman immediately understood the problem and told him to count again. The leader counted nine. Then the gentleman loudly proclaimed thou art the tenth.  That made the leader turn his count inwards and all reason for his sorrow has vanished.

The points to note are, 1. That sorrow manifests when the mind is agitated over the perceived loss of some thing very dear. 2) It is a product of ignorance about the reality. 3) It can be removed by the words of a wise guru.

This is the central theme of Bhagavat Gita of Sri Krishna as also of Sri Rama Gita of Adhyatma Ramayan and also all other Gitas.

• Now coming back to our narrative. Lord understood the problem with Arjuna. He tries to reason with Arjuna that his decision to avoid battle was wrong both from the philosophical point of view and also from religious point of view. Philosophical approach is the understanding the absolute reality.

What is that reality? That, so long as one thinks that he is this body; not even all the doctors and gods in this world put together can save him from decay and death. But when he thinks that he is the inherent soul within, not even all the gods put together can destroy him. This is the reality

The philosophical way to look at Arjuna’s problem.

The soul is imperishable and eternal. It takes up a body to work out its karma. The manifested form is only between birth and death of a body which houses the soul. There was never a time It did not exist. The soul does not undergo birth, death, growth or decay. There is no destruction for It. Before the birth of this body and again after the death of this body the soul remains in an unmanifested form, attached to the sukshma sarira and enjoying the results of its past karma. Again, as a result of its own past karma it keeps taking up a gross body to attenuate past karma or to perform new karma. But there is a rider. New karma can only be performed in human birth alone. No new karma can be performed with gross bodies such as animals or insects or with subtle bodies such as gods or pitrs. So Bhisma, Drona etc always existed and continue to exist in unmanifested form. There was never a time you and me never existed, nor will we cease to exist.

We have existed at the time of Ramayan, may be as worriers on Ram’s side. We have existed and taken part in the Mahabharat war. We have existed at the time of King Ashoka, Shivaji etc. But we do not know in what name and form we existed.

If we have existed at all times, why do we think Rama and Krishna are mere historical figures. They existed in manifested forms in their times, but they continue to exist in their unmanifest forms in all times and listen to their devotees.

Birth and death are for bodies only and not for the soul. Only when one realizes he is the eternal soul and not this perishable body then one attains deathlessness, for death is only for the body. This has to be realized in one’s own intellect.

“Like corn the mortal ripens and falls, and like corn is born again. (Kathopanishad).” – i.e as corn has its definite time of harvest when it ripens, and again at the proper seed time, when it is sown and sprouts and grows, so a man goes around the cycle of birth and death. Hence death should not be bemoaned nor birth hailed. Here is a clear reference to the law of karma and the doctrine of reincarnation.

This is the highest truth. Since all philosophies deal with truth, this path is called the philosophical path.

So, from this Philosophical point of view Arjuna was wrong to think that he will be killing Bhishma, Ddrona and others. They have their own past tendencies which work as per the law of Karma.

Now; what is religious path? We have taken up this body as a result of our past karma. The ultimate aim of all human endevour is to attain deathlessness. But, there is nothing we can do about the present birth. This body has to fall one day. However, we can do some thing to avoid taking up another birth. So, with the present body, do the karma in such away that we don’t have to take up another body. This requires faith in the God’s word and do the work as told by Him. In other words, do the work the scriptural way. This is religion since it involves faith in God.

Then Lord explains to Arjuna, that even from religious point of view also it is not right for him to give up the fight. To fight a righteous war is the religious duty of a Kshatriya.

In Hinduism, religion is not set of dogmas to be relegated to Sunday gatherings, but it is Dharma, a way of life that encompasses entire living and dealing. There is nothing like ‘secular’ in Hinduism. Every duty is sacred and fits in to the religious frame work.

Having pointed out to Arjuna, that his decision to quit battle is wrong both from philosophical as well as religious points of view, He then proceeds to show in the rest of the scripture, that persuit of Liberation should be the highest human endevour and not any other inferior goal such as heaven etc. What are the obstacles and what are the means available to that end? That is the scope of Gita.

Mind is the source of all Knowledge. It has two faculties – . Atma and 2 Budhi)

Atma is the seat of pure knowledge and also memory and doubt. It is the Chit. This is the highest that one can realize through philosophy.

Budhi is the seat of intellect and cause of all action, activity, the driving force behind all karma. It is the Chitabhasa, that which appears as Chit. Or it may be understood as borrowed consciousness, since it is borrowed from the Atma, the pure consciousness

In Kantian terms, Atma represents pure reason and Buddhi represents practical or conditioned reason. Conditioned meaning, reason conditioned for human nature. As we would see later that the human nature is conditioned by the three gunas. It appears that Immanual Kant has borrowed a lot from Gita and Vedanta in propounding his theory of ‘Critique of Reason’.

So, there are 2 paths to the realization that ‘I am the imperishable soul and not this body subject birth and death, that is perishable. They are 1. Sankhya yaga or Atma yoga or Jnana yoga and 2. Budhi yoga or karma yoga, i.e. 1) the way of knowledge and 2) the way of action.  The philosophical path and the religious path.

Happiness is the natural pursuit of all life forms. To attain to the higher state of happiness one must give up a lower state of happiness. A child is happy to be playing, but the mother knows there is a higher kind of happiness in store if the child pursues studies and so the mother slowly weans the child away from play and puts him in studies. To attain to the adulthood happiness, one must give up childhood pranks. At every stage of life, one must give up lower levels of happiness to become eligible and attain higher levels of happiness.

There is always a sorrow attached if one is told to give up a state of happiness with which one is familiar with. A child is unhappy if he is told to stop play and concentrate on study. This unhappiness or sorrow is borne out of ignorance that there is a higher kind of happiness.

All pursuits of human happiness end in death. So long as there is body there is death.

So, death is the highest kind of sorrow and as long as one has taken up a gross body there is death. It follows that to become deathless is the highest state of happiness. That is the summombonum of human endeavor. But what about the body that you have already taken up? For that the Jnana yogi is steadfast in his mind that death is only for the body and not for the soul. To become deathless is the highest happiness and to attain to that he prefers to let go all other lesser forms of happiness which end in death. Therefore, he lets go all actions that produce any worldly or otherworldly enjoyments. Further he is not tormented by the natural state of the body in the form of any sickness and accepts all kinds of sorrow as a result of past sinful action which gets attenuated by undergoing the suffering. This is the philosophical approach. Once he has realized his Atma as the pure consciousness under the guidance of a competent guru, he attins immortality

On the contrary the Karma yogi, whose mind is not matured enough to the level of a jnana yogi, and still thinks that,’ I am this body’, and wants to enjoy the results of karma follows the religious path to attain the highest human goal i.e liberation. He does prescribed karma or scripturally permitted action to attenuate all sinful results of past karma and also to enjoy the virtuous results of karma. When karma is done with sankalpa reading as’ Parmeswara Prityardham’ meaning may this karma of mine please God. Then that way of doing your religious duty as an offering to God is called karma yoga. Such a karma leads to attenuation of past sins. Further since there is no specific desire attached to it in the sankalpa, the virtuous result it provides is not binding. So, by attenuating all the result of karma both sinful or virtuous, the karma yogi does not have to take up another body after the fall of the present one. However though unasked, he gets the result in the form of happiness in this world and in the higher worlds. Enjoyment of such a result is not binding on the soul. So, while a Jnana yogi attains liberation in this very life, a karma yogi attains liberation by not taking up another gross body, by attaining higher and higher worlds with his subtle body (Suksma asrira) and finally merging in the Lord at the end of Kalpa.

The result of philosophical practice is Self realization, and the result of religious discipline is God realization. In the first case the aspirant sees every thing within himself, and in the other the aspirant sees every thing in God. Both effectively mean the same. Both meaning pure consciousness.

So, any amount of pleasures and happiness one may pursue and attain in life, one cannot escape the sorrow of death. Even the heavenly pleasures are not without an end. Even if a man attains heaven after some virtuous deed he still has to take birth and workout his karma once the merit of his deed has been exhausted in heaven. So, heaven is not the highest covetable objective

Hence, to attain to the highest state of happiness one has to become deathless. That is, one has to realise that he is the un decaying soul and not this perishable body.

In the philosophical approach of Atma yoga or sankhya yoga one always reminds himself constantly that all these pleasures and pains are for the body alone and he is the imperishable soul and therefore he is Equanimeous to pleasure or pain. That is, he is steadfast in knowledge of the reality

The religious approach of Budhi yoga or Karma yoga, is to be followed when one cannot maintain the philosophical equanimity between pleasure and pain. And there is the identification of one’s self with one’s own body, which is a state of ignorance, also known as ego. Only in this state one becomes a Karta or doer of karma.  In karma yoga, one has to attenuate the karma. That its result is not binding the soul to take up another body after the fall of the present one. To this end the Karma yogi takes the help of the Lord. In that the Yogi dedicates all the result of his action to the Lord and accepts whatever be the outcome of his action, whether pleasure or pain as the will of the Lord.

The first two parts of Vedas (Samhita and Brahmana parts) consist of Vedic rites and duties. The duties (karma) are for attenuating the accumulated sins and the rites (kriya) are for attaining covetable things. So, the Lord says:

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।

स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ २-४०॥

(2.40) In this path (of selfless action) there is no loss of effort, nor is there any fear of falling from yoga. Even a little practice of this discipline saves one from the terrible fear of birth and death.

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।

बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ २-४१॥

(2.41) Arjuna, in this Yoga (of self less action) the intellect is determined and directed singly towards one ideal; whreas the intellect of the undecided (ignorant men moved by desires) wonders in all directions after innumerable aims.

What the above slokas mean is that, the man who cannot control his desires, runs after them endlessly, birth after birth. But a man who has conquered his desires and does the prescribed Vedic rites and duties as dedication to God has but one aim, i.e God realization. Doing rites and duties with such a mindset is Karma yoga. In this there is no fear of fall from Yoga. Meaning fear of rebirth. Why? Because, even in case a desire does creep in to his mind, he may fulfill his desire, since he has not given up sacred fire, and thereafter resume Karma yoga. So, there is no wastage of effort. Meaning no need take up another birth. On the contrary if a Jnana yogi (meaning Sannasi) has developed a desire, he falls from his wow, and having given up sacred fire has no avenue to fulfill his desire. Therefore, he has to take up another birth to fulfill that desire and resume Yoga. That is why the Lord recommends Karma Yoga as being easier of practice.

 

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।

वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ २-४२॥

 

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।

क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ २-४३॥

 

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।

व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ २-४४॥

 

 

(2.42-44) Arjuna, those who are full of worldly desires and devoted to the letter of Vedas, who look up on Heaven as the supreme goal and argue that there is nothing beyond heaven, are unwise. They utter flowery speech recommending many rituals of various kinds for attainment of pleasure and power with rebirth as their fruit. Those whose minds are carried away by such words, and who are deeply attached to pleasures and worldly power, cannot attain the determinate intellect concentrated on God.

Some political commentators on Gita think that the Lord is censuring Vedas by the above two Shlokas. That is wrong. Because, in the entire scripture Gita lord talks about doing Vedic Karma as duty.

What the Lord is saying is, that the scope of Veadic rituals as fruit bearers, as a means to fulfill your desire, ends with heaven. You cannot attain any thing higher as a result of Vedic rituals. If you are a seeker of God, you must give up the desire altogether but not the duty.

The later part of the Vedas (the Upanishads or Vedanta), the Bhagavat Gita and Brahma Suitras, collectively called Prasthana trayam, deal with achieving that which is beyond the scope of ritualistic religion.

Human goals can be brifly classified as

1. Happiness in the three worlds (heaven, earth and Intermediate space) – By Vedic rituals
2. Beyond Heaven up to Brahma Loka – By karma Yoga or Jnana Yoga
3. Advaita Sidhi — through Ananya Bhakti

Point to note is that for the Hindu, Heaven is a minor goal; but for other religionists, heaven is the ultimate goal.

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्।।2.45।।

Traigunya vishaya Veda nistraigunyo bhavarjuna

 Nirdvandvo nityasatvasto niryogakshema atmavan

(2.45) The Vedas deal with subjects coming under the three Gunas; O Arjuna, be above the three Gunas, free from the dualities, always established in goodness (Sattva), regardless of acquisition or preservation, and self-composed.

Meaning, the desires are born out of Gunas; the rites and duties are for those who come under the sway of Gunas. For those who associate themselves with their bodies. So Arjuna overcome the gunas and establish yourself always in Sattva.

Point to note is that – overcoming the Gunas is the central theme of Gita. So, the reference to Gunas keeps appearing in all the chapters. And chapter 14 is specifically dedicated to this topic.

Here the Lord talks of three disciplines. Nirdvandvo, free from dualities. The dualities like pleasure and pain are in the sphere of senses, the tastes that one developes from one’s childhood. Next is – Nityasatvasto; ever established in Satva.  meaning free from rajas  i.e ego consciousness  and Tamas i.e lack of self awareness. Ego gives rise to desire and aversion and Ignorance or Tamas is lack of self awareness, leads to inadvertence; being unable to distinguish between right and wrong. The gunas come within the sphere of mind.

Niryogakshema, means free from acquisition and protection of desirable things. These come within the scope of Budhi or intellect.

Only when one has controlled his senses, mind and budhi as above, one can attain chittasudhi and can discern the absolute truth that is the Sat, Brahman the Truth. The path to this is Sanatana Dharma or the eternal Dharma. Other Dharma like the Yuga Dharma or the apatdharma reveal only conditional truth and are transient and give only limited happiness.

So, what happens if you are so established?

 

यावानर्थ उदपाने सर्वतः संप्लुतोदके।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः।।2.46।

Yavanartha udapane sarvatah samplutodake

  Tavansarveshu Vedeshu brahmanasya vijanatah

(2.46) All the purpose that small reservoirs serve, is served by a vast lake entirely filled with water. Similarly, the purpose that all the Vedas serve is attained by a man of realization

Realization that ‘the Self is different from the body and that the pleasure and pain are for the body alone, and that deathlessness is the highest happiness’, is comparable to the vast lake filled with water, or, as some other commentators put it, is the flood all around. When there is a flood all around, there is no need to dig a well for bathing purpose and go to a river for drinking purpose etc. Similarly, the peace attained by realization of the Absolute Truth surpasses all the pleasures attainable by Vedic rites and duties. So long as there is the the feeling that’Iam happy or I am unhappy’ there is ego.   But until the ego has not vanished, i.e realization is attained, the Vedic rites and duties have to be performed.

Hence if you are an aspirant of that realization, then listen to what the Lord has to say.

 

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि।।2.47।।

 

Karmanye-vadhikaraste ma phaleshu kadachana

  Ma karma phalaheturbhurma te sangostvakarmani

(2.47) To work alone you have the right, but never claim its result. Let not the result of action be your motive, nor attached to inaction.

If you are a liberation seeker, then do the scripturally permitted duty as dedication to God, with the sankalpa as ‘Parameswara prityardham’, and without hankering for its result in terms of its virtue. If you are seeking lesser result, such as Arogya, ishwarya etc., you attain that only. But if you don’t seek anything specifically then you attain some positive result along with God realization. Chittashudhi means freedom from worldly desires. Don’t ask God for anything; not even liberation. That is chittashudhi.

Some communists and haters of Hinduism interpret this verse as “Do the work and don’t ask for pay.” This is only to mislead the gullible and ignorant and then to proselytize. Even in their lopsided interpretation they don’t see the possibility, that if you don’t ask for pay, the old man may be pleased to make you his son-in-law. This they conveniently forget.

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय ।

सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥ २-४८॥

 

(2.48) Arjuna, perform your duties established in Yoga, renouncing attachment, and be even minded in success and failure.

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय ।

बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥ २-४९॥

(2.49) Far inferior is the work (prompted by desire) to the work done through wisdom, O Dhananjaya. Take refuse in wisdom; those who are impelled by results are miserable.

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्।।2.50।।

Budhiyukto jahatiha ubhe sukrita-dushkrite

Tasmatdyogaya yujyasva, yogah karmasu kaushalam

(2.50) Endowed with this wisdom, one gets rid of both good and evil(even) here; therefore, take to Yoga; Yoga is skill in action.

Yoga, here means practice of Vedic duties. ‘Karmashu kaushalam’ means ‘takes karma towards God realization’. Practice lead to God realization or ‘skill in action’? With every bit of action our knowledge improves, and with improved knowledge our work becomes better. This is called skill development. The process goes on till our work becomes perfect. A perfected work alone stands as a role model. In spiritual world perfection of religious work is God realization.

There is another way to look at the statement. Only the works of God realized souls alone stand for centuries and find prevalence among masses. Be it Valmiki, Vyasa, Adi Shankarachrya, Tulasi das, or Surdas; their works are perfect and stand for ever. Why? Because thay did not hanker after intellectual property rights, or wealth or fame from their works. They only saw Gods will in their works. Not to seek the worldly is vairagya. Vairagya leads to Bhakti. Bhakti gives life to the creative work. That is why all our ancient poets included some element of Bhakti rasa in their works and that is why they stand. But other works devoid of Bhakti rasa are only of ornamental value and don’t stand the scrutiny of time.

Karma or action is borne out of Budhi, the intellect. What does it mean? in Gita’s context karma means Dharma, scripturally or lawfully permitted action to persue Artha, ie. Acquisition and preservation of covetable things. What are they? Wealth, progeny, friends, good health, happiness in this world and pleasures in Heaven hereafter. Persuit of this artha is moha, which a bottomless quick sand.

When a carpenter is constantly engaged in doing carpentry jobs, he is acquiring two things. 1. He is earning a livelihood, Artha. And 2. He is improving his skills by gaining intricate knowledge. Similarly, every bit of Vedic karma also gives rise to two things 1. Artha i.e punya which is karma phala and also gives rise to (2). a bit of Self knowledge. Punya leads to enjoyments here and hereafter, Self knowledge leads to Liberation. You can only choose one and not both. If you choose enjoyment, then your limit is Swarga. But if you do not hanker after the enjoyment part, then you will progress to Liberation.

According to Ramana Maharshi, Karma Yoga means living life intelligently. An intelligent man is one who investigates prior to investing in any venture and does not invest in an ungainful venture. Just as the aim of any investment is profitabily, similarly any action performed should be directed towards attainment of Liberation, which in other words is the highest spiritual profitability. Karma Yoga recognizes two principles; 1. That Ishwara is the Karma phala pradata (giver of the results of karma) and 2. Ishwararpanam (offering of all result of karma to Ishwara. So, when you choose to offer all the karma phala to Ishwara then you are only left with knowledge which leads to liberation. Offering of Karma Phala means accepting all happiness or sorrow as the will of Iswara and you are not the agent for that.  In times of happiness it is very easy to be philosophical and attribute all our happiness is due to the grace of Lord. But it is only in times of sorrow, we tend to feel we don’t deserve it and blame it on God and we even tend to doubt His existence. Only when we accept that the Lord is the dispencer of the results appropriate to our own karma, known or unknown, can we be truly karma yogis.

That Ahankara (ego) or agency gives rise to karma and its associated result in terms of Samsara is clearly brought out in the case study of Jaya and Vijaya, the two attendants of Lord Vishnu in Vaikuntha. Though the duo has attained the closest place to the Lord, yet due to a slight ahamkara, they had to undergo birth three times. The curse of the sages is only incidental and is only a warning of what was to come to them. Lord had been magnanimous to see that they enjoyed the best of lives and their bodies did not fall by way of any inferior beings, and Himself came down to relieve their souls from their bodies. That was the effect of karma and the grace of Lord. There is no guarantee that you will not come back to this mortal world irrespective of whatever worlds you may have achieved or in whatever row you may be sitting in front of the Lord. One may ask; Why did the Lord not tell the duo of His plan. The answer is given in 4.9; “My birth and work are Divyam “, i.e beyond human conception. It is to establish Dharma. It is to give us such great epics as Ramayan and Mahabharat by which we can conceptualise Dharma. This is beyond normal human reason.

If Jaya and Vijaya had to come back for three lives, even from Vishnu Loka, what about all those nastiks, who never visit any temple. Such wretches are ever doomed to millions of births, living in miserable conditions and their bodies being torn apart by disease, and worms all the time.

 

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च (2.52)

Yada te mohakalilam budhirvyati tarishyati

 Tada gantamsi nirvedam srotavyasya srutasya cha

 

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि (2.53)

Shruti-viprati-panna te yada sthasyati nishchala

 Samadhavachala budhistadha yogamavapyasi

(2.52, 53) only when your understanding gets beyond the maze of delusion then you will have attained indifference to what is to be heard and what is heard. When your understanding (now) perplexed by hearing will rest in samadhi, unwavering and steady, then you will attain to Yoga.

Jnana or self-realization is very difficult for the embodied soul. Trying to understand the true nature of Self is very difficult Since the Self is always covered by Nature, Maya which is ‘trigunatmaka’. So, the Jnana yoga is only for the extraordinary few. Whereas karma yoga is easier to practice.

Jnana yoga is like understanding a problem, whereas Karmayoga is like mugging up the answer dictated by the teacher and reproducing in the exam. Only thing is one must have absolute faith in the teacher that he is his well-wisher and faith that the answer that the teacher has dictated is correct and he will get full marks for the same.

Whether it is Jnana Yoga or Karma Yoga the aim is to attain “Realization”. For a Jnana yogi it is called ‘Self realization’ and for Karma yogi it is called ‘God realization’. That is also called Sakhya or Wisdom. Sankhya means, that by which, the Supreme Self is thoroughly known. That is the Wisdom or Vignana or knowledge of the Truth which is also the end or termination of what is done or Action. No more need to take up any more body to perform any duty. That is to say the final conclusion of Vedanta.

With this in view Arjuna asks the Lord (2.54) as to what is the definition of Sthita Prajna or man of Steady wisdom or God realized soul and how does he behave.

In answer, The Lord says in the next ten verses (2.55 to 2.65) the nature and behavior of the man of steady wisdom or God realized soul. The basic discipline for attaining to Yoga is self-control; not to allow wandering senses to take charge of the mind and intellect

To distinguish the man of steady wisdom from the other creatures The Lord gives a comparison

 

या निशा सर्वभूतानां तस्यां जागर्ति संयमी।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः (2.69)

Ya Nisha sarva-bhutanam tasyam jagarti samyami

  Yasyam jagrati bhutani sa Nisha pasyato muneh

(2.69) That which is to all creatures is night is where the man of self-control is wide awake, and that in which all creatures are wide awake is night to the sage.

Meaning-  For the ignorant creatures, self-control is the night and sense gratification is the day. That is what they indulge in.  But for a God realized soul sense gratification is the night and self-control is the day. He keeps his senses under control and does not indulge in sense gratification.

आपूर्यमाणमचलप्रतिष्ठं

समुद्रमापः प्रविशन्ति यद्वत् ।

तद्वत्कामा यं प्रविशन्ति सर्वे

स शान्तिमाप्नोति न कामकामी ॥ २-७०॥

 

(2.70) He attains peace into whom all sense objects enter, even as rivers enter an ocean which is unaffected though being ever filled, and not one who is desirous of enjoyments.

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः ।

निर्ममो निरहङ्कारः स शान्तिमधिगच्छति ॥ २-७१॥

 

(2.71) He who has given up all desires, and moves free from attachment, egoism and thirst frm enjoyment attains peace.

– Freedom from desires comes through long practice of Karma yoga

– Freedom from attachment and thirst from enjoyment comes through Vairagya.

– Freedom from egoism comes through Bhakti.

This is the highest one should aim to achieve in one’s own life time. Sannasins should strive for this through Jnana Yoga through their entire life. The householders should strive for this atleast by the end of their lives. This itself is the Brahma Loka, Brahma Nirvanam and Brahma Ananda. As we will see later when this is coupled with Ananya Bhakti leads to the State of non-duality or Advaita Sidhi.

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति ।

स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥ २-७२॥

 

 (2.72) O Partha, this is the state of being established in Brahman. One does not become deluded after attaining this. One attains identification with Brahman by being established in this state even in the closing years of one’s life.

If a man attains God realization, i.e overcomes sense gratification, relish for tastes and established in the Truth, even in the last stage and is not again deluded attains Nirvana in Brahman or Absorption in Brahman. It is superfluous to say that one who is established in it from boyhood of course attains it. What it means is that; the Karma Yogis will have initially some desires. But, with long practice of Karma Yoga will become established in freedom from desires and attachment and slowly give up ego. This state itself is Brahmi state or Brahma Nirrvana. In contrast the Jnana Yogi meaning a Sannyasin; having given up all desire from boyhood itself and having performed no rites and duties that will produce higher worlds of enjoyment is ever established in Brahmi state all along.

In this chapter the Lord explains basic principles for God realization. Chitta shudhi, overcome the worldly ways. Control your senses from running after worldly pleasures. For a few extraordinary people this is their natural trait. They are fit for Jnana yoga or philosophical path to Self realization. Others will have to develope these traits through Karma yoga or religious disciplines.

 

 

 

CHAPTER 3 – THE WAY OF ACTION (KARMA YOGA)

 

At the end of the previous chapter The Lord has stated if one has attained the Knowledge even in the last stage, he would attain Brahma Nirvana. But then the superiority of action also has been stated in,” There is no greater good fortune for a kshatriya than a righteous war” (2.31). Then again in verses 2.42 to 2.44 Lord censures those who undertake Vedic rites for attainment of Heavenly pleasures. That leaves Arjuna with a doubt. And so, the present chapter starts with Arjuna expressing his doubt.

ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन ।

तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥ ३-१॥

(3.1) Arjuna said, Krishna, If in your opinion wisdom is better than karma, then why do you engage me in this cruel karma involving killing.

 

व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे ।

तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥ ३-२॥

(3.2) You are, as it were, puzzling my mind by these seemingly conflicting expressions; therefore, the one definite discipline by which I may obtain the highest good.  

Now the problem with Arjuna’s understanding was that Heaven is the highest covetable objective. To that end the Vedas prescribe certain Kamya Karmas like Asvamedha or Soma sacrifices. But heaven can also be attained by being steadfast in ones own Dharma. In shlokas 2.42 to 2.44 Lord was only censuring those who are performers of Kamya karmas; with desire as their motive. Lord is not censuring those who do their duties in the spirit of Vedic Karma. Now as regards Arjuna; to fight a righteous battle, to establish Dharma is the duty of a Kshatriya. Steadfastness in one’s own duty is Tapasya which leads to heaven. But, as the Lord would say in (18.6), even one’s own duty should be performed without attachment and expectation of heaven or any other goal; for the spiritual progreee towards the Supreme.

To clear Arjuna’s doubt Lord said –

न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते ।

न च संन्यसनादेव सिद्धिं समधिगच्छति ॥ ३-४॥

 

(3.4) Na karmanamanarambha naiskarmyam purushoshnute

          Na cha sanyasanadevasidhim samadhi gachchati

A person does not attain freedom from action by abstaining from action; nor does he attain perfection merely through renunciation. 

To understand the meaning of this verse and also the rest of the Scripture it is important to understand clearly the meaning of Naishkarma, Sanyasa and Sidhi.

As we have seen in 2.71, Naishkarma itself is Brahmi state or Brahma Nirvana. This, the Karma Yogi attains after long practice of Karma Yoga. Nishkarma is that state wherein all the results of all karma, past and present have been exhausted and any new karma that you perfom does not produce any result by way of another birth. It is the freedom from the knots of karma. But the Sannyasi is already established in this state from the time he has taken the deeksha, vow having given up ll desires and having given up all rites and duties that fructify into higher worlds of enjoyment. A sannasin’s deeksha is for attainment of Advaita Sidhi; Non-dual state, become one with Brahman. Naishkarma leads to BrahmaLoka. If you leave it at that you will attain merger in to absolute Brahman at the end of Brhma loka which is very long time. But if a man has attained Nashkarma and has some years of life, he may take to sannyasa and attain the Knowledge of Brahman under a competent Guru. By this way he can attain Absolute Brahman in this life itself. But there is problem with it. If you fall from your deeksha, you will have to be reborn to work out your karma. It is like the TV show ‘Kaun banega karodpati’ One may be content and go home with 50 lakhs, put the amount in fixed deposit for 10 years and wait for it to become one crore. Or try your chance for one crore, in the next question. Fail, you will go home empty handed.

Naiskarma is that state where there is no more karma to achieve any further higher state. The Taittariya Upanishad gives the gradations of bliss attainsble in various worlds attainable through Karma. Means if you desire those worlds of bliss you do certain vedic rites. Let us see what that gradation is like.

Suppose there is young man – in prime of life, good, learned, most expeditious, well built, and energetic. Suppose this whole earth is there filled with wealth for him; this will be one unit of human joy.

100 human joys = 1 man Gandgarva

100 Man gandharva = 1 Devine gandharva

100 Devine gandharva  = 1 Mane

100 manes = 1 born god

100 born gods = 1 karma god

100 karma gods = 1 deva ( there are 33 gods who receive oblations)

100 gods = 1 Indra

Up to the level of gods one can attain as a result of Kamya Karma by sacrifices such as Asvamedha or Soma sacrifices. Scriptures also say that one can attain the status of Indra by performing 100 Asvamedha Yajnas. But any higher level of bliss can only be achieved through dispassion and giving up desire. So here onwards the worlds are beyond the scope of Vedic Karma.

100 Indras = 1 Brihaspati

100 Brihaspatis = 1 Virat ( Prajapati)

100 Prajapati = 1 Hiranyagarbha (Brahma)

To achieve these levels of bliss three conditions are to be met – 1 Versed in Vedas, 2. Free from Sin and 3. Unsullied by desire.

First two conditions are common for all. But as the desirelessness increases your level of bliss also increases. Meaning; if you do the Karma befitting the manes but don’t desire the sphere of manes you will go higher to the level of gods. If do the karma of gods but don’t desire their sphere you go further higher up. That way if you keep doing the Karma and give up the resultant bliss you will keep going higher and higher till you reach BrahmaLoka. Beyond that there is no more karma and no more worlds to go up.  That means you can achieve up to the level of Virat through diminishing desire and Vedic rites. But to achieve to the bliss of Brahma Loka, you have to give up even that miniscule desire also. Thereafter there is no more Karma.  That is the end of Karma or Naishkarma. Karma Yoga is doing the karma but at the same time giving up the desire that is the fruit of Karma. Hence naiskarma or Bliss of Brahma is achieved when all the desire is eradicated by one who is versed in Vedas and is Sinless.

King Sagara was a royal sage. He was performing the 100^th Asvamedha Yajnya. One such Yajnya would have ensure a place for him in heaven among gods. 100 such yajnas would have earned him the title of Indra in accordance with our scale of bliss. Our modern day scolars think as did Indra that he was interested in the seat of Indra. So, Indra stole the sacrificial horse to create an impediment. Rest of the story is not important for us now. What is important is, to understand, that being a royal sage, king Sagara was only doing the Vedic Yajna in the spirit of Karma Yoga. That is why Lord tells Arjuna (in 4.14) do the karma as was done by the ancients.

Now, what is Samadhi? It is the ultimate Advaita state. If we consider the Bliss of Brahma as the spray of the waves, then the bliss of Advaita is the ocean. That is samadhi or Adviata sidhi. That state of samadhi is achieved in this very life by extraordinary few Sannyasins like Ramakrishna Paramahamsa or Ramana Maharshi. But all other sannyasins have to go through Brahma Loka. More about that later.

Vedas give protection to all the three worlds. Gods attain their sustenance from the oblations poured in the yajnas performed by the humans. So, without Vedic Yajnas, they become weak. Hence, neither Vedas nor gods want the people to become sannyasins. Therefore, gods keep putting impediments in the quest for liberation. Further, God as the ruler of all the three worlds has to look after the gods interests also. Therefore, God also wants the humans to undertake Yajnas; but in a disinteresred way. It is for this reason that the Lord says there is no wastage of effort in Karma Yoga (2.40). However, Sannyasa is difficult and many sannyasins fall from their Deeksha (steadfastness). But the Soul, being a part of God himself, seeks to attain Him as it’s last resting place. Hence there is the need for Vedanta and Vedic Nidhidhyasana (i.e, Bhakti)

So, Naishkarma here means that state wherein all your past sins have been attenuated by the performance of virtuous action as dedication to god and you have given up all desires worldly and other worldly. That very state is called purification of mind or Atma shudhi. Only a purified mind is fit to receive knowledge by the grace of God.

Without doing karma as dedication to God one cannot attain the state of Naishkarma, i.e. end of karma, Vedanta or purification of mind.

Further without attaining the purity of mind either as result of past karma of previous lives or as result of virtuous acts of present life, and merely putting on saffron robes and giving up all virtuous action, does not lead the sanyasi to samadhi or direct Liberation.

Jnana yoga or faith in Knowledge is fit for the purified minded. i.e one who has conquered desires and in whom Rajas and Tamas have subdued and conquered his ego.  But others whose minds are full of desires and in whom Rajas and Tamas are active i.e whose minds are impure are fit only for karma Yoga.

Just by merely putting on a saffron robe one does not become sannyasi. Sannyasa deeksha (steadfastness in renunciation) is imparted by a competent Guru to a disciple after testing him for suitability. It is generally believed that none can properly comprehend the Atmavidya unless he has requisite qualifications i.e. the Sadhanachatustaya (the fourDs); 1. Discrimination of the eternal from the transitory; 2. Dispassion for all enjoyments here and hereafter; 3.Discipline consisting of six ethical values (restraint of the mind, control of the external organs, cessation of the restrained external organs from the persuit of objects, endurance, placidity of mind, faith); 4.Desire for the final liberation from the tramals of nature. Only a person who has all these qualifications alone is fit for Jnana yoga.

These paths whether Jnana marga or karma marga; are not followed as per one’s whims and fancies. These are undertaken only after proper initiation. A son is initiated to karma marga, by father after proper marriage rites and a Guru initiates a competent disciple to Jnana marga after proper testing. More about Jnana marga is given in Vivekachudamani by Adi Shankaracharya. These paths are prescribed for the attainmaent of higher worlds with higher states of happiness. Even after attaining the Human body, if one is content with animal pleasures, one is only wasting a precious opportunity.

(3.5) Surely, no one ever remains inactive even for a moment; for every one is helplessly driven to actionby modes of Prakriti (natural traits)

(3.6) One who, after withdrawing the organs of action, sits mentally recollecting the objects of the senses, that one, of deluded mind, is called a hypocrite.

A person who puts on a saffron robe and mentally dwelling on sense objects instead of God, is a hypocrite.  If a person has desire for something it is better that he fulfills that desire to some extent before he embarks on giving up that desire. But if he forcefully tries to desist from that desire, mind keeps dwelling on it, and at the first opportunity he falls for the desire. Karma Yoga allows fulfillment scripturally permitted desires. Later in (7.11) Lord says, “I am the desire which is not contrary to Dharma or one’s duty.” For a Kshatriya desire for kingdom and victory are permitted. So Arjuna you should fight.

A karma yogi, who controlling the organs by the mind, performs Karma Yoga with the organs of action being unattached – he excels. Meaning, when still in a state of impure mind (desirous mind) between the Sanyasi and Karma Yogi, the later excels. Why because later on (18.5) the Lord says, Yajna, dana, and Tapas karma are verily the purifiers of the mind. So, a karma yogi has a means to purify his mind, but a sanyasi has none. Hence a karma yogi is better than a psudo sanyasi.

It is said that once Kanchi paramacharya, Sri Sri Sri Chandrasekhara Saraswati, once said in appreciation ‘Dal is very tasty’. But then he immediately realized that he is getting attached to sensory pleasure and did Shudhikarana of his toungue the scriptural way. That is the spirit with which a Jnana Yogi is expected to maintain self discipline. That is why he is treated as a walking god.

(3.7) But, O Arjuna one who engages in karma yoga with the organs of action, controlling the organs with the mind and becoming unattached- that one exels.

(3.8) you perform the obligatory duties, for action is superior to inaction. And, through inaction, even the maintenance of your body will not be possible.

One cannot remain inactive even for a moment without doing some activity. An idle man’s brain is a devil’s workshop. Without doing work maintaining one’s own body is impossible. So, one should do the permitted work.

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः ।

तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर (3.9)

(3.9) Man becomes bound by actions other than actions meant for God. Without being attached, O son of Kunti, you perform actions for Him.

This world is bound by action other than that done for Yajna. There is no equalent word in English for yajna. The closest equalent is ‘sacrifice’. Yajna means a scripturally permitted duty. Scriptures are – Vedas, Puranas, Itihasas (Ramayana & Mahabharata) and the works of God realized saints. Scripturally permitted work is considered as obeying the God’s law. So as long as one is doing the yajna as duty, he is not bound by its result in terms of sin or virtue. So Arjuna, you don’t worry about sin accruing to you in fighting this battle.

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः ।

अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् (3.10)

 (3.10) In the days of yore, having created the beings together with sacrifice, Prajapati said: ‘By this you multiply, let this be your yielder of coveted objects of desire.

 

देवान्भावयतानेन ते देवा भावयन्तु वः ।

परस्परं भावयन्तः श्रेयः परमवाप्स्यथ (3.11)

 

(3.11) you nourish the gods with this Let those gods nourish you. Nourishing one another, you shall attain the supreme good.

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः ।

तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः (3.12)

 

(3.12) Being nourished by sacrifices, the gods will indeed give you the coveted enjoyments. He is certainly a thiefwho enjoys what have been given by them without offering these to them.

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः ।

भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् (3.13)

(3.13) By becoming partakers of remnants of sacrifice, they become freed of all sins. But, the unholy persons who cook for themselves, they incur sin.

There is a close relation between Yajna, rains and origin of beings. The food one takes the gross part sustains the gross body and the subtle part becomes the mind. Similarly, the water that we take the gross part sustains the blood and the subtle part sustains the Prana, life breath. That is why beings before death throng for water

According to the Chandogya Upanishad, the jeevas go to the other worlds and on exhaustion of their merit there come back to the earth as rain drops and then they become the food. Hence it is through yajna, the rains come; through Yajna the origin of jeevas takes place; through Yajna the food becomes plenty. Hence, Yajna, vedic duty has to be performed.

When the Prajapati, Lord Brahma, created this world of beings, He has also laid down the rules for the conduct of each being vis a vis the other beings. That is, He has laid down the duties for each species according to their own nature, so that the world remains hormonic whole, wherein, each being will be able to fulfil it’s just and required desires. Yajna is that scriptural duty. It is like a manufacturer issuing a operational booklet for his product. Only when the manual is followed to the letter and spirit, the product will give you long service.  Lord is the manufacturer of this world and Vedas are His operating instructions.

By the yajna one should entertain the gods. And the gods will give you the desired results. What does it mean. Lord’s creation consists of not only, creatures with gross bodies, but also of gods and spirits who are subtle bodied. God’s law ensures sustenance to all including the subtle ones. The gods depend on the yajnas performed by humans for their sustenance and in return gods will bestow the desired results for the sacrificer.

Once during times of Sage Gautama, there was a famine. Sage was moved by the plight of all beings and propitiated Lord Siva, who gave him Akshaya Bija, which will give crop even without rains. So, all the people were happy and felt no need to perform yajnas for rains. Without the yajnas, gods became weak. So, to sort out the problem Lord Brahma propitiated Paradevata, who as Ahalya became the wife of the sage. And to accomplish the Deva karya she corrupted herself so that the sage loses the power of Akshaya bijas. So, some times even sages can make mistakes and Paramatma or Paradevata have to intervene.

It is not only the gods but also the other lower life forms get some share of the sacrifice by which they are benefited. That is why one should perform yajna or the prescribed duty. Yajna also refers to Vishnu. He is the Palana Karta or the ruler or sustainer of the Universe. How does He do it. Vishnu, by entering every body, human, animal and god, as their very soul, and prompting them to do their duty as per Dharma, periodically incarnating to protect Dharma, He sustains the worlds.  That is why Vishnu is called Yajna and also the Eternal Dharma.  That is why one should do his scriptural duty.

अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः ।

यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥ ३-१४॥

(3.14) From food are born the creatures; the origin of food is from rainfall; rain fall originates from sacrifice; sacrifice has action as it’s origin

कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् ।

तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् (3.15)

(3.15) Know that action has Veda as its origin; the Veda has Immutable as its source. Hence, the all-pervading Veda is for ever based on sacrifice.

But what do the gods give in return to your Yajna. Timely rains, which result in plenty of food and water.  Anna, here means food in general. Rains bring in the life to bloom. One life form is food for another. The rains and harvest are general in nature which are the result of sacrifices of a few. But the result is enjoyed by all, including those who do not perform the sacrifice. To censure such people Lord says ‘one who enjoys the benefits without offering them to gods, is a thief. Meaning, one should perform Yajna or the prescribed duty.

Those who enjoy the benefits of the results of a sacrifice are freed from sins. Further the sacrifice maintains the cycle of ‘activity- gods –rain – food – life – activity ‘, going. How does it work out? Yajna leads to rain. Prana which is Jala tattva, comes down in the form of rain drops, becomes life forms including grain which when eaten by male becomes sperm and enters a woman’s womb to take up a body. Here Yajna and rain drops are not for individual gain alone. The rain drops bring down a whole range of unmanifest life forms waiting to take up gross bodies.  This is how yajna leads to life cycle.

Vedic karma or duties basically three. 1) Yajna (sacrifice), swadjhayanam (study of scriptures), and Dana (alms giving), 2) Austerity (tapas), and 3) life in the home of a teacher. These are the only duties, depending on the stage of life, contribute to the spiritual progress. All other duties are merely technical in nature and only produce fatigue and their results get exhausted here itself.  Who ever does not follow the Vedic duties merely leads a sinful and sensuous life and does not attain the summom bonum of life i.e. liberation.

There is a strong misconception about the Hindu philosophy. The critics say that if everything is achieved through Prarabda, as per one’s own karma in the previous lives, then why perform any activity at all. The reason the Lord says is to overcome the ignorance. Through Karma Yoga one progresses towards knowledge. You go to school and college to overcome ignorance. You go out to work to overcome ignorance. The highest ignorance is about one’s own Self. You work towards eliminating ignorance. Artha and kama follow as per prarabda. A karma Yogi by virtue of his previous samskaras and who is desirous of Artha & kama must first perform Yajna as his Vedic duty, which will attenuate his sins acquired through samskaras and makes him eligible to attain Jnana, knowledge of the Self.

 SATVA. That state of mind, which has overcome ignorance of human nature and is serene is wisdom, satva.

 

RAJAS. That state of mind wherein one is trying to overcome ignorance, through study and work – is said to be active, Rajas.

TAMAS. That state of mind which rejoices in ignorance and sense gratification alone is Tamas.  One may attain riches by prarabda, but to overcome ignorance about the world around him and about his own self within – Purusha prayatna or self-effort is needed.

Aadi Shankarachrya gives a beautiful analogy with regard to gunas. Suppose one sees a coil of rope in dim light and also suppose he has never seen a coil of rope before, but has seen a snake. Then what happens. He immediately mistakes that coil of rope for a snake. This mistaken identity is tamas or ignorance. Now having mistaken the identity what does he do. He is prompted to activity like raising alarm, beating the coil with a stick etc. There can be any number of activities with any number of mistaken identities. This activity is Rajas.

Now suppose a friend of his flashes a torch light on to that coil, then he sees clearly the coil of rope and his ignorance is gone and along with it all the activity arisen out of ignorance. This is satva.

When a person does not have true knowledge of self, he thinks of his body with which he is familiar with, to be the self. This is tamas. Having considered his body to be the self he tries to fulfil all the sensual desires as self-serving. This state is rajas. But when he realizes the true nature of self and body to be not-self through scriptural study and through teacher’s words, then he realizes the futility of sense gratification and attains serenity. This is satva.

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः ।

आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥ ३-१७॥

((3.17) But a Jnana Yogi (a sanyasi), who has no desires has no Vedic Duty to perform. He has nothing to gain by performing any action or lose by inaction.

 

कर्मणैव हि संसिद्धिमास्थिता जनकादयः ।

लोकसङ्ग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥ ३-२०॥

 

(3.20) Therefore one should perform action, which has to be done, unattached. In this way alone, King Janaka and others realized perfection. Even considering the incentive to people one should perform action. Whatever a great man does, the others copy. Arjuna, you are a great leader. So to set an example to others you must fight. Leaders are the role models for the general public. Sanyas is not for leaders. They must be Karma yogis.

Even at home the children follow their elders. So even if there are no specific desires the elders and parents should perform Vedic karmas, so that the religion is maintained and passed on from generation to generation.

Lord himself cites his own example. Though He has no desire for anything he continues in his duty lest He should destroy the worldly beings through laziness.  As an ignorant man performs action out of desire, so should a wise man do the action, unattached desiring the welfare of the world.  That is why all our great Spiritual leaders, the Peethadhipatis, and temples, perform yajnas for Loka Kalyan, or welfare of the worlds.  The wise man who finds no personal use for the Yajnas should not unsettle the faith of the Ignorant. He should make them devoted to work, performing action himself intently.

So even if one is Jnani he should still perform action. Sri rama and Sri Krishna are Lord incarnates. They are the Knowledge personified. Yet they have taken wives and performed all religious duties. Why? So as to establish religion firmly and to be the role models to the worlds.

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः ।

अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥ ३-२७॥

 

(3.27) Actions are done in all cases by the Gunas of Prakriti. He whose mind is deluded thinks “I am the doer”. Deluded means unable to differentiate between Self and Nature. Being deluded by constituents of Prakriti(nature) people get attached to the senses and their functions.

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः ।

गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥ ३-२८॥

 

(3.28) But O’ mighty armed one, the one who is a knower of facts about the Sphere of Guna-Karma Vibhaga does not become attached, thinking that the organs rest on the objects of the organs.

प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु ।

तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥ ३-२९॥

 

(3.29) Those who are completely deluded by the gunas (modes) of Prakriti remain attached to those Gunas and actions; the man of perfect knowledge should not unsettle the mind of those ignorant of imperfect knowledge.

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा ।

निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥ ३-३०॥

 

(3.30) ‘Renouncing all actions in Me with your mind resting on the Self and giving up hope and idea of ownership fight being free from fever of expectation and anticipation.”

Why does the Lord say this? Because the Lord is the ultimate ruler of these worlds, with infinite prowess and wisdom.  He knows why this war has been brought about and also, it’s outcome. It is to destroy the over greedy, adharmic and evil doers and to establish the Dharma that the Lord has planned this war. So Arjuna, you as the principle warrior do your duty, without the fever of expectation and anticipation of its result.

Similarly, understanding in this way, that the Lord is the ultimate ruler, those men who ever practices teaching of the Lord, with faith without caviling are also freed. The Yajna or one’s own scriptural or lawful duty is the command of the Lord. Doing that duty with faith in the Lord, alone leads to Knowledge and Liberation.  All other caste prejudices and privileges that we see today only lead to friction in the society and narrow political manipulations.

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि ।

प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥ ३-३३॥

 

(3.33) Even a wise man acts according to his own nature. Beings follow their nature. What can restraint do?

Arjuna your nature is that of a Kshatriya. You don’t fit in to the duty of a Brahmana, i.e begging for alms.  A kshatriya has only the right to give Dana (giving gifts) but not to receive dana. Only a Brahmana can receive Dana.

The scriptures do not negate nature.   Scriptures lay down the duties for each kind of nature so that following those duties one can attain spiritual progress. Nature means the Gunas that have transformed in to mind, senses and intellect.

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।

तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥ ३-३४॥

 

(3.34) Attractions and repulsions are ordained with regard to the objects of all organs. One should not come under the sway of these two, because they are his adversaries.

The biggest critism of the Karma Siddhanta is that if every action and result are determined by your past karma alone then where is the scope for positive action? An ignorant and a lazy man may say that – ‘If Iam destined to become rich, then the riches will fall in my lap, even while I am seated at home. ‘This argument is an attempt to make the pyramid stand on it’s tip. What the Karma siddhanta says is that, your natural tendencies are determined according to your past actions and you take up a body wherein such tendencies flourish to the fullest. That means, your past karma has a bearing on your present gunas and present life.

Your likes and dislikes are determined by your nature, the impressions of past many lives. The Scripture lays down, what is permitted and what is prohibited for each type of nature or guna. Positive action is aimed at controlling and channelizing your natural tendencies with in the scriptural path.

Your soul decides for itself in which woumb to take birth. In whose parentage it can blossom its natural tendencies. Where its karmas are in conformity with its Gunas. That is why a tiger is born in a tiger’s woumb and a cow is borne in a cow’s woumb. Same applies to humans also.

This is the meaning of Guna karma Vibhaga. It does not mean that you can get free lunches as a result of your past action.

श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात्।
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः।।3.35।।

 Shreyan swadharmo vigunah paradharmat svanushthi-tat

 Svadharmo nidhanam shreyah paradharmo bhayavah

 

(3.35) Better is one’s own duty though defective, than another’s duty well performed. Death in one’s own duty is better; the duty of another is fraught with fear.

There are two words in Sanscrit; ‘Shreyas, meaning good’ and ‘preyas’- meaning pleasurable. Shreyas may not be pleasurable but will do you good here and here after. Being steadfast in one’s own Dharma may not be pleasurable, but it is Shreyas.

Here death is not considered as the final end. Here the Lord is talking about the eternal nature of the soul. Birth and death are only intermediary stages within which the soul takes up a gross body. Death in one’s own duty leads to Heaven so it is better. But discarding one’s own duty and taking up another’s duty leads to sin and so should be avoided. Even in the mundane world one should first devote one’s time and energy towards his own duty. For example, doing surgery is the duty of a doctor and not that of an engineer. And if an engineer tries to do surgery he is always struck with fear, that law will catch up with him if something goes wrong. Whether doctor or an engineer, making business out of one’s own profession is sinful. Business is for businessmen and not for everybody.

If doing someone else’s duty is a sin, now getting a doubt, Arjuna raises a question.

Prompted by what does a man commit sin even though unwilling, being constrained as it were by force.

In reply, The Lord says,

 

काम एष क्रोध एष रजोगुणसमुद्भवः।
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम्।।3.37।।

 Kama esha krodha esha rajoguna samudbhavah

 Mahashano mahapapma viddhyenam iha vairinam

“This is desire this is anger born out of Rajas – which has an inordinate appetite and most sinful. Know it to be an enemy here.”

Activities are two types 1. Those that are confirming to one’s own Dharma. Those are Satvik which lead to rise of Self knowledge, and 2) Those that are not confirming to one’s own Dharma. Those are Rajasik which lead to endless cycle of birth and deaths (samsara).  So are the desires. Permitted desire for a Brahmana are, attaining Vedanta knowledge, Moksha kankshya. Permitted desires for a Kshatriya are victory in war and Rajya Kankshya. But to make money out of business are prohibited for Brahmanas and Kshatriyas. But due to rajas, a constituent of their own natures they indulge in such desires. Profitability in business and entrepreneurship are permitted desires for a Vaisya. And it is not sinful for them. But in today’s world everybody wants to make profits out of every profession whether legitimately or illegitimately. That is what takes the world to ruin.

So what does the the rajas do. In the form of desire, it covers the Knowledge. What are the seats of Knowledge?   The senses, mind and the intellect. By mind it is meant, that faculty of the mind which collates and follows the sensory information. By intellect it is meant that part of the mind which directs the karmendriyas to action.

Desire (kama) and its opposite, aversion (krodha) when covered by Rajas, leads to Moha or delusion, i.e imagining non-existing charms in sensuous objects and falling for them.

 

धूमेनाव्रियते वह्निर्यथाऽऽदर्शो मलेन च।
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्।।3.38।।

 Dhumenavriyate vahnir-yatha-darsho malena cha

 Yatholbenavrito garbhas-tatha tenedamavritam

(3.38) As fire is enveloped by smoke, as mirror by dirt, and as foetus remains enclosed by amnion so is this shrouded by that

How does the desire cover the seats of knowledge? The Lord gives a comparison. Like the fire is enveloped by smoke. Like the mirror is covered by dust. Like the fetus is covered by amnion. Meaning, if only the sensory organs come under the sway of desire it is like smoke covering fire. Smoke can be blown off by faning and the fire will rekindle. Similarly, indriyas can be brought under control by enlightened mind, saying for example – look boys this is not permitted.

If the mind is covered by desire, it can be weaned away by intellectual activity, i.e by regular study of the scriptures it is like regular dusting of a mirror to keeps it shining. So, does regular scriptural study keeps the mind shining and does not allow rajasik desires settle on it. So the Indrias can be controlled by mind and the mind by the intellect

But if the intellect is covered by desire, one needs an external help. Like fetus covered by amnion, cannot clean itself and requires external help, similarly if one’s buddhi, the intellect, is covered by rajasic desire one needs the help of a Guru. The guru maybe one’s own father, mother, preceptor, a friend or a well-wisher who can wean away a person from attempting to fulfill a prohibited desire. And how does he do it. By kindling the Atma, which is the supreme controller.

 

आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च।।3.39।।

 

Aavritam jnanametena jnanino nitya vairina

Kamarupena kaunteya dushpurena-analena cha

 

(3.39) O son of Kunti, knowledge is covered by this constant enemy of the wise in the form of desire, which is an insatiable fire.

A wise man is one who has acquired the understanding, through scriptural study and through elders’ advice, of what is permitted and what is prohibited in social, moral and intellectual behavior. Suppose say, you happened to see an object (which does not belong to you), and it pleases your senses. Your mind immediately gets locked on to it. This is the first stage of rajas, covering the senses. Thereafter the senses drag the mind to have a second look or even a third look. In the second stage the mind gets covered by rajas, and one starts longing for that object always thinking about it and planning how to get it. When the desire for that object intensifies further, the rajas covers the intellect and prompts one to action, to acquire that object either by hook or crook.

As the desire increases in degree so does it ruin the knowledge of the wise man – “Enjoy what is yours, covet not the others wealth”. Setting aside all the social and moral prohibitions, the ruin will continue until one has completely destroyed himself.

This desire born of rajas is considered the eternal enemy of the wise alone. Because it tries to eclipse or set aside the knowledge gained through scriptural study and guru’s advice. Here wise means who is trying to live the scriptural or lawfully accepted way of life. But for a stupid man rajasic desire appears to be a friend alone and continues to indulge in it until he has completely ruined himself and his family and even destroyed his ancestral possessions.

Let not the desire get to the third stage of covering the intellect. Nip it in the bud, in the indriyas stage itself. Always control your senses at the very outset. This way destroy this sinful desire which is detrimental to Knowledge and God realization.

इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते ।

एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥ 3.40

 

Indriyani mano budhir- asya-adhistanam utyate

Yetai vimohayat-yesha jnanam-avritya dehinam

 

The senses mind and the intellect are declared to be it’s (desire) seat; covering the knowledge through these, it deludes the embodied soul

तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ ।

पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥ 3.41

 

Tasma-tvam-indriyany-adau niyamya Bharatarshbha

Papmanam prajahi hyenam jnana vijnana nashanam

Therefore Arjuna, you must first control your senses, and then destroy this evil thing which obstructs Jnana and Vijnana.

Here jnana means super sensuous realities. A Vedic text is meant to enlighten us about these realities. Hence study of Vedas under the guidance of Guru and there after constant self study are alone the means to attain Jnana. Mind is the seat of that Jnana. There after realization or understanding those super sensuous realities comes with long practice of faith, righteousness, truthfulness etc. That is Vijnana, and its seat is Intellect (budhi). Both Jnana and Vijnana are super sensuous. But Kama, desire, is sensuous. If it gets into mind and intellect, it naturally destroys the supersensuous Jnana and Vijnana. Therefore, the Lord says; Arjuna first control your senses; let not this kama get into mind and intellect.

इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः।
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः।।3.42।।

Indriyani paranyahurinriyebhyah param manah

Manasatu para budhiryo budheh paratastu sah

 

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना।
जहि शत्रुं महाबाहो कामरूपं दुरासदम्।।3.43।।

Evam budheh param budhvah sastabhyatmana matmana

Jahi satrum mahabaho kamarupam durasadam

 

(3.42,43) Higher than indriyas, is the mind. Higher than mind is the intellect. Indriyas, mind and budhi come under the sway of rajas which is born of nature. But the Scriptural knowledge is different from the influences of Rajas. It is Jnana.   Highest is the Atma, the pure mind unconditioned by rajas is Self which is the highest seat of Knowledge. When the scriptural knowledge is realized in the intellect it is called Vijnana.

Very often we hear the two words Budhi and Jnana, being used together. Suppose some one has done a stupid job, then the elders would scold him saying, ‘don’t you have budhi and Jnana’. What does it mean? Even when a person is sleeping, the mind is active and wondering in dreams. There is ego even dreams. But, you have no control over the dreams. On the contrary during the waking state, even if the mind is wondering among sense objects and desires, there is one faculty of mind which is controlling your actions. That is called Budhi or intellect. Even if your senses and mind may be going after an object, but, the budhi may prevent you.

But why does Budhi prevent you from acting to acquire a desiraed object and even some times go in for an undesired object. It is because, there is a higher faculty of the mind which is controlling the budhi, and always prompting, as to what is good and what is bad. That is called Jnana or Knowledge.

Budhi and Jnana are active only in waking state. So agentship or Karturtvam is applicable in waking state only. There is no virtue or sin attached to actions done in dream state. So, also there are only two paths to spiritual progress – Jnana Yoga and Karma (Budhi) Yoga.

 

Senses are by nature attracted to their objects. No external method is ultimately of any avail in checking their natural propensities. The mind and the Budhi (intellect) which control the senses, have to be purified and transformed by a changed outlook on life. Then alone can sense control be successfully practiced.

The human body is compared to a chariot. The indriyas (senses) are considered as the horses. The mind is compared to the reigns controlling the horses. The budhi(intellect) is the driver. The self is the owner, the charioter, sitting inside the chariot. The driver drives the chariot wherever the owner wants to go. The driver controls the horses with the reigns. If the owner is ignorant as to where to go the driver will take him for a ride. If the driver is drunk the horses will go wild and ultimately the owner will suffer. If the owner wishes to go after transient joys, the budhi will take him there. But if the owner realizes that his goal is Liberation, knows the right path to that goal, and insists that the budhi take him there, the the budhi drives his chariot that destination. It is like when you sit in a taxi, know exactly where you want to go, and then switch on the google maps to know the the shortest and best route to your preferred destination, then you will be in a position to control the driver and make sure that he is not taking you for a ride. In the same way, the scripyures serve as the google maps telling us not only the best destination but also the best path leading to it. But the journey is not just one hour or one day, but life long.

Realizing that the scriptural knowledge is the highest truth, and with it controlling the tendencies of indriyas, mind and intellect, destroy this rajas born of nature. What is rajas?  It is that constituent of Maya, by which one becomes self conscious, and self centered. Being self centered and driven by the dualities such as pleasure and pain affecting the body, one develops desire for pleasurable things and aversion for painful things. So, there is tendency for the charioteer to tell his driver to go towards the pleasurable. But here is the point where he needs the ‘google map’, the scriptural knowledge, which will tell him as to what kind of pleasure he can pursue and what one should avoid. So only by following the scriptural path one attains the highest and everlasting happiness.

Indriyas, mind and intellect (buddhi), all come under the sway of Rajas and of course Tamas. That is, they are subject to one’s nature. But there is something above all these three, which remains as a witness, not subject nature, does not take part in action, which when kindled by the word of a guru, becomes the source of knowledge, and has the power to control the Intellect (buddhi) That highest source is the Atma. That is supreme. The Lord says, ‘Attaining the knowledge of That control the lower ones.

The Self is changeless – the sense of I, within me is changeless and is witnessing all the changes that take place in my body, mind and intellect. That changeless self is the Purusha, the transmigrating soul, the Jeevatma.

Mind itself in its unmodified state is the Atma. That faculty of the mind which gives rise to action is Buddhi. Purification of mind is to keep the buddhi on the scriptural path. The aim of karma Yoga is to keep the buddhi on scripturally permitted activity and scripturally permitted desire as per one’s own nature.

The Self is not an agent, because of the absence in it of the six changes, i.e. birth, growth etc. Samkhyas are those men of knowledge to whom this conviction is natural. Prior to rise of this conviction man is egoistic and feels that ‘I am the doer of this act and I should reap the benefits of this act.’

The religious rites and duties are based on the discrimination between virtue and vice and presuppose the Self’s difference from the body and Its agents hip and enjoyers hip is called Karma yoga. So, after long practice of Karma Yoga, one attains that realization of Self being non-agent and attains control of senses. So, in this present chapter Lord emphasizes the need for sense control as the primary discipline for any spiritual progress.

So, while vairagya is natural to the Jnana yogi, the karma yogi attains to that state after long practice of Karma yoga. Hence while Jnanis can go directly to sannyasa, others have to go through the grihasta, vanaprasta and finally go to Sannyasa ashram.

Viraja means beyond Rajas. One should remove rajas from Buddhi. The aim of Karma Yoga is to make buddhi Viraja.

 Jnana means Knowledge, understanding virtue and vice as determined by the scriptures, good and bad as accepted by the people or smritis, and all things that do not come within the range of vision. Atma is the seat of Jnana. The lord says (15.15) from Me are memory, Knowledge and their loss. Its nature is pure satva.

 Vijnana is beyond Jnana. It is the intuitive realization of the truth. Bringing that Jnana within the scope of intellect, that comes on its own with the help of God, or with the help of a Guru or well-wisher in whom one has faith (Guru sakshat parabrahma). The same scriptural words when we hear from Guru in whom we have faith appear to have different meaning. They seem to be electrifying our minds.  That is the wisdom.  It is the ultimate ruler of intellect.  Its seat is intellect or Buddhi. When realization dawns on the intellect, then the intellect transforms to satva and becomes Viraj.

To sum up the chapter one should do the karma for

1. To attenuate the past sins.
2. To maintain the cosmic order.
3. To attain the purity of mind
4. To set an example to the younger generation.
5. To pass on the religion to the younger generation.

 

 

CHAPTER 4 – THE WAY OF KNOWLEDGS (JNANA KARMA SANYASA YOGA)

In chapter2 The Lord explains the reality, that the Self is not an agent and does not undergo any modifications such as birth, death etc. Relization of this truth in one’s own intellect is Sthita-prajna. To that effect one should cultivate sense control.

In the third chapter, Lord explains, that while that realization comes naturally to the philosophically minded Jnana yogis; whereas the others will have to follow the religious route, where in the religious rites and duties are assigned to each as per one’s own capability and aptitude. These rites and duties are assigned by the Lord himself for the benefit of the three worlds, which are His own creation. Hence after long practice, one attains sense control and realizes the Universal truth.

In the present chapter the Lord explains that these rites and duties are to be performed with full faith and with mastery over senses. Only then one attains Knowledge culminating in God realization. Actions do not bind one who has dedicated all actions to God. One should have no doubts about it.

The purpose of karma yoga or the faith in action as per scripture, is to make, the intellect, buddhi, viraj, i.e. free of rajas or worldly minded. Only when the intellect has become viraj, then only one becomes fit for the next stage, which is faith in Jnana or Jnana Yoga. How to make the intellect viraj? By controlling the senses at the very outset, by regular scriptural study and by following the Guru’s advice with faith. This way Karma Yoga becomes incidental to attaining Knowledge.

इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।

विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥ ४-१॥

Lord said:

(4.1) I revealed this immortal Yoga to Vivasvan ( Sun-god); Vivasva conveyed it to (his son) Manu; Manu imparted it to (his son) Iksvaku.

एवं परम्पराप्राप्तमिमं राजर्षयो विदुः ।

स कालेनेह महता योगो नष्टः परन्तप ॥ ४-२॥

(4.2) Thus transmitted in succession from father to son, Arjuna, this Yoga remained known to the Rajarshis (Royal sages). Through long lapse of time this Yoga got lost to the world.

The Lord now starts the present chapter with the traditional nature of the Karma yoga, as handed down from father to son or from guru to sishya. He is the first Father and the first Guru. At the beginning of the Kalpa, the Lord taught this Yoga to Manu and he taught it to his son Ikshvaku and thence downwards traditionally. The royal sages of the yore knew it. But over a perid of time, kings became over greedy and that Yoga has been lost. That is why Lord censures the greedy in verses 2.42 to 2.44.

This is also the hint that religion and knowledge of Gita should be handed down traditionally from father to son. Even if you have not read or understood Gita, at least hand down a copy of Gita to your son. What do we say about those seemingly good people, who feel keeping Gita at home is inauspicious or reading Gita is inauspicious? We can only say that Asuri nature has over powered their budhi, intellect.

स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः ।

भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥ ४-३॥

 

(4.3) Lord says, “That very yoga has now been taught to you this day since you are My devotee and friend; for this is supreme secret.”

It is very clear from the Lord’s statement that 1) Knowledge of Gita, which is essentially karma Yoga should not be taught to anyone who is not a devotee of the Lord. The Lord says the same thing in verse (18.69), and 2) It is profound secret, meaning it should be taught to a competent person on need to know basis. That means it should not be blared on loud speakers to non-devotees.

Here it is very important to understand that, only that knowledge which has been handed down traditionally should be accepted as pure. All other corruptions propounded by modern day Gurus, who proclaim themselves to be incarnation of some god or saint, are to be rejected.

अपरं भवतो जन्म परं जन्म विवस्वतः ।

कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥ ४-४॥

(4.4) Arjuna said; You are of recent origin, while Vivasvan dates back to remote antiquity. How am I to understand that You imparted this Yoga at the beginning of the creation

बहूनि मे व्यतीतानि जन्मानि तव चार्जुन ।

तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥ ४-५॥

Lord said:

(4.5) Arjuna, you and I have passed through many births; I remember them all; you do not remember, O chastiser of foes

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।

प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥ ४-६॥

(4.6) Though birthless and immortal and the Lord of all beings, I manifest Myself through My own Yogamaya (devine potency), keeping My nature ( Prakriti) under control

When the Lord says, “I have taught this yoga to Vivaswat”, Arjuna raises a clarification – Lord, your birth is of recent origin, whereas Vivaswat was ancient. How do I understand that You have taught this Yoga to Vivaswat? Here is a point to note. Arjuna was not doubting the Lord’s statement, but it was his inability to understand the Lord. Faith requires such an acceptance though the understanding is wanting.

In reply Lord says “many lives have I passed so as also yourself. I know them all, but you do not know. Here in lies the crux of the Hindu philosophy. The eternality of Atma and Paramatma. The soul takes up a body to enjoy the fruit of action. Since it is enjoying the fruit with the present body, it identifies itself with the present body and forgets the previous ones. Whereas the Paramtma has no action to perform and no fruit to enjoy, but He takes up a body from time to time, with the full knowledge of His own divine nature, on the call of the virtuous, only to protect the virtuous, protect Dharma and for the destruction of the wicked. It is not for moving mountains or breaking trees. They are doing their Dharma and there is no need to disturb them.  Certainly, it is not to perform some miracles to fool the innocent public.

Here is a word of caution. The lord has said that, I take birth from time to time.  Under this pretext lot of modern day godmen declare themselves to be incarnation of some god and try to confuse the gullible devotees. There are all sorts of bhagavans who make enough money by selling fake spirituality, and thereafter fly to some forign soil to enjoy their wealth.  How are we to believe or not to believe them? To answer this, we must put such godmen to test as per what the Lord has said in verses 4.7 and 4.8

अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम्

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।   ।।4.7।।

Yada yada hi Dharmasya glanir-bhavati Bharata

  Abhyurdhanam-adharmasya tadatmanam srujamyaham

(4.7) Whenever righteousness is on the decline and unrighteousness is on the ascendancy, then I body Myself forth

परित्राणाय साधूनां विनाशाय च दुष्कृताम्।
धर्मसंस्थापनार्थाय संभवामि युगे युगे।।4.8।।

  Paritranaya sadhunam vinashaya cha dushkrutam

  Dharma sansthapanardhaya sambhavami yuge- yuge

(4.8) For the protection of the virtuous, for the expictration of evil doers and for establishing Dharma on a firm footing, I manifest Myself from age to age.

Whenever righteousness declines and unrighteousness is on ascendency, I manifest myself for the protection of the righteous and the destruction of the wicked and for the establishment of the Dharma from age to age.

Now we should ask ourselves, are these modern-day godmen protecting the virtuous, destroying the wicked and trying to establish Sanatana Dharma.  If not, they should be rejected. All these Babas (whether alive or dead) fall in this category. So, baba worship is Tamasik in nature, born out of ignorance. The increasing baba worshippers should understand that their baba has not done anything what the Lord has said the reason for his incarnation. What about those who perform miracles? Lord does not perform any miracles. Everything that appears to be a miracle should be understood to be having an un-explained cause. Even this universe has a cause. That the lord Himself is the first cause. The entire purpose of Gita is to realise that first cause. So, don’t believe that some baba has performed some miracle and so he should be regarded as god. There can be no more spiritual corruption than baba worship.

‘Jahan Chamatkar, vahan namaskar’ (where there is miracle, there is obeisance), is fake slogan. Don’t fall for that chamatkar.

But there are great souls, the Jnanis like Ramakrishna Paramahamsa, Vivekananda, Ramana Maharshi, Chandrasekhara Sarasvati, Chandrasekhara Bharati etc. About such Jnanis, Lord says, are his own very Self. They never performed any miracles. They are the ones who should be looked up for Spiritual guidance. Even for them temple building and worshipping is prohibited, since they are only God realized souls and not God.

Enough of digression. Let us come back to the subject.

 

जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन।।4.9।।

 

Janma karma cha me divyam yo vethi tatvatah

 Tyaktva deham punarjanma naiti mameti sa Arjuna

(4.9) My birth and work are Devine, i.e. they are beyond human conception, My work is Devine, means it does not produce any binding effect in terms of happiness or sorrow. Whoever knows me truly as such is not borne again; he attains me.

My birth and work are devine, meaning, they are beyond human comprehension. Why? Because I take birth and do the works keeping my mind, indriyas and intellect (i.e my nature) under control. Where as in other human beings their senses, mind and budhi are under the sway of Rajas.  Those who know Me as such and also free their internal organ of all Rajas, are not born again.

Who are the people who knew Him as such?  Bhisma, Drona, Vidura, Yudhistir and Sanjaya & Arjuna after seeing the Universals form. That is why Sanjaya declares at the end of Gita (18.78) even before the battle has commenced, that “where ever there is Sri Krishna, the lord of Yoga (Intuitive Knowledge), and wherever there is Arjuna, the wielder of the bow, intent on his duty, there alone is Victory, prosperity and statesmanship. “A warning to Dhritarastra – “You, old man- forget about victory coming to your sons.”

But what about us who keep reading Gita and Bhagavatam and puranas regularly. No unless we overcome Rajas fully we cannot say that we know Him. We don’t even understand the concept that Lord exists in His unmanifest form in all times past present and future and He takes up a suitable form whenever He intends. We do not know Him truly because, it is difficult for us to digest that Sri Krishana and Sri Rama, exist amongst us in their unmanifest form even today. We are so much attached to our own bodies and believing them to be ourselves, we attribute the same to the Lord also. So only those Yogis of concentrated minds, who do the works merely as a duty and not to enjoy any benefits, who have firm conviction that they are the Atma, and not these perishable bodies do believe that that the Lord exists and watching all these creatures all the time. Only such yogis attain Him and not born again.

Those yogis of concentrated minds do the Karma free from attachment fear and anger. Taking refuse in The Lord, meaning seeking lord for merger in to Him and not approaching anyone else for any lesser result, purified by knowledge and penance many have attained me. Knowledge means the knowledge of the Self, that controls buddhi and penance means steadfastness in one’s own duty.

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः।।4.11।।

 

Ye yatha mam prapadyante tam stadhaivya bhajamyaham

Mama vartmanuvartante manushyah Partha sarvasah

 

By whatever way men worship Me, even so do I accept them. In all ways men walk my path. It means If you worship Lord for liberation He will grant you that. If you worship Him for lesser result He will grant you that very result. If you worship Him without any desire he will still grant you what you deserve. What are they? For a Brahman, it is the Knowledge of Vedanta. For a Kshatriya, it is victory, for a Vaisya it is wealth, and for others it is happiness. These are the scripturally permitted desires for various castes and lord grants them even without your asking and these desires are not sinful.

Here we should understand that Lord is the personification of eternal Dharma. In The verse 14.27 Lord says, “Iam the abode of Supreme Brahman, and eternal Dharma.” The karma yogi has to go through the 4 purushartas. What are they? They are Dharma, Artha, Kama and Moksha. The utility of Dharma is Artha. There are two kinds of Artha – loukika and Para. Loukika includes enjoyments in this world and also the other worlds. If you are not interested in any enjoyments in this or the next worlds, then what you attain is the Paramartha. That is why the Lord says, if you worship Him, by following Dharma then you get either the coveted results in the form of enjoyments, or if you don’t covet any results then you will get paramartha that is Liberation. If you have not coveted any result means what? It is like a govt officer doing his duty as per the law without asking for any rewards. What would he achieve by that. He would have realized that all are equal before the law. Similarly, if you have followed your dharmic duty without hankering for any result, then you will realise that in the eyes of Dharma, or Lord, all beings are equal. That is the highest knowledge or God realization. That is how karma yoga leads to God realization.

But what if You worship other gods?  The Lord Himself being as the Self of that god grants you those results in an indirect way. Then why do people worship other gods? The reason is that as we have seen, every karma has an element of rajas in it, whereas akarma is satvik.  The result of action (karma) comes quickly in this world of mortals as granted by other gods. But akarma leads to liberation and is hard to seek, requiring all result of action to be neutralized and is granted by Lord alone. Most of the worshippers are benefit seekers requiring quick results. Liberation seekers are far fewer in number.  More over Lord as Vishnu is personification of Dharma. So, Vishnu does not grant your wishes if they are not in conformity with ones own Dharma i.e if they are Rajasic. So for the fulfilment of Rajasic desires people worship other gods.

So far in this chapter the Lord has stated that He himself is free of all rajas and those who know Him as such and free themselves of all Rajas attain His being and are not born again. That means the cause of Samsara is Rajas. But how can the people with different capabilities and temperaments overcome Rajas. That is being answered

 

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्।।4.13।।

Chaturvarnam maya srustam guna-karma vibhagashah

 Tasya kartaramapi mam vidhy-akatartara-mavyayam

(4.13) The four castes have been created by Me in accordance with the differences in aptitudes and actions. Though the author of them, know me to be non-agent.

This is one verse which is most misread and misunderstood. The lord has created the four distinctions among men so that each can perform work as per his own capability and aptitude performing which, with faith, one can attain to Him. The Sastras do not lay down the same duties for all people. Each one is told to do a duty as per his own temperament performing which he contributes for the welfare of the society and at the same time attains to the highest spiritual progress.  These distinctions are not for self-aggrandizement or social privileges.  It has nothing to do with the present-day prejudices and political manipulations. In our present-day organizations, a peon cannot aspire to become general manager by performing his peon’s duty. But in the realm of Lord, a temple sweeper can attain to the status of Lord if he does his work with faith and dedication to Lord. But why did He not create all men equally. Well,  all are created equally from the highest point of view. Lord loves equally an ant as much as a king. But the differences are due to one’s own aptitude. If a person wants enjoy say Chinese food, and if he asks a gentleman where he can get it; that gentleman will direct him to the nearest Chinese restaurant which is with in his budget. That gentleman has no special interest in sending you to a Chinese restaurant.  Similarly, Lord has no special interest in making one born in a royal family, and another in a pauper family. One’s birth is in accordance to one’s own aptitude acquired by past karma. Lord’s only interest is that each should do his own work as per his aptitude desiring the permitted results and try to attain Him, so that He need not take up another incarnation to set the things right.

To understand the full meaning, this verse should be read in conjunction with other verses such as

• 18 The wise look with equal eye on a Brahmana endowed with humility and learning, a cow an elephant, a dog and an outcaste.
• 32 Even they who are of sinful birth, women, Vaishyas, as also Sudras, taking refuse in Me verily attain the highest goal. Does any other religion promise the highest goal for the sinful? No. But the Lord offers the highest even to the sinful, if only they offer with devotion such simple things as a leaf, a flower or even spoonful of water. Even for these one does not have to make special effort. What ever you gather for your own consumption, you offer it to the Lord first.
• 27 He who sees the Lord abiding equally in all beings- he sees indeed
• 28 For seeing the Lord equally everywhere

 

न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा।
इति मां योऽभिजानाति कर्मभिर्न स बध्यते।।4.14।।

 

Na mam karmani limpanti na me karma phale spruha

Iti mam yobhi janati karma-bhirna sa badhyate

(4.14) actions do not touch Me, nor have I any desire for their fruit – he who knows Me thus, is not bound by action

 

एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः।
कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम्।।4.15।।

Evam jnyatva kritam karma purvairapi mumukshubhih

Kuru karmaiva tasmaktvam purvai purva taram krutam

 

(4.15) Thus knowing, even the ancient seekers of Liberation performed work of yore. Therefore, perform work as alone done by ancients.

Mumukshu is a seeker of Moksha or liberation. So, if you are a seeker of liberation, then do the karma, actions as were done by the ancient seekers of liberation. That is you follow the traditional approach. So, it is very clear from the Lords words that only those who follow their family tradition are fit aspirants for Moksha.

The entire Ramayana is a case of Karma yoga. In this epic the central theme is attainment of Moksha through Varnasrama Dharma. All the sages referred in the epic are all house holders or hermits (Vanaprasta dharma) They all attained the highest by following their Dharma. Even Sabari attained Moksha through her own Dharma. There are no cases of people attaining Moksha through Sanyasa. The only sanyasi referred to in the epic was Ravan – that was also, a fake sanyasi, come to abduct Sita.

But it does not mean that there were no sanyasis or Jnana yogis at the time of Ramayan. That was the theme of Vasista Ramayan by the same author. But here the Lord’s emphasis is on karma yoga

 किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्।।4.16।।

 Kim karma kim-akarmeti kavayopyatra mohitah

 Tathe karma pravakshyami yajnyatva mokshya-se-shubhat

 

(4.16) Even the wise are deluded as to what is action and what is inaction. I shall expound to you that action knowing which you will be free from ills.

 

Knowing Me as such ancient seekers of liberation performed work. Therefore, you also perform work the same way as the ancient seekers of Liberation. Why should you follow the ancient seekers of liberation? Why not simply study the scriptures and decide for yourself what is to be done and what is not to be done? Because the scriptural injunctions and prohibitions are so many and not easy of interpretation, and it is difficult to ascertain which is karma that produces attachment and which is akarma that does not produce attachment. The scripture says Ahimsa is the highest Dharma. And for that Arjuna is ready for giving up arms. But in the present situation where Arjuna is facing the opponents in battle, Ahimsa paramo Dharma does not apply. By laying down his arms he only incurs sin for not doing his duty as a Kshatriya and does not attain any positive fruit of ahimsa.

Further the ancient seekers of liberation have followed the Lord, knowing that the Lord is beyond all bondage of karma. They did karma as Lord has done. So, if you also do the Karma as the ancient seekers of Liberation, then you too will be following in the footsteps of Lord and attain liberation.

Again, there is this Dharma sankat to this day regarding Yudhistir, betting Draupadi in gambling after he has lost himself. This inspite that the wise Bhishma has clarified that there is no Dharma which Yudhistar does not know.  Though many find fault with Yudhistir, Draupadi did not, for she knew that he has only acted as per Kshtriya dharma – that the kshtriya should not back out when challenged to a fight or to betting.

Therefore, the Lord says if you are a seeker of liberation do the work as the ancient seekers of liberation have done rather than going through the maze of scriptural injunctions and prohibitions.  Even in our daily lives it is easy to follow our peers in our work as examples rather than trying to interpret all the rules and regulations.  So, the Lord lays down great emphasis on following tradition. In our religious matters, one should follow the methods of worship followed by one’s own fore fathers. There is no need to invent new gods and babas. Not in the least religious conversions wherein one is forced to break away from one’s own traditional moorings and forced to declare one’s own forefathers as ignorant fools rotting in the hell, and worse still as barbarians spiritually un refined animals. It is for the reason that everybody cannot interpret scriptures correctly, that the Lord laid emphasis on tradition and devoted a whole chapter 17 (Three kinds of Faith) for this purpose. Now coming back to our subject –

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः।।4.17।।

Karmano hyapi bodhavyam bodhavyam cha vikarmanah

Akarmanashcha bodhavyam gahana karmano gatih

 

(4.17)   Further there is something to be known about prescribed action and also about prohibited action.

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः।
स बुद्धिमान् मनुष्येषु स युक्तः कृत्स्नकर्मकृत्।।4.18।।

Karmanyakarma yah pashyed akarmani cha karma yah

Sa budhiman manushyeshu yuktah kristnakarmakrit

(4.18) He who sees inaction in action and action in inaction is wise amongst men; he is poised and performer of all action.

Here action is that which is binding the soul in terms of Punya or Papa. And inaction is not binding. Prohibited action produces only sin. What is action and what is inaction? Scholars provide elaborate explanations. But to my simple mind, any work intentionally done or intentionally avoided out of rajas, is Karma, action, and produces result in terms of virtue and sin (Punya or Papa). Further any action which is done intentionally or avoided intentionally out of satva is inaction, akarma, and does not produce any result in terms of virtue or sin.  Prohibited action is one which is not in conformity with your Varnasrama Dharma and only produces sin.

Let us take an example. A boy has fallen in well. There are two onlookers.  One immediately jumps to save the boy without bothering about himself getting wet. Whereas the second one avoids to jump in to the water thinking of getting himself wet or himself getting late for an appointment etc. In the first case the man has jumped into the water, considering it his duty to save the boy, not desiring anything, and unmindful of himself getting wet. There is no accrual of virtue or sin from the point of view of liberation. If he is not a seeker of liberation there is only virtue in his action. But on the contrary the second one avoided jumping in to the water out of selfish motive and avoided action which is a duty to the fellow being. There is an element of rajas in his inaction. Hence it is considered as action producing sin and binding. There is a failure of duty and hence no liberation.

Karma yoga is being able to be connected to God even while performing karma. Even if all his desires are all fulfilled, a householder shoud continue to perform his nitya karmas as dedication to God. He should continue to offer oblations to gods in the sacrificial fire even if he has no more desires. In todays world the house holder should continue his daily pooja. By that all his actions become akarma meaning do not produce any result. On the contrary if he does not perform his daily rites out of laziness or he finds no use in them, it is considered as mental karma and sinful. Laziness being a mental modification and so a mentsl activity. That is is why in (6.1) the lord says-

अनाश्रितः कर्मफलं कार्यं कर्म करोति यः ।

स संन्यासी च योगी च न निरग्निर्न चाक्रियः

‘He who does his duty without expecting the fruit of action is a sannyasi and also a Karma-yogi. He is no sannyasi who has merely renounced the sacred fire and he is no Karma-yogi who has merely given up religious activity (since he has no use for it).’

 

(4.19 -23) Now how to make the actions, bereft of virtue or Sin? First of all, scripturally permitted action (Achara) alone will benefit towards spiritual progress. All the secular work (Vyavahara) done as a means of livelihood is not considered here since the result of all secular work is exhausted here itself. So, from spiritual point of view, do only the scripturally permitted work. That way sin is avoided. Next coming to the virtue part, do not hanker after Virtue, thinking that doing this work will attain me heaven or a better birth in future. Further do the work with a sense of duty to God. Why? Because it has been prescribed by Vedas, which are commands of God. The God is all knowledgeable and Knows why he has prescribed this work for me. That way one dedicates all work to God and That way one offers all the results in terms of sin or virtue accruing out of that work to God.

Now there may be a doubt, if I dedicate all the result to God, and if I got some worldly benefit out of that work, can I enjoy the same. And if I do, is it not contravening the Idea of Karma Yoga. The answer is; dedicating result to God means dedicating virtue and sin alone. But if God is pleased with your work and given you victory in war, or wealth or progeny or even if you have got some unpleasant result, accept it unperturbed in success or failure. That way one would do the work as a sacrifice (Yajna), and his entire action melts away.

 

ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम्।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना।।4.24।।

Brahmarpanam Brahmahavir Brahmagnou Brahmana hutam

    Brahmaiva tena gantavyam Brahma karma samadhina

 

(4.24). The ladle is Brahman, the oblation is Brahman, it is offered by Brahman in the fire which is Brahman; Brahman alone he attains who sees Brahman in action.

What does this verse mean? The entire procedure of a Yajna (a prescribed action) as to who should perform, how and with what material to perform etc. is all laid down as command of God in the Vedas. So, every bit and word in the Vedic command should be seen as a part of God or Brahman’s specific wish alone. It is like if your boss says, ‘take one thousand rupees and buy one sofa set from Godrej Show room.’ In this command, a sensible person sees the bosses mind in each of the item – the money, the sofa set and the Godrej show room and does not alter any of them as per his own fancies.  Similarly, a knowledgeable person while performing a Vedic Yajna, sees all the procedures, accessories etc. as Gods command and hence – the ladle is Brahman etc.  Just as you see the boss’s idea in each and every word of his command, so also the idea of Brahman or the wish of Brahman should be seen in the Vedic commands to the letter and spirit. Only then the sacrifice truly becomes dedicated to God. What is the result of such a sacrifice? You are not responsible for any sin or virtue and you attain Brahman, meaning liberation.

Further, so long as a man is samsarin, he may leave Artha and Kama but should not leave Dharma, since, Dharma alone is the path to Liberation for a Samsarin. So long you have not given up Dharma, the same will protect you even if by some latent samskaras, some element of kama arises in you, then your Dharma will protect you. But if you leave your Dharma there will be nothing to protect you from falling in to the wheel of samsara.

Any Yajna done in the above mind set becomes Knowledge sacrifice.

(4.25 – 30) In the next five verses Lord describes various types of sacrifices, involving mind control, sense control, giving gifts with disinterested motive etc. All these types of sacrifices contribute towards attenuating Rajas, which is sinful, and about which the Lord tells at the end of the last chapter, that one should overcome.

One thing we should note is that the Lord talks of offering something in to the sacrificial fire in all types Yajnas. It means that the householder (grihasta) worships Brahman in the form of fire in all sacrifices; that is why the importance of fire in all Vedic Yajnas. In the Smarta (Puranic) karmas the fire is replaced by the lamp symbolizing Parabrahma.

But how long should one be performing these Yajna karmas? How to know that yourself or anybody else has attained to the state of seeing all as the intent of Lord? How to know that all rajas has been attenuated?

The answers are given in Bhagavatam

 Paradhana, paradara, paradushanadula, paravastu chinta daa pariharinchi

(11^th skandham, Srimad Bhagavatam, Avadhuta Yadu samvadam)

One should give up all thoughts of others wealth, others women, disparaging others, and others belongings. You can conquer the whole world if you can overcome these four defects. Till such time these thoughts don’t go away from the mind one should know that rajas is still there and one should perform Yajna, dana tapas karmas. Only when all thoughts of others wealth etc. have been eliminated and one is established in doing the works for Him out of love and zeal, one is said to have attained Naishkarma state wherein the actions do not produce any result in terms of bondage.

What do we understand by doing our duty as dedication to lord or out of Ananya Bhakti or love of God? Well let me narrate a true incident. Once there were lot of people were climbing up to Kedarnath mandir the climb was steep and arduous. One girl was carrying her little brother on her back. A gentleman was also climbing with his shoulder bag close by and tried to help her. He said, ‘my dear child, let me help you sharing your burden.” To that the girl replied, “Sorry sir, this is not a burden, but my little brother. For you your bag may be a burden but not my brother to me.”

That is love. That is the spirit with which we should do our duty to God. that is what is meant by dedicating our actions to God. Until we reach that stage we have not achieved Naishkarma.

Only when all the Rajas has been eliminated by way of sense control etc. can a person truly establish himself in seeing the Lord’s intent in all – that is, in the knowledge sacrifice.

Let us consider, a mother tells her elder son – go to the shop and get a match box. The elder is simply obedient and gets the match box. He does not question his mother because he knows his mother and loves him intently, and he knows, intuitively, whatever the mother is doing or asking him to do is for the welfare of the family.  So, he simply obeys the mother to the letter and spirit. Suppose the same mother wants to tell her younger son who has not reached the same level of understanding as his elder brother, – she would say, go to the shop and get a match box, then I will give you a chocolate. Why because, the younger has not attained the same level of understanding, as the elder. He is rajasik and desirous of some reward. In either case both would have been given a chocolate as reward and both have done the work as per mother’s requirement. But the elder one has intent knowledge and Ananya bhakti towards his mother, than the younger. Over a period of time, in the company of his elder brother, even the younger one will attain the knowledge of his mother. What type of knowledge is that? That is the intuitive knowledge.

(4.31) Hence one should perform Yajna, his specific duty. Only thereafter enjoy the results accrued. One should not be basking in the results like timely rains etc. produced by other’s sacrifices. The Lord admonishes such lazy persons. “Even this mortal world of limited happiness is not for them, not to speak of the next i.e. heaven.”

People performing Yajnas with motive are like the younger brother stated above. They too are virtuous and once they attain Knowledge of Brahman, will perform yajna with the idea that – ladle is Brahman etc. But how to attain that Knowledge?  One must go to ‘his elder brother’.

But those people who are indulgent and run after sensual pleasures without any let up, who are devoid of any control of their senses or mind are sure to be doomed even in this world, leave alone the next. They are sure to lose all their wealth, health and fame.

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।

उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥ ४-३४॥

 

(4.34) Acquire that (knowledge of Brahman), through prostration and service. The wise who are knowers of Truth, will instruct you in wisdom.

This is a general rule. Whenever you come across elderly, wise spiritual people, you should prostrate before them as a mark of respect and seek answers for spiritual matters, questions should be put with humility and not with vile. Many times, we see that people approach Shankaracharyas, with their personal problems. That is not correct. Our puranas and epics are full of stories as to how great kings approached great sages and rishis with humility. Arrogance towards them will only lead to self destruction.

Why, prostration and service? Why not offering wealth or other gifts? Because the wise know the futility of worldly wealth. They do not accept such gifts. Small gifts they may accept only to please you that also if you have approached them with humility.   Further if you offer such things, then you are egoistic and so long as the ego is not subdued one is not fit to receive the Knowledge of Brahman.

What do you gain by providing service to the wise? They will instruct you in the Knowledge of Brahman. One may say well I know all about Brahman, I have read the Ramayan ten times, and I know all the 700 verses of Gita by heart. Well we may Know it only scripturally but not intuitively to alter our budhi towards virtuous action. That has to sink in to one’s intellect (buddhi) which is the faculty of action, remove all the rajas, purify it, and sink in to the subconscious. That is wisdom. We have seen in chapter3, that rajas covering buddhi is like amnion covering the foetus.   It needs the help of a guru to remove that rajas. It is like a smoker knowing cigarette smoking is injurious to health. The caption is printed on all the cigarette packets. Yet he does not give up smoking. Why? Because that knowledge has not sunk in to his intellect. And when does it sink? When he has damaged his lungs sufficiently and the doctor advises him that if he does not give up cigarettes he will die. That is the time he becomes wise to the statutory warning on the cigarette packet.

In the Bhagavatam, Rukmini, the incarnation of goddess of wealth, sends a wise Brahmana (Agnijyotin by name) as a messenger to convey her feelings to Sri Krishna and requesting the Lord to come for Her swayamvar. The brahmana goes to Dwaraka, meets Sri Krishna, arouses interest in Him and makes Him agreable to come for swayamvar. On hearing the return message, Rukmini filled with joy, tells the Brahmana,” Hey! Brahmanottama (best of the Brahmanas), there is nothing that I can give you except my ‘Pranam’.” What does it mean? What is it that the goddess of wealth cannot give. She can give all the eight kinds of wealth. Yet the brahmana does not need them. He is a man of knowledge, a Jeevan mukta. All that he needs is Moksha or liberation which the goddess of wealth cannot give. So, the wise, the knowers of the Truth do not need or do not accept worldly gifts. They may accept small gifts only to please the doner.

यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव ।

येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥ ४-३५॥

(4.35) Knowing which, O Pandava, you will not come under delusion again in this way, and through which you will see all things without exception in the Self and also in Me.

 

 

अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः ।

सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥ ४-३६॥

(4.36) Even if you be the worst sinner among all sinners, you will still cross over all wickedness with raft of knowledge alone.

 

यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन ।

ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥ ४-३७॥

(4.37) O Arjuna, as a blazing fire reduces pieces of wood to ashes, similarly, the fire of knowledge reduces all actions to ashes.

 

Since Atma or Paramatma, is not an object of cognition, it’s knowledge cannot be attained by the mind through any external means. The only way it can be attained is by plunging the mind into the Atma or Paramatma through deep concentration called Samadhi. So, only in a state of samadhi can the Knowle of Self be attained. Once that knowledge is attained, thereafter all past actions that have not yet fructified and all those future actions will be reduced to ashes meaning he is Jeevan mukta, or liberated even while holding on to the body.  But those action which have already fructified will show up as pleasure or pain in the present body. Hence there is nothing unusual about a Brahma Jnani like Ramana Maharshi suffering from cancer. In mind he is Brahman, but his body is subject pleasure and pain though he is not tormented by them and consideres them to be of bodily modifications alone, and He is the undecaying Atma.

So, Shankara Bhagavatpada writes (in Upadeshasahasri),

 It is reasonable that, being the consequences of actions of past births that have begun to fructify and yielded the present body, knowledge of Brahman and the experience of pleasure and pain are not incompatiable. Other kinds of actions (of the past that have yet to begin to yield results and those done after enlightenment) are different (and are destroyed by knowledge).

न हि ज्ञानेन सदृशं पवित्रमिह विद्यते ।

तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥ ४-३८॥

 

(4.38) One who has perfected in Karma Yoga attains it himself in time, after long practice of Karma Yoga.

That way performing karma yoga, doing your prescribed duties out of love towards God and inquiring from the wise with humility- over a period of time one attains that knowledge himself. What is meant by intuitive realization. It is like a child is trained to avoid bedwetting. Everyday before going to bed the mother tells the child to go to bath room. With such daily practice the child realizes in his subconscious that bedwetting is prohibited. That knowlege is called intuitive knowledge and through out the life, even in conditions of severe sickness. So, when the knowledge gets into subconscious it becomes intuitive. That is the purpose of Karma Yoga.

Like in our previous example even the younger brother too will understand his mother. If he is with his elder brother he will understand fast.  Otherwise may be after asking for chocolates a few more times, he too will understand his mother intutively and stop asking for the same.

(4.39) But who is fit aspirant to attain the knowledge? To answer this the Lord says, the man with, faith, zeal and self-control is fit to attain that knowledge. Having attained the knowledge, he immediately attains supreme peace. i.e. Liberation.

Nowadays there are few people, especially communists and nastiks, who think that the sanyasins and karmayogis who are self content are lazy parasites enjoying benefits of social recognition. They equate self-contentment with lack of zeal for self-promotion and big achievement. What they don’t realize is that there is no higher target than liberation and that requires the maximum faith and zeal and self control.

(4.40) One who is ignorant, wanting in faith and of doubting mind does not attain the Human goal. Of these the doubting mind is the worst. For the doubting man, there is no happiness in this world nor in the other. But why is doubting so miserable?  Because, if one is a Nastic, then he makes his own arrangements to secure happiness in this world. On the contrary if one is strong believer in God he tries for the Summom bonum of life, Liberation. But if one is of doubtful nature, whether God is there or not, or calls for Gods help when in trouble and conveniently forgets Him when out of trouble, such a person of doubtful nature is ruined here and hereafter.

Further let us understand the meaning of doubt from Vedanta point of view. All our misery is due to ignorance about our true selves. Suppose say we come across a multiple-choice question in an exam. If we know the answer we straight away right the answer and be happy. But if we do not know the answer then there are two possibilities 1) we write a false answer blissfully thinking it to be right and remain happy till such time we have not got the exam result, and 2) We wreck our brains with doubt as to which is the right answer and waste time in the exam hall and also feel miserable after the exam as well. So, we see that the person who has got the right knowledge is the happiest of all. Whereas the one with wrong knowledge is happy at least till the results are out. But the one who has doubt is the most miserable. Same is true with the knowledge about our own selves.

Ignorance is tamas. It gives rise to 1. No perception, 2. Wrong perception or 3. Doubt.

In deep sleep we experience no perception about ourselves. That is absolute tamas. It appears to be bliss. It is like a man blissfully unaware of a snake by the side of the path on a dark night. Suppose say he sees a snake dim light and he has no idea of what a snake is, but he is familiar with ropes, he can mistake that snake to be a coil of rope and happy to pass near by, only so long as that snake does not bite him. But if he is doubtful whether it is a snake or is it a rope then he is mentally disturbed

Tamas is total ignorance. It leads to rajas- superimposing ones own own feelings such as good bad, pleasurable or painful, etc on the valid means of knowledge which leads to wrong perception. Doubt arises when one fails to discriminate perceptions under the influence of rajas and truth as described by the shastras and given out by the wise.

In spiritual progress one should overcome doubt by having full faith in scriptures and Gurus teachings. It is like the pilots are taught to believe their instruments and not their feelings in instrument flying conditions.

योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम्।
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय।।4.41।।

Yogasanyasta karmanam jnana sanchinna samshayam

Atmavantam na karmani nibadnanti dhananjaya

(4.41) He who has renounced the fruit of action through Yoga , whose doubts have been destroyed by knowledge , and who is self possessed, O Dhananjaya, is not bound by actions.

‘Renounced the fruit of action’, means doing the action with the spirit of Karma yoga; with the conviction that, this duty has been assigned to me by God, to whom all this belongs. To Him I am doing this work and let Him alone decide what result to give.

‘Destroying the doubt by knowledge’ means, if you have any doubt about any duty, whether to perform or not; then refer to what the Vedas and the Shastras say and then accordingly do it. Why? Because the Vedas are the source for super sensuous knowledge.

In the entire Gita, wherever the word ‘knowledge’ appears, it should be understood as Vedic knowledge or super sensuous knowledge.

तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानासिनात्मनः।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत।।4.42।।

Tasmad ajnana sambhutam hristam jnanasinatmanah

Chitvainam samshayam yogamat uthistot uthista Bharata

(4.42) Therefore, O descendant of Bharata, destroying this doubt born of ignorance of the Self and seated in the heart, with the sword of knowledge, take to Yoga and arise.

Therefore, Arjuna destroy the doubt in your mind whether, you should take to the begging bowl, or fight the cruel war – with the Knowledge that the lord is the Supreme ruler, He knows why He has engaged you in this cruel war. Have full faith in Him and do your duty as per the Scripture. Take to Karma Yoga and arise. Fight with the conviction that the ladle is Brahman, the oblation is Brahman etc. In this case Yudhistira is Brahman, Bhisma, Draona are Brahman, so is Karna and so are all other worriers on either side. You only simply do your duty of fighting for upholding Dharma.

 

Similarly let no one entertain any doubt whether the duty of the pujari is more virtuous or that of the temple sweeper. Both are equally virtuous, if done with faith in God and the Vedas.

Further what else can be the meaning of doubt, that is being refered to. Suppose say you have never seen a rope before and then you happen to see one on a dim light, then it can be mistaken for any number of things like, a stick, a snake, a streak of water etc. Then there arises a doubt as to what it can be. Only way all these doubts can be resolved is by focusing a strong light on it and obtain its knowledge. But in the case of super sensuous, Veda alone is that light.  Arjuna’s doubt is, if in lord’s view knowledge is superior, then why engage him in the terrible action. This doubt arose due to his lack of right knowledge Here knowledge means the knowledge of the Lord, which can only be attained through Jnana and Tapasya. Jnana here means the scriptural knowledge of ones own Dharma. Tapasya means the steadfastness in ones own Dharma. Lord has said in verse 10, that many have attained His being through these means. So, the Lord says, Arjuna destroy this doubt, be steadfast in your duty that of a Kshatriya. That is how you will attain Me.

(Taittiriya Upanishad chapter1.9 and 1.10) It becomes evident that the visions of the seers, with regard to the Self, etc. become revealed to one who engages thus in the obligatory duties enjoined in the Vedas and Smritis, who is devoid of selfish motives, and who hankers after the realization of the supreme Brahman.

 

CHAPTER 5- RENUNCIATION OF ACTION (KARMA SANYASA YOGA)

At the end of the last chapter, Lord has said that actions do not bind one who has dedicated all actions to the Lord. Yet Arjuna has a doubt as to which one is better; whether Sanyasa or Karma yoga. So, to clear doubt in Arjuna’s mind, Lord eloberately explains, in the present chapter, as to why and how the religious actions performed as dedication to Lord do not bind from the point of view of attaining Liberation.

 

Before we proceed with the present chapter let us revise what we understand by knowledge and ignorance; and again, the effects of ignorance.

Ignorance about an object means that the said object does not come within the range of senses, mind or the intellect. When the object does not come within any of them then it is absolute or basic ignorance. Now let us apply the same about ourselves. When a person is in a deep sleep there is no perception about one’s own self, in which one is said to be in basic ignorance i.e his senses mind and intellect are withdrawn in to his basic nature. This is blissful state. But this bliss is some thing like when you are walking on a dark night unaware of a snake following you and almost catching up with you.

Now let us examine ignorance in waking state. Suppose I give two people each a nice gift box with a golden ring in it. But to one I show the content of the box but to the other I do not. How do each react to the gifts? The one who is not aware of the ring inside is ignorant of the ring and its value. He is simply mesmerized by the beauty of the box. His senses mind and intellect are only fixed on the outward appearance of the box. But the second one who knows the ring inside its worth and value is not bothered about the box but his mind and intellect are fixed on the ring inside.

Similarly, a person who has no knowledge about his inner self can only concentrate on what comes within the range of senses mind and intellect to be his self. That is the body.  Even that concentarion is clouded by one’s own likes and dislikes and drives one to activity like acquiring pleasurable things and discarding unpleasant things.

Jnana yoga is fit for one who is aware of the truth of his inner self. He is like the one who is aware of the ring in his box. His senses mind and intellect are anchored to that ring. But karma yogi is like the one who is ignorant of the ring in his box. He is happy admiring the outward looks. Karmayogi is ignorant of the self within. He thinks body to be the self. So, he does actions as directed by his nature. To such a man, Lord’s advise is, not to cloud his actions by his feelings of pleasurable or painful , likes or dislikes etc. This is karma yoga.

In the previous chapter Lord explains to Arjuna that the summom bonum of life can only be achieved through Knowledge and realization of Brahman. That knowledge can be attained by providing service to the Guru and enquiry with faith. And in case of Karma Yogis, it is automatically gained after long practice of Karma Yoga by the grace of God.

But how to know who has attained that knowledge. Though the qualities of a Sthitaprajna have been explained in chapter 2, The Lord explains the same in a different way. The purpose being, the intelligent who are intent on the highest aim of life should practice the same.

Here, like in all scriptures, the qualities of the perfected person, Sthitaprajna, or the learned Guru are themselves the disciplines to be followed by the aspirant.

At one point in the previous chapter Lord has said,” attain that knowledge by prostration and service to wise who will instruct you in That.” And later on, The Lord says, Karma Yogi attains that knowledge automatically after long practice of karma yoga. Now Arjuna is confused and says –

 

अर्जुन उवाच ।

संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि ।

यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥ ५-१॥

 

O’ Krishna, you teach me renunciation of action and also Karma yoga. Tell me decisively which of the two is good for me.

We must understand that Arjuna is not a fool to have asked a question like this. It is for us, readers. It is like the TV anchor asking the guest expert questions so that the dialogue can proceed for the benefit of the viewers. Similarly, Arjuna’s questions, in the entire scripture, are for the benefit of the readers.

Lord proceeds to answer Arjuna’s doubt.

श्रीभगवानुवाच ।

संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ ।

तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥ ५-२॥

 

Both renunciation and performance of selfless action lead to liberation. But of the two the performance of selfless action is superior being easier of practice. Meaning, doing religious duty is easier.

Renunciation of action (Sanyasa) is suitable only to such a student, who has known the truth under the guidance of a Guru, through the Vedanta.  Such a state of mind can only be achieved by previous samskaras, in extraordinary few. Vedanta is not for everybody. Any student who approaches a guru is tested for his right state of mind and only then he is admitted for the study of Vedanta and not before. It is like our present-day CET examination before taking admission to engineering or medical courses. The aim of Sanyasa deeksha is to attain sidhi, meaning intuitive knowledge through meditation under the guidance of a competent Guru. A competent Guru is one who has himself attained that Sidhi but also adept in guiding the disciple to that stage. Such a guru is very rare. If the Guru himself has not attained Sidhi but is under the false illusion, then he is of no use. Hence if a person has given up his Dharma and taken to sannyasa without a competent guru he is sure to fall from his deeksha. Even in Sri Krishna’s time such competent gurus (like Kapila Muni) have become few in number and therefore Lord had to recommend. By the fifth and sixth century B.C India was teaming with many false Gurus who gave rise to many false doctrines including Budhism which have almost destroyed the Vedic religion. Finally it was left to Adi Shankaracharya to reestablish the True religion in its original glory .

On the contrary Karma and Karma-yoga is for everyone. The knowledge of Brahman attained by a student of Vedanta, is also achieved by a Karma Yogi after long practice of the same. Further any traces of rajasik desire in a student of Vedanta i.e. sanyasi, will lead to a fall from his faith or nista. Whereas there is no such fear of falling from karma yoga. Doing karma with desire is the first step to spiritual progress, which in time will transform to doing the same without desire. That is why the Lord says in 2.40, even a least bit of this religion saves one from great fear (of falling from yoga). It is for this reason the Lord says, Karma Yoga is easier and recommends for the general public. Once the mind is purified by long practice of Karma yoga, the karma thereafter does not produce any result in terms of virtue or sin that binds the soul, and he is as good as a sanyasi. Therefore, karma yoga indirectly leads to jnana and thereafter to jnana yoga. Hence to clear the doubt of Arjuna, the Lord says both Sanyasa and Karma yoga lead to the same destination i.e. Liberation.

Before we proceed any further, let us find out what is the meant by karma yoga. According to Taittiriya Upanishad a karma yogi must perform the following

(Chapter I.IX Taittiriya upanishad).

– Righteousness meaning the definite ideas regarding duty imbibed from scriptures. (Dharma)

– Truthfulness in speech meaning that which accords with what is grasped through valid means of knowledge and ‘fit to be uttered’. (satyam)

– Austerity is to be practiced. ( Tapah, BG chapter17 verses 14 to 16)

– Control of the outer organs (jnanendriyas & karmendriyas. BG chapter2 verses61 to 69).

-Control of the inner organs (mind and intellect. BG chapter3 verses 41 to 43).

-The fires are to be kept up. Agnihotra is to be performed. (BG chapter4 verses 24 to 27)

-Guests are to be adored.

– Social good conduct is to be adhered to.

-Progeny is to be begotten. Procreation in due time to be carried on.

-A grand son is to be raised meaning the son is to be married.

– Swadhyayanam means learning, and Pravachanam means teaching. In all the above cases learning and teaching are to be practiced.

These are the general duties, and in addition there are the specific duties for each caste, which the Lord will explain in the last chapter of Gita. If we look at these duties, a house holder or karma yogi is no inferior to a sanyasi in terms of spiritual effort.  Knowledge arises in one whose mind is purified by self-recital.

Hence, Gita is not something, to be left for retirement stage. This is the misconception and the misfortune of Hinduism. There is something in Gita for every stage of life. Further Gita is not for Sanyasis, but for the Grihastas.

From verses 7 to 12, Lord describes how a karmayogi who has attained intuitive knowledge performs actions being untouched by their result. This is for the purpose of the sadhaka to practice such disciplines.

At this point it is apt to mention that some western scholars are of the view, that in Gita, the same thing is oft repeated. What they don’t realise is that the subject matter of Gita is the rise of ‘intuitive knowledge’. It is very subtle and requires to be explained from different angles so that the student can grasp it somehow. If you try to read Gita from scholarly point of view to attain intellectual knowledge, some university degree or to deliver some high-sounding lectures then you are only looking at It from ego point of view.  Ego is exactly what Gita tells you to overcome. To read and understand Gita, faith is essential. If you read with faith, you will grasp the meaning intuitively.

Recently I heard a respectable judge remark that he read Miller’s (probably Barbara Stoler Miller) Gita. Probably he thought, if he says he read Sridhara Swami, he would be branded a Hindu fundamentalist and his judgement is clouded. A fear understandable, though a judge is expected to be fearless.  On the contrary if he felt quoting some less known swami is inferior to his own dignity as a Supreme court judge then it is vanity and he would have learnt nothing from Gita.   There are more than a hundred commentaries written by indian scholars and saints. Probably they were all non-egoistic and gone without a name, the judge thought them worthless to read. This is the corruption of Indian mind wherein we have to learn about our own scriptures from some foreign scholar to be qualified as an intellectual. We should understand that the message of Gita is very sublime dwelling into the nature of intellect.  But most of the high-profile translations of Gita are mere intellectual exercises. Now let us come back to the subject.

If we start looking to western intellectulas for every thing we only loose our traditional knowledge and completely become slavish in our mind set. We will end up searching for western morality and values within our own traditional knowledge and accordingly accept or reject the same. Let us take for example the case of Mt Everest. Today if someone says that mountain was originally called Gauri-Shankar, people will start calling him all sorts of names. Why? Because their minds have become so much slavish that they think that the highest mountain in the world did not have a name before George Everest surveyed its height, whereas all other peaks around it Like Nanda Devi and Kanchanjunga had Indian names. Mount K2 is better off; Godwin-Austen is a lesser known alias.

सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी ।

नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥ ५-१३॥

 

(5.13) the self-controlled embodied being renouncing all actions through his mind rests at ease in the city of nine gates (the body) neither acting nor causing to act.

The natural state of mind is bliss. The mind in this state is called Atma. But why is one miserable? Because of some unfulfilled desire borne of rajas. Once you eliminate rajas through karma yoga, mind will regain its natural state of bliss that is the state of inaction. By inaction it does not mean simply eat, drink and sleep – that is laziness. In scripture Gita as well as all other scriptures, inaction means a mental state where in you perform scripturally permitted action without being perturbed by its result in terms of virtue or sin, pleasure or pain. For spiritual progress faith and zeal are essential. In verse (4.39) The Lord says, “The man of faith zeal and self-control attains knowledge” So if you think inaction means laziness, then you are mistaken.

Where does this state of mind or Atma reside? In the body which is denoted as the city of nine gates, seven in the head and two in the lower region. Here the lord is clearly bringing out the difference between the body and the Atma.

 

 

 

न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते।।5.14।।

Na kartutvam na karmani lokasya srujati prabhuh

 Na karma phala samyogam swabhavastu pravartate

(5.14) The Lord creates for this world neither agency nor actions nor the union with the fruit of actions; but nature acts.

Kartavyam is duty, which the Lord has laid down for each being. That is the Dharma. Each individual has a duty as per the scripture. Not only human beings every entity in the world has its own duty laid down by the Lord. It is the duty of the Sun to give light and heat. It is the duty of the rainy season give rains. It is the duty of the trees to flower and fruit in the right season. It is the duty of the river to flow from mountains to sea. It is the duty of a Kshatriya to fight for upholding Dharma.

Kartutvam is agency. It is a sense that,’ I am the doer’. This is peculiar to the humans alone.  This is determined by one’s own nature. Its seat is intellect with volition mind and senses as it’s subordinates. The sense of virtue and sin are therefore the products of intellect alone. So, it is the nature alone that carries the baggage of fruit of action in terms of virtue and sin in its spiritual journey through innumerable bodies that it has taken since the beginning of this present Kalpa, and the countless previous kalpas before that.

So, there is bondage only in kartutvam and not in Kartavyam.

 

नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः।।5.15।।

Nadathe kasyachitpapam na chaiva sukrutam vibhuh

        Ajnyanenavrutam jnyanam tena muhyanti jantavah

(5.15) The omni present Lord does not accept the sin or virtue of any body. Knowledge is enveloped by ignorance; because of this, beings get deluded.

Sin and virtue are the products of intellect alone. Doing your kartavyam is virtue, not doing your kartavyam is sin. Once knowledge has arisen and one sees Lord’s intent alone in all things and all scriptural work there is no more scope for sin or virtue and one becomes fit for Liberation. So, before the dawn of Knowledge alone concepts of sin and virtue hold good. Virtue leads to a superior birth and sin leads to an inferior birth. So, in all cases Lord is not holding any of your baggage in terms of sin and virtue.

ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः ।

तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥ ५-१६॥

 

(5.16) But those whose ignorance has been destroyed by the knowledge of the Self- their knowledge like the sun, manifests that highest being.

Ego consciousness, Kartutvam, feeling that ‘Iam the doer, I am the achiever, I am the conqueror,’ This is ignorance that hides the True Self. The Isavasya Upanishad describes the ignorance in a beautiful way. ‘Truth’ is covered by a golden lid, that the lid itself is so fascinating that one does not want to remove and see the truth in all its splendor.  When you remove that all fascinating lid, does the Self is seen and, in its light, that highest being – the Lord.

Ego is that fascinating lid that covers Knowledge. We are all fascinated by our own little egos. Remove the ego the Knowledge shines, and in its light the Lord is revealed in all beings and actions. That is the time one sees – Brhmarpanam, Brhma havis, Brahmagnou, Brahmana Hutam. Brahmaiva tena gantavyam, Brahma karma samadhina.

Once the ego cover is removed How do they see Lord in the light of knowledge? With four hands, holding mace and chakra? or with serpents around the neck holding a damuru? Or with four heads seated on a lotus? No none of these. Everything that holds a name and form is seen or perceived as His intent.

The tiger is his intent, the deer is his intent. The tiger hunting the deer is his intent. The tree is his intent, the sweet fragrance of the flower is his intent.

तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः ।

गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः (5.17)

(5.17) Those who are decided on That (not on their ego), whose mind is set on That (not on their ego) who are devoted to That (not on their ego) and whose last resort is That (not the worldly or heavenly pleasure borne of ego) attain to non-return.

(Jnani) Those who have attained the knowledge of their inner self attain the non-return. Jnani is one who has realized the absolute through Yoga, through meditation. He is also called the Siddha, one who has attained Sidhi the culmination of Jnana yoga.

 

विद्याविनयसंपन्ने ब्राह्मणे गवि हस्तिनि।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः।।5.18।।

Vidyavinayasampanne Brahmane gavi hastini

       Shuni chaiva shvapake cha panditah samadarshinah

(5.18) The wise look with equal eye on a Brahmana endowed with learning and humility, a cow an elephant a dog and an outcaste.

Such a Jnani, whose ego is removed who sees all as intent of Lord look up on with equal eye a Brahmana endowed with learning and humility, a cow, an elephant, a dog and an outcaste meaning one who eats dog’s meat.

In short a Jnani is one who sees his God in every thing.

Those who have realized their inner self know that the same inner self pervades all beings and hence they see same oneness in all.

इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।

निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः ॥ ५-१९॥

 

(5.19) Even here is the relative existence conquered by them whose minds rest in equality; for Brahman is even and faultless, therefore are they established in Brahman.

Such Jnanis attain the Paramatma even while holding on to their body

न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।

स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थितः ॥ ५-२०॥

 

(5.20) The knower of Brahman who has conquered his ego is not elated on getting what is pleasant, nor get dejected on meeting unpleasant.

Why? Because pleasant and unpleasant are the products of intellect under the influence of nature which carries the baggage of sin and virtues of past karma. Whatever be their result he allows them to run their course.

To understand the meaning of ‘Brahmavid’ let me quote from pg193 of Sri Vidya Teerta foundation publication titled- ‘YOGA ENLIGHTENMENT AND PERFECTION’:-

The Yoga- vasistha delineates seven jnana bhumikas (planes of knowledge)about these Sri Vidyaranya has written in the Swaroopasiddhiprayojana prakarana of the jeevanmukti Viveka

 Herein the first three planes are only the means to the realization of Brahman and do not belong to the class of realization.

The fourth plna termedsattvapatti (attainment of sattva) is of the form of the fruit of the first three and is charactarised by the direct realization of the unity of the self and Brahman. The Yogin who has reached the fourth plane is termed as Brahmavid (Knower of Brahman). The fifth plane onwards are varients of Jeevanmukti. They stem from the gradations in repose effected by engagement in Nirvikalpa-samadhi.

The fifth plane (detachment), one emerges from Nirvikalpa Samadhi on ones own.

  In the sixth plane (termed absence of objects) one emerges from Nirvikalpa Samadhi only when awakened by persons nearby.

In the seventh plne (greater knowner of Brahman), called the Turiya state, one never emerges from the Nirvikalpa Samadhi either on his own or in response to the efforts of others.

Once a Yogi has attained the sate of Brhmavid, all his actions are burnt away. Just as a coocked seed retains only its appearance but does not germinate, a Yogis actions only appear to be actions, but do not produce any more rebirth. Such actions are called Leela. Hence all the actons of Sri Krishna, the Yogishwara and lord Sri Rama, Purushottama are all Leelas only. Similarly, all the seeming expressions of joy or sorrow of our Sringeri Acharyas are mere Leelas only.

The question is the state of Brahmavid and Jeevanmukta are reserved for Sannyasins only? No, even the Karma Yogis can practice and attain these. That is the subject matter of next chapter. We know that Guru Dronacharya has gone into the state of Nirvikalpa Samadhi before being slain by Drustadyumna. Lord’s advice to Arjuna is to become a Yogi, meaning ever establish in Sattva. He need not go into the higher levels of Jeevanmukta in the present context, i.e battle field.

So, all of us can be Yogis even while performing our daily work. So, it is absolutely right if a Yogi becomes a chief minister or even a prime minister. In fact, it is for the general good that the Yogi should not get into the higher levels of Jeevan Mukta.

It is said that, once Prahlada got into the seventh level of Samadhi and did not come back to this world for a very long time. So, it is to bring him back that Lord Vishnu has to sound His Panchajanya and thereafter advised him that his presence and work are needed for his people.

How does such a Brahmavid react to pleasure and pain. Neither does he get elated by getting pleasurable things, nor does he get dejected on meeting unpleasant. Point to note is that even a Brahmajnani is subject to pleasure and pain as result of Karma that have taken effect in producing this body. Only thing is he is indifferent to both.

 

बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् ।

स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥ ५-२१॥

 

(5.21) He whose mind is unattached to the external objects of the senses attains to the bliss that is in the self; he with his mind identified with Brahman through absorption in It, enjoys undecaying bliss    

(Jnani). How does the mind get attached to the sense objects? Because of rajas. The urge to have a second look at an object is moha, (the first of the six enemies of the Self-knowledge), is itself rajas. The first look is always incidental, but the second look is prompted by the mind. That means the mind is attached to that object. All sorts of dress styles, fashions, talking styles are all aimed at attracting a second look or generating rajas in the on lookers. So, a wise man should in the first instance control his senses going out for a second look. Lord says the same thing in (3.41). Controlling the senses at the very outset O’best of Bharatas (Arjuna) kill this sinful thing (i.e.rajas) which destroys realization and knowledge.

What do we stand by the word bliss? Bliss is that state where the mind is completely withdrawn from all worldly or other worldly. When lovers are embraced in a deep hug they tend to lose consciousness of the world around. That is one kind of bliss. When you are in a deep sleep you forget world around; that is another kind of bliss. When your dear son comes home after a long time, you would cancel all your other engagements to spend time with him; that is also a kind of bliss. Death is also a kind of bliss since there is no more feeling of this world. But all these kinds mental states are termed as ignorance in philosophical terms since they are not lasting. A man who had a good night sleep wakes up to a busy next day. Lovers will soon come down to the worldly ways. Even after death a man takes up a new body and new life. Hence in terms of experience, bliss is same as deep sleep. Only difference is that in the state of deep sleep mind is absorbed in to the Prakriti, nature while in absolute bliss mind is merged into the Purusha, the Atma or Paramatma. When the mind is merged into the atributeless Brahman, it is called Nirvikalpa Samadhi, but if it is concentrated on a personal God it is called Savikalpa Samadhi. In either case there is no more return to this worldly ways, either as waking up from sleep or as taking up another body. That is the eternal bliss.

ये हि संस्पर्शजा भोगा दुःखयोनय एव ते ।

आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥ ५-२२॥

 

(5.22) Enjoyments borne of sense objects are indeed a source of sorrow. They have a beginning and an end.   The wise man does not rejoice in them.

(karmayogi) Sense objects are source of enjoyment only so long as they are in contact with the senses. Moment they are withdrawn they are a source of misery. The second look produces a desire for an agreeable object or an aversion for a disagreeable object (kama or krodha). If the kama and krodha are born of Rajas, it is Moha (Delusion, covering the real nature of things with nonexistent imaginary charms). If the desire covered with Moha is fulfilled it leads to Lobha (acquiring more and more of others possessions for enjoyment) Lobha leads mada (haughtiness). If you cannot attain someone else’s possessions it leads to mascharya or jealousy. These six qualities kama, krodha, moha, lobha, mada and mascharya are collectively called Arishatvargam, the conglomeration of the six internal enemies that destroy knowledge. Moha or the second look is the seed. So, it should be destroyed in the seed itself. So, the sadhaka should consciously avoid second look at any object.

शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् ।

कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥ ५-२३॥

 

(5.23) He who is able to withstand the urge arising out of anger and passion (kama & krodha) in this very life is poised and a happy man.

(Karmayogi) Here the Lord repeats what has been said in (3.37) This desire, this anger borne of the constituent of rajas of inordinate appetite and most sinful. Know it to be the enemy of Knowledge.

योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः ।

स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ॥ ५-२४॥

 

(5.24) He whose happiness is within, whose rejoicing is within and whose light is within, that yogi established in Brahman, attains mergence.

It is not sufficient to overcome passion and anger. It is not just that one should avoid second look at sensuous objects, one should be able to derive happiness when one sees others happy. That is the real inner happiness. Feel pain when others feel pain. That alone leads to absorption in Brahman.

Sage Valmiki when he saw a hunter shooting a bird under scripturally prohibited conditions, he felt the pain and sympathy for the bird. The words that came out of his mouth spontaneously are the first sloka of Ramayan.

Manishada pratistam twamagamah sasvatissamah

Yat krauncha mithunadekamavadhih kama mohitam

(Oh!  you hunter! By killing one bird in the pair when they are engaged in love, you have become perpetually infamous)

Only such sages who are able to rejoice when the world rejoices and feel the pain when the people are suffering and try to mitigate their sufferings by their tapasya have all attained mergence in to Brahman.  This is the kind of happiness that the Lord is referring to.

लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः।
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः।।5.25।।

Labhante brahmanirvana mrishayah kshina kalmasha

Chinnadveidhah yatatmanah sarvabhuta hite ratah

(5.25) Sages whose sins have waned away, whose doubts have been dispelled, who have controlled their minds, and who are devoted to the welfare of all beings attain absorption in Brahman.  

A Rishi is a  twice born, who eats only roots and bulbs produced from untilled lands, who dwells in forest and performs daily  ceremonies for gods and ancestors’. He is not a sanyasi but a KarmaYogi. Rishis also perform Vedic sacrifices for the welfare of all the worlds. If he is Kshatriya, he is termed Rajarishi.

Such Rishis, meaning Karma yogis, have purged their intellect of all sins, all Rajas, desire for results. Once the sins are washed away no more need to take up a gross body. How to wane away the sins? It is by performing sacrifices as explained in verses 24 to 30 of the previous chapter.

Whose doubts about the real nature of body and atma have been dispelled, who have controlled their minds running after sense objects and who do the works for the welfare of all beings, like planting trees, digging wells, constructing water reservoirs,performing Yajnas for the welfare of the worlds  and in today’s world doing charitable works etc., but who have not yet overcome passion in the sense that ‘ my children , my grandchildren’  etc. and still continue with scripturally permitted desires,  and therefore failed to see Lord’s intent in all, attain absorption in Brahman. Meaning slow Liberation. They attain to Brahma Loka and attain merger into Lord at the end of the Kalpa. Having attenuated their sins there is no more need for them to take up another body. Having performed virtuous deeds, they attain higher worlds of happiness following the northern path. Ultimately after waning away all results of karma, both good and bad, they attain absorbtion in Brahman.

Generally, people live long enough to see grandchildren. Some may live to see their great grandchildren. So, there is always a sense of mine in them. That is why in the Sraddha ceremonies religious minded people do the pindapradana for three generations of ancesters – father, grandfather and great grandfather (or mother, grandmother and great grandmother) So if an ancestor receives pindapradana upto his third successive generation (i.e till greatgrandson), slowly his passion in terms of mine will be overcome and he attains to the Brahma Nirvana.

Karma yoga is only possible in the state of ignorance. Only in the state of ignorance there is the feeling of I and mine. There are still passion and anger of sattvic nature. But one attains Brahmaloka by following what has been said by lord with faith. It is like a student reproducing what the teacher has dictated in the class. By this also he will pass the exam.

So, for a Karma yogi it is enough if he purified his mind through Yajna, Dana and Tapah karma and fix his mind on God. He will attain Brahma Nirvana or Brahma Loka. Thereafter God will grant him that knowledge by which he can reach Him at the appropriate time. This is the slow liberation.

The meaning of this and the next slokas become clearer if we examine the story of Sage Vishwamitra. The sage was a king, but he realizes that all his power was useless before the Brahma-Rishi Vasista. So, he starts doing penance, meaning sense control. When he has attained to that state, Lord Brahma pronounces him to be a Rishi. But at this stage though he has been able to control his senses from going after sense objects, his relish has not subsided. Therefore, when Urvasi (the celestial dancer) appears he falls for her- meaning he has not overcome kama (desire). Thereafter he realizes that there is more to be done. So he engages in even greater penance. Next time when Rambha (another celestial dancer) appears, he curses her – meaning he has not overcome his anger. On another occasion out of ego he decides to send Trishanku to celestial world with the human body which was against the law of nature. Only after he has overcome all these defects Lord Brahma pronounces him to be a Maharshi and finally Brahma-Rishi meaning Brahma-Jnani or God realized.

These are all the different stages of sadhana. If you able to control your senses from running after objects and involve yourself in doing scripturally permitted activity and do good for others then you are a Rishi and you can attain Brahma nirvana. But to attain to God realization, you have to overcome desire, anger and ego. By that one attains Liberation here itself.

कामक्रोधवियुक्तानां यतीनां यतचेतसाम्।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्।।5.26।।

Kama krodha viyuktanan yatinam yatachetasam

Abhito brahmanirvanam vartate viditatmanam

(5.26) Sages who are free from passion and anger who have controlled their mind, and who have realized the Self attain absorption In Brahman here and hereafter

Meaning, the Sanyasins, the Jnana yogis, the Brahma-Jnanis (Yatis) who have attained God realization those who have renounced all actions, and who have conquered passion and anger, those who have no sense of mine in anything or anyone, and controlled their mind from going after sense objects and who have realized Self and, in its light, see the intent of the Lord in all creatures attain absorption in Brahman whether living or dead.

A sannyasi is one who has given up all desire and has no sense of mine in any thing, and also given up all religious duties which produce results like heaven. Dharma as the leading Purushartha is only valid so long as kama and artha are there, either actual or in their potential form. Hence theoriatically there is no need for Dharma if there is no kama. The three purusharthas Dharma, artha and kama are valid when one is in the samsara cycle.  Hence, a sannyasi who is always in a state of bliss has no need for Dharma either. Therefore, it is said that Sannyasins attain Brahma Nirvanam either living or dead. But, then what else is there for the sannyasin to achieve. It is the Advaita Sidhi, the state of Non-dual Brahman. That comes through Nidhidhyasana or Vedic meditation.

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।

अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः (18.66)

‘Give up all duties and take refuse in me. I wll liberate you from all sins.’ So the sannyasins give up all duties and take refuse in the Lord for the Advaita sidhi

Longing for a pleasurable thing is desire. To get rid of a painful thing is aversion. They are the two sides of the same coin, i.e the body. That which gives pleasure in this world is called preyas. That which gives pleasure in the next world is called Shreyas. All pleasurable things can be broadly classified in to two categories; wealth and women. Both give pleasure only to the body, be it gross or subtle. Enjoyment of these pleasures is rajas. A sanyasi is one who by the force of the right knowledge gives up the longing for both the pleasure giving things; wealth and women. This is the meaning of, ‘free from passion and anger’

Knowledge of Self is different from realization. Knowledge of Self is attained through the 20 disciplines enumerated in chapter13 verses7-11. Realization of the Self comes through concentration on the Mahavakyas; Sravana from scriptures and under the guidance of a competent teacher (guru), Manana or reasoning of the underlying truth and Nidhidhyasana meaning Vedic meditation. The realization comes only in a state of Samadhi that is the state called Turiya wherein the individual consciousness unites with the universl consciousness, like a baby sitting in the lap of it’s mother.  In this state the ego completely disappears. Sages who have attained this state normally leave their bodies and do not come back. But if there is any extraordinary sage comes back, then he, after having experienced the absolute bliss is no more interested in the relative joys. He is an incarnation who has only come back to complete some unfinished work for the benefit of the worlds. Such sages finally leave their bodies in a state of samadhi only. Sages such as Adi Shankara, Ramakrishna Parama hamsa, Ramana Maharshi fall in this category. That is why the Lord says that the sages who have realized Brahman attain absorption in Brahman here and hereafter.

The meaning is that, those sanyasis who have given up all desire for wealth and women, who have cleared all their doubts about the Self, under the guidance of a guru, established in the universal God consciousness, attain Liberation either way living or dead. While living sages are called Jivanmuktas, and after shedding their bodies they attain the state of Videha Mukti.

But why do Karma yogis attain liberation in stages. Because the kartavya karma they have performed produce their own results in terms of happiness in other worlds, though the yogi is not a seeker of the same. If he is able to maintain the same indifference to enjoyments in the higher worlds he progresses up words up to Brahma Loka, till the time he attains knowledge or till the end of Kalpa. Further there is the ego, i-ness which takes time (at least three generations) Attainment of Brahma loka does not necessarily mean Liberation. There may be an extraordinary case such as King Santanu and Ganga, who had fallen from Brahma Loka to take birth on earth. But such misfortunes are God’s own Maya with a specific purpose.   However, the sanyasis on the other hand give up all the work. So, there is no result in terms of pleasures in any other Loka and therefore direct absorption in to Brahman.

How to know if you are a seeker of pleasures in heaven or not? Heaven and hell are merely dream states. Just as in dreams, even in the heaven, the enjoyer is the Sukshma sareera or the subtle body. So, if you are seeker of sweet dreams, you are a seeker of heavenly pleasures. Hence the karma yogi must give up hankering for sweet dreams as well. Only then he can be sure of attaining to Brahma Loka. In this world, the Brahma Loka is akin to dreamless sleep state.

In the next two verses (27 &28) Lord introduces the next chapter, mental and physical disciplines for Dhyana Yoga.

 

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्।
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति।।5.29।।

Bhoktaram Yajnya tapasam Sarvaloka Maheshwaram

          Sahrudam sarva-bhutanam jnatva mam shanti-mruchhati

(5.29) Knowing Me the enjoyer of all sacrifices, and ascetism the great Lord of all worlds and the well-wisher of all beings one attains peace.

Does the Yogi attain liberation by mere control of senses and mind i.e. by yogic disciplines? No, he attains Liberation by knowing, by realizing that the Lord is the master of all karma, all austerity in terms one’s own duty, the well-wisher of all creatures, and the Lord of all worlds and doing the work disinterestedly for the welfare of all creatures. If you know that the Lord has engaged you in a duty (as per scripture or law) then you don’t have to worry about its good or bad result. If you know that the Lord is the well wisher of all beings, then you don’t worry why He is engaging you to cause pain to someone in course of your duty. Knowing the Lord as such the karma yogi attains peace. This is meaning of Brahma-Jnana.

Rajas is self centerd self consciousness. Thought that the world is up for grabs for one’s own enjoyment. But satva is Universal God consciousness. Realization that, every thing in the universe has its own special purpose, for a harmonious whole. Man is a part of that whole. Just as a lion is on top of the food chain, man is on top of the knowledge chain. The highest knowledge is to realize this truth.

In either case whether one is following the Vedic religion or the Vedic Philosophy, such a follower yogi attains Brahma Nirvanam, meaning Brahma Loka. And finally, at the end of the Kalpa he attains mergence in to Lord.

 

CHAPTER 6 – WAY TO CONTEMPLATION (DHYANA YOGA)

In (5.25) Lord says the karma yogis whose sins have been washed away whose doubts have been dispelled and who do work for the benefit of all, attain slow liberation, through stages.  So, to attain immediate liberation purification of mind alone is not sufficient. There needs to be concentration also. It is like if you sit down to solve a tricky math’s problem it is not sufficient to keep distractions like, how is the cricket match going on, what are the movies in the town etc. away from mind but also concentration or contemplation on the problem in hand is necessary. Only then the solution to the problem can be realized in the mind. Here, the subject of contemplation, is the nature of Brahman.

While a Karmayogis disciplines such as austerity, meditation, noninjury celibacy etc are aids to enlightenment and are sufficient for slow Liberation, hearing, thinking and meditation (sravana, manana, and nidhidhyasana) are direct causes of it.

The Vedas are devided into three sections.

1) The samhitas or the mantra portion,

2) The Brahmanas or the ritualistic portion

3) The Aranyakas the contemplative portion.

The Upanishads generally form the end of Aranyakas or Vedas. So, they are called the Vedanta, meaning the end of Vedas. The Upanishads contain the Mahavakyas which contain the central teaching of the entire Vedanta. They reveal the identity of Jeevatma and paramatma as non-dual. These are 4 in number

• Prajnanam Brahma ( Rig Veda , Aiteraya Upanishad)
• 2. Aham Brahmasmi ( Yajur Veda, Brihadaranyaka Upanishad)
• Tat Tvam Asi ( Sama Veda , Chandogya Upanishad)
• Ayamatma Brahma ( Atharva Veda, Mandukya Upanishad)

The arrangement of chapters in Gita also progresses in the same order as in the Vedas as also in practical life. The Samhitas and Brahmanas are useful for the householder undertaking Vedic duties and rites. But the Aranyaka portion dealing with contemplation is for the forest recluse, those who have taken retirement from Vedic duties of a householder.  And so, the present chapter is placed after the karma yoga.

 

Meditation is different than what is acquired by merely hearing the Vedas (at the house of the teacher). Indeed, one becomes competent to undertake karmas from a mere knowledge got through hearing and he need not have to wait for meditation; Whereas meditation is enjoined apart from such Vedic study (at the teacher’s house). And this meditation has emancipation as it’s result and is well known as different from mere study. Moreover, after having said ‘The Self is to be heard of’, other efforts are enjoined by saying, ‘It is to be thought of and meditated on’ (Br II.iv.5); and deliberation and meditation are well known, in life, to be different from the knowledge acquired through hearing.

In the previous chapter in verse 5.26, the Lord says, sages who have realized the Self attain absorption in Brahman here and hereafter. Absorption in Brahman is not possible without the knowledge and realization of the Self. Such knowledge arises only in a purified mind (after long practice of karma yoga) by such means as Sravana, Manana, and Nidhidhyasana on the purport and meaning of the Mahavakyas.

Sravana (hearing) means intelligent understanding of the import from Sastras and Guru; Manana means bringing conviction to oneself by deliberating on it and countering opposite ideas; and Nididhyasana is concentrated meditation, means making it part of one’s being by constant meditation. This is same as Bhakti as we will see later on

You have become eligible for this Human body due to your past good karma. Prajapati has given you this body and a long life, with the instructions of how best to use it to derive ultimate aim.  The rules for using this body is the Dharma. By doing the prescribed Karma with a detached mind set, you will overcome selfish desires like, wealth fame, etc. That is purification of the mind. If you leave it at that you will attain Brahma Loka and slow Liberation. But if you want to attain immediate Liberation you will need to attain the knowledge of Brahman. That is achieved through concentrated Nidhidhyasana, Vedic meditation or Dhyana. Just as one counts his salary with concentrated mind so that no error occurs, so should one concentrate on the meaning of the mahavakyas in Nidhidyasana. This is the only duty in the retired life or Vanaprastha ashrama.

The present chapter is also refered to as ATMA SAMYAMA YOGA, in some editions. It is called Dhyana Yoga or Jnana Yoga. Briefly what the chapter deals with is how to perform self concentration.

According to kathopanishad (III – 13):- First all activities of the senses should be stopped and consciousness should be concentrated upon the mind. Next the consciousness should be drawn away inward even from the mind and put in the intellect or the higher discriminative faculty of the mind. Then it should be withdrawn from the intellect even and centered in the intuition which comprehends the cosmic existance of life, which can be done only by proper intuitive feeling of our own pure Ego, the Ahankara; and then lastly when the thin veil of ego is also pierced through, consciousness reveals its own singular, pure, self contained absolute aspect. This process of self realization through self -discrimination and introspection is what is known as Jnana yoga.

The Bhagavan said,

अनाश्रितः कर्मफलं कार्यं कर्म करोति यः ।

स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥ 6.1॥

 

Sri Bhagavan said:

(6.1) He who does his duty without expecting the fruit of actions is a sanyasi (Sankhya yogi) and Yogi (Karma Yogi) both. He is no sanyasi who has merely renounced the sacred fire; even so, he is no karmayogi who has given up all activity.

In the Vedic religion, the the twiceborn (the members of the 3 upper castes) would worship Sacred fire as God (Brahman). They would offer sacrificial oblations into that sacrificial fire to various gods, with chanting of Vedic Mantras, for the fulfilment of various desires. Such ritualistic offering of some thing into the sacrificial fire is called Kriya (rite).  However, the Sankhyas, the wise men behold their God in their heart, have no worldly desires, and hence renounce the sacred fire. Such wise men are called Sannyasins. What the Lord is saying is that, by keeping the desires in one’s own heart and outwardly giving up sacrificial fire, one does not become a Sankhya or Sannyasin. Similarly, a twiceborn does not become a Karmayogi by keeping the fire but not offering oblations, just because he has no desires and hence no need to offer oblations.

‘Deva pitr karyabhyam na pramaditavyam (Taittariya Upanishad I.xi.2), There should be no error in your duties towards gods and manes.

The meaning is that The Karma yogi must keep the sacrificial fire and offer oblations and propitiate gods even if he has no desires. The kriyas must be performed by the twice born so long as the fires are kept, irrespective of one has any desire or not. He should carry on with the sacrifices in the spirit of Akarma and offer all the results to God. On the contrary the wise man (sannyasi) must first of all giveup all desires for the worldly before giving up sacred fire.

One may ask, is there any one keeping sacred fires in today’s world? Well the answer is – yes. Religious symbolism changes from age to age. The lamp you light up, the agarbatti, the harati that light up are all symbolic of sacred fire. The scripture says ‘Deepam Jyoti Parabrahmam’. The light from the lamp is Parabrahmam. No pooja ritual is meaningful without these. The fire in the lamp is the mediater between deity and the devotee. The offerings that you put in the Harati plate is offering to the gods. These things should not be givenup by the householder. What you put in the temple hundi goes towards temple maintainence, but what you put in the Harati plate is the direct offering to the temple deity.

 

यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव ।

न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन ॥ 6.2॥

 

(6.2) Doing prescribed work without caring for its fruit is itself sanyasa and also Karma yoga. Because what is common between the two is the detachment of the desire for any fruit. So, the freedom of mind, from desire, is itself sannyasa and also yoga.

So it is very clear from the above two Shlokas, a karmayogi doing the kriyas without caring for their results is as good as a sannyasi. But he is better off, since even if some desire creeps in, there is no fear of fall for him. That desire will be fulfilled and thereafter he can give up that desire and continue with karma yoga. On the contrary the sannasi has no such luxary. If any desire creeps into his mind, he has no recourse to fulfill his desire, since he has given up the sacrificial fire. So, he falls from his deeksha. Only way such a fallen yogi can fulfill his desire is by taking up another birth, and thereafter strive as a karma yogi or take to sannyasa. That is why the lord says in 2.40, ‘There is no loss of effort or fear of falling in this discipline (karma yoga).

आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते ।

योगारूढस्य तस्यैव शमः कारणमुच्यते ॥ 6.3॥

 

(6.3) For the sage who desires to attain to yoga, action is said to be the means. ‘Desires to attain to yoga’, means, one who is still holding on to some desires. For such a person action, prescribed duty is said to be the means. For him alone when he has attained to Yoga, Inaction is said to be the means. That means when the sage has reached a state of no desires, inaction (akarma and not laziness), control of the mind from going after objects is said to be the means. So, a Yogi is one who has overcome all desires. For such a person, shamah, mind control – meditation is prescribed to attain maturity of knowledge. In this stage the aspirant is Jnana yogi. This is how Karma Yoga is considered stepping stone for Jnana Yoga. If we see any sage has directly gone to Dhyana Yoga, we should understand that he must have practiced karma Yoga before, but failed to attain gradual liberation due to some previous samskaras.

Shamah means ‘ indriya nigraham’. Controling the senses with mind, giving up the relish for sense objects. A twiceborn must continue doing Karma till such time he has givenup all relish for sense objects. Only thereafter he has a choice for Sanyasa or to remain in Karma yoga.

यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते ।

सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते ॥ 6.4॥

 

(6.4) When one habitually renounces all desires, (not that today I give up something and after one month I crave for the same); and is no more attached to either sense objects or to action, no inclination for a second look at sensory objects, then one is said to have attained to Yoga (Karma Yoga).

उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।

आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥ 6.5॥

 

(6.5) Realizing that non-attachment to sense objects leads to Liberation, one should raise oneself through self-effort, for self-effort alone is one’s friend and lack of the same is one’s enemy in spiritual matters.

बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः ।

अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥ 6.6॥

 

(6.6) To him who has conquered his ego, the conscious self, (meaning his intellect purified of all desires), through his self-effort, (meaning effort put in by that purified intellect) is his friend. But for the uncontrolled man the unrefined intellect, is adverse like an enemy. The unrefined intellect running after sense objects, leads the soul to spiritual abyss like an enemy.

जितात्मनः प्रशान्तस्य परमात्मा समाहितः ।

शीतोष्णसुखदुःखेषु तथा मानापमानयोः ॥ 6.7॥

 

 

(6.7) The intellect of one who is self-controlled alone is equi-poised in dualities like pleasure and pain and honor and dishonor, and happiness and misery.

 

ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः ।

युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥ 6.8॥

 

(6.8) Only that Yogi whose self is satisfied through knowledge and realization, who has his senses under control, and in whom a clod of earth, a stone and gold are of equal value is said to be steadfast.

Meaning a god realized man looks at all God’s creation equally. For him God does not make useful or useless and valuable or worthless things. These dualities are of the making of one’s own unrefined and selfish intellect; an intellect that is still under the influence of rajas.  Jnana means, to have faith in and understanding the scriptural teachings and Guru, Vijnana is realization of the truth behind those teachings after long practice and experience of scriptural path. Knowledge here refers to Knowledge of the Super sensuous.

A yogi is one who is self-controlled, who does not allow his senses to run after the other’s possessions, who has conquered rajas. For such a man others gold is as good as dust. Such a yogi is ever self-controlled and established in Sattva and is always happy.

The great Nationalist philosopher and diplomat Chanakya says; ‘The deity of the twice born (Karmayogis) is the Fire, the wise (Sankhyas) behold their deity in their hearts. Those with lesser intelligence deem deity existing in the idols. But, those viewing the world impartially behold their deity permeating the whole world.

It is important to note that at the time of Chanakya, idol worship was prevalent in Egypt, Persia and Greece. Chanakya considers them to be of lesser intelligence. The idol worship has come to India from Greeks. They are the first one to create idols of Budha. Hindus followed Budhists in idol making.

सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु ।

साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥ 6.9॥

 

(6.9) He excels who looks equally a friend, an enemy, a neutral, an arbiter, a hateful person, a relative and also on the good and the sinful. 

These differences in outlook are born of rajas, the creation of intellect from a selfish point of view, it creates differences in terms of usefulness or uselessness. But a God realized soul has no selfish motive in any being, and therefore does not distinguish any one as such.

 

योगी युञ्जीत सततमात्मानं रहसि स्थितः ।

एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥ ६-१०॥

 

शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः ।

नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥ ६-११॥

 

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः ।

उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥ ६-१२॥

 

समं कायशिरोग्रीवं धारयन्नचलं स्थिरः ।

सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥ ६-१३॥

 

प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः ।

मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥ ६-१४॥

 

(6.10 – 14) In the next 5 verses Lord describes the requirements for place seat, and body posture for practicing concentration. These are important for good concentration and keeping the body in fit condition.

युञ्जन्नेवं सदात्मानं योगी नियतमानसः ।

शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥ 6.15॥

(6.15) Thus after long concentration the Yogi with his mind controlled attains the peace culminating in the final Beatitude in the form of abiding in me.

Attains the Self-Knowledge, and in its light, sees me in all the creation.

Now coming to the food and rest part of the Yogi.

नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः ।

न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥ 6.16॥

 

युक्ताहारविहारस्य  युक्तचेष्टस्य कर्मसु ।

युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥ 6.17॥

 

(6.16 ,17) Yoga is not attained by one who eats too much or eats nothing at all, nor by him who sleeps too much or who keeps awake too much.  Only that Yogi who is moderate in sleep and wakefulness alone attains concentration.

यदा विनियतं चित्तमात्मन्येवावतिष्ठते ।

निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥ 6.18॥

 

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता ।

योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥ 6.19॥

 

(6.18,19) When the mind, well controlled, remains fixed in self alone and one is free from craving for all enjoyments then one is said to have attained to Yoga. How should it have fixed?  Like a candle burning steady in a breezeless place, so should the Yogi’s mind steady on the Self. That means there should be no worldly thoughts roaming in the mind.

In the next four verses Lord describes the primary meaning of Yoga.

यत्रोपरमते चित्तं निरुद्धं योगसेवया ।

यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥ ६-२०॥

 

सुखमात्यन्तिकं यत्तद् बुद्धिग्राह्यमतीन्द्रियम् ।

वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥ ६-२१॥

 

यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः ।

यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥ ६-२२॥

 

तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम् ।

स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ॥ ६-२३॥

 

(6.20 -23) That state in which the mind controlled by practice of concentration gets settled; in which seeing the Self by the purified mind(intellect) one is satisfied with the Self ; in which one realizes same absolute, transcendent bliss which is experienced through the intellect; established in which one does not waver from the Truth; attaining which one thinks of no other acquisition as greater than that ; and established in which, one is not perturbed even by great pain – that one should know , is designated as Yoga, un touched by all contact with pain . That Yoga should be practiced with conviction and without depression of spirits.

Who is a Yogi?

“Yogi” comes from the root” Yuj” meaning, “to unite’. He who has dissolved his lower self in the higher Self, his individual ego consciousness in the Universal or Cosmic consciousness is the Yogi. This is achieved through constant practice of concentration and meditation. This what the sannyasins seek to attain through Deeksha.

This itself is the state of Brahma Nirvana or Jeevan-mukti. This is the state of liberation even while holding on to this body. In this even the Dharma (samsarika) is not binding on him.

So, Yoga is not a simple set of breathing exercises or body postures. Different set of postures are given in the Yoga sutras for differently able body conditions. The aim of Yogasanas is not to attain good health, but to keep the body in a fairly comfortable posture so that mind can be concentrated on the nature of God. Modern day Yoga gurus should keep this in mind. Before one gets to the state of concentration one should purify his intellect of all rajas by following Dharma, doing the prescribed duties. At least the purport of Vedic duties is to be understood.   Without that, Yoga is simply a set of physical exercises.

सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः ।

मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥ 6.24॥

 

(6.24) Having completely renounced all desires born of fancy, controlling well the senses by the mind alone yoga should be practiced.

शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया ।

आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् ॥ 6.25

 

(6.25) One should withdraw by degrees, establishing the mind in the Self (not on external objects) by the intellect (buddhi) regulated by concentration and should not think of anything else.

यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् ।

ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥ 6.26॥

 

(6.26) If the unsteady mind wanders to any object, it should be controlled by intellect and brought back to the Self alone.

प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् ।

उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥ ६-२७॥

 

(6.27) To this Yogi whose Rajas has subsided, whose restlessness of the mind has subsided, and identified with Brahman, (concentrated on Brahman) comes the supreme bliss.

युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः ।

सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥ ६-२८॥

 

(6.28) The Yogi entirely free from taint constantly controlling the mind attains easily the infinite bliss of union with Brahman.

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।

ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥ ६-२९॥

 

(6.29) The man whose mind is absorbed through Yoga and who sees the same (Brahman) everywhere, sees the Self in all beings and all beings in the Self

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति ।

तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥ ६-३०॥

 

(6.30) He who sees Me (Brahman) everywhere and sees all things in Me (Brahman) does not lose sight of Me nor do I of him.

Realization or Vijnana is obtained as a result of meditation. This is the stage when one becomes a God realized soul or Jeevan Mukta. Attaining liberation even while alive.  What is that realization?

 

Vasudeva sarvam iti. All this is Vasudeva alone.  Getting this idea into the back of the mind, into ones own subconscious is realization. It is some thing like ‘one should not be bedwetting’ into one’s own sub conscious. Only when god is imprinted in to one’s own sub conscious does one remember Him, when the conscious mind has left at the time of death.

Normally we hear from the wise that, ‘when you see the God, world vanishes; and when you see the world, then God vanishes for you.’ Here God does not mean that every thing in the world appears as Lord Vishnu, including a dog wearing a diadem and holding a mace and a disk. World vanishing means, that ego has vanished like in a deep sleep and that you have no more worldly desires and you see every thing existing as per God’s will. God vanishing means, that your ego has resurrected as when you have woken up from a sleep, you have some worldly desires and you want some thing out of God’s creation and not God Himself. The closest understanding of this statement is: When you are in deep sleep, you are closest to God and the world vanishes for you. When you wake up and your ego returns, you see the world around and the God vanishes for you.

This is Vijnana

Sri Rama, Rama, Rama iti; rame Rame mano rame.  One who rejoices in his mind that all this is Sri Rama, Rama, and Rama alone. (is considered to have recited all the infinite names of Vishnu)

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः ।

सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥ ६-३१॥

 

(6.31) He who worships Me residing in all beings in a spirit of unity (in diversity), becomes a Yogi and whatever his mode of life, lives in me. That is irrespective whether he is a sannyasin or a house holder or retired person.

आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन ।

सुखं वा यदि वा दुःखं स योगी परमो मतः ॥ ६-३२॥

 

(6.32) He who by comparison with himself looks upon the pleasure and pain in all creatures as similar – that Yogi, Arjuna is considered the best.

At this stage, one may wonder – why do all the sages and Mahairshis, give curses at the drop of a hat even for minor mistakes. Do they not know the pain that causes to the cursed? No; maharishis are beyond causing pain to anyone. Their curse is merely a warning of the events to come. Sage Parasuram cursing Karna, or sage Durvasa cursing Sakuntala, are actually pointers to the events to come, so that the recipient can prepare for the same. Even without Parasuram’s curse Karna would have forgotten all that he learnt from him, since he became indulgent with the wealth gifted by Duryadhan, and a sense of over confidence that he can beat Arjuna any time. This is what Parasuram could foresee.

Let us see the story of sage Gautama and Ahalya. Once there was a great famine. All the people went to the sage for some relief. Sage was overcome with compassion and propitiated Lord Siva, and attained akshya beejas, which did not require any rain for giving a crop. All people were happy and, in their happiness, gave up regular Vedic sacrifices. As a result, the gods became weak not getting the required sustenance from sacrifices. They went to Lord Brahma, who then propitiated Para Devata who is none else but the feminine equivalent of Vishnu. She appeared as Ahalya to help gods. She was given as wife to sage Gautama. And now to carry on with the gods work, deva karyam, she has to corrupt herself with the assistance of Indra, who is also intent on the same deva karyam. When the wife got corrupted Sage Gautama, lost the power of akshya beejas. Once again people started doing Vedic sacrifices and gods regained their strength. Now is the most misunderstood part of the episode. Ignorant say that sage Gautama cursed Ahalya to become a stone. The sage is not to be so easily to fall for anger and passion of ordinary mortals nor Ahalya incarnation of Para Devata to be affected by such a curse.  But for upholding the Vedic Dharma even the Para Devata too should undergo purification of the soul. Sages advice was that she should meditate on Vishnu with the firmness of a stone. Lord will incarnate as Ram and by his compassionate touch she will attain mortal purification.

So, it is very wrong to think all our rishis, munis are all angry old haggards who are ready to hurl curses at the drop of a hat. They were all self-conquered and fountains of compassion. That is why they were all united with the Lord.

Now coming back to our subject.

योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन।
एतस्याहं न पश्यामि चञ्चलत्वात् स्थितिं स्थिराम्।।6.33।

Yoyam yogastvaya proktam samyena Madhusudana

Yetasyaham na pashyami chanchalatvat sthitam sthiram

चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम्।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्।।6.34।।

Chanchalam hi manah Krishna pramadhi balavadhridham

Tasyaham nigraham manye vayor iva sudushkaram

 

(6.33-34) After hearing from the Lord about the disciplines to be practiced by a Yogi, Arjuna got a doubt if it is really possible, since the mind is very agile and wandering.

Arjuna says, O Madhusudana , this yoga been spoken of by You as sameness , I do not see it’s steady continuance, owing to the restlessness of the mind.

For O Krishna the mind is unstedy , turbulent, strong and obstinate. I consider it’s control to be as greatly difficult as of the wind.

Arjuna’s doubt was absolutely reasonable and correct. It is extremely difficult to control the mind and senses wandering away towards orohibited pleasures. To control the mind, it requires very strict discipline.  Many yogis have fallen their Tapasya due to their minds wandering after senses. However, in the past, a sanyasi who has fallen for sensuous pleasures could opt out for Grihast ashram, take a wife and, follow karma yoga. Or they would strive harder at mind control.  At least those yogis were true to their own selves. But in todays world yoga is becoming that much more difficult since all corrupting material is available at finger tips. It is so easy for the mind to wander and corrupted in private. One may be outwardly celibate but corrupted privately.

It is said that gods don’t like people attain liberation. Why? Because, if every one attains liberation; there will be no one to do Yajnas from which they derive their sustenance and strength. That is why they are ever eager to fulfil the desires of their worshippers  and also keep putting obstacles in the path of liberation seekers. In today’s world it is not only the gods but also the jealous media managers are ever looking to pull down sannyasins. That is why the lord says karma yoga is easier to practice. Just keep doing your daily pooja and all other work with a clean mind. You don’t have to become a high-profile sanyasi wearing saffron robes and lecturing people on the virtues of Dharma. If you do that; you will be the first target of gods as well as jealous men.

असंशयं महाबाहो मनो दुर्निग्रहं चलम् ।

अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥ 6.35॥

 

 

(6.35) In reply Lord would say, yes, it is difficult to control the mind but through practice and dispassion the mind can be controlled.

Abyasa is practice, meaning constant remembering lord through prescribed means; Sravana, Manana, nididhyasana.

Sravana– means listening with faith and acceptance of traditions. Here there is no room for modern liberal ideas.

Manana– means logical reflection; an internal training to discover truth; an inference         arrived at by reasononing with oneself

Nidhidhyasana – means contemplation, whereby what we accept on authority and test by logical reasoning is proved by our own spiritual experience.

Dispassion is Vairagya, meaning detachment from worldly objects

That means, Abhyasa is constant attachment with the Lord and Vairagya is constant detachment from the worldly. These are the two disciplines one should practice in Dhyana Yoga.

अयतिः श्रद्धयोपेतो योगाच्चलितमानसः ।

अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥ ६-३७॥

 

कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति ।

अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥ ६-३८॥

 

एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः ।

त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥ ६-३९॥

 

श्रीभगवानुवाच ।

 

पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते ।

न हि कल्याणकृत्कश्चिद् दुर्गतिं तात गच्छति ॥ ६-४०॥

 

प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः ।

शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥ ६-४१॥

 

अथवा योगिनामेव कुले भवति धीमताम् ।

एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥ ६-४२॥

 

तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् ।

यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥ ६-४३॥

 

पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः ।

जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥ ६-४४॥

 

प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः ।

अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥ ६-४५॥

 

 

(6.37- 45) Now Arjuna raises a doubt, what will be the fate of a Yogi who has started with faith, but by a quirk of fate has fallen from Yoga, like a cloud detached from its main mass and not finding any new to attach, dissolve into thin air.

Meaning the yogi has given up all Vedic karma, so does not get the benefit of a karma yogi in the form of higher worlds. And since he has fallen from Yoga, he does not attain Liberation. What is his fate. (Point to note here is that a Karma Yogi must perform his karma till the fall of the body to attain Liberation, where as for  a jnana yogi once having attained Sidhi there is no more fall for him)

To that the Lord replies, verily no one who embarks on good meets with evil. Though he has not done any duty to attain a higher world, he still gets them by the mere force of his righteousness. Having lived there for many years the fallen Yogi is borne again in house of the pure and the prosperous. Otherwise (if the fall is a minor one) he will be born in the family of Yogis who are wise (not necessarily rich). This later type of birth is rare indeed.

In both the cases the fallen yogi by the force of his previous samskaras strives harder and by that very previous practice is irresistibly carried away. Even a mere inquirer after Yoga Transends, the Vedas. Meaning the results attainable through Vedic rituals.

Two things to be noted here, In the first case the fallen Yogi will be born in a pure and prosperous family. So, we should accept these divisions such as pure, impure, rich and poor are there in the Lord’s dictionary and one cannot wish them away. That is why the communist philosophy of ‘all are equal and the rich are thieves and should be done away with’ –  is a failure. It was these Godless ideas of communists that has destroyed half the world and we still have a sizable number of them in our country misleading people of a communist utopia.

Second thing to be noted is that, Lord maintains some God-realized souls as house holders, so that the fallen yogis to take birth in their families. That is why the great sages were house holders, Karma yogis and at the same time God realized souls. The seven great sages, Vasista, Atri, Vyasa, Suka were are all Brahma Jnyanis.

Further, we shound understand that there is a definite relation between, soul,  body birth and time of birth. Soul is the experiencer of fruit of karma. Body is the platform for doing the karma. Birth is the time at which the two are brought to union. Birth decides at what time and and what place and in which woumb one should be borne so that ones previous karmas can be fructified. Since time and space are aspects of Lord, it is not wrong to say lord decides on your birth profile.

But is there any thing one can do about ones birth samskaras. We know from Ramayan and other scriptures if a great soul is awiting to be born in your family and there are some impedements then such impedements can be overcome by doing certain purificatory karma, like Dasaratha performing Ashvamedha sacrifice before birth of Sri Ram. Similarly, if a child is born at a time, and if there are any previous sins are attached then they can be warded off by some purificatory rites. The Shastra that tells us about time and the associated purificatory rites is the Jyotisha Shastra. This Shastra fixes the time by the position of moving bodies i.e. visible planets, sun, moon and the nodes against the fixed starry back ground. No two persons can have the same combination of time parentage and space. Further the same combination of stars and planets will never occur for eons. Even twins born at the same place and parentage will be separated in time. The scope of Jyotisha Shastra is only to tell you if there are any obstcles in a worthy child to be born in your family and also if child is born in your family, and he has any previous sins assossited with his previous lives and you can do some thing about them. Once a child has come of age, there after it is his own effort (pourusham) and the result of his previous samskaras (daivam) that will carry him through in life. But to day we see a lot false Jytishis have opened shop only to make money and thereby disgrace the Shastra itself.

 

तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः ।

कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥ ६-४६॥

 

(6.46) The yogi is regarded as greater than ascetics, greater than men of knowledge, greater than men of action. Therefore, be a Yogi O’ arjuna.

Ascetics are men devoted to penences like fasting on the Ekadasi days etc, men of knowledge mean Knowledge of scriptures, men of action are those who perform Vedic duties. Yogi is higher than all of them. Be a Yogi Arjuna, means Arjuna – be above all desires and attachments, contemplate on the nature of Brahman, but at the same time do your duty.

योगिनामपि सर्वेषां मद्गतेनान्तरात्मना ।

श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥ ६-४७॥

 

(6.47) Of all Yogis even he who, possessed of faith, worships Me, with his mind absorbed in Me is in My opinion the greatest.

Even if someone worships Shiva or Sakti, so long as they do not think them to be different from Me it is considered as worshipping Me alone.

 

 

 

CHAPTER 7 – THE WAY OF KNOWLEDGE AND WISDOM (JNANA VIJNANA YOGA)

Jnana and Vijnana may considered as the Manomaya Kosa and the Vijnanamaya Kosa.

Let us see what the Taittiriya Upanishad says about them.

The Manomaya Kosa is inside the Pranamaya Kosa. Yajurmantras are the head, Rg mantras are the right side, sama mantras are the left side, Brahmana portion is the middle trunk and the mantras seen by Atarvangiras are the stabilizing tail

The Vijnanamaya kosa is inside the Manomaya Kosa. Sradha (faith), is the head; Rta (righteousness) is the right side; satya (truth) is the left side; Yoga is the middle trunk and Mahat (intelligence) is the stabilizing tail.

What it means is that; knowledge of the Self or God is attained through the study of Vedas and Shastras. But normally that knowledge is covered by the Moha (Maya, delusion). Only when this Moha is dispelled does the knowledge shine and manifests as VIjnana or wisdom. The Moha can only be dispelled by the grace (Anugraha) of God, or by the grace of Guru in whom you see the reflection of God. So, you need faith in Guru, practice truthfulness and righteousness. That is why we see that great Achryas or swamijis give Anugraha Bhashan. There is nothing new in what they talk. They generally say- that you should speak truth, practice non-violence, worship God etc. These are the same things that the Shstras talk about. We all know them. But, when we listen the same words from Sringeri Bharati Tirtha Swami, our moha is dispelled by His Holiness’ grace and they seem to acquire a new meaning.

Jnana trasforms in to Vijnana by the grace of Guru or God (the Jagatguru). To be prescise Jnana (knowledge) means discrimination between right and wrong. Vijnana (wisdom) is that which prevents one from commiting sin. We have seen that sin is the result of ‘desire and anger borne out of Rajas’ (3.37). Hence overcoming rajasic desire and anger is Vijnana.

Jnana means ability to distinguish between Nature and soul, between ephemeral and eternal. Vijnana is that which prevents your attachment to the ephemeral.

Jnana means knowledge derived from the Vedas. Vijnana means realization or understanding which results from such disciplines as Sradha, Rta, satyam, Yoga and Mahat .

The Upanishad talks about the five Kosas from the point of view of Self realization and not that they exist in physical terms, but to make you realize that Your True Self is the Brahman.

The lowest and grossest is the physical body the Annamaya Kosa, with which even a child knows and associates himself. But that is subject to all six changes i.e birth, growh decay etc. So that cannot be the eternal Brahman who is Sat, Chit, Ananda.

Next step is to think that you are life, Pranamaya Kosa. But that too undergoes change in terms of death and so cannot be etrnal Brahman.

Next is the Manomaya Kosa. One may attain higher worlds of long enjoyment by performing Vedic rituals. But all those worlds including Brahmaloka are subject destruction and so cannot be the etrnal. If one has reached up to this level, he will attain gradual liberation at the end of the Kalpa.

What next. Attain Vijnana, the ability to detach from the ephemeral, through long practice of faith, austerity, righteousness, meditation etc. You will realize what the Lord is going to talk about in the present chapter. This realization or Vijnana will take you to the highest bliss in the dualistic state; the bliss of Saguna Brahman. That the Anandamaya Kosa. This is the highest one can attain while holding on to this body. After the fall of this body the soul attains immediate Brahmaloka or Brahma Nirvana.

But even Brahma Nirvana is not absolute bliss. It is merly attainment of BrahmaLoka (or Vishnu Loka, Sivaloka, Mani Dweepa or Goloka or any other name one may call it). There is still an element of ego or I-ness in it. The soul is still housed in the Karana Sarira (causal body). The bliss may last the Life time of Brahma. The highest bliss is in removing even that last bit of i-ness and become one one with Infinite bliss which is Sat-chit-ananda. That is only possible through Bhakti

Let us see the meaning of Jnana and Vijnana from Ramayan.

During the Sundara Kanda of Ramayan, when Hanuma, after destroying Ashoka van, sees Ravan for the for the first time, he realizes that Ravan was a great, valient, highly learned in Vedas and Shastras and even fit to rule over gods. But of what use? He lacks the vijnana. By his desire for other women, which is sinful, he is going to fall. He has not developed the wisdom by which he can avoid sinful acts. Though he knew the difference between nature and soul he has not disciplined his mind to overcome the urges of the nature. What use is all that knowledge, if you cannot discipline your mind.

We have seen that knowledge comes from scriptural study and listening to the Guru. That much is good enough for performing right action which will in the long run attenuate sin makes you eligible for gradual Liberation. But to attain immediate Liberation this much is not sufficient. One requires the realization of the true nature of God. For that one needs meditation or concentration on what has been learnt from scriptures and what has been heard from Guru. One must understand the purport and at the same time shutting out all worldly thoughts.

At the end of the last chapter Lord says – Of all Yogis, he who, possessed of faith, worships Me, is in my opinion the greatest. Now to show his own nature for the purpose of meditation by His devotees the present chapter is begun. In this chapter Lord introduces new concept; Bhakti, by which one can attain the state of Lord Himself, and which is even beyond the Vedic concept of Brahmanirvanam.

The concept of Bhakti in Gita is not same as we understand today in the sense of devotion to personal god. Adi Shankaracharya defines bhakti, in Viveka chudamani as follows

(V.C sloka 31) Among things conducive to liberation, devotion (bhakti) holds the supreme place.  ‘The seeking after one’s real nature is designated as devotion’

(V.C sloka 32) Others maintain that the enquiry into the truth of one’s own self is devotion.’

According to the commentary of Swami Chandrasekhara Bharati this word means Nidhidhyasana or profound repeated meditation on the Mahavakyas.

If we understand bhakti as simply going to a temple and breaking a coconut or residing some English prayer in the school assembly, then we find that this chapter is a discontinuity. But if we understand Bhakti as Nidhidyasana then we find that the present chapter is contiguous to the previous one.

Since the mind cannot remain idle even for a moment; and by Vairagya it is meant to be weaned away from worldly, then it has to be concentrated on to the cause of the world, either as the Self within (Atma) or as the Supreme Self (Paramatma). That is Bhakti in it’s original sense.

Let us say there is an employee in an office. He puts up a proposal to his boss; and the boss approves it and tells him to go ahead. Then the employ takes full interest in executing the proposal. Why? Because it is his brain child. His ego is elated. On the contrary if the boss directs him to do some job which is within his own capacity, he may be grudgingly do it. This is a clear case of lack of Bhakti. Why? Because he is driven by his ego. If he has been doing the work assigned by the boss with full zeal, he will be dearer to the boss. So is the case with religious work also. Religious work is the duty assigned to you By God.  Zeal and enthusiasm in religious duty is Bhakti.

 Perfect example of Bhakti is that of Hanuma towards Sri Ram. While he was looking for Sita in Lanka among the Ravana’s palaces, he would see many women sleeping with Ravan; a scene that he should not be seeing. For a moment he was doubtful that it was sinful. But quickly he reconciles that it was the Rama Karya that he was performing, that it was his duty to look for Sita, that his mind never wavered from his Brahmachrya nista on seeing those half-clad women; and so no sin would accrue to him. Every act of Hanuma was performed as a duty towards Lord Sri Rama. In the entire epic we see that Hanuma doing his duty as dedication to Sri Ram without expecting any thing in return. That is why, when Hanuma returns from Lanka and Gives Sri Ram the good news that he has seen Seeta and consoled her; Ram simply hugs him and says that there is nothing that he can give in return for the services that he has rendered to Him. Sri Ram’s hugging itself is Moksha. If the God decides that that there is nothing more to give you then you have attained that fullness and there is no more scope for petty desires. That is Moksha. That is the flood all around.

That is how the religion expects us to do our duty. That is the highest aim of the religion.

We should understand that the lord being the author of the Vedas is not talking something out of the Vedas. Our understanding of the words has changed over the period of time. So, to get to the purport of Gita we must understand the words as they were meant at that time.

 

मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः ।

असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु ॥ ७-१॥

 

(7.1) O’ Partha listen from Me how with the mind intent on Me, taking refuse in me, i.e, with the mind not wondering after any worldly or heavenly pleasures, and practicing Yoga, meaning practicing Dhyana or deep contemplation – You will know Me in full.

 

ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः ।

यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते ॥ ७-२॥

 

(7.2) I will tell you about this Knowledge (derivable from scriptures) together with realization, the end product of deep concentration on Me, knowing which there remains nothing further to be known. That means THE END, immediate Liberation.

One may attain the best of the university degrees, may do research as to what lies deep within the earth, may write books about the Quasars that lie on farthest fringes of the universe. But none of this knowledge is the end. They cannot take your mind to the Absolute peace. They only bolster your ego and make your mind run after the ‘Highest’, like the proverbial donkey chasing the proverbial carrot.

What the Lord is telling Arjuna is that, He is going to reveal in this chapter, that highest knowledge by which one attains the absolute peace of mind i.e liberation. That knowledge will be revealed to the aspirant only through deep concentration, Bhakti, on him. What is it, that will be revealed? That will be explained at the end of the chapter.

मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये ।

यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः ॥ ७-३॥

 

(7.3) This knowledge is very rare. Amongst the multitudes of creatures only men have the ability to grasp this knowledge. Yet among a thousand, one per chance makes an effort at it. Even amongst those who struggle one per chance, through great merit, Knows me in reality.

Means to say this Knowledge is very rare indeed and realization comes to a highly meritorious person, yet I will tell you (because I consider you worthy.)

In the next 10 verses Lord proceeds to reveal his own nature. Now let us see the Upanishadic definition of Brahman. Satyam, Jnanam, Anantam is Brahman (Taittiriya Upanishad II.i.1).  Meaning Brahman is Truth, Knowledge and infinite.  Truth means that which does not change in time or space, the first cause. As truth Brahman is the material cause of this world.  Jnanam means Knowledge, consciousness. Anantam means infinite. That indeed is infinite which is not separated from anything, or that which pervades everything all names and forms.

This definition pertains to Brahman the universal principle with respect to Drisyam, the perceived. Truth is existance. If thare is anything that takes a name and form, then it is said to exist. So, Brahman is existance. Then, whatever exists as name and form when revealed to a conscious principle, it manifests as knowledge. For example, the existance of a jar is revealed to a conscious principle such as a human mind, then the knowledge arises about the jar in the mind of the person. Just as Brahman is the base of all existence, so also brahman is the base of all knowledge about all that takes name and form. Further Brahman is infinite since it pervades as existance and knowledge of not just one jug but all that takes name and form- which means it is infinite.

In short Brahman – As truth becomes the material cause of the world. Sat is the cause of Akasa, ether,  space, from which the other elements evolve.

• As knowledge, It becomes the individual soul, or Tatvam
• As infinite, it pervades all that exists in time and space and all that takes up a name and form.

When the same process is applied to Drik, the perceiver – the definition reads as Sat, Chit, Ananda. The conscious principle exists in all names and forms, both sentient and also insentient. So, it is Sat. In insentient objects like a stone that principle is hidden and is not manifest. This principle is pure consciousness, Chit. Only when consciousness illumines an object, drisyam, does knowledge arise about that object in the mind of the seer. Its natural state is Ananda, bliss, unconcerned with the world. All other states such as happiness, misery, pleasure and pain belong to Intellect, Chitabhasa, or that which appears as chit.

With this introduction let us see What the Lord has said about his own nature.

भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च ।

अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥ ७-४॥

 

(7.4) Earth, water, fire, air, ether, mind, intellect and egoism – thus is My Prakriti (nature) divided in to eight categories.

Here what is being talked about is what can be grasped by conscious mind. So, when we talk about earth water etc we are not talking about the gross elements, but the tanmatras, the subtle elements that are charactarised by their tatvam or natures that can be grasped by the sensory organs. Here Earth means that whose characteristic is smell. Water is that whose characteristic is taste. Fire is that whose characteristic is sight. Similarly, Air means that which recognized by touch and Akasha is that which is recognized by sound. By mind it is meant that which controls all these sensory organs.  By intellect, is meant that which controls the mind, by ego is meant the Mula prakriti (Mahat), which is trigunatmaka and covers all the other lower constituencies, intellect downwards.

Here we see that the five great elements and also all the objects formed out of their combinations are all Drisyam or seen. But; mind, intellect and ego, though not objects like a book or jar; are also included in the perceived or Drisyam. It is because we say – I am thinking in my mind, my ego is hurt, etc. Since we know that the mind, ego and intellect are different from Me, the conscious principle they are also termed as Drisyam.

अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् ।

जीवभूतां महाबाहो ययेदं धार्यते जगत् ॥ ७-५॥

 

(7.5) This is my lower Prakriti; different from this O’ mighty armed one, know that higher Principle of Mine in the form of the Individual soul (Jiva) by which this world is sustained.

Apart from the eight-fold prakriti which is forms the Drisyam, the material world know that the Lord exists as their conscious principle the Drik, in all of them

It is the Soul, the Jeevatma, which is the true consciousness. The eight-fold prakriti borrows a part of it from the Atma.  When in a state of deep sleep, the borrowed consciousness is hidden and a man is ignorant of all that is going on around him. In this state Prakriti is said to be basic ignorance. When you are just about to wake up, the soul with in, prompts prakriti to lend consciousness to the internal organ. In the state of borrowed consciousness, the first modification is Ego, then it transforms into mind, then intellect and finally the senses.

 

According to Lord’s statement it is clear that everything that takes up a name and form has a soul. Mountains, rivers, stones, animals, humans, clouds, seasons, trees have all souls. But in insentient object like a stone, Prakriti does not borrow consciousness from the soul within, and so ever remains inert. From this point of view all our puranic stories, where mountains, trees, serpents, clouds and rivers have been given personalities, become meaningful and they all become worthy of adoration. They all have their Dharma and follow it. Only humans transgress Dharma.  So, it goes without saying that nothing of the God’s creation should be unnecessarily destroyed, unless as a part of one’s own duty. Hence such activities as hunting and fishing for pleasure or profit are prohibited, destruction of mountains and forests, pollution of rivers are all prohibited.

एतद्योनीनि भूतानि सर्वाणीत्युपधारय ।

अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा ॥ ७-६॥

 

(7.6) Know that all beings have these two for their origin; I am the origin of the entire universe and also, it’s destroyer.   

मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय ।

मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ॥ ७-७॥

 

(7.7) Higher than Myself there is nothing else O’ Dhananjaya (Arjuna).  In me all this is strung like gems in a string.

There is nothing higher than the Lord. He is the first cause. He has no other cause. From Him all other things have evolved. He is the universal soul on Whom all these beings take support on, like the beads in a string. All the individual souls are parts of Him. And all that is Nature derives its consciousness from Him. He is the anantam of the upanishadic definition. There is nothing different from Him. He pervades everything in His unmanifest form, that takes up a name and form, whether past, present or future. The sub-conscious of all that is conscious.

After having declared that the Existance of all beings is because of Him In the next 4 shlokas, Lord proceeds to show the quality, Tatvam, or the Knowledge of each being is due to his presence in them. Tatvam is derived from Tat meaning Brahman.

रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः ।

प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु ॥ ७-८॥

 

(7.8) Iam, O’ son of Kunti, sapidity in water, lustre in moon and sun, the syllable Om in all Vedas, sound in ether, and enterprise in man.

That means all the elements owe their existance to the presence of Lord in them. If something is perceived by our senses it is the presence of lord that is being manifested as a particular quality of that element.  The consciousness of the senses or the ability of the senses to pereceive is derived from Him (the Atma). So is the knowledge of the perceived is due to His presence. That means the relation between Drik and Drisyam is only possible due to His presence in both. As a corollary it follows that He pervades every thing.

That is why Prahlada says to his father, “O’eldest of the Danavas, don’t you have doubt that, Chakri (Lord) is in this and not in that. Where ever you look for, he is there and everywhere.”

पुण्यो गन्धः पृथिव्यां च तेजश्चास्मि विभावसौ ।

जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु ॥ ७-९॥

 

(7.9) I am the pure odor in earth, brightness in fire, life in all beings, and austerity in ascetics.

Earth is known by pure odour, Presence of fire is known by brightness, similarly water is known by taste, Air is known by touch, ether is known by sound.

बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम् ।

बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् ॥ ७-१०॥

 

(7.10) Know me O, Partha, to be the eternal seed of all beings. I am the intelligence of the intelligent, and the proves of the powerful.

Lord as pure consciousness, is eternal and changeless in all beings in all their innumerable births whether in manifested forms (Sat) or in unmanifested forms(Asat). Here Sat, does not mean existence, but it only means a soul taking up a gross body subsequent to birth. Asat means soul taking up an Unmanifest form after death. But consciousness is Sat, exists in both cases

It may also mean as The Lord would say later (10.6), the seven great sages and the four Manus were born of my mind endowed with my essence – whose progeny are these in the world. So, it makes us all His descendants.  Lord is the eternal seed.

बलं बलवतां चाहं कामरागविवर्जितम् ।

धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ (7.11)

(7.11) I am the strength of the strong free from passion and attachment and I am the desire in people which is unopposed to one’s duty, Dharma.

Here strength means, strength of knowledge, free from Rajas and tamas. Satvika strength which is useful in doing one’s own duty.  I am the desire, passion in one’s own wife, which leads to progeny, which is one’s duty and is not opposed to Dharma.

Desires for knowledge, for liberation, for the welfare of others etc are permitted. These are the Sattvic desires and they should be there. These desires will help one to progress towards Moksha. It is the rajasic desires; ‘Kama esha, krodha esha Rajoguna samudbhavam’, that is to be overcome.

 

ये चैव सात्त्विका भावा राजसास्तामसाश्च ये ।

मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि ॥ ७-१२॥

 

(7.12) All these Sattvika, Rajasika, and Tamasika states of mind are borne of Me alone. But I am not in them, though they abide in me.

All these states of mind, serenity, activity and laziness are all borne of My prakriti. They become manifest in Prakriti only when the Prakriti has borrowed consciousness from Him. The gunas are born from Mula Prakriti (Avyaktam, mula prakriti, pradhana, ahamkara, karana sarira all mean the same) The gunas are superimposed on the senses, mind and intellect and influence all actions whether bodily, mind or speech.

They abide in Me, I am not in them, means – the gunas become manifest with borrowed consciousness, but they cannot cover the source, the Atma, from whom they borrowed their consciousness.   To say in layman’s terms, Prakriti is the defect of mind, by which one fails to notice what one should be noticing and see the non-existing qualities in objects through imagination, until one lands up in trouble. When referred to one’s own self, one sees the perishable body as the self, and not the imperishable soul.  So, these states are superimposed on mind, i.e. Lord. But Lord is not in them. Meaning, truth is different from the gunas.

These are the introductory shlokas.

Having shown what is eternal and what is transient (i.e Jnana), now the Lord proceeds to show what is it that is preventing one from the attachment to the eternal ( i.e attaining Vijnana). In the succeeding shlokas Lord is showing that

• Jnana is being able to distinguish between righteous and unrighteous activity
• Moha or Maya is the cause for not being able to make that distinction
• That Maya is very difficult to cross
• Those who come under the sway of Maya their knowledge is carried away and take to unrighteous action
• That by Bhakti alone one can overcome Maya. That transforms into wisdom which desists one from sin.
• Those who resort to Bhakti alone undertake righteous action and fit for Liberation

त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत् ।

मोहितं नाभिजानाति मामेभ्यः परमव्ययम् ॥ ७-१३॥

 

(7.13) This world is deluded by these three states composed of Gunas. And does not Know Me, who am beyond these three and immutable(changeless).

My Prakriti, is my divine illusion which is the aggregate of Gunas. This makes one’s outlook defective as explained above and is hard to surmount. Since this is My Maya, those who take refuse in Me alone, get over this illusion.

Every name and form are possessed of some Guna or the other.  Every object of perception is predominant in one guna or the other. So also every being is predominant in one guna or the other. Depending on the predominant guna of one’s own nature one developes a desire or aversion to an object. Human mind is also an aggregate of Gunas. Therefore, it recognizes all those that are aggregate of Gunas. But lord is free of all Gunas and hence, He is beyong the Human mind. At the same time being free from gunas, He has no desire or aversion to any object (possessing guna).

So far Lord has stated about his own nature. That is the Knowledge part. Lord has stated that He pervades everything in His Unmanifest form. He is infinite. Infinite is that which is not separated from anything. In accordance with Chandogya Upanishad, Infinite is that where one does not understand anything else. Finite is that where one understands something else. Therefore, so long as you understand something else you are not seeing the Infinite nature of Lord. This finite state is caused by the Maya, Nature the aggregate of Gunas, which makes one see oneself as different from the other. And its result is expectation of something from the other. That is desire.

Suppose say you are in a room full of mirrors on all sides; of different sizes and shapes. What do you see. Your own image in all mirrors. You have no expectation from any of the images. You would not be inclined to take out ten rupees from one of the images pocket. You have no desire from any of your own images. In the same way if you see your own image in every life form you will have no desire or aversion to any other life form.

Your true nature is Lord alone, so also is every other creature. If you remove the cover of Gunas, Maya, you will see the Lord with in you as well as your own reflection in all creatures. Then you have no more desire from any other creature. You would see the infinite nature of Lord. That is realization. Without that there is no Liberation. How to get to that realization, Lord proceeds further.

 

Now having stated that, it is His devine Maya that is preventing one from detachment from the ephemeral and attachment to the eternal ( meaning attaining Vijnana), the proceeds to show how it can be achieved

 

 

दैवी ह्येषा गुणमयी मम माया दुरत्यया ।

मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥ 7.14

 

Daivi hyesha gunamayi mama maya duratyaya

Mameva ye prapadyante mayametam taranti te

 

(7.14) Since this divine Maya of Mine which is constituted by the gunas is difficult to cross over, (therefore) those who take refuse in Me alone can cross over this Maya.

This divine illusion of Mine is hard to surmount. Only those who take refuse in me can overcome this. Only those who worship Me with faith, concentrate on my nature, and without desiring any other inferior benefits alone attain that realization.

 

Lord has said in verse 7.2 that he is going to reveal that knowledge, knowing which, there is nothing more to know; meaning only Liberation. What is that knowledge; is going to be revealed at the end of the chapter. But here Lord is giving a word of caution. Attaining this knowledge is not going to be easy, since It is ever covered by His Maya which is extremely difficult to cross. Only those who are whole heartedly devoted to Him alone can cross that Maya and attain that Knowledge.

Isa Upanishad says, ’Truth is covered by the golden lid’. The lid itself is so fascinating, that one fails to open it and see the Truth in all its splender. Maya is Nature; it is fascinating. One is driven to acquisition and preservation of fascinating things. And so, one fails to See the Truth, i.e Brahman, which is beyond Maya. Then you have the personal Ego which a constituent of cosmic Maya. Unless you dissolve your Ego completely through Bhakti, you cannot cross over Maya.

Your true self is SAT-CHIT-ANANDA. It exists, it is pure consciousness and its nature is bliss. It is the Mula Purusha. Along with it exists the Mula Prakriti. While the nature of Purusha is consciousness and bliss, the Mula Prakriti is inert. What happens in deep sleep? The prakriti is in inert state and is called absolute ignorance. How do we wake up and what happens after that? When the conscious principle within decides to wake you up; He imapatrts consciousness to the prakriti. The moment the prakriti gains consciousness it transforms into Ego and covers that very conscious principle from whom it has borrowed consciousness. This is the Maya which is trigunatmaka and extremely difficult to cross over. This Maya continues to cover the Purusha  even if you have attained the Brahma Loka, Vishnu Loka or any other Loka the puranas may describe. The only way to cross over this Maya (Ego) is through Ananya Bhakti. If you have attained the state of Vishnu through Ananya Bhakti, the maya will appear as Lakshmi; if you are a Shiva Bhakt, then the maya will take the form of Parvati. Similarly if you attain Brahma Loka,  the Maya will be Saraswati. At the end of the Kalpa all Sarupya states will merge into ultimate Nirguna Parabrahman and maya ceases to be binding and simply becomes Mula Prakriti. That is the Ultimate Advaita Sidhi. This can be achieved even in this life through Ananya Nirguna Bhakti. But, as Lord would say in chapter 12, it is difficult. Ananya Bhakti in Lord  in saguna form as Ram, Krishna, Shiva, Vishnu or Devi will lead you to the same result ultimately.

We have seen that nature of Chit (consciousness) is Ananda (bliss) .  we have also seen that in order to wake up, nature or Prakriti borrows consciousness fro the Jeevatma. Therefore it also logical to conclude that it also borrows Ananda or bliss. However since the nature is trigunatmaka, the Ananda or bliss is also trigunatmaka. How does the borrowed Ananda manifest itself in waking state?

The Jeevatma is covered by nature consisting of 5 sheaths. They are called the kosas

1. Annmaya – food born sheath
2. Pranamaya – life breth sheath
3. Manomaya- sensation and mind
4. Vijnanamaya – intellect
5. Anandamaya – bliss

A young man feels happy to see his perfect body. After a hot day, out a glass of cold water enliven your spirits. A boy feels happy to have passed an exam. When you do a good work, you feel happy. These are all forms of bliss in different sheaths. Just as the functions of senses, mind and intellect are forms of borrowed consciousness, so also the pleasures in senses, happiness in the mind and the joy in intellect are forms of borrowed bliss. Just as the borrowed consciousness of nature is far inferior to the absolute consciousness of the Atma, so also the bliss, i.e happiness of nature is far inferior to the bliss of the Atma. To think that the happiness in the nature is the highest is also an effect of Maya, since all such happiness has a beginning and an end.

न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः।
माययापहृतज्ञाना आसुरं भावमाश्रिताः।।7.15।।

Na Mam dushkrutino mudhah prapadyante naradhama

   Mayaya apahritajnyana asuram bhavamashrita

(7.15) Wretches among men, the wicked and the ignorant do not take refuse in Me, being deprived of discrimination by Maya, and be taking themselves to demonic attitudes.

Wretches among men, the wicked, the ignorant who think that another god is different from Me and hence don’t take refuse in Me, and those deprived of discrimination by Maya. What do they do? They take to demonic attitude. What is demonic attitude; is explained clearly in chapter 16. To be precise demonic attitude is doing what is prohibited or contrary to scriptural duty. Abuse of scriptures is the highest demonic quality. We have many such people embedded in all our fields – social, political, educational, judicial and even spiritual fields. Since they are ignorant or haters of Shastras they aresort to dushkarma. In all theses cases prohibited action (dushkarma) is common.

Ravan was a great Shiva Bhakt. But, since he was involved in dushkarmas he was not fit for Liberation.

Now the lord states who are the fit persons for wisdom or Vijnana.

चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ।।7.16।।

  Chaturvidha bhajante Mam janah sukrutino Arjuna

  Arto jijnyasu artharti jnyani cha Bharatarshabha

(7.16) Four kinds of people who have done virtuous deeds worship Me, The distressed person, the aspirant after Knowledge, The seeker of wealth, and the man of Knowledge. O’ best of Bharatas.

Having stated who are the unfit persons for realization, now Lord states the fit persons. These are four kinds of people, doing virtuous deeds, meaning scripturally permitted duties, and worshipping is common to all of them. Who are they, 1. The distressed, 2. The aspirant after knowledge, 3. The seeker of wealth (divine) and 4. the man of Knowledge.

 

Doing the scripturally permitted duties is the primary qualification for God realization. Why? Because Scripture is God’s command. You may go to a temple and break any number of coconuts, but, unless your desire is in conformity with the scripture you will not progress towards God realization, though your desires may be fulfilled.

The order of the aspirants is worth noting. The first is the Aarti, meaning distressed. People remember God only when in trouble or want material benifits. The second is Jijnasu. Once the intellect is refined the interest shifts from other worldly emotions to inquisitiveness in God. In the Guru- sishya duo the Guru is Jnani and the sishya is the jijnasu. In our practical life if one does not like to miss the Puranic searials or the pravachanas in the TV, he is a jijnasu. If one is delighted to read Sri Madramayan, Mahabharat or Sri Mad Bhagavatam he is a Jijnasu, for he is interested in knowing the spiritual truths. Even in our daily lives inquisitiveness comes before acquisition of an object. Inquisitiveness regarding various activity to gain God’s grace precedes religious activity. Then comes the Artharti, meaning the seeker of wealth. Since, the Lord has placed him at the third level, artha, here should be understood as devine wealth (Daivi sampada) and not the material wealth. Material wealth is not meant here since materialism is Maya and since the Lord has said in the previous shloka has said that those who are overpowered by Maya do not worship Him.  Further there is no meaning in asking the Paramatma any lesser Artha than Paramartha.Those who are inspired by the Pravachanas etc. become pious minded and turn towards Punya karmas like Vratas and pujas etc.  Daivi sampada leads to Liberation and is dealt with in detail in chapter16. Finally, is the Jnani who has reached the pinnacle of Knowledge and wisdom. Jnani is one who has plunged his mind into the pure Atma and therefore has gone beyond all duality.

A Karma yogi sees Brahman in the sacrificial fire

A Jnana yogi sees Brahman in his own Atma.

A Jnani is one who sees Brahman in every thing.

Among the above four categories, Jnani is a separate class. There are no separate water tight divisions among the other three. One can be Aarti, Jijnasu and Artharti at the same time. The scripture as authority, is valid for these three types of devotees alone. The scripture loses its validity for the Jnani. Therefore, so long as one has not attained the intuitive knowledge of God through Advaita Sidhi, one has to follow the scripture. There after the question of not following the scripture does not arise. Once a Yogi has attained that knowledge what ever action he does falls into the category of (4.24):

ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम्

ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना

 

Scriptural knowledge leads to Jijnasa and discrimination between right and wrong. The bhakti improves wisdom and prompts you to right action. Right action leads to Daivi sampada which in turn leads to the highest knowledge of the Brahman.

Let us understand the difference. Let us say a mother has four children. The first understands the mother intuitively and fully. He takes delight in doing all the chores for the mother without expecting any reward. He knows that mother is always there to protect him and gives him whatever he needs. That means he has absolute faith and devotion to the mother. He looks after all the younger siblings with love and affection as does the mother. Because of this all his younger brothers look to him for guidance. He knows where to put what item in the house as would the mother require.  He is the Jnani. He understands the responsibility fully. The mother regards him to be no different from her very own self and is content to leave the house under his safe custody.

 

The second has not yet matured to the state of his elder brother. He has not yet risen to the level of thinking that the entire house belongs to him. He thinks that the house belongs to the mother and therefore he needs an incentive to do any work for the general good of the house. To him the mother says, – look boy, if you do this work for me, you will get a chocolate. He too loves his mother, but he needs the incentive of a chocolate to do the work. He is the Artharti. Here getting the keys of the house is the Paramarta

The third is still young and yet to understand the mother. But, he is inquisitive about the roles of his mother and the two elder brothers. He is inquisitive as to why the mother keeps the cupboard locked, rules are framed for dinner table, T.V and study timings etc. He is the Jijnasu

The fourth is the youngest and very much interested in play, but looks up to mother for food when hungry. Whenever in trouble he runs to the mother’s lap for comfort. He is the Aarti.

All the four are equally dear to the mother and all the four also equally love their mother and obey the mother. The difference is only in their understanding level. The eldest who has known the mother fully and intuitively is the one who can look after family or take up the responsibility of the house. So are the great saints looked at, with awe and respect reserved for God.  So also, the one who has attained the knowledge of God intuitively is the one fit to attain His being. Others also in due course will attain to that state

Hence, it is clear from the above two shlokas, that only those who do scripturally permitted duties, and who do not distinguish other gods from Vishnu are alone fit aspirants for Vijnana and attain Liberation. As Lord would point out later in chapter 16, These are the basic divine qualities and contrary to these are demonic qualities. Great rulers like Ravana and Hiranya Kasyapa, performed severe penances to propitiate Lord Shiva and Brahma but with enmity towards Vishnu, that is Dharma.  But to what avail? Lord appeared in those very forms and granted all their wishes, which only hastened their destruction. Why? Because they thought that Vishnu is different and Shiva is different, and they did all scripturally prohibited things. On the contrary, Bhishma Pitamah, attained the boon of ichamrityu; that death will come to him on his wish and not before. But he leads a life of virtue and attained God realization.  

 

(7.17) Of these the man of Knowledge who is constantly in communion and single-minded devotion excels. To the man of knowledge, I am very dear indeed, and he is dear to Me.

Jnani is one who has realized the absolute Truth, knows that the God is the primal cause, eternal and others are all effects. He does not get deluded by Gunas, does not run after the pleasures that the Gunas had offered him in the past.  Hence, he is always established in the Lord. He is like the eldest son in our above example.

(7.18) All of these are indeed noble, but the man of realization I regard as my very self; for with his mind fixed on me he has taken refuse in Me alone as the highest goal.

All are indeed noble, meaning all those who do scripturally permitted deeds and worship the Lord as the self of all gods are fit for Liberation in due course of time, with contemplation. But the man of realization is my very self. Just as I look at every one equally, so does he looks at every one equally. Just as I do not desire anything from any one, so does he, just as I love all my creation so does he. So, he is My very self.

(7.19) At the end of innumerable births, the man of realization takes refuse in Me. Knowing that all this is Vasudeva. Such a saint is exceedingly rare.

All those 4 classes of people mentioned in verse 7.16 indeed are fit aspirants for Liberation. But due to previous samskaras, or the baggage of previous karma, they keep falling from Yoga in the sense that, some time or the other their minds wander away towards worldly pleasures. So, they fail to seek me as their highest goal. But the man of realization after innumerable births improving bit by bit, realizes all this Vasudeva, (Vasudeva sarvam iti, Sri Rama Rama Rama iti, sarvam Jagannadham, All is Siva mayam. All these phrases mean the same). Such a perfected saint is very rare. Lord terms such a God realized soul is alone as a Mahatma.

So, all these political figures whom we call mahatmas are really no mahatmas. The first quality of mahatma is that he should respect scriptures and not denigrate them. So, these political mahatmas who denigrate scriptures are in reality demonic in nature and ultimate destroyers of society.

Jeevatma is a transmigrating soul. Mahatma is a God realized soul, which does not undergo any more transmigration. Paramatma, is God, who incarnates as per His own free will and not transmigrating.

Then what about others who follow the scriptures, but worship other gods with faith?

कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः ।

तं तं नियममास्थाय प्रकृत्या नियताः स्वया ॥ ७-२०॥

 

(7.20) Deprived of discrimination by particular desires they worship other daities observing particular rites, being swayed by their own nature.

यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति ।

तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् ॥ ७-२१॥

 

(7.21) Whatever form a particular devotee wishes to worship with faith, concerning that alone I make his faith unflinching.

स तया श्रद्धया युक्तस्तस्याराधनमीहते ।

लभते च ततः कामान्मयैव विहितान्हि तान् ॥ ७-२२॥

 

(7.22) Endowed with that faith, he worships that deity and from him gets his desires which are indeed granted by me.

अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् ।

देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि ॥ ७-२३॥

 

(7.23) But the fruit of these men of little understanding has an end; worshippers of gods go to gods, but My devotees come to Me.

The above four verses refer to Sakama karma yogis. The men with particular desires follow specific rites and propitiate certain god, to get their desires fulfilled. The Vedas and our Puranas are full of such rites for fulfilling desires.  Like Ravan and Hiranyakashsyap performing severe penances to propitiate Siva or Brahma and attaining extraordinary boons from them, thinking that Siva or Brahma are different from Vishnu. That is why they perished; did not attain liberation. If they realize that the particular god whom they are praying is not different from Lord, then they too progress towards Liberation. However, since they lack this discrimination, being engrossed in fructifying their desires fast, they fail to achieve Me, i.e. Liberation. What they do not realize is that the other god is no different from Me. So, the effort is same, in worshipping Me and any other god.  My worshippers in addition to attaining the desired results also progress towards Liberation.

Now if the effort is the same in worshipping You and the other gods, and your worship leads to endless result, then why don’t they all worship you alone? To answer this the Lord says –

अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः ।

परं भावमजानन्तो ममाव्ययमनुत्तमम् ॥ ७-२४॥

 

(7.24) Not knowing My immutable supreme nature, the ignorant regard Me, the Unmanifest, as coming into being

नाहं प्रकाशः सर्वस्य योगमायासमावृतः ।

मूढोऽयं नाभिजानाति लोको मामजमव्ययम् ॥ ७-२५॥

 

(7.25) I am not manifest to all, being veiled by my mysterious power(Yoga-Maya). This ignorant world does not know Me, the unborn and immutable.

Lord incarnates to protect Dharma. For this purpose, though by nature He is Unmanifest and unborn, He takes up a manifested name and form. But in that form, He is veiled by His Own Yoga-Maya. So, the ignorant think Him to be any other Fish, Tortoise or Human being. In the Epic Mahabharat we see that only Vidur and Bhishma knew the Lord Sri Krishna truly. Since they were His great devotees they could overcome His Maya. Even today after reading Ramayan, Bharatam and Bhagavatam, people attribute wrongful acts to Sri Ram and Sri Krishna. They don’t ponder even for a while, that If the Lord has incarnated to protect Dharma, then how can He be doing anything adharmic. That is why in this country while Gandhi Jayanti is a public holiday, Sri Rama Navami and Janmastami are not. So that is why people worship all kinds of mahatmas and babas, but not Rama and Krishna. Lord is always covered by His Yoga-Maya. He is realized only by the pious and wise. Others who are ignorant do all sorts of poojas for all sorts of Babas, not sanctioned by the scriptures, only for worldly gains, which are contrary to ones Dharma.  If their desires are not in accordance with Dharma, Lord as ‘Vishnu’ does not grant them and so they worship other gods. Hence Scripturally permitted work is a pre-requisite for Vishnu Bhakti. Though their desires are fulfilled by other gods, but, since they are not according to Dharma, they will not attain Liberation. They will not attain merger in to Vishnu or for that matter even their own personal god. But if your desires are as per Dharma and you worship any other god, Vishnu will still grant you liberation in due course, in that very form of god.

वेदाहं समतीतानि वर्तमानानि चार्जुन ।

भविष्याणि च भूतानि मां तु वेद न कश्चन ॥ ७-२६॥

 

(7.26) I know all being’s past, present and future. But none devoid of faith and devotion knows Me.

Being the Self of all, I know all the past and present karmas performed by individual beings, and also being the deliverer of the results, I know what is in store for each being. Lord dwells within you as your pure consciousness and has the full dossier of all your activities from the beginning of the Kalpa, and what results to give for them. But all that you won’t know in your Ego consciousness, limited as it is to the present body.

Now why is it that the beings fail to realize the Lord who is residing with in them as their own very Selves?

 

इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत।
सर्वभूतानि संमोहं सर्गे यान्ति परन्तप।।7.27।।

Ichadwesha samuthena dwandwa mohena bharata

 Sarvabhutani sammoham sarge yanti Parantapa

(7.27) All beings are deluded at birth by that deception due to the pairs of opposites which arise out of desire and aversion.

Why the people do not realize the Lord within? The answer is – From the time of birth, they experience with their bodies such dualities as pleasure and pain, happiness and sorrow. They develop attachment to pleasurable things and aversion to unpleasant things. This is desire and aversion. This desire and aversion being the product of their bodies, they identify themselves with their bodies and forget the Lord within, who is their true Self. Though we feel his presence by way of such effects as, digestion, memory, sight, sound etc we fail to recognize Him because we are driven by Gunas, Maya which produces effects that determine our likes and dislikes.

Sensory perceprions, mind, intellect, reason, logic are mere spray while the Atma is the ocean. How can we explain to those who are conditioned to live by moon light, that their moon shines by the light of the sun which is millions of times more luminous? That their reson and all their intellectual achievements are but an infiniticimal part borrowed from that self shining Purusha within.

So, it is not by reason one becomes wise, but by faith and devotion alone one becomes wise and realise the absolute Truth. That is Vijnana.

Now who are the people, who realise Him?

 

येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम्।
ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः।।7.28।।

Yesham twantagatam papam jananam punyakarmanam

Te dwandwa moha nirmukta bhajante mam dridha vratah

(7.28) But those of virtuous actions whose sin have come to an end and freed from the delusion of dualities and worship Me with firmness of vow (they realize me)

In this each phrase is important. Firstly, they should be the performers of virtuous action, that is scripturally permitted action. Then their sins should have come to an end. How do the sins come to an end? – By way of doing regular prescribed action, by way of Yajna, dana and tapas, by way of experiencing ill effects of sins such as disease etc. By vairagya (dispassion) to the worldly which developes by studying scriptures, visits to hospitals and cremetoriums. This is a long process and will take many births. If this happens to be the last birth wherein your sins are coming to an end, you will become fit for realization.  Freed from delusion of dualities means realization that the dualities affect only the body. Worship Me with firmness of vow – meaning, with firm resolve to attain Me (Liberation) alone and no other inferior goal. All these conditions are to be met.  Only then the Vijnana (wisdom, realization) sinks in. There will be no realization if only the sins have come to an end but other conditions are not met, he will attain slow liberation via the northern path which will be explained later in the next chapter. But immediate liberation is achieved through realization subject fulfilling all above conditions and unconditioned Bhakti.

Now coming to the end of the chapter. All along we have been talking of realization. What is it realizing which the Yogi attains immediate Liberation?

जरामरणमोक्षाय मामाश्रित्य यतन्ति ये।
ते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम्।।7.29।।

Jaramarana mokshyaya Mamashritya yatanti ye

Te Brahma tadviduh krisna-madhyatmam karma cha-khilam

 

साधिभूताधिदैवं मां साधियज्ञं च ये विदुः।
प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः।।7.30।।

Sadhibhu-tadhidaivam mam sadhiyajnyam cha ye viduh

Prayana kalepi cha mam te vidur-yukta-chetasah

 

(7.29 -30) Those who strive for freedom from decay and death, taking refuse in Me, Know that Brahman, all about embodied self and action in its entirety

  Those who know Me togather with what concerns beings, the gods, and sacrifices – fix their mind on Me, and know Me even at the time of death.

The question is what do they realise.

Relising that old age and death are the worst kind of sorrow, realizing that any being that takes birth has to meet these two kinds of sorrows, seeking freedom from the same they take refuse in Me. Since I am the only one who can provide relief from these two sorrows by way of Liberation. Then they Know all about Brahman, and the Self which is distinct from the body and action i.e. the means to this realization. They realize that Lord Sri Krishna exists in all six planes. Having realized this, there is no more fear of lapse from Yoga. Just as a man who has become the President does not return to politics, same way the man who has relized Paramatma has no more interest in the worldly or the heavenly and he will remember the Lord even at the time of death.

What else is the meaning of realization. A woman realizes the meaning of mother only when she herself becomes a mother. Thereafter she would not like to trade her motherhood to any amount of maiden pleasures. A young man realizes the meaning of father only when he himself becomes a father and responsible for the family. Similarly, a man realizes God only when he himself becomes Godly. But not until then. Thereafter he would not trade his Godliness for any amount of worldly pleasures. That is immortality.

Hence, this knowledge of Self, can only be realized by those who have given up all desires for external things, who have nothing else to resort to, who being the class of mendicants called Paramahamsas, who have transcended the four stages of life, devoted to the realization arising from the Upanishads, who are the most adorable, and who are the followers of the tradition established by Prajapati. Therefore, even today, it is they who teach this and not others.

To sum up the present chapter;

The Lord exists in every body as the very Self, as the Jeevatma. He is shackled or chained in this body by the Karana sarira or the causal body; so called because of it being the cause of Transmigration. The Jeevatma wants to be liberated and wants to be united with the Paramatma. That is the highest Purushartha. He is the Chit or consciousness. Every day He wakes you up by donating a part of consciousness to the Prakriti that is binding Him. For what purpose? So that you perform scripturally permitted activity like Yajna, dana and Tapas. Why? By doing so ones mind is purified of all sins and becomes eligible to receive the Knowledge about God.

But on attaining the consciousness what does the nature do? Cover or hide the the very Atma (God) from which it has derived it’s consciousness. From what does it hide? From indriyas, manas and budhi. This process is called Maya and it is subject to Gunas. Thereafter one understands truth as what is perceived through senses, mind and budhi and not in its absolute form. As a result of this false perception, man goes through ups and downs in this world and if he doesnot realize the truth even by the end of this life he goes on trasmigrating. This is the devine Maya

While the knowledge of God is akin to the light of the sun; the knowledge attained through the nature (indriyas, mind and budhi) is like the light of the moon or planets. Moon and and planets derive their light from the sun.  It is futile to see the sun in moon light. Infact moon and planets fade away when sun rises. Similarly, when the knowledge of the God arises all knowledge from indriyas, mind and budhi fades away and the yogi becomes established in that knowledge of God alone. That is samadhi

How to put an end to the Maya? By attaining Vijnana which is only possible by doing the scripturally permitted works. That leads to attenuation of sins. Only the sinless mind becomes established in Vishnu Bhakti. Vishnu Bhakti alone can dispel the Vishnu Maya. Only when the Vishnu Maya is dispelled does the Atma within gets liberated and the Advaita Sidhi is attained.

 

 

 

CHAPTER 8 – THE WAY TO THE SUPREME SPIRIT (AKSHARA BRAHMA YOGA)

 

This chapter is titled Akshara Brahma Yogam, meaning knowledge of imperishable divinity. Before we understand what it means let us try to understand what is motherhood. All the process of child bearing, child birth, rearing the child, caring , playing, looking after the needs of the child are all termed as motherhood. Only when a woman has experienced all these is said to have attained motherhood.

Similarly, at the end of the last chapter Lord has stated eight things, realizing which attains Vijnana or God realization. It is to explain their meaning the present chapter is begun.

Knowing that the inquisitive readers will get a doubt, and like a good TV anchor, Arjuna raises the questions.

किं तद् ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम ।

अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ॥ 8.1

Kim tad brahma Kimadhyatmam kim karma Purushottama

Adhibhutam cha kim proktam-adhidaivam kim-utyate

 

अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन ।

प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ॥ 8.2

Adhiyajnah katham kotra dehesmin-Madhusudana

Prayana kale sa katham jneyosi niyatatmabhih

 

(8.1 -2) What is that Brahman, what is Adhyatma, and what is action. What is called the Adhibhuta, what is said to be Adhidaiva?

 Who and how is the Adhiyajna in this body O’ Sri Krishna, and how are You known at the time of death by the self-restrained?

Lord answers these questions adeseriutum

श्रीभगवानुवाच ।

अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते ।

भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः ॥ ८-३॥

 

 

(8.3) The Supreme indestructible is Brahman. One’s own Self (the individual soul) is called Adhyatma; The Primival resolve of God, (Visarga) which brings forth the existance of beings, is called Karma.

(8.4) All perishable objects are Adhibhuta; the shining Purusha (Brahma) is Adhidaiva; and in this body I Myself, dwelling as the inner witness, am Adhiyajna.

          A part of That same principle existing as the witness, permitter  and presiding over the body is called Adhyatma. (13.22)

उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः ।परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥ १३-२३॥

Adhyatma means the ruler of the soul. Concerns spiritual plane.  In the individual plane as also, the cosmic plane He is the Ishwara. (18.61)-

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ।भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥ १८-६१॥

“In the heart of all beings O Arjuna resides the Lord, whirling all of them by His Maya”

Activity done with faith for the origin and development of beings is called Karma (chapter3).  From this it follows that, the Vedic Yajna performed by Brahmanas for rains is Karma, the battle fought by Kshatriya for the protection of his people is karma. The farmer producing grain in his field for food is karma. Only that work which directly or indirectly qualifies for origin and development of beings alone is fit to be called karma. As regards the Lord is concerned; sending the rains is karma, since Jeevas come down in the form of rain drops. Entering earth and sustaining the plant life is karma. Present in the bodies and digesting the food is karma. All these activities of the Lord are Karma. But He is not bound by His activities as we humans are. Why? Because He does them as His duty to Sustain the worlds and not out of any sefish motive as we humans do.

Development means spiritual development which takes one towards Liberation. Lord explains the prescribed karmas for each caste in chapter 18 verses 41 to 44.  All other activity like washing one’s own clothes seeing movies do not count towards Vedik karma but form important disciplines towards spiritual progress and hence are also important. Karma means only that activity which aids the Lord in maintaining His cosmic order as per His directives. Karma has virtue as it’s result and nothing to do with ones pay and promotion. Akarma is doing the karma without hankering for its resultant virtue. It leads to Liberation.   Vikarma is not doing one’s own duty, but someone else’s duty. It leads to sin.

Adhibhuta means ruler of perishable entities. Concerns the physical plane. He is the Jeevabhuta, the reflected consciousness in all the bodies and manifests in all the activities of senses mind and intellect. He is the second kind of Purusha, the perishable in (15.16)

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च ।

The Lord resides as the Vaishvanara, the digestive fire in all beings (15.14).

अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः ।प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥ १५-१४॥

– “Residing in the bodies of beings as the digestive fire, and united with Prana and Apana, I digest the four kinds of food”.

In the cosmic plane, He is known as the Virat or Prajapati, who has all the three worlds as His body.

Adhidaiva means ruler of gods, The first God. Pertains to the mental plane. (13.15) – “I am seated in the heart of all beings; from Me are memory knowledge as also their loss”. In the individual plane He is called Viraj. In spiritual terms Daivam also means aggregate of ones own past karma.  Daivam is an important cause in doing the present karma (18.13). Lord as the Adhidaivam, seated in your memory and knowledge prompts you to a particular action as per the aggregate of your own past actions so that you attain the deserved results.

In the cosmic plane, He is the Hiranyagarbha. The first conscious principle.

Adhiyajna means master of all Vedic duties and the deliverer of their results residing in this body.

Let us see what the Shruti says (Taittiriya Upanishad I.VII.1)

That very Brahman which has been presented for meditation as Cosmic Purusha (Hiranyagarbha) with cosmic limbs, another meditation, identifying It with the groups of five things. What are they?

1. The earth, sky, heaven, the primary quarters, and the intermediate quarters – these constitute the the groups of five in the context of the worlds

Fire Air, Sun, Moon and Stars – these constitute the group of five daities (shining ones)

Water, herbs, trees, space, and the cosmic gross body of Virat

These three groups of are collectively called Adhibhutam. i.e in the context of natural factors.

2. Then there are another three groups of five each collectively called The personal factors. They are: –

The five vital forces- Prana, Apana, Vyana, Udana and Samana

The five sense organs

The five material constituents of the body; skin, flesh, muscle bones and marrow

3. Adhidaivam is the Hiranyagarbha (Brahma of the Puranas)

Let us try to comprehend the meaning of the answers to the six questions in a different way. Let us compare the human being and the cosmic Purusha

Human being

Cosmic Purusha

1.      In deep sleep, the inner witness, Pure Atma which is a part of God alone is active and is protecting the body. Prakriti is inert and is called Ignorance, since the man is ignorant of all that is happening around him           2.      When the God, the Pure Atma within decides to wake up, He imparts consciousness to the Prakriti. There after the first constituent of nature that becomes conscious is Ego. That is also called Avyaktam or Ahankara             3.      After the Ego, next to gain consciousness is the Mind. Very often after a short afternoon nap you keep wondering whether it is day or night. So, it takes a few seconds for the mind to come alive.       4.      After the mind has gained consciousness, it recollects all names and forms as they were earlier before sleep       5.       Next to follow is the memory of the activity for the day. At the individual level, Vedic activity is called Karma.         6.      That Karma in the individual plane is done by the Intellect (Budhi), a constituent of Nature, under the overlordship of the God, the Pure Atma within. That is Adhiyajna                 7.      At the individual plane, the three bodies (gross, subtle and causal) and the five sheaths (Annmaya, pranamaya, manomaya, vijnananaya and the anandamaya kosas) are collectively called Adhyatma       8.      At the individual level, when the Purusha within withdraws the consciousness from all the constituents of nature (ego, mind and budhi), that state is called dreamless sleep             9.      States of internal organ are Mind, intellect and rest. The faculty of mind, is creativity. Of intellect, is activity and of Rest, is transformation.       10.  When the Ego is with the mind it manifests as speech. When it is with Intellect (budhi) it manifests as desire and aversion. When it is associated with rest it is simply Mula prakriti or Basic Prakriti.         11.  When you are sleeping you cannot be active, and when you are active you cannot be sleeping

1.      The Cosmic Purusha never sleeps like us. But such a state when all other worlds are extinct, we may call it as His Yoga Nidra. In that state Brahman, the Supreme indestructible alone exists. His Prakriti is associated with Him, but remains inert         2.      When Brahman decides on creation, He imparts consciousness to His Prakriti. The first cosmic conscious principle of that union is called MahatBrahma, or Cosmic Ego, this is the Mahamaya or Adi Shakti of Puranas           3.      Next to gain consciousness is the cosmic mind. That is Hiranyagarbha (of Vedas) and Lord Brahma (of Puranas). That is the shining Purusha. He is the Adhidaivam, the creator of all names and forms.       4.      After Hiranyagarbha gains consciousness, He creates all the worlds of name and form through His mind as they were before His sleep. That is called the Adhibhuta. (see the Upanishadic meaning above)   5.      At the cosmic level, the primeval resolve of the God to create all the worlds of name and form, and to give all the jeevas their fruit of action is called Karma      6.      At the Cosmic level, the resolve of God or Cosmic Karma is carried out by the Cosmic Budhi. That Cosmic Purusha by His Budhi is sustaining the worlds may be understood as   Vishnu. He is the Yajna Purush. So, in a way we can understand, that Brahma is the Cosmic mind and Vishnu is the Yajna Purush, is the Cosmic intellect, that sustains the activities of all the Worlds, and gives all creatures their fruit of action   7.      The gross body of Cosmic Purusha consists of the three worlds; (the earth, Heaven and the intermediate space) is called Virat. The subtle body is Hiranyagarbha and the causal body is Ishwara       8.      That cosmic Purusha when He is withdrawing the consciousness from constituents of Cosmic nature may be understood as Siva. He is the cause for withdrawing all the worlds of name and form into the Cosmic Prakriti. In a way we can understand Siva is one who induces Brahma to sleep, which lasts for thousand Maha Yugas. So, Siva is called Laya karta.     9.      That is why the Puranas describe Him as Brahma, Vishnu and Siva; in that order. In Vedas they are called Hiranyagarbha, Vaishwanara and Ishwara     10.  When Maha Maya is associated with Brahma, the creator, it is called Saraswati. When it is associated with Vishnu, the source of all cosmic activity it is called Lakshmi. When it is with Shiva it is simply Maha Maya, Adi Shakti, Parvati, Devi or Durga etc.       11.  Similarly, we see in the Puranas, and also in Mahabharat; So long as Vishnu is there Shiva does not take over. Similarly, when Shiva is there Vishnu does not enter the scene. During the war, Arjuna exclaims to Krishna, even before his arrows strike the opponents, some celestial being is killing them. Sri Krishna explains to Arjuna, just as He in the form of Vishnu is withdrawing from them, Shiva is taking over. Arjuna your arrows are only instrumental. The entire war is the Cosmic play of Shiva and Vishnu.

 

In truth Brahman is indivisible. However, to understand God, the human mind superimposes human qualities on God, but they are free from all human limitations. The karma that the Lord performs (creation, sustenance, dissolution) is not binding on Him. That is how Nirguna Brahman becomes Saguna brahman for the purpose of meditation. Those who meditate on Saguna Brahman attain Brahma Loka or Brahma Nirvanam.

Brahman is the supreme consciousness that pervades the entire universe. All that takes up a name and form which includes universe, stars planets animals humans all abstract ideas etc are all termed as nature. All these forms of nature derive their consciousness from Brahman. The conscious nature is temed as Adhibhuta. The supreme conscious principle residing in the Adhibhuta is the Adhyatma.

Origin or Birth of all creatures is from the union of prakriti and Purusha. Union of male and female is prakriti. When purusha tied by the Karana Sarira enters that Prakriti; only then it gives rise to birth. It is the Purusha who decides where and when to be born. He is the one who decides for himself to which parents to be born. A sinful soul is born to siful parents and a virtuous purusha decides to be born to virtuous parents. So it is always the parents should perform virtuous action to beget good progeny.  If a virtuous soul has decided to be born in your family, and the parents have any traces of defects in the form of sin, he waits till the parents wash off their sin by way of virtuous action. That is why Lord Ram was not born till the time king Dasarath performed Asvamedha yajna followed by Putrakamesti.

So, it is not like what the science says; that beings are born from union of male and female. If that be the case people would have been producing children as and when they want, just like buying any item from a shop. It is your virtue or sin that determines the soul that takes birth in your family. So, Karma is the decing factor for the origin and development of beings. Hence, Karma and its result also proceeds from Lord.

Result of your past action has abearing on the fruititon of your present action. It is like, if you invest wisely today, you will reap the benefits say after 10 years. Similarly, the religious duties you perform today have a bearing on your future life. The result of all past action that is bering fruit in present life is called Daivam. It is also called Vidhi meaning Brahma or Adhi Daivam. Normally we hear people blaming Vidhi for their failures but give credit to their own selves for their success. This is the duality which one needs to overcome. If someone can see Vidhi in both success and failure equally then he is on the path to God realization.

अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् ।

यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥ ८-५॥

 

(8.5) He who at the time of death remembers me alone and passes out leaving the body attains My being – There is no doubt about this.

The above qualities as Adhibhuta, Adhidaiva etc are for meditation on Lord as Saguna Brahman. One who meditates on those aspects while leaving the body attains His being. There is no doubt about it.

From now on till the end of the chapter, Lord describes the discipline of meditation on Qualified Brahman. From here on we should understand where ever Lord refers to as Me, we should prefix Om (which is the symbal of Brahman), with, Namo Bhagavate Vasudevaya namah OR Namah Sivayah OR Namo Nrayanaya Namah. While uttering syllable Om along with Vasudeva or Siva Or Narayana, one is qualifying Brahman which is more easy and direct means of concentration.

Nowadays, ‘death’ has become a prohibited and dreaded word. May be because in today’s world we are ever so engrossed in material and sensory enjoyments and forget the spirit within. But not so in the Hindu philosophy. For the Hindus birth and death are merely transformations, wherein the soul leaves one body and takes up another. That is why Hindus have given death the status of a god (Lord Yama) and is invited in all poojas.

यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् ।

तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥ ८-६॥

 

(8.6) Thinking of whatever object at the time of death a person leaves the body, He attains that very object, being constantly absorbed in its thought.

This is a general rule. If you take the name of Lord even inadvertently, you will still attain Him. That is why people name their children with godly names so that they automatically come to their mind in their last moments. This rule applies to the other religions also. But nowadays it is becoming a fashion to twist the traditional names to look more western, Rabindra to Robin, Indra to Andy etc. These twists and turns serve no purpose.

तस्मात्सर्वेषु कालेषु मामनुस्मर युध्य च ।

मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयः ॥ ८-७॥

(8.7) Therefore remember Me at all times and fight; with your mind and intellect devoted to Me, shall attain Me alone – there is no doubt about this.

When we ask someone; what do you do? He replies I am working for so and so company. And whenever you are working for some company, you always devote your mind and intellect to that company. Similarly, to fight is the Kshtriya’s duty towards maintaining God’s order. Lord says to Arjuna – you are fighting for Me. So, devote your mind (means knowledge) and intellect (means work) to Me. That way you will attain my grace.

But is it always possible to do the work as dedication to God? No. The intellect covered by Gunas, is conditioned to know the result of the work, or what is in store for one’s own self. So how to overcome this conditioned state.

अभ्यासयोगयुक्तेन चेतसा नान्यगामिना ।

परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥ ८-८॥

 

(8.8) With a mind that has taken to the way of constant practice and does not stray to anything else, one who thinks of the Supreme Divine Being, attains Him, O’ Partha.

So, to overcome this defect of intellect coming under the sway of Gunas and running after the fever of expectation and anticipation, one needs constant practice. Spiritual training. Meditation, concentration on conditioned Brahman i.e. Rama, Krishna, Siva etc. at least for ten minutes a day. And there are no Sundays and holidays for meditation. It is daily.  Some modern Gurus talk of meditation as keeping the mind free of thoughts. No, mind can never be free of thoughts in waking state. Even in dream state mind is active and experiencing pleasures or pain. Only in dreamless sleep state, mind is quiet. So, meditation means concentrating the thoughts on the qualified Brahman and taking it away from all worldly thoughts.

What type of being is He, Whether Siva, Vishnu or Vasudeva?

कविं पुराणमनुशासितार
मणोरणीयांसमनुस्मरेद्यः।
सर्वस्य धातारमचिन्त्यरूप
मादित्यवर्णं तमसः परस्तात्।।8.9।।

Kavim purana-manushasitara-

  Manoraniyamsa manusmaredhya

Sarvasya dhataramachintya rupa

  Madityavarnam tamasah parastat

This is the Dhyana sloka for meditation on the Nirguna spect. Every deity has specific mantra for Upasana or meditation. Before proceeding with meditation with the Mantra one should read the Dhyana Sloka pretaining to that deity. For example, when you want to recite Vishnu sahstra nama Strotram it is customary to read the Dhyana Sloka – Santakaram Bhujaga sayanam etc. The Dhyana sloka describes the form on which one should concentrate while chanting the Mantra

The above sloka describes the form or more appropriately the formlessness on which one should concentrate while meditating with syllable OM.

प्रयाणकाले मनसाऽचलेन
भक्त्या युक्तो योगबलेन चैव।

भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्
स तं परं पुरुषमुपैति दिव्यम्।।8.10।।

Prayana kale manasachalena

  Bhaktya yukto yogabalena chaiva

Bhruvor-madhye prana mavesya samyak

  Sa tam param purushamupaiti divyam

(8.9,10) He who, endowed with devotion, meditates at the time of death, with a steady mind, having by the power of Yoga, properly fixed the life breath in between the brows, on the Being – who is wise ancient, the ruler, smaller than the smallest, the sustainer of all, of inconceivable form resplendent like the sun and beyond ignorance – he attains the shining supreme being.

These are the qualities to be meditated up on. This is what needs to be practiced. Not the Puranic attributes given to gods. Those attributes are valid only in the state of ignorance in the state of desires, not when seeking Liberation.

यदक्षरं वेदविदो वदन्ति

विशन्ति यद्यतयो वीतरागाः ।

यदिच्छन्तो ब्रह्मचर्यं चरन्ति

तत्ते पदं सङ्ग्रहेण प्रवक्ष्ये ॥ ८-११॥

 

(8.11) That imperishable Principle which the knowers of the Vedas describe, into which aspirants bereft of all desires enter, desiring which one lives the abstinent life of a student – that goal I shall tell you in brief.

Only through the discipline of celibacy alone, one after learning about Self (in books and from teacher) one is able to contemplate (Chandogya 8.5.2) So for realization of Self celibacy is the most important discipline.

 

Meaning I will tell you how to attain it.

सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च ।

मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम् ॥ ८-१२॥

 

ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् ।

यः प्रयाति त्यजन्देहं स याति परमां गतिम् ॥ ८-१३॥

 

(8.12-13) Controlling all the inlets (sensory organs), confining the mind to the heart fixing the life breath in the head, betaking himself to absorption in Yoga, repeating the monosyllable Om, which is Brahman, and thinking of Me (Vasudeva, Siva or Vishnu) he who departs leaving the body attains the highest goal (Liberation)

All this is fine how do we know, when one is going to die. Even if one Knows how to remember to do all this? Well this will not come without practice. But to one who constantly practices, it comes easily. Like for one who practiced multiplication tables in his primary school, he can easily recollect 8×8=64, without any effort, even if you wake him up from deep sleep. Only with constant practice things will come at the spur of the moment. But why should I practice this? everybody will die some day or the other. But right now, I am rich and enjoying the life Why waste ten minutes of daily life?

This is our normal thinking, only till such time we are struck with infirmity and death stares at us. Only when we see a once rich and a powerful man lying infern on a hospital bed unable to attend to his basic needs. Only when we see a powerful man’s body rotten and dead. That is the time one realizes, yarns and prays to God for relief from this body and not to give him any more bodies.   Nachiketa was a wise boy. He knew when the death stares at you, all the pleasures of wealth, wine and women are meaningless. What is the use of asking mortal pleasures from immortal gods? Ask for immortality.  So, to overcome death is the highest happiness. That is liberation. That is the flood all around. To attain that you should practice

अनन्यचेताः सततं यो मां स्मरति नित्यशः ।

तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः ॥ ८-१४॥

 

(8.14) To the ever-restrained Yogi who constantly remembers Me every day with his mind on nothing else, I am easily accessible.

Meditation and effort to remember lord must be practiced daily without Sundays and holidays.  So, for the Hindus, religion is not a Sunday ritual. Only when you constantly practice, do you easily remember Lord at the last moment.

मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम् ।

नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ॥ ८-१५॥

 

(8.15) The great souled ones having attained Me, have no more rebirth, which is the abode of misery and non-eternal, for they have attained the highest perfection.

This is the definition of ‘Mahatma’.

He is born as any other being to work out his Karma. But he has realized God through his effort. Such a mahatma, has no more rebirth.

To become a Mahatma one should shelve ego in all the three Sariras (bodies) i.e

• In the waking state you have the ego covering the doership and also the enjoyership. All the three bodies; the gross, subtle and the causal bodies are covered by ego. This is possible in this world whre the death rules.
• In the dream state, there is no doership, but the ego exists as the enjoyer. The ego covers the subtle body. This exists even in the higher worlds of enjoyment such as heaven
• In the dreamless sleep state the ego exists in the blissful state. Here the ego covers the causal body. This is the state of Brahma loka, Vishnu loka, Shiva loka. This is the highest state one can attain through Saguna Bhakti or Savikalpa Samadhi.

Hindu religion does not permit building temples for mahatmas and their worship. They are god realized souls but not God’s incarnations. That is why the learned say that, Baba worship is tamasic, borne of ignorance.

आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन ।

मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥ ८-१६॥

 

(8.16) All the worlds O’ Arjuna, including the world of Brahma, are subject to recurrence, but after attaining Me there is no rebirth.

All the worlds mean all the worlds of enjoyment, i.e. the enjoyments in all the lokas are subject to destruction. In this world where death rules, there is both enjoyment and also suffering. In the heaven there is only enjoyment, but gods cannot create objects of enjoyment for themselves. They can only enjoy what is given by Lord Brahma, or Kama Dhenu or Kalpa Vriksha (wish yielding cow and tree). But in Brahma Loka, the inhabitants can create objects of enjoyments, though they don’t do it because their minds are always absorbed on meditation on Brahman. So, the transmigrating souls keep shuttling between heaven and earth and rarely between Brahma Loka and earth.

Now the Lord is giving time sense to give a glimpse about how long each Loka lasts so that a sensible aspirant knows how much little time is available by way of human birth to attain to the soul’s ultimate goal.

सहस्रयुगपर्यन्तमहर्यद् ब्रह्मणो विदुः ।

रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ॥ ८-१७॥

 

(8.17) Those who know Brahma’s day, that lasts a thousand Yugas and his night that lasts a thousand Yugas are the knowers of day and night.  

अव्यक्ताद् व्यक्तयः सर्वाः प्रभवन्त्यहरागमे ।

रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके ॥ ८-१८॥

 

(8.18) From the unmanifest all manifested beings are born at the advent of Brahma’s day and at approach of his night, they get merged in that very thing called Unmanifest.

भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते ।

रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ॥ ८-१९॥

 

(8.19) That very multitude of beings, being born again and again is absorbed at the approach of the night and at the approach of the day born again

Here Yuga means a quartet of yugas. Total number of earthly years of all the four yugas put together. Brahma is engaged in creation during his day. And at his night all beings merge in to his Mula Prakriti (mahat). But the result or their past karma does not get annihilated. So, at the beginning of Brahma’s day the same beings as per their past karma at the time of previous dissolution are reborn. If you have taken up a physical body on earth, or a subtle body in heaven consider yourself to be a transmigrating soul since time immemorial ever since God has embarked on this creation, even more ancient than Amrit Manthan time.  So, the only way to overcome this birth death cycle is to attain merger in the Lord, Liberation. Just as when you wake up from your sleep all your old thoughts will come back and no new thought occurs during sleep, similarly at the dawn of Brahma all the same old worlds are recreated with all their old inhabitant souls.

परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः ।

यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥ ८-२०॥

 

(8.20) Beyond this Unmanifest there is another unmanifest eternal Being that does not perish when all creatures perish.

 

अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम्।
यं प्राप्य न निवर्तन्ते तद्धाम परमं मम।।8.21।।

    

  Avyaktokshara ityuk-tat-samahuh-paramam gatim

      Yam prapya na nivartante tat-dhama paramam mama

 

(8.21) That Un manifest which is called Imperishable is said to be the Supreme Goal attaining which they return not; that is My supreme abode.

This is the meaning of Imperishable. That which does not perish even at the end of Kalpa. Brahma’s life span is hundred years by his standard. One life span of Brahma is called one Kalpa. All those great souls who have attained the Brahma Loka by meditation, attain that Imperishable along with Brahma at the end of Kalpa. These are the Yogis who have attained knowledge after long practice of Karma Yoga, attained realization through meditation, ever doing virtuous actions, remember God at the time of passing out, enjoy the fruit of their virtuous action in heaven then attain to Brahma Loka and continue with their meditation and then at the end of the Kalpa merge into the Imperishable. There is no more rebirth for them even at the beginning of next Kalpa for them.

This is the message of the Vedas. Reach the end of the Vedas and go beyond them; through action, through meditation and through Bhakti. No other scripture tells you to go beyond their own scope as the Vedas do. That is their beauty.

Anandamaya Kosa (Blissful sheath) is the highest state one can attain in a state of duality. That is only possible through Vedic Knowledge of the Super sensuous and Meditation. If you take that as one unit or one day according to human standard, then Bliss of Brahma Nirvana lasts for one life time of Brahma, which is hundred years according to His scale. This much is the scope of Vedas.  There after one enters into the Supreme Nondual Brahman. That is the Advaita Sidhi, the state of Nonduality, or Paramatma or Paramdhamam or Paramanandam. All mean the same.

But, to achieve that Advaita Sidhi faster, in this life itself, you need something more than Vedas. That is Bhakti.

पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया ।

यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥ 8.22

 

Purushah sa parah Partha Bhaktya labhastva ananyaya

Yasyantah sthani bhutani yena sarvam idam tatam (8.22)

(8.22) That Supreme being, O’ Partha, in whom are all beings and by whom all this is pervaded, is attainable by one pointed devotion.

Herein lies the difference between Vedic Summombonum and Gita’s Summombonum. Vedas prescribe Brahma loka or Brahma Nirvanam as the highest achievable through Vedic Karma as dedication to God.  Therein you have to wait till the end of the Kalpa to attain Advaita sidhi or merger into Supreme Purusha. For that the two paths, karma Yoga and Jnana Yoga have been prescribed (BG 5.25 & 5.26). That is the limit of Vedas. The same point is made out in chapter 15 wherein the aggregate of all Lokas including Brahma Loka is explained with the imagery of a tree, of which the Vedas provide protection. Lords region begins where the Vedas’ region ends. That is the crux of Vedanta (Upanishads) or the end of Vedas.  Hence, the lord as the author of Vedas, wants you to go even beyond the Vedas and attain to His status. That is the Advaita or non-dual status, where the ego merges into the Pure consciousness. That Supreme state can only be achieved through one pointed devotion.   

All these lower worlds and all these beings are pervaded by that supreme Being. So long as anybody has any inclination for any pleasures in any lower world, such a person will be stuck at that world alone, and cannot proceed any higher, till such time he gives up that. So, it is logical to say that to attain to the highest one should set one’s target as that highest. Hence, the Supreme being can only be attained by one pointed devotion, meaning mind does not stray to any lower sphere such as heavenly pleasures or even Brahma Loka.

Now the Lord is saying that above state of Advaita Sidhi can be attained in this life itself. You don’t have to wait till the end of the Kalpa.  How? Through one pointed Devotion. Ananya Bhakti; the devotion that does not stray to anything else; not even the bliss of Brahma Loka. Hence Ananya Bhakti is the fastest route to Advaita Sidhi.

यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः ।

प्रयाता यान्ति तं कालं वक्ष्यामि भरतर्षभ ॥ ८-२३॥

 

(8.23) The time at which departing, the Yogis attain non-return or return that time, O’ best of Bharatas I shall tell you.

अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम् ।

तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ॥ ८-२४॥

 

(8.24) Fire, flame, the day, the bright half of the month and the six months of the sun’s northern course – departing by this path, the knowers of Brahman attain Brahman.

धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम् ।

तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ॥ ८-२५॥

 

(8.25) Smoke, the night, the dark half of the month, and the six months of the sun’s southern passage – departing by this path the Yogi attains the lunar sphere and returns thence.

Now the Lord tells about the paths followed by the soul. Since the soul is different from elements, and Aakash or space, also being element, it does not travel in space. But only in time.  Even in the dream state, the experiences are only in time. It is only in our waking state when the soul is in a state of attachment to the physical body (made of elements) that the travel requires change in both time and space. But when the soul is no more in attachment with body but only an experiencer like in a dream state, it traverses a path that is time alone.

Time is defined as the mental frame wherein we corealate events.  Space is defined as the mental frame in which we corelate objects. In dream state we have a vague sense of events only since our soul is attached to the subtle body alone. So, there is only a time sense

Hence, here fire, light etc denote stages or daities which conduct the soul of those Karma Yogis who have attained the Knowledge of Brahman, experiencing at each stage the result of their virtuous action and ultimately reach Brahma Loka.

Similarly, other Yogis, who have performed their religious duties according to the Vedas and desiring their fruit as specified in Vedas, like attainment of heaven, or the post of Indra, the kingship over gods are conducted by daities of Smoke, night etc. to those very spheres which they have desired. Here the highest is limited to heaven only. The difference between the two paths is that the Knowers of Brahman, having given up all desires finally merge into the Imperishable and do not return. On the other hand, the yogis who have not given up desires, return to this mortal world on the exhaustion of their merit.   Here the fire smoke etc should be understood as stages in the path of time, and not in their earthly sense. It is something like using the term mouse in computer language where we understand it differently than a rodent.

शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते ।

एकया यात्यनावृत्तिमन्ययावर्तते पुनः ॥ ८-२६॥

(8.26) These two paths of the world, the bright and the dark, are considered to be eternal; by one, one returns not, and by the other one returns.

नैते सृती पार्थ जानन्योगी मुह्यति कश्चन ।

तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन ॥ ८-२७॥

 

(8.27) Knowing these Paths O’ Partha, no Yogi is deluded; therefore, at all times O Arjuna be endowed with yoga.

Meaning, don’t be deluded by results of your action in terms of worldly pleasures and attainment of heaven etc. Give up these petty desires while being engaged in battle. Be yogayukta, always connected with the Lord by way of meditation as Adhibhuta, Adhidaiva etc.

 

Why? Because,

वेदेषु यज्ञेषु तपःसु चैव
दानेषु यत्पुण्यफलं प्रदिष्टम्।
अत्येति तत्सर्वमिदं विदित्वा
योगी परं स्थानमुपैति चाद्यम्।।8.28।।

 

Vedeshu yajneshu tapahsu chaiya

 Daneshu yat punya phalam pradistam

 Atyeti tatsarvamidam viditva

 Yogi param sthanamupaiti chadyam

(8.28) Whatever good result is declared regarding the Vedas, sacrifices, ascetism and gifts, all that the Yogi who knows the above, transends and attains the primeval supreme abode.

No doubt Yajna, Dana Tapas and study of Vedas are virtuous deeds. If you are seeker of virtuous results like wealth, fame, heaven or a better birth etc they provide you with such results. But if you do them etablished in Karma Yoga as defined in chapter 6.20 – 23 (given up all desires), transcends the fruit of all actions you will attain Brahma Loka.  But even that may not be the final Advaita state. There may be an odd case like King Santanu falling from Brahma Loka.  Hence the Lord states clearly, that the highest, i.e. Liberation can only be achieved through Knowledge of Brahman (Him) alone and not as result of action, however virtuous it may be.  But, virtuous action is essential to the spiritual progress, by way of attenuating the accumulated sins, and making the mind fit to attain to that knowledge. So, whatever may be the work you are doing, as prescribed the shastras, keep your mind focused on attaining Lord, and not on the meagre results of the work.

Knowledge here means, the answers to the seven questions, posed by Arjuna and answered by Lord. The knowledge of those seven questions as answered by the Lord is important for meditation on the Lord as Saguna Brahman.  Realization means, – so long as there is body there is old age and death which are the highest sorrow. So long you think that you are this body there is always the sorrow of death. But once you realize that you are the eternal Atma then there is no more rebith.  Even if one has attained to the Brahma Loka, one has to return to this mortal world, if one has not attained this Knowledge and suffer the pangs of old age and death. Detachment from worldly is Vairagya and attachment to Lord is Bhakti. That knowledge arises only in a Yogi established in Ananya Bhakti, attachment to Lord without seeking anything worldly. Vairagya leads to Brahmaloka. Bhakti eradicates ego. Only when the ego has completely dissolved, the soul is fit to attain to the Advaita Sidhi.

To sum up:-

One should perfom Vedic duty with a sense of detachment (Vairagya). This will eliminate the all the Rajas, defects of mind and make it fit to receive the Knowledge of God

Thereafter one should establish in Ananya Bhakti and dissolve even the Sattvic ego.

When the ego is completely dissolved the knowledge and realization of God flashes in the sinless mind, by the grace of God. That is the Advaita Sidhi.

 

CHAPTER 9 – THE WAY TO ROYAL KNOWLEDGE AND ROYAL SECRET (RAJA VIDYA RAJA GUHYA YOGA)

At the end of the last chapter the Lord said that knowledge about God is attainable only through unwavering devotion alone. Further in chapter 6, power of meditation has been explained. Meditation is deep concentration. But is that the only way to attain the Lord. What about the other disciplines such as daily pooja, keertans, bhajans, Ekadasa Vratas etc. Do they have any place in spiritual progress and if so how?  Again, the Vedic Yajnas are only for Brahmanas and Kshatriyas and that too for men only.  So, does it mean all other classes of people and women are to be deprived of Liberation. Therefore, how can they get the grace of God. To answer these questions the present chapter is begun.

Royal knowledge means highest knowledge, the knowledge of the Supreme. Similarly, royal secret means the utmost secret, meaning that it should be imparted to the only deserving, since any secret disclosed to an undeserving person who cannot comprehend its importance, only causes harm to the society at large. The ignorant people who cannot comprehend the requirement and meaning of Liberation, will only cavil at the Lord. Those who believe that there is only one life and this is it and thereafter there is perpetual heaven or hell, are ignorant. Such people are not worthy of this Knowledge.

श्रीभगवानुवाच ।

इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे ।

ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥ ९-१॥

 

(9.1) Lord said to Arjuna – To you who are not caviling, I shall teach this most secret knowledge in particular, coupled with realization knowing which you will be freed from evil.

राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् ।

प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ॥ ९-२॥

 

(9.2) This royal knowledge, royal secret, supremely holy, directly experienced, righteous, easy to practice and imperishable.

अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप ।

अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ॥ ९-३॥

 

(9.3) Person wanting faith in this teaching, return to the path of this mortal world without attaining Me.

These are the introductory shlokas for rousing interest in the hearer about the subject matter.

Once again let us understand the meanings of Jnana and Vijnana. Jnana is what is learnt from scriptures and from Guru about. It is very easy to learn and repeat like a parrot. But what is more difficult is to make it a part of one’s subconscious. For example, a child is taught bedwetting is antagonistic and should be avoided. Unless the child gets this message to his subconscious he cannot avoid bed wetting. There is no scope for reason in this case. No one can bring his mind to reason during sleep.  Getting the idea into ones own subconscious is called realization, or Vijnana. So, the teachings of Gita should be imprinted in to the subconscious to become really useful. Otherwise they remain merely intellectual exercise.

 

Further we have seen that Vijnana is wisdom that prevents one from commiting sin. We have seen that rajasic desires and anger are born out of rajas. So vijnana establishes one in sattva meaning scriptural path. Sattva is Daivi sampada. Only those who are established in Daivi sampada alone are fit for Liberation.

मया ततमिदं सर्वं जगदव्यक्तमूर्तिना ।

मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः ॥ ९-४॥

 

(9.4) All this is pervaded by Me of unmanifest form; All beings are in Me, but I am not in them.

न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् ।

भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ॥ ९-५॥

(9.5) Nor are the beings in Me, behold my divine mystery; though the sustainer and protector of beings, yet, Myself is not in these beings

In the seventh chapter Lord explains how he pervades all the beins as the Jeevatma, the higherprinciple that sustains all beings. In this chapter He explains the same in a different way

Just as gold pervades all ornaments, so does Lord pervade all names and forms. Just as without gold there can be no ornament of value, without Lord there can be no meaningful name and form. So, all ornaments depend on their intrinsic gold for their worth, similarly all bodies depend on Lord for their worth. All beings are in Me, therefore means, that all beings depend on Me for their worth. Next part – ‘but I am not in them’. Let us examine its meaning.

When we go to a jewelry shop, what do we ask. We ask for a bracelet or a necklace etc. We don’t ask for gold bracelet. We are only referring to the name and form, not the gold which is intrinsic.  When the gold is removed from it, the item loses its worth, but when the name form alone is destroyed gold takes up another name and form. A bracelet can be melted and recast as an armlet.

God is the gold and He is also the goldsmith. He can recast the gold into any number of forms such as bracelet, necklace etc depending on your choice. In any case, the worth of the gold does not diminish even an iota.

So only when God is there as the indwelling soul, in the body, then the body has its worth, but when God leaves the body, then it becomes worthless, but the God (the individual soul) itself takes up another body. So, the body is dependent on the Soul, but the soul is not dependent on the body.

यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् ।

तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥ ९-६॥

 

(9.6) As the vast wind blowing everywhere abides in space, know, even so do all beings abide in me.

Just as the wind though not attached to space cannot leave the space, so also the creatures abide in the Lord

सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् ।

कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ॥ ९-७॥

 

(9.7) At the end of a Kalpa, all beings attain My Prakriti; at the beginning of the next Kalpa, I again send them forth.

प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः ।

भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ॥ ९-८॥

 

(9.8) Presiding over My nature (Prakriti), I again and again send forth this entire aggregate of helpless beings, according to their nature.

That is the beings who have not attained my knowledge and realization, merge into my Prakriti only to be reprojected at the beginning of the next cycle. They do not attain my pure being which is the state of Liberation. Kalpa is the life span of Brahma, the creator god. The beginning of every cosmic day, Brahma embarks on creation of the three worlds (world of mortals, world of manes and world of gods) and at the advent of cosmic night all these three worlds get merged in to Brahma, just as all thoughts get merged into the mind when a man is in a dreamless sleep and resurface on being awake.  But at the end of Kalpa, i.e at the end of life of Brahma, All the worlds including Brahma Loka (Vishnu loka, Shiva loka etc) get merged into the Lord along with the inhabitants of Brahma Loka. Only those inhabitants of Brahma Loka who have attained the knowledge of the Lord get merged in to His Pure Being and all other creatures into His Prakriti, only to be projected at the beginning of the next Kalpa. The entire life time of Brahma, when on each day the three worlds are created and at his night the three worlds are absorbed, the Lord is awake and performs the function of protecting the worlds including Brahma Loka and this is day for lord. And when Brahma is merged into Lord, then is the night for lord which lasts equal to a Kalpa, wherin the Lord is in a state of Yoga Nidra, meaning withdrawn into his own Self.

At the beginning of each Kalpa Lord projects the same beings which have merged into his Mula Prakriti as per their own previous karma and no other beings.  It is like the evaluator of answer sheets, is not bound, or nor interested to give someone more marks or another less marks.  In fact, he does not even know Whose answer sheets he is evaluating. He simply goes by the merit or the demerit of the answers written in the answer sheets. Similarly, Lord has no special interest in any creature, but simply gives results as per each one’s merit. Even this is done by His prakriti under his guidance.

न च मां तानि कर्माणि निबध्नन्ति धनञ्जय ।

उदासीनवदासीनमसक्तं तेषु कर्मसु ॥ ९-९॥

 

(9.9) These acts do not bind Me, O Arjuna, who remain un attached to them like one indifferent to them.

A gold-smith is not bound by any number of times he melts and recasts an item. He is doing it as per the owners wish and has no self interest. Similarly God gives the Jeevas, bodies as per their own karma and has no specific interest in giving one a pig’s body and another a saints body. Therefore He is not bound by His action.

मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् ।

हेतुनानेन कौन्तेय जगद्विपरिवर्तते ॥ ९-१०॥

 

(9.10) Presided over by Me Prakriti brings forth the world of moving and unmoving things; for this reason, the world revolves

Even the job of deciding the suitable woumb for each soul is done by His Prakriti under His supervision and not by Himself. The world revolves means the cycle of creation and dissolution continues endlessly according to the law of Karma and Punarjanma.

अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् ।

परं भावमजानन्तो मम भूतमहेश्वरम् ॥ ९-११॥

 

(9.1 1) The ignorant deride me who have taken human form, not knowing My higher nature as the great Lord of beings.

Why? See the next verse. Because they are ignorant and covered by delusion (Moha)

मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः ।

राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः ॥ ९-१२॥

 

(9.12) Of vain hopes, of vain efforts of vain knowledge, thoughtless and taking to the deceptive demonic and fiendish nature they deride me.

Now the question is why does the Lord take up a human form? The answer is given in verses 4.7 and 8. Lord takes up human form whenever righteousness declines and unrighteousness prevail. For the protection of the righteous and for the destruction of the wicked, and for the establishment of Dharma. So, it is very clear, that He incarnates only for this purpose and not to produce some cheap miracle, to attain the devotion of ignorant public. Such tricks are only political in nature indulged by crooks to attain to the holy status.

At this point a word about Avataras or incarnations of Lord. All avataras are not alike. There are differences in degree and requirement. On this basis incarnations have been divided into six categories

1. Poorna avatara
2. Purusha avatara
3. Manvantara avatara
4. Yuga avatara
5. Amsa avatara and
6. Avesha avatara

There have been various Avataras of the Lord and it is not possible to give an exact number. Whenever we find the emergence of a great personality of superhuman strength (physical, mental, intellectual and /or spiritual) advocating or championing the cause of the eternal principles and values of life and Dharma and achieving great things we are apt to attribute it to divine interference and call it an Avatara.

But nowadays we see so much of Adharmic activity going on all around us. Then why does not the Lord come and set the things right? Well he does not have to come all the time. He has invested His powers with certain authorities. Who are they? That is the subject matter of the next chapter.  Among men, the king is supposed to be the Lord’s representative and uphold Dharma in this world. Only when the kings also fail in their duty due to over indulgence and corruption does the Lord need to Incarnate. How does He do it. By destroying all the wicked like in the Maha Bharata war, and again teaching his devotees virtuous way of living, in the form of Gita. Purpose of Lords incarnation as Sri Krishna was only this much. He destroyed all greedy and jealous kings and put the entire nation under one virtuous king. Even today Lord does the same through His representatives. Even in our democratic system when the ruling dispensation gets corrupt he sends his representative to destroy the corrupted rulers and throw them out of power. It does not matter whether you believe in Him or not. He will do His work. The communists did not believe in Him and perpetrated the worst kind of atrocities. But ultimately, they were destroyed. So, the biggest enemies of the humanity are the ones who make politics as their religion, the atheists and the communists. These politico religionists and etheists are the ones who propagate false theories, deriding scriptures or quoting scriptures out of context only to deceive people and remain in power and hence they are referred to as demonic and fiendish nature. The virtuous cannot fight these people. They have to be protected. We read ample stories in our Puranas, wherein the demons defeat virtuous people and gods. It is to protect them that the Lord incarnates. So, protection of virtuous is the duty of king who is the God’s representative on earth. He is the upholder of the Law.  If the king fails, he has to be overthrown. If the entire lot of kings fail, then alone God intervenes and incarnates.

महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः ।भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥ ९-१३॥

 

(9.13) But the great souled ones taking to the divine nature, O Partha, worship Me with one pointed devotion, knowing Me to be the cause of all beings and immutable.

 

The great souled ones, those who have attained the knowledge of God, and realized that God alone is the Imperishable and all others are subject to birth and death. What do they do? Taking to divine nature (which will be explained in chapter 16), their nature confirming to scriptural path, worship me with one pointed devotion, i.e. to attain Liberation and nothing else. And further Knowing Me to be the cause of all beings and immutable.

The great souled ones are those who have attained Vijnana or wisdom, overcome all rajas and attained God realization. At the end of the end of the 7^th chapter Lord says that such people realise that Lord exists in all the seven planes, Adhibhuta, Adhidaiva etc. In the 8^th chapter Lord says that realization is attained through meditation. In this chapter Lord is explaining that the realization can be achieved through Bhakti, Bhajans, Keertans etc. also.

 

सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः ।

नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ॥ ९-१४॥

 

(9.14) Always praising Me, striving with austere vows, and bowing down to Me with devotion, they worship Me.

These are the different ways of worship which are currently in vogue and followed by majority of believers. Reading the stories, praising Lord, daily pooja and archana, fasting on prescribed days as dedication to Lord, Singing Keertan and Bhajan, and prostrating in front of Lord are some of the ways by which one worships God. It is for this purpose the great saint Adi Ahankara Acharya has written so many Stuthis in praise of so many gods, so that people can worship God in whichever way that suits their temperament.

One may wonder how these activities help in God realization. The answer is that these activities help in overcoming interms of doership and enjoyership. When you keep saying to yourself,’ O’God all this is given by You , I am what Iam because of your grace’ , then you will be surrendering your ego. That is the only way you will overcome rajas and establish in your scriptural duties. That way you will attain wisdom and desist from sin and become fit for Liberation.

ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते ।

एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् ॥ ९-१५॥

 

(9.15) Worshipping through knowledge sacrifice, others adore Me, either as identical or as separate, or they adore Me the manifold in different forms.

Realization that Lord exists in all, in His unmanifest form, is the Knowledge. That itself is a sacrifice by which the wise worship Him. Whereas the others, depending on their spiritual maturity worship Lord as either identical or separate in all gods. Adi Sankaracharya, is a realized soul. He has written Stutis for almost all gods. He was not a sectarian to propagate one god. He saw the Unity in all the seeming diversity, whether human animal or gods. He propagated the Upanishad philosophy of Advaita, meaning ‘there are no two, but only one Truth. The seeming diversity is an illusion. Unity in Diversity, is the Upanishadic idea, and not a political thought as is made out today. This is the very idea that the Lord is amplifying in the next four verses.

Brahman is worhiped as Agni by the karma yogis. As their own very Self by the Sannyasis. The wise, (the God realized) see Brahman existing in all. The less refined intellects see Him in idols. But all of them can attain Him through Bhakti.

अहं क्रतुरहं यज्ञः स्वधाहमहमौषधम् ।

मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् ॥ ९-१६॥

(9.16) I am kratu, Iam Yajna, Iam the oblation to the Manes, Iam the product of annuals, I am the mantra, I alone am the clarified butter, I am the sacrificial fire and the offering in the fire.

पिताहमस्य जगतो माता धाता पितामहः ।

वेद्यं पवित्रमोङ्कार ऋक्साम यजुरेव च ॥ ९-१७॥

 

(9.17) I am the father of this world, the mother, the dispenser, the grand sire, that which is to be known, the purifier, the Om and also the Vedas – Rik, Sama and Yajus.

गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत् ।

प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम् ॥ ९-१८॥

(9.18) I am the goal, the sustainer, the Lord, the witness, the abode, the refuse, the friend, the source, the destroyer, the support, the repository and the eternal seed.

The above two verses indicate that the same Brahman is worshipped as Agni by the house holders through sacrifices chanting Vedic mantras, and, as Ishwara by the Jnani through meditation.

While Brahman can only be defined as ‘Truth, knowledge and Infinite’ which is highly philosophical to grasp; the above two verses give the definition of Ishwara, which is easier to grasp by a devoted mind.

तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च ।

अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन (9.19)

Tapamyaham-aham varsham nigrihnamutyu srujami cha

Amritam chaiva mrityutcha sadasat chaham Arjuna

 

(9.19) I give heat, I restrain and let loose the rain, I am immortality Iam death, Iam manifest and unmanifest also, O Arjuna.

Our science teaches us that rains are a part of water cycle in nature. But what use is such shallow knowledge. Our Upanishads attribute more sublime and deeper meaning to rains. It is a part of the Cosmic yajna of the Lord. When He withholds the rains, it is the Mrityu. Jeevas go up, earth is barren. When he sends forth the rains Jeevas come down as rain drops and life sprouts. Water is the life breath, the prana. Lord controls the Jeevan-Mrityu cycle as per the Jeevas Karma. That is His Yajna. The law of Karma is so perfect that there are no exceptions, and there are no wrong addresses. Each Jeeva is destined to be born as it is; and where it is according to it’s own karma. One Jeeva is food for another. Only way to transcend the Law of Karma is to do the Karma as Yajna.

In short Lord exists in all that is name and form as its very essence. In all bodies, in all vedic rites and duties, in the results of actions, in the seasons and their effects, in the food and herbs that we take, in gods. The universe exists and the cycle of life and dissolution continues due to his presence. This is the Knowledge, knowing which alone one attains His Being.

त्रैविद्या मां सोमपाः पूतपापा

यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते ।

ते पुण्यमासाद्य सुरेन्द्रलोक-

मश्नन्ति दिव्यान्दिवि देवभोगान् ॥ ९-२०॥

(9.20) The knowers of the Vedas, purified from sins by drinking the Soma juice and worshipping Me, with sacrifices pray for heaven; they having attained the meritorious sphere of Indra, experience celestial enjoyments of the gods.

ते तं भुक्त्वा स्वर्गलोकं विशालं

क्षीणे पुण्ये मर्त्यलोकं विशन्ति ।

एवं त्रयीधर्ममनुप्रपन्ना

गतागतं कामकामा लभन्ते ॥ ९-२१॥

(9.21) Having enjoyed the extensive heavenly sphere, when their virtue is exhausted they enter the mortal world. Thus, those who take refuse in the religion of Vedas desirous of enjoyments, go and come.

Soma Yajna is a Brahmin Yajna. But may be in all the Vedic Yajnas drinking Soma juice is considered a ritual by which one attains Heaven to enjoy the heavenly pleasures. Point to note here is that, heaven is not attained by merely drinking Soma juice. Soma plant is available only in Deva Bhumi, i.e Himalayas. To get to that plant one has to go to the Himalayas and conduct ritual worship of all rivers and in all Teerthas, meaning scripturally established holy places enroute. It is by ritual worshipping of the Lord that one is purified of sins. Once the sacrificer has successfully gone to the Himalayas and come back with the Soma plant, is there a festive celebration. It is not by simply drinking a cup of Darjeeling tea and merry making in a festive atmosphere does one get purified of all sins. Probably ritual drinking of tea is a derivative of Soma drinking ritual of ancient India and might have travelled to Japan along with Buddhism.

Sacrifice means the ritualistic worship along with all the kinds of spiritual culture – such as acts of charity, giving up of desires, control of senses, muttering up of sacred syllables etc.

Those people who do the sacrifice this way desiring the heavenly pleasures attain the sphere of Indra i.e. Heaven. Since they desired heavenly pleasures they attain that only and not Me. And on expiry of the merit of their sacrifice, they return to this mortal world again to work out their karma. The highest result of all Kamya karma is heaven. Nishkama Karma alone leads to blissful regions beyond heaven.

Some commentators see in this verse as Lord’s censure of Vedic sacrifices. But that is wrong. Vedic yajnas have their own utility towards spiritual progress.  In the second chapter 2.46, Lord says ‘all the purpose of small reservoirs, is served when there is flood all around. Similarly, the purpose of all Vedic sacrifices serve is attained by a man of realization. That means, till the time there in no flood all around one has to work to dig a well or a pond for specific needs like bathing and drinking. Similarly, till the time a man has not attained God realization, one must perform Yajna, dana, Tapas karmas for their limited results.

Later in verse 18.5 lord clarifies work in the form of Yajna, dana and Tapas should not be relinquished, since they are the sanctifiers, that attenuate sins.

 

अनन्याश्िचन्तयन्तो मां ये जनाः पर्युपासते।
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम्।।9.22।।

    Ananyas-chintayato Mam ye janah paryupasate

    Tesham nityabhi yuktanam yoga-kshemam vahamyaham

 

(9.22) But those persons who think of nothing else and worship Me through Meditation – the accession to and the maintenance of the welfare of such ever devout person I look after

Those persons who worship Me through Meditation, deep concentration to attain to My knowledge, the requirements of such people, I take care. Meaning they don’t have to specifically desire something. I know what they deserve and make arrangements to supply that accordingly. But what is it that they deserve.  The answer is given in Vishnu Sahastra Nama Stotram. A Brahmana deserves Knowledge of Vedanta, a Kshatriya deserves Victory, a Vaisya deserves wealth, and a Sudra deserves happiness and all of them deserve Liberation in due course. This is what the Lord promises.

Abhiyukta means everdevoted. Yukta may also mean being able to differentiate between right and wrong. Yuktavayas means, age where one is able to distinguish between right and wrong, good and bad, permitted and prohibited and able to take right decisions. When a child asks for gun, the father knows that the child needs it for play, and therefore provides him a toy gun. That is yukta. Similarly, the lord arranges for his devotee, what is yukta for him which will ultimately take him towards liberation.

But the worship of other gods does not provide what is yukta, but provides you what is desired, even though it is harmful to you. Why because they don’t want you to attain liberation and want you to remain in the cycle of samsara, so that they continue to receive oblations from you.

 

येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयान्विताः ।

तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥ ९-२३॥

 

(9.23) Even those devotees of other gods who worship them endowed with faith, worship Me alone, though in an unauthorized way.

Even in the course of a Soma sacrifice when they worship any god they actually worship Me alone. In an unauthorized way means, without giving up the desires which is essential to attain Me, Liberation.

Great demon kings like Ravan and Hiranyakashyap worshipped Shiva or Brahma with faith with interested motive. That motive is not sanctioned by the scriptures. Therefore, Lord as Vishnu will grant your desires only if they are scripturally permitted, i.e, they are sattvic. As Vishnu He is Adhiyajna. But if your desires are rajasic or tamasic, which are not snctioned by the Scriptures, the same Lord will grant them in the form of Brahma or Shiva.

अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च ।

न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते (9.24)

 

Aham hi sarvayajnanam bhokta cha prabhureva cha

Na tu mam-abhijananti tatvenatadhyavanti te

(9.24) I am the enjoyer, and the Lord also of all sacrifices. But they do not know me in truth; therefore, they fall down

Lord alone is the Bhokta, the enjoyer of all sacrifice. Though one is worshipping a different god the result of the sacrifice is indeed given by Lord alone. That particular god who is worshipped does the duty of post office alone. Since the ignorant do not know this they fall down, meaning they do not attain Me, but return to this mortal world after the exhaustion of their merit. They have not attained the knowledge by which they can come to me.

One may wonder,’I am a Shiva bhakta’. Does not Shiva grant all my legitimate demands. Don’t have any such doubts. Brahma, Vishvu, Shiva Devi are all relative terms just like mind, intellect, ego etc. when referring to onself. Just as intellect is considered the seat of all our activity and its associated result; Vishnu is considered as the intellect of Cosmic Purusha and is associated with all Cosmic yajna. If only you understand this difference you are truly fit for liberation; otherwise you are attributing ignorance borne out of your own ego to the Cosmic Purusha also and unfit for for liberation. Therefore, they fall.

 

यान्ति देवव्रता देवान् पितृ़न्यान्ति पितृव्रताः।
भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम्।।9.25।।

Yanti deva-vrata devan pitrun yanti pitruvratah

Bhutan yanti bhutejya yanti mad-yajinopi mam

(9.25) The worshippers of gods go to gods, the worshippers of manes go to manes, the worshippers the spirits go to the spirits, and My worshippers too come to Me.

Worshippers of gods through sacrifices attain heaven, worshippers of manes (Pitrs) through sraddha ceremonies etc attain the world of manes (Pitr Loka), the worshippers of spirits (bhuta) the physical images of departed souls, like Babas, Mahatmas etc.  attain the world of spirits, which is atmosphere of this world alone, and reborn as mortals in this world. That means all those who worship any forms that are not sanctioned by the scriptures are worshippers of Bhutas. But the worshippers of The Lord attain Lord  (Liberation) and not born again. So follow what the Lord has said in 16.24, तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ

Let the scripture be your authority in what ought to be done and what not to be done.

 

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति।
तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः।।9.26।।

 Patram pushpupam phalam toyam yome bhaktya prayachati

 Tadaham bhaktyupahruta mashnami prayatatmanah

(9.26) He who with devotion offers Me a leaf a flower a fruit or water, that devout offering of the pure minded one I accept.

 

यत्करोषि यदश्नासि यज्जुहोषि ददासि यत्।
यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम्।।9.27।।

Yatkaroshi yadashnasi yajjuhoshi dadasi yat

 Yat tapasyasi Kaunteya tat kurushva madarpanam

(9.27) Whatever you do, or eat, or sacrifice or give, whatever austerity you perform, that, O son of Kunti, offer unto Me.

With these two shlokas, the Lord has simplified the religion. All sacrifices to the gods, manes or spirits involve elaborate preparations, and involve expenditure in terms of time and money. Further Vedic sacrifices are for the two upper castes only, even there also, women are kept out. Again, one is not sure of the result, since any sacrifice done with a desire, may not produce the desired result in case any error creeps in to the performance of the sacrifice. That is why the procedures in Vedic sacrifices and Sraddha ceremonies should be followed to the letter and spirit.

But there is no such problem with the worship of Lord. Devotion alone is the criteria for the Lord’s worship. One does not have to invest lot of time and money to worship the Lord. All that the Lord requires is a leaf, a flower, a fruit or three spoonsful of water offered with devotion. Even to get these one does not have to put in much effort like getting Soma plant from Himalayas in a Soma sacrifice. Lord says, whatever one eats, whatever gift one gives, whatever austerity one performs, whatever one does all that offer to the Lord. There is no simplier form of worship than this in any other religion. That is why we see that for Sri Rama Navami, Janmashtami, and Maha Sivaratri, there are no great celeberations and festivities. All that one is expected to do fasting and prayer with devotion. This devotion is for attaining spiritual progress, for Liberation. Whereas other festivals like Ganesh Charturthi or Dussarah Puja are great festivities aimed at attaining pleasures in this world.

All that is needed in our daily lives is to offer one flower or light one agarbatti and offer it to Lord. Call out the 24 names of Lord with taking a spoonful of water as offering with the first three names, Kesava, Narayana, and Madhava. This much is the minimum one can do to attain Lord’s grace. But should be done on a daily basis, and not as a weekly ritual.

 

शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः।
संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि।।9.28।।

   Shubhashubha phalairevam mokyase karma bandhanaih

   Sanyasa yoga yuktatma vimukte Mamupaishyasi

(9.28) Thus you will be rid of the bonds of action in terms of good and evil; being free with your mind, endowed with the Yoga of renunciation, you will attain Me.

The cause of action is rajas covering the mind; to please body. So, whatever pleasing act one does, offer it to the Lord within. That way one overcomes the effect of rajas in the form of good and evil. Endowed with Yoga of renunciation – means, give up all the worldly thoughts of enjoyment in objects.  Without renunciation of the worldly there can be no Ananya Bhakti, and without Bhakti one cannot become eligible to receive Knowledge and hence no Liberation.

समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः ।

ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् ॥ ९-२९॥

 

(9.29) I am the same to all beings, there is none hateful or dear to Me; but they who worship Me with devotion are in Me, and I am also in them.

But by this statement one should not attribute partiality to the Lord. He is neutral like the fire. Those who go closer to the fire receive greater warmth. So is the Lord. The closer one goes to the Lord more will be His grace on him.

अपि चेत्सुदुराचारो भजते मामनन्यभाक् ।

साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ॥ ९-३०॥

 

(9.30) Even if a very wicked person worships Me to the exclusion of anybody else, he should be regarded as righteous, for he has rightly resolved.

Wickedness is only so long as a person has not made the right resolve.  That in thinking other gods such as Siva or Brahma as different from the Lord, and therefore trying to attain great powers only to destroy the worlds. In the Ramayan, there is an episode. Vibhishan the younger brother of Ravan takes refuse in Ram, and Ram offers him the kingship of Lanka to him. At that time, someone asks Ram, now that, You have offered Lanka to Vibhishan, what will you offer to Ravan if he takes refuse in you? To that the Lord replied, that He will offer Ayodhya to him. What does this episode mean? One; that wickedness of Ravan is only so long as that he does not take refuse in Him and that he thinks that Siva and Brahma are different from Him. Secondly Ram has no desire either for Lanka or for Ayodya. He is a Sthitaprajnya.

Here the intent is that even if a very wicked person has resolved to follow the scriptural path worship the Lord in any form whether Shiva, Vishnu or Devi desiring liberation and not any other inferior goals, he should be regarded as righteous.

क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति ।

कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति ॥ ९-३१॥

(9.31) He soon becomes righteous minded and attains eternal peace; O son of Kunti, proclaim to the world that my devotee never perishes

Arjuna is worried that sin will accrue to him by killing. To that extent the Lord says even if a wicked person, if he worships Lord with faith should be regarded as a punyatma. And attains Him. In fact, there is none in this world who has not committed any sin. So, one should not worry about the previous papam, and do one’s duty as an offering to Lord. So, lord tells Arjuna, proclaim boldly, make a firm resolve that Lord’s devotee never perishes and rise up to fight.

मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः ।

स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् (9.32)

Mam hi Partha vyapasritya ye pisyuh papayonayah

Striyoh vaisyah tatha shudraste pi yanti param gatim

(9.32) Even they who are of sinful birth, women, Vaisyas, as also Sudras taking refuse in Me verily attain the highest goal.

The Vedic religious sacrifices were restricted to the two upper castes. So, in away Brahma Nirvana is for them alone. But for others steadfast in their caste duties highest attainable was heaven and thereafter better birth and then only attain Brahma nirvana. By the introduction of Bhakti Lord has given a new all-inclusive meaning to the religion. One should not understand that the Lord is contradicting Vedas. He is only giving the true meaning of the purport of Vedas, which was hitherto not understood. By bhakti everybody becomes eligible for Liberation in this very life itself. This is the secret of Vedas revealed by lord; following the Vedas go beyond the Vedas.    

So here is the Lords statement. Everybody and anybody can attain Lord.   No one is kept out of Liberation. He is equal to all. That is why all saints, Namdev, Tukaram, Mirabai, Ramdas, Surdas, Tulasidas, Annamayya, Thyagaraja, irerespective of their birth have attained Him only through devotion alone. They did not have to do any extraordinary sacrifices to attain Him.

But there may be an irresolute one who may not accept that they have all attained immortality. What is the proof one may ask? Proof is – that the work is the creation of one’s own mind and if the work has attained the status of immortality, then it can be safely assumed that their minds have attained state of immortality. Their works were the spontaneous expression of their Atma, and not created to receive any benefits by way of royalties or intellectual property rights.

The purport of the above three slokas is that there is no body who has not committed any sin while in the course of his duty. But that should not put him off from his duty. What is needed is that one should make affirm resolve for liberation and do his prescribed duty as dedication to Lord

किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा ।

अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् ॥ ९-३३॥

 

(9.33) Not to mention virtuous Brahmanas and devoted royal sages. Having attained this ephemeral joyless body, worship Me.

If all those people can attain Me why cannot a virtuous Brahmana or a Royal sage, who is a king as well as a sage can attain Me.

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।

मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ॥ 9.34॥

 

(9.34) Fix your mind on Me, be My devotee, sacrifice to Me, and bow down to Me; Thus, fixing the mind on Me and having Me for Supreme goal, you will attain Me alone.

All that is needed to receive His grace is

• Fix your mind to attain his grace and not on worldy things like getting a passport, promotion etc.
• Surrender your ego; accept all your abilities and achievements as a result of His grace and gift
• Always be devoted to Him as Hanuma is devoted to Ram
• Do the sacrifices like fasting on Ekadasi, Rama Navami, Janmastami etc.
• Bow down to Him as a mark of surrendering ego.

In the previous chapter Lord has stated that by constatnt practice of meditation one can attain Him. Meditation means tring to find out the meaning of God by concentration of mind. It is like a scientist focusing his mind on a new discovery. Hence meditation is only for the refined intellects. But in the present chapter Lord presents a much more simpler way which is well with in the reach of common man. That is why He calls lt the best of the knowledges. We know of very few who have attained Him through meditation. But there are many – low caste, high caste, women etc. who have attained His grace through Bhakti.

This is the best of all knowledges and the secret of attaining the Lord. By devotion to Lord anybody can attain Him.

 

 

 

 

CHAPTER 10 – MEDITATION ON THE DEVINE GLORIES (VIBHUTI YOGA)

We have seen that in chapter 6, that the knowledge is attained through meditation alone. Bhakti being another name for meditation. Meditation on the nature and glories of Lord is Bhakti. When you are established in Ananya Bhakti, Lord residing within you as the inner ruler will provide you that knowledge. This is not the knowledge that can be attained through any of the six-valid means of knowledge. It is not like the scientific knowledge, which comes through empirical means and reason. Lord, the Atma is the self luminous sun. Mind and the reason are miniscule reflections of it. So the Knowledge of the Atma cannot be gained through reason, but can be gained by His grace alone.

Meditation means deep concentration or contemplation. A maths student when faced with a tough maths problem gets into deep contemplation trying to use all his reason to arrive at a solution. During that time, he does not waver to any other worldly object. That type of contemplation is meditation.

A man who has vision can easily comprehend what an elephant is. Now let us examine the story of six blind men and the elephant. The blind men cannot comprehend the elephant. But it’s qualities such as strength can be comprehended in a pillor with which the blind is familiar with. If the elephant is Nirguna brahman, then the pillor is the saguna Brahman.  So, what do  they do? One man, gets the feel of one leg. He feels it to be strong like a pillar.  So he superimposes the idea of elephant in the pillor .  Another man gets to feel the ear, and he identifies the elephant with a winnow. Another man gets the feel of the tail, and he identifies with a rope. So, each of the blind men identify the elephant with the quality of an item with which they are familiar. But that quality in the elephant is not subject to the limitation in quality with which they are familiar with. So, when someone talks about an elephant, each has an idea with which to associate. Suppose all these blind men get together and share their ideas of elephant, then they have to concentrate on what that creature may be which possess all these qualities. That concentration is meditation on the form of elephant.

Now the Lord is the Elephant and we are all blind men. So, the Lord tells us some of His glories, or qualities, in different entities whom we can identify. So, this chapter is meant for the meditation on Saguna Brahman. Putting them together and concentrating on form that holds all those qualities one arrives at some form for worshiping God. Just as to comprehend the elephant in its totality one needs the eye, so also to comprehend the Lord one needs the eye of knowledge. But that will only come as intuition by the grace of God.

Lord in His Nirguna rupa cannot be comprehended by any name and form. But to favour His devotees He appears in Saguna rupa in name and form as Shiva, Rama, Krishna, Indra etc.   This in short is the purport of the present chapter.

Further let us for the convenience sake devide the world in to two categories ; Seer and the Seen, or the experiencer and the Experienced or Drik and Drisyam. Now let us understand the various terms by means of a table.

 

 

CONCEPT	DRIK/ TVAM/ EXPERIENCER	DRISYAM/ TAT/ EXPERIENCED
Definition of Brahman	Sat, Chit, Anand ( Existance, Consciousness and Bliss)	Satyam, Jnanam, Anantam              ( Existance, Knowledge and Infinity)
The principle bringing about the phenomenon	Chit ( consciousness)	Jnanam ( Knowledge)
Nature of the above principle	Absolute bliss	Infinite Knowledge( Jnanam Anantam
The agent covering this principle	Avyaktam, Mula Prakriti (basic ignorance), Ego	Mula prakriti; Maya
Agent reflecting the principle	Kshetram When a crystal is placed close to a candle, it reflects the light, but that reflected light undergoes certain changes due the quality of the crystal. Similarly, when the mind reflects the consciousness it undergoes certain modification due to the nature of the mind	Kshetram When the knowledge is reflected by the body-mind complex of the Drisyam, the knowledge undergoes modifications due to the nature of the body-mind complex and manifests as Vibhuti.
Appearance of reflected principle	Chitabhasa (mind, intellect). Memory, knowledge, doubt and their opposites are products of Chit. But their limitations in the Mind are a result of limitations of the mind alone and not the absolute Chit	Vibhti (manifestation of Jnanam as visible in the drisyam. ) Though Brahman exists as infinite knowledge in every kshtra, but the ability to reflect It as vibuti is limited by the limitations of Kshetra. For example, while a convex lens can concentrate sun light and light up a fire, a plain lens cannot. The charactaristics listed in verses 4 & 5 are the vibhutis.
Modifications	Chit being pure does not undergo any modification and always remains in a state of bliss. Chidabhasa undergoes modifications on encountering a Vibhuti. It is called Bhaavam	Jnana being infinite does not undergo any variation. Even if you try split it into any number of parts, in each part it remains as infinite. It is therefore same in all from ant to the Lord Brahma. Vibhuti undergoes variation from one body to another due to the inherent ability of the body.
Cause for modification	Gunas born of Avyaktam or basic ignorance, Ego	Gunas born of Maya or cosmic ignorance

 

It should be noted that, while I am observing the world, I am also being observed by the world. So, while I am the Drik observing the world, am also the drisyam for the world. So it always the same Atma carries out the functions of both Drik and Drisyam. As consciousness it remains witness to all that is being experienced by its reflection.

If Brahman can be compared to the Reserve bank, every being has a counter of the reserve bank in the form of Atma.  Every counter has infinite capacity to deliver. But the amount you can draw from it is limited by your account balance.  The aggregate of your Gunas (Satva, Rajas and Tamas) is your account balance.  That is what manifests as Vibhuti. The same applies to every name and form. From this point of view, every name is a finite expression of the infinite Brahman. While names such as Rama, Krishna and Shiva are expressions of pure Satva aspect of Brahman, names such as Lion, crocodile, gambling etc are the expressions of Tamasic aspect of the same Brahman.

When we say Brahman is knowledge, how do we understand That? We know the fire is hot. So, heat is the knowledge of fire. Apple is tasty. So, taste is the knowledge of an apple. Similarly, all things that we express as name are nothing but expressions of knowledge conveying some idea or form to our mind. So, for every name and form the basis is Knowledge, in other words Brahman.

Let us understand the concept in a different way. What do we understand by wealth. Cloths, gold, ornaments, house, car, furniture are all expressions of wealth. But how does one attain them? May be by signing a cheque. Or by swiping a card. How does simply swiping a card or signing a piece of paper get you the coveted objects of wealth? For that you got have a bank balance. This is some thing abstract, yet it can manifest itself in the visible wealth. Similarly, the Brahman is your bank of abstract knowledge from which you can draw and convert into visible Vibhuti.

With the above introduction let us try to define Vibhuti

Vibhuti may broadly defined as the manifestation of the Infinite unmanifest Brahman as a finite conditioned attribute in a given name and form, limitations being entirely due to the aggregate of Gunas in the name and form alone.

Having defined what vibhuti is all about, now let us proceed to hear what the Lord has to say.

श्रीभगवानुवाच ।

 

भूय एव महाबाहो शृणु मे परमं वचः ।

यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥ १०-१॥

 

(10.1) Hear again, O Mighty armed one, My supreme word, which, I wishing your welfare, shall tell you who take delight in it.

Seeing his student Arjuna is getting inquisitive and not getting restless, Lord decides to tell him more, which is beneficial to him.

न मे विदुः सुरगणाः प्रभवं न महर्षयः ।

अहमादिर्हि देवानां महर्षीणां च सर्वशः ॥ १०-२॥

 

(10.2) Neither the gods nor the great sages know My birth; for I am the cause of the gods and the great sages in all respects.

The sphere of gods is heaven and the sphere of great sages is higher, Brahma Loka. Both these are subject to dissolution into the Lord at the end of Kalpa and rebirth at the beginning of next Kalpa. God alone stands as the witness to their origin and dissolution. So, they cannot comprehend when and where Lord will incarnate. So, who will Know? Only those who attain my grace alone will know when, where and in what form the Lord incarnates and for what purpose.

When Lord incarnated as Ram, his father Dasaratha did not know him, but sages Vasista and Viswamitra knew the purpose of Lord Ram’s incarnation.

यो मामजमनादिं च वेत्ति लोकमहेश्वरम् ।

असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते ॥ १०-३॥

 

(10.3) He who knows Me, the birth less and beginning less  Lord of creatures, is undeluded among men and is freed from all sins.

Only that person whose sins have come to an end, attains the grace of God, and by that alone one knows Him to be the cause of all beings and is undeluded meaning he sees Lord residing equally in all beings.

Now in the next two verses Lord (as Atma or the Pure mind), is the source of all modifications that will influence and act as inducement to the intellect.

बुद्धिर्ज्ञानमसम्मोहः क्षमा सत्यं दमः शमः ।

सुखं दुःखं भवोऽभावो भयं चाभयमेव च ॥ १०-४॥

 

अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः ।

भवन्ति भावा भूतानां मत्त एव पृथग्विधाः ॥ १०-५॥

 

(10.4, 5) Discrimination, knowledge, non-delusion, forgiveness, truthfulness, self-control, tranquility, happiness, misery, existence, non-existence, fear and also fearlessness, non-injury, equanimity, contentment, austerity, charity, fame, ill-fame, these different dispositions are indeed born of Me.

These are the Vibhutis; the mind, depending on its purity draws from the infinite source, the Atma; and reflects.

Lord, the Atma is the source for these modifications. These are rooted in the pure mind. When Gunas i.e satva, Rajas and Tamas are superimposed on the same pure mind it is called the intellect, the driving force behind action. The same intellect when established in pure Satva, devoid of all Rajas and Tamas, is itself the reflection of Jeeva-Atma. This is the meaning of the upanishadic story of two birds on the selfsame tree. The bird eating the fruit is the Ego self with borrowed consciousness is the Jeeva Bhuta. When the ego is purged of all Rajas and Tamas and established in Sattva, then it is pure reflected consciousness. It is the state of Brahma Nirvana. Though it is pure it is still ego. The duality is there. So, Brahma Nirvana is not the Advaita state. Still there is no knowledge of the Lord. Only when the ego is completely dissolved through Ananya bhakti, does the Knowledge of the Lord arise and that is the advaita sidhi.

महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा ।

मद्भावा मानसा जाता येषां लोक इमाः प्रजाः ॥ १०-६॥

 

 

(10.6) The seven great sages, the earlier four, and also the Manus, were born of My mind, endowed with my essence- whose progeny are these in the world.

As per the Puranas, Lord as Brahma, intent on creation first created the four sages Sanaka and others. But from birth itself they became Brahma Jnanis and attained Liberation. Then the Lord Brahma created through his mind, the seven great sages and the Manus and taught them the Karma Yoga. And directed them to continue with Vedic karmas and multiply and finally attain liberation through Karma Yoga.

So, all of us, all humans, animals, trees, birds, reptiles are all the descendants of the seven great sages and Manus who are borne of the mind of Lord. So, in that sense we are all the children of God. All the creatures of earth are one family (Vasudhaiva Kutumbakam).  That is why in God’s eyes-  humans, reptiles, birds, trees mountains are all the same. That is why in the Hindu mythology we find snakes, rats, bulls, trees, birds are all associated with gods and goddesses. Hinduism respects all life forms equally and sees Atma in all name and form. That is the essence of Vishnu Sahastra Nama stotram.

‘Praja’ means progeny. Multiply means not only increase in numbers by procreation of own species, but also, fathers passing the spiritual knowledge to sons and in case of sanyasins, gurus passing on knowledge to disciples. By this the Dharma is established, which gives them protection.

एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः ।

सोऽविकम्पेन योगेन युज्यते नात्र संशयः ॥ १०-७॥

 

(10.7) He who knows in truth this glory and power of Mine, attains unflinching Yoga; there is no doubt about this. 

What is this glory and power that the Lord is talking about? Refer to the verses 4 and 5 above. All the dispositions such as discrimination, knowledge, non-delusion etc. are borne of the Lord residing in this body as the Atma which is nothing else but one’s own intellect in its purest form. One who knows this is esblished in Unflinching Yoga. Only when one knows that whatever greatness one has attained comes from the power of the Lord, only then he attains Yoga, which leads to peace. But if one thinks that he is a self-made man and acts arrogantly out of ego, not only he will not attain Yoga, but also, he will not retain that position of reckoning for long.

अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते ।

इति मत्वा भजन्ते मां बुधा भावसमन्विताः ॥ १०-८॥

 

(10.8) I am the source of all, everything is produced out of Me, Knowing thus the wise worship Me with devotion.

In chapter 7 Lord has said, having created the bodies He enters them as their higher principle or the Jeevatma. So, one’s own Atma is nothing but a Part of the Lord, the pure mind, the modifications of which are translated into action producing results. So, all things are the products of mind. Lord, Parmatma, is the source of all modifications which we call the nature or the visible universe. Knowing this the wise worship Him.

How do the wise worship Him, is being explained?

मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम् ।

कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ॥ १०-९॥

 

(10.9) With their minds fixed on Me, and their lives surrendered to Me, conversing and enlightening one another about My glories, My devotees ever remain contended and take delight in Me

Nidhidhyasana means all these- discussing with each other, explaining each other, making notes etc.

This is the definition of Ananya Bhakti. All of us take delight in our children, our possessions, family and friends. That is attachment. But to take delight in the Lord, talking about his glories and doing His works is Bhakti.

तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् ।

ददामि बुद्धियोगं तं येन मामुपयान्ति ते ॥ १०-१०॥

 

(10.10) To these who are thus ever devoted to Me, and worship Me with love, I give that Yoga of understanding by which they come to Me.

Your Ego uniting with the Lord is Advaita Sidhi. That is only possible through Ananya bhakti and by the grace of the God. So long as you have not attained that, you will remain in the illusiory tree of Samsara, the domain of Vedas.

तेषामेवानुकम्पार्थमहमज्ञानजं तमः ।

नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ॥ १०-११॥

 

(10.11) Just to bless them, I, residing in their intellect, destroy the darkness born of ignorance by the resplendent light of knowledge.

‘Explaining Me’, here should be construed as, explaining Gita knowledge to each other. Without Knowledge one cannot attain Liberation. Such knowledge is attained by a jnana yogi through his Guru, but when a karma yogi does his duties as dedication to Lord and established in Bhakti with his mind and senses directed to words the Lord, then The Lord gives that knowledge to such devotees and ensures that it stays with them in their subconscious till their last moment.

Arjuna wishing to know more about the glories of the Lord which have been stated in brief praise Lord in the next seven verses

परं ब्रह्म परं धाम पवित्रं परमं भवान् ।

पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम् ॥ १०-१२॥

 

(10.12) Arjuna said: You are the transcendent eternal, the supreme Abode, the gretest purifier. All the seers speak of you as the eternal devine Purusha, the primal deity, unborn and all pervading.

These are not mere verbose or empty epithets as some commentators feel. Each word has a specific meaning. The Vedas and Gita are issued out from the Lord Himself. No unnecessaro words or superlatives are used in these. So, one should be serious and careful in reading Gita. These are all the attributes of Vishnu. By the touch of His feet Ahalya is purified. Being born of Vishnu’s toe Ganga became the purifier. By Sri Ram’s bathing, Godavari became Purifier. By Sri Krishna’s sporting Yamuna became purifier. So also, all the rivers attained their purifying power by the touch of some incarnation of Vishnu.

आहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा ।

असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे ॥ १०-१३॥

 

(10.13) Likewise speak the celestial sage Narada, the sages Asita and Devala and the great sage Vyasa; and yourself too proclaim this to me

सर्वमेतदृतं मन्ये यन्मां वदसि केशव ।

न हि ते भगवन्व्यक्तिं विदुर्देवा न दानवाः ॥ १०-१४॥

 

(10.14) All this and what else You say unto me, O Keshava, I regard as true; O Lord, verily, neiyher the gods nor the demons know Your manifestations.

स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम ।

भूतभावन भूतेश देवदेव जगत्पते ॥ १०-१५॥

 

(10.15) You alone know yourself by yourself, O best of person, O creator of beings, O Lord of beings, O God of gods, O Lord of the universe.

So far, the Lord has only said about His Nirguna rupa. But meditation or worship of Nirguna Brahman is possible only by the exceptional few. The common people with their limited intellect are more comfortable with worship of saguna Brahman. The Upanishadic Mahavakya – Aham Brahmasmi; can be understood in two ways 1) I am Brahman as understood by those who realized that they are the Atma different from the body; or 2) I belong to Brahman as understood by those who think themselves to be the bodies. For such people God is very far, sitting somewhere in the clouds. These are the people who are comfortable with attributing human qualities to God such as merciful, compassionate, powerful etc. But unlike humans God is not limited by them.

It is for the understanding and meditation by the less intelligent that this chapter on devine glories is begun. After reading this chapter people can explain to one another that Lord is Vishnu, Lord is bright like the Sun, Lord is powerful like the lion, Lord is ruler like the King etc. and take delight in His glories. But no one can really describe His glories in full. So, arjuna says:-

वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः ।

याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ॥ १०-१६॥

 

(10.16) Verily, you alone can fully tell me about Your divine glories, through which, pervading all these worlds You exist.

कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन् ।

केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया ॥ १०-१७॥

 

(10.17) In what ways thinking of You, O Yogin, can I know You? In which particular objects are You to be meditated upon by me?

From the last two verses above it is very clear that, the Lord though Nirguna (attribute less) takes up Saguna form, a name and form possessed of attributes to favor His devotees. By meditating on the saguna aspect of the Lord a devotee can attain realization with His grace. Saguna means what?  Satva, Rajas and Tamas are the three Gunas covering the intellect, mind and senses. So, Lord manifests in abundance of some of these gunas in some of the forms. When, someone with abundance of Satva meditates He appears as Vishnu, for someone meditates with abundance of Rajas, He appears as Brahma, and again if someone meditates with abundance of Tamas, He appears as Shiva.

In all cases the result of meditation does not go waste. Great demon Kings, Hiranya Kasyapa and Ravan meditated on Lord, but with abundance of Rajas or Tamas. So, the same Lord appeared as Brahma or Shiva only to bless them. But under the influence of Rajas and Tamas when these great demon kings started to destroy the Lords creations, then the same Lord has to put a check on their activities.  To kill or destroy their physical bodies does not mean that Lord was against them. Their meditation in whatever form they worshipped the Lord had its own effect on their spiritual progress and finally at the end of three lives they attained the status of the Lord. If you meditate with abundance of satva, Lord will appear in whatever form you worship and will give you that knowledge by which you will attain Liberation. Gunas are not in the Lord, they are only within one’s own self. If you look through a colored glass, the world looks colorful.

विस्तरेणात्मनो योगं विभूतिं च जनार्दन ।

भूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम् ॥ १०-१८॥

(10.18) O, Janardana, tell me once more in detail about your powers and glories; for I am not satiated by listening to your nector like words.

Now the Lord proceeds, by saying –

श्रीभगवानुवाच ।

 

हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः ।

प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे ॥ १०-१९॥

(10.19) All right, I shall tell you about my principal divine glories, for there is no end to the details of My glories.

From here on Lord proceeds to tell His devine glories. We have seen that Vibhti means limited expression in manifested form of the unlimited and unmanifest Brahman. So, for the vibhiti to be that of the Lord, that limit should be the highest in that form. For example, if we consider Aryabhatta as the highest among astronomers, then he may be considered as the Brahman’s highest manifestation among astronomers.

अहमात्मा गुडाकेश सर्वभूताशयस्थितः ।

अहमादिश्च मध्यं च भूतानामन्त एव च ॥ १०-२०॥

 

(10.20) I am the self-residing in the minds of all creatures; I am the beginning, the middle and also the end of beings.

Beginning may be understood as beginning of the kalpa, when all creatures are projected, middle is where they are sustained through innumerable cycle of births and deaths, but the soul remaining unaffected by these changes, and end may mean Liberation or the end of kalpa, when all beings merge in to him again.

Even if we consider one life span, a being comes in to life when Kshetrajna enters the body. Only then there is growth in the body which is the middle, and again when Kshetrajna leaves the body, then it called the end.

 

 

आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान् ।

मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी ॥ १०-२१॥

(10.21) Of the Adityas I am Vishnu, of the Luminaries I am the radiant sun, Of the Maruts, I am Marichi, and among constellations I am the moon.

वेदानां सामवेदोऽस्मि देवानामस्मि वासवः ।

इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना ॥ १०-२२॥

 

(10.22) Of the Vedas I am the Sama Veda, of the gods I am Indra, Of the senses I am the mind and in beings I am consciousness.

रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम् ।

वसूनां पावकश्चास्मि मेरुः शिखरिणामहम् ॥ १०-२३॥

(10.23) Of the Rudras I am Sankara, of the Yakshas and Rakshasas Iam Kubera, of the Vasus I am fire, and among mountains I am Meru.

पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम् ।

सेनानीनामहं स्कन्दः सरसामस्मि सागरः ॥ १०-२४॥

(10.24) Know that I am Brihaspati, the fore most among the priests, O Partha, Of the army commanders I am Skanda, of natural reservoirs Iam the ocean.

महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम् ।

यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः ॥ १०-२५॥

(10.25) Of the great sages I am Bhrigu, of words I am the monosyllable Om, of sacrifices I am Japa sacrifice (since it does not involve any violence against any creature and performed without ego) of immovables I am Himalaya.

(अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः ।

गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः ॥ १०-२६॥

10.26) Of all trees I am the Ashvatha (Peepul tree) of divine sages, I am Narada, Of Gandharvas, I am Chitraratha, and among Siddhas (perfected souls) I am kapila.

उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम् ।

ऐरावतं गजेन्द्राणां नराणां च नराधिपम् ॥ १०-२७॥

 

(10.27) Of horses know Me to be Uchaishravas, born of Amritamanthan (churning for nectar) , of lordly elephants , Airavata and among men the king.

आयुधानामहं वज्रं धेनूनामस्मि कामधुक् ।

प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः ॥ १०-२८॥

 

(10.28) Of the weapons I am the Thunderbolt, of cows I am the Kamadhenu, Iam the productive passion in the men, and among poisonous serpants I am Vasuki.

अनन्तश्चास्मि नागानां वरुणो यादसामहम् ।

पितॄणामर्यमा चास्मि यमः संयमतामहम् ॥ १०-२९॥

 

(10.29) Among the non-poisonous snakes I am Ananta. (snakes are classified as poisonous and nonpoisonous), Of thev aquatic beings, I am Varuna. Of the manes I am Aryaman, of regulators I am Yama.

प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम् ।

मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ॥ १०-३०॥

 

(10.30) Of demons, I am Prahlada, of reconers I am time. Among beasts I am lion, and among birds I am Garuda (hawk)

पवनः पवतामस्मि रामः शस्त्रभृतामहम् ।

झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी ॥ १०-३१॥

 

(10.31) I am the wind among those who move fast, of welders of weapons I am Rama (son of Dasaratha) among fish I am Makara (crocodile or shark) of rivers I am the Ganga.

सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन ।

अध्यात्मविद्या विद्यानां वादः प्रवदतामहम् ॥ १०-३२॥

 

(10.32) Of creations I am the beginning, the end and also the middle. Of sciences I am metaphysics. (metaphysics is the science of mind, the source of all knowledge). I am the constructive reasoning of the controversialists.

There are three types of debating. Vada, Jalpa and Vitanda. Of these three Vada is the constructive reasoning aimed at establishing the truth. Other two are types of debating are merely for trial of strength, false reasoning, and for propagating one’s own view point.

अक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च ।

अहमेवाक्षयः कालो धाताहं विश्वतोमुखः ॥ १०-३३॥

(10.33) Of letters I am A, of compounds ( compound words) I am Dwanda;  I myself am the eternal time, I am the universal dispenser.

मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम् ।

कीर्तिः श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृतिः क्षमा ॥ १०-३४॥

(10.34) I am the all-destroying death, the prosperity of potentially prosperous beings, amongst women I am fame, prosperity, speech, memory, intelligence, fortitude and forgiveness.

बृहत्साम तथा साम्नां गायत्री छन्दसामहम् ।

मासानां मार्गशीर्षोऽहमृतूनां कुसुमाकरः ॥ १०-३५॥

(10.35) Of the Vedic lyrics I am the Brihatsama, Of metres I am Gayatri, of months I am the Margasirsha (November- December when the full moon is in Mrigasiras constellation), and among the seasons I am the Spring.   

द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम् ।

जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम् ॥ १०-३६॥

(10.36) Of those who deceive I am gambling, I am the proves of the powerful, I am Victory, I am effort, I am the goodness of the good.

Tatvam or tattva means essence. The word is derived from Tat meaning Lord in His nirguna aspect. Tatvam is the saguna aspect. Means, Lord is the assence of all name and form. All the three gunas are manifestations superimposed on one and the same Lord. So, we find that even a gambler is devotional and mutters the sacred syllables, though not for Liberation, but only for the Lords grace in winning the stakes.

वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनञ्जयः ।

मुनीनामप्यहं व्यासः कवीनामुशना कविः ॥ १०-३७॥

(10.37) Of the Vrishnis I am Vasudeva, Of Pandavas I am Dhananjaya (Arjuna) Of sages I am Vyasa, of seers I am Ushanas (Shukracharya daitya guru).

Daitya guru Shukracharya is a great seer meaning a great visionary; one who has supernatural vision of the future. Our modern-day TV searials and movies project him as a villain. But that is wrong. He, as any other Guru was very much interested in the welfare of his students. While the King Mahabali, in his bloated ego, could only see the Lord Vamana Murthy (Incarnation of Vishnu) as a midget Brahman Vatu (Brahmachari), Guru Shukracharya could see the Lord of the universe, Vishnu Himself coming   only to take away from the King Maha Bali the worlds of gods and men which he has conquered, and therefore fore warns the king. But the King giving away all that he has conquered as dana to the Lord is a different story. He could see the intent of Kacha, the son of Deva guru Brihaspati coming to him for study. That it was for the knowledge of Mrita sanjeevani vidya (knowledge that can bring dead to life). By the stupidity of daityas, Kacha awas killed, powdered and given in a drink to Shukracharya. But his daughter, Devayani, who was in love with Kacha insisted that he be made alive. So, he imparts the knowledge to Kacha, knowing fully well that if Kacha has to be brought alive, then he himself has to die. Yet he did not get in to any agreement with Kacha that on he coming out alive from his stomach, he should make him alive with the vidya that he imparts to him.  He left it to the wisdom of Kacha. He only had the welfare of daityas in his mind but no malice towards to gods. Hence Ushanas is great seer and incorporates the majesty of Lord.

दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम् ।

मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् ॥ १०-३८॥

(10. 38) Of punishers I am the rod, of those desirous of victory I am the policy, of secrets I am the silence. I am the knowledge of the wise.

यच्चापि सर्वभूतानां बीजं तदहमर्जुन ।

न तदस्ति विना यत्स्यान्मया भूतं चराचरम् ॥ १०-३९॥

(10.39) I am also O Arjuna, that which is the germ of all beings. There is no being moving or stationary which can exist without Me.

नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप ।

एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया ॥ १०-४०॥

(10.40) O tormentor foes (Arjuna) there is no end to My divine glories. These details of My glories I have only stated in Brief.

यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा ।

तत्तदेवावगच्छ त्वं मम तेजोंऽशसम्भवम् ॥ १०-४१॥

(10.41) Whatever thing is glorious, excellent or pre-eminent, verily, know that is born of a portion of My splendor.

अथवा बहुनैतेन किं ज्ञातेन तवार्जुन ।

विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ॥ १०-४२॥

(10.42) But of what avail is it to you to know all the details; I exist pervading this entire universe by a portion of Myself.

By the last verse Lord makes it very clear that He pervades all that exists as name and form as its very essence. This is what the young Prahlad tries to tell his father, – O Danavagra (eldest of the danavas) do not doubt that Chakri (Vishnu) is in this and not in that. He exists in everything, if only you look for Him

 

All name and form as we know are the product of our intellect. Our conciouness of the universe is the creation of our intellect. All forms are products of empirical knowledge derived through the modifications of senses and mind. But these modificatons are superimposed on the pure mind which is the Atma, a part of The Lord. It is like a signal is modulated on a carrier wave in radio wave theory, or like sea waves are a modification of the calm sea surface. Just like the calm sea pervades the turbulent waves, so does the Lord pervade, the turbulent intellect.

A word of caution here. If all these Vibhutis are manifestations of God alone, a casual reader might ask why not worship all of them. In that case lions, and even gambling is worth worshipping. The answer is, ‘No’. Vibhutis are manifestations incorporating Gunas. Lord is the substratum for all Gunas (satva, rajas and tamas). The aim of human endeavor is to attain Liberation, which can only be achieved by eliminating all gunas progressively starting with rajas and tamas. Satva cannot be eliminated as long as ego is present. So, only those forms which are abundant in Satva alone are to be worshipped. Brahma Loka is called Satya Loka or Satva Loka and even there sattvic Ego is present. Satva can only be eliminated through Ananya bhakti and that state is called the Advaita state. That is the subject matter of Chapter14.

 

 

CHAPTER 11- THE VISION OF THE UNIVERSAL FORM (VISHVA RUPA SANDARSHANA YOGA)

In the last chapter Lord has described in detail, as Adhyatma He pervades all that is name and form. Arjuna having heard the Lord, becomes more inquisitive and wants to see that universal form.

(11.1) Arjuna said: By the supreme and secret discourse known as Adhyatma, that You have delivered for favoring me this delusion of mine has been destroyed.

(11.2) Verily, about the origin and dissolution of beings I have heard from You in detail, as also, O Lotus eyed one about Your inexhaustible greatness.

This has been explained in chapter 8. His greatness has been explained in chapter 10.

(11.3) What You say about Yourself, O great Lord, is just so, O best of persons, I desire to see Your Divine form.

(11.4) O Lord if You think that form of Yours can be seen by me, then, O Lord of Yogis, show me Your Eternal Self.

A yogi is one who has gone beyond all desires and established in pure satva. Lord Sri Krishna is called Yogiswar, the top most among the yogis.

 

In the previous chapter the Lord has revealed His Vibhutis for meditation, for the benefit of Saguna Bhaktas, whose intellect is not refined enough to understand the Nirguna aspect of the Lord. There can be no stories and no gunas such as compassion, power glory etc perataining to Nirguna Brahman. But such glories attributed to Rama, Shiva etc, and their stories depicting such glories I can read and comprehend. So Saguna aspect is understood. Everybody can read the stories of Lord and take delight in them. So saguna Bhakti is understood. But how does one who has attained the knowledge of Nirguna Brahman see Him? This is the subject matter of the present chapter.

Point to be noted here is that Arjuna is eager to see that Divine form of the Lord, but he is not sure that he is a fit person to see That. So, he addresses the lord in requesting manner, that if the Lord feels that he is a fit person then only he may be shown. The vision of the Divine form is not easily comprehendible. It is not something of spectacle that can be seen by the physical eye. It can only be visualized by one who has attained the grace of the Lord. So, all attempts to by the modern-day painters and movie makers to put up a visual form of the Lords infinite form is an exercise in futility. Such ventures only serve commercial purposes and do not add to the individual’s understanding of the supreme spirit.

Here, what Arjuna wants to see is the Devine form (Rupam Ishwaram) i.e. the form in which the Lord pervades the whole universe. What the Lord has described in chapter 10 were his glories, the Saguna aspect, that which can be comprehended by the intellect. Here what Arjuna wants to see is the Lord as the underlying principle behind all those saguna aspects. What Arjuna wants to see is the Nirguna aspect of the Lord. That pure knowledge which transends all time and space, all names and forms. The Lord in His Nirguna form cannot be comprehended by human mind conditioned as it is by the Gunas or Maya. To see That unmanifest form one has to transend the Gunas, which, as we will see later, is possible only through Ananya Bhakti and by His grace.  That is why Arjuna qualifies his request with, ‘if’.

In a sense the human mind itself is the replica of the infinite universe. Kant has said, ‘The starry heavens around me and the infinite reason within, have filled me with awe’. Here starry heavens mean the infinite names and forms.  Infinite reason within, means the infinite capacity of the human mind to ascimilate that knowledge. If the mind does not perceive some thing, it is as good as non existant. For the Human mind radio waves never existed before Marconi. Radio stars never existed before the advent of radio astronomy in the 1960s. But the question is do they really not exist? Probably the rationalists would have argued in the affirmative before these discoveries. But not Kant. Not the Upanishads. Not Adi Shankarachrya. They knew that the Knowledge is infinite, only problem is that we do not have the ware withal to convert it into a Vibhuti.

The mind is the universe since we perceive the universe with our mind. There is always Mahabharat going on in the mind. Lord is the Atma, the pure attributeless part, the source of all memory, knowledge and their lack (doubt). Arjuna is the Budhi, intellect conditioned by the gunas, and the source of all activity. The intellect is directed by the Atma according to ones own Karma. Memory and knowledge, or their lack arise according to one’s own karma and not as result of some god’s grace or as result of some sage’s curse. In the company with knowledge, the budhi, the intellect (Arjuna) has to fight the battle against powerful external enemies in the form of sensory perception. Eyes and ears are very strong sensory perceptions like Bhishma and Drona.

Coming back to the topic, the Arjuna’s request was to see the Nirguna aspect of the Lord. So, he says, Lord if You think I can see it, please show It to me.

(11.5) The Blessed Lord said – See my various divine forms of diverse hues and shapes by the hundred and thousands

Though the form is one yet as it has different varieties the plural – ‘forms’ is used.

(11.6) See the adityas, the Vasus, the Rudras, the two Asvins, and the Maruts; see many wonderful forms never seen before

(11.7) See this day the entire universe with movable and immovable objects united here in my body and any thing else that you like to see.

We should note that, Lord pervades not only the entire space but also the entire time, past present and future. So, the Lord is prompting Arjuna to see the future; outcome of the war, about which he has doubts.

Now comes the crucial rider;

(11.8) But you will not be able to see Me (universal, Nirguna aspect) with these eyes of yours; I am giving unto you divine eye (Jnana, eye of knowledge), behold My divine miracle

Actually, there are no such things as miracles. Every thing has a cause. But due to our ignorance if we cannot establish the cause we think it to be a miracle. But when the lord says, see my divine miracle, it means, the marvelous capacity of bringing to pass things that have never taken place. Even with our little wisdom we can see into the future results about our own actions. Lord with His infinite wisdom knows the results of all the activities of all the beings in all times.

The Universal form or the Nirguna rupa can only be visualized by Jnana and not through upasana of the Saguna Form. Not by saguna bhakti.

So, the Lord says, if you want to see this aspect of mine, you cannot see it with the bodily eye, (since it is conditioned by gunas), What you need is Jnana, that is beyond all gunas. That is what I give you. So, it goes without saying that you cannot attain the Jnana of the Lord without His grace. For that, one has to be a devotee like Arjuna.

(11.9) Sanjaya said (to Dhritarastra): O, king, having spoken thus, Hari, the great Lord of Yoga, next showed to Partha the supreme divine form.

Point to note- Sage Vyasa gave the divine eye to Sanjaya, so that he could narrate the progress of battle to the king Dhritarastra. So Sanjaya is also able to see the divine form that is being revealed to Arjuna. So, it should be understood that Sanjaya is a sinless and fit person to see that form which no one else was able to see.

(11.10) having many mouths and eyes and containing many a wonderful sight with many heavenly ornaments and wielding many heavenly uplifted weapons.

(11.11) Wearing celestial garlands and appearals anointed with heavenly perfumes, full of wonders, resplendent, infinite, and having faces on every side.

(11.12) If the effulgence of a thousand suns were to appear in skies simultaneously, it might compare somewhat with the splendor of that great form.

Actually, the form that is witnessed by Arjuna and Sanjaya cannot be described by any known words, since all words suffer from the limitation of gunas, and the form is beyond gunas. But since the idea has to be somehow brought into the intellect of the reader, known words with an adjective ‘divine’ is used. Divine meaning that which is beyond the normal human conception.

(11.13) Then the son of Pandu (Arjuna) saw the entire universe with its manifold divisions united there, in the body of the God of gods.

(11.14) Then Dhananjaya (Arjuna) filled with wonder and his hair standing on end, bowing his head before the Lord said with joined palms.

(11.15) In Your body, O Lord I see the gods as also all the hosts of various beings, Brahma, the ruler seated on his lotus seat all the heavenly sages and serpants.

Point to note – Nirguna Brahman is the cause of all Saguna Forms

(11.16) I see you with many hands, bellies, mouths possessing infinite forms on every side; O Lord of the universe, O You of universal form, I see, however, neither Your end nor middle nor Your beginning.   

(11.17) I see You all around with the diadem, mace and disc, amass of light resplendent on all sides, blinding, with the effulgence of the blazing fire and sun, and immeasurable.

In the next sloka, Arjuna describes the Lord, in words almost defining the Nirguna Brahman.

(11.18) You are the imperishable, the Supreme, the thing to be known, you are the supreme resting place of this universe you are the undecaying and the preserver of the eternal religion; I regard You as the primeval Being.

Imperishable is that which does not perish even when Brahmaloka perishes. Thing to be known means – by the seekers of Liberation. Resting place of the universe means where every thing in this universe finds its stability and peace, just like a man finds rest at his home at the end of hard day’s work, so also the universe finds rest only in Lord. Eternal religion is Sanatan Dharma, the set of rules of conduct for every species so that they can coexist peacefully with the other species at the same time deriving happiness. These rules have been given by the creator Himself along with his creation, just as a manufacturer gives an operating instruction for his product.

(11.19) I see You as one with no beginning, middle or end, of infinite prowess with infinite arms, with the sun and moon for Your eyes and the blazing fire In Your mouths scorching this universe with Your radiance.

(11.20) This space between heaven and earth is pervaded by You only, as also all the quarters; seeing this wonderful terrible form of Yours, the three worlds are extremely afflicted, O great soul.

(11.21) Verily these hosts of gods are entering in to You, some being frightened are praising You with joined palms, while the bands of great sages and perfected souls uttering the word ‘peace’ are praising you with numerous hymns.

According to Tattariya Upanishad, gods fear Brahman- Out of His fear the wind blows. Out of His fear the Sun rises. Out of His fear runs Fire, as also Ingra and Death, the fifth. But why is it said that they fear? Though these gods are greatly adorable and lordly themselves, engage themselves regularly in such highly strenuous works as blowing, it is reasonable to conclude that this is possible on the supposition of a ruler different from them because of whom they have their disciplined activity.

The three worlds- Bhu loka, Bhuvar loka and Swarga loka, and the Quarters are ruled by the gods and form one foot of Brahman. The great sages and perfected beings reside in Brahma Loka which is in a state of eternal peace. So, they have nothing to fear from Lord and hence they utter ‘peace’ and praise Lord.

(11.22) The Rudras, Adityas, the Vasus and the Sadhyas, the Vishvedevas, the two Ashvins, the Maruts, the Manes, the Gandharvas, the Yakshyas, the Asuras and bandfs of Siddhas, – all these are verily looking at You aghast.

The eleven Rudras, twelve Adityas, Eight Vasus, Indra and Prajapati, these are the 33 permanent gods who receive oblations in a Yajna. Indra is their Lord. Prajapati is Virat who has the three worlds (earth, heaven and the intermediate space) as his body. Others are minor gods.

Pitrs are the manes (ancestors) are of jala tatvam. They only accept vapour of hot food. So, what we should offer to pitrs should be Jala tarpanam, and fresh hot food which issues out vapor.

These are all the different worlds where the level of bliss increases a hundred-fold than the preceding loka (Taittiriya Upanishad II.viii.1-4). For example, the bliss in Gandharva loka is hundred times that on earth achievable by action. The verse is to indicate that Lord pervades all the Lokas in his infinite form.

(11.23) O mighty armed one, seeing Your great form consisting of many mouths and eyes, many arms this and feet, and many bellies, and fearful with many tusks the worlds are awe struck, and so am I. 

(11.24) O Vishnu, seeing You touching the sky, blazing, of many hues, with gaping mouths and large fiery eyes, I am frightened at heart, and feel nether fortitude nor peace.

(11.25) Seeing verily your mouths fearful with teeth, and blazing like the fire of dissolution, I know not the cardinal points, nor do I find pleasure; O Lord of the gods, O abode of the universe, be merciful.

(11.26 & 27) All these sons of Dhritarastra along with hosts of kings Bhisma, Drona and also charioter’s son (Karna) together with the principal worriors on our side are entering in a rush into Your terrible jaws fearful with teeth; some are seen sticking in the interstices of the teeth with their heads smashed.

This has reference to what the Lord has said- see also what you want to see; prompting Arjuna to see the outcome of the war, so that his fears about who would win would go. Here Arjuna has seen not only the principle warriors on the Kaurava side going, but also the principle worriers on his own side like Sikhandi and Dristadyumna also going. Lords plan for the outcome of the war is very clear; all the worriers filled with jealousy, hatred, greed irrespective of of whichever side they may be, will have to go, so that a new order established in dharma, under one virtuous king can be established.

How they are entering into the Lord is illustrated in two verses.

(11.28) As many currents of waters from rivers flow towards the sea alone, even so do these heroes in the world of men enter Your mouths, flaming all around.

(11.29) As many moths enter a blazing fire with great speed only to be destroyed, even so are these people also entering into your mouth with great speed just to be destroyed.  

The example of rivers entering the sea is out of helplessness. But the months entering fire is conscious entering. While Bhishma and Drona are entering into Him consciously; Shikhandi, Jayadrath, all Kauravas and Drustajumna enter into Him out of helplessness

(11.30) You are licking all these people on all sides while devouring them with Your flaming mouths; filling the entire world with its radiance, Your fierce glow is scorching it , O Vishnu.

(11.31) Tell me who You are, of ferocious form; salutations to You, O great God, be pleased; for I know not your inclination.

Now the question is – why the Lord is seen in such terribly frightening form. The answer is that we have seen that Lord incarnates in a suitable form for the protection of the virtuous and the destruction of the wicked and to establish Dharma. So, the form is always fearful for the wicked. Narasimha was fearful for Hiranyakasyapa, and Rama was fearful for Ravana. But to remove Bali’s ahankar, Lord was seen in benevolent form only. Battle field is not the place for benevolence. So is the Lord seen in frightening form.

 

कालोऽस्मि लोकक्षयकृत्प्रवृद्धो
लोकान्समाहर्तुमिह प्रवृत्तः।
ऋतेऽपि त्वां न भविष्यन्ति सर्वे
येऽवस्थिताः प्रत्यनीकेषु योधाः।।11.32।।

Kalosmi lokakshyaya krut pravridho

      Lokan samahartumiha pravrittah

 Kritapitvam na bhavisyanti sarveh

       Yevasthitah pratyanikeshu yodha

(11.32) Lord said. I am the terrible time; grown in stature; the destroyer of people, and I am here proceeding to destroy them; even without you, all these warriors in every division will cease.

Time is the ultimate destroyer of all that is name and form. History is testimony to that. What happened to all the great kings and civilizations? Where are all those great victories and the worriers? They have all vanished in time. Now also the time is over for Bhishma, Drona Karna etc. Every thing gets destroyed when its time is over and not before.

तस्मात्त्वमुत्तिष्ठ यशो लभस्व
जित्वा शत्रून् भुङ्क्ष्व राज्यं समृद्धम्।
मयैवैते निहताः पूर्वमेव
निमित्तमात्रं भव सव्यसाचिन्।।11.33।।

Tasmantvamuthista yasho labhasva

       Jitva shatrun bhunkshva rajyam samrudham

   Mayaivaite nihatah purvameva

        Nimittamatram bhava Savyasachin

(11.33) Therefore arise and attain fame, and conquering your enemies, enjoy a flourishing kingdom. By Me alone have these been killed already. O Savyasachin (Arjuna) you be merely duty bound.

Now the Lord has made it very clear; All those worriers with whom Arjuna was not ready to fight either out of reverence or out of kinship, are not going to survive because their time is over. As is seen later only Jayadrad and Karna alone were killed by Arjuna. Bhisma has gone out of his own will. Drona was killed by Dristadyumna and the all the kauravas were killed by Bhima. So, the Lord’s advice to Arjuna was to do his own duty. This is also the message of Gita to all of us. When faced with a situation – do your own duty.

All the kings of that time have given up virtuous living, fallen for greed and vice. It is better for them to go down fighting, doing their duty as kshitriyas, rather than die of discease and age. In a way the Lord has planned the best course for those worriers.

(11.34) Defeat Drona, Bhisma, Jayadratha, Karna as also other great worriers already killed by Me; be not distressed. Fight, you will conquer your enemies in battle.

Sanjaya has been witnessing this due to the grace of Maharshi Vyasa – said.

(11,35) Hearing these words of Keshava, the trembling Arjuna, saluted with folded palms and said again to Sri Krishna in faltering accents, bowing down and in great fear.

Arjuna said

 

स्थाने हृषीकेश तव प्रकीर्त्या
जगत् प्रहृष्यत्यनुरज्यते च।
रक्षांसि भीतानि दिशो द्रवन्ति
सर्वे नमस्यन्ति च सिद्धसङ्घाः।।11.36।।

 

Sthane Hrishikesha Tava prakirtya

    Jagat prahrushyatyanurajyate cha

Raksyamsi bhitani disho dravanti

    Sarve namasyanti cha siddha sanghah

(11.36) It is mete, O Hrishikesa (Krishna) that by your glorification the world gets delighted and attracted (towards You), the demons getting frightened run in all directions, and all hosts of perfected beings bow down to you.

The most beautiful verse. It fills the mind with some magical joy.

Hrishikesa means one who attracts the minds towards Him. When we sing the praise of the Lord, world gets delighted. Our minds get delighted. Demons, meaning impure thoughts, getting frightened run in all directions, and purified mind bows down in reverence.

(11.37) And why should they not, O noble soul, salute You the original Agent, who are greater than even Brahma? O infinite being, O ruler of the gods, O abode of the world, you are the imperishable, the manifest and the unmanifest, and that which is beyond both.

In the next verse Arjuna gives definition for meditation on Nirguna Brahman and the succeeding for meditation on Saguna Brahman

(11.38) You are the primeval God, the ancient Being, You are the supreme repository of this universe, you are the knower and the knowable, and the highest abode; O You of infinite form, by You is the Universe pervaded.

(11.39) You are the Vayu, Yama (death), Agni, Varuna (sea god) the moon god, Prajapati (Brahma) and also the great grand sire; salutations, a thousand salutations to You; salutations again and again to You.

(11.40) Salutations to You in front and from behind, salutations to You all around; You are of infinite prowess, of immeasurable valour; You pervade every thing, and so You are every thing.

Now Arjuna asks for forgiveness for slighting the Lord out of ignorance.

(11.41 – 42) Whatever I not knowing the greatness and this form of Yours may have said to You importunately, out of ignorance or affection , addressing You as O Krishna , O Yadava, O friend, regarding You as my friend, and in whatever way You may have been slighted out of fun at sport, in bed, on the seat, or in eating, either alone or in company – all that O Achuta, I entreat You, the incomprehensible, to forgive.

What are we to learn from this. Firstly, we should never address Lord in singular. He should always be addressed with reverence – as Sri Krishna, Sri Rama or Bhagavan. Secondly Lord will always forgive the human emotion part of the devotee, meaning a devotee can have his intimate relation with the Lord. We should also understand that great people do not bother about the slighting by the ignorant. Some times we see in news papers and news channels unwarranted criticism of Shankracharyas and Peethadhipatis. But they do not react because they understand the ignorance of such critics whose lives are lost in self-vanity alone.

(11.43) You are the father of this world of moving and unmoving things, adorable and the teacher, greater than any superior, there is none indeed equal to You in all the three worlds (Bhuloka, Bhuvarloka Swarga loka) , how then could there be one greater than You, O You of unrivalled power.

(11.44) Therefore prostrating the body and bowing down to You, I entreat You, the adorable Lord, to be gracious; just as a father forgives his son, and a lover his beloved one, to please her, even so You forgive me, O Lord.

(11.45) O lord seeing what has never been seen before, I am overjoyed, but my mind is extremely agitated through fear; O God of gods, O abode of the universe, be gracious.

(Taittariya Upanishad) Brahman exists as the cause of fear and fearlessness of the men of ignorance and knowledge. Fear cannot be overcome by resorting to something that does not exist. The cause of fear is seeing the diversity, seeing the God as different from one’s own self, which is the basic ignorance. Any one who considers oneself destructible becomes struck with fear at the very sight of a destructive agency. A destroyer in the ultimate analysis can be so, only if it is itself indestructible. Therefore, from the perceived fact of fear in the world it follows that there does exist a terrifying thing which is by nature an indestructible agent of destruction, because of which the world shudders.  When one starts seeing the Unity in all these seeming diversity one becomes fearless. Arjuna being still in a state of duality, just as we readers are, it is apt that the universal form is fearful.

Through the medium of Arjuna, we have been shown the universal form. Since Gita is meant for the ignorant, it is proper that the form is fearful and commanding our respect and awe.

So Universal form encompassing all time and space, devouring all names and forms, is fearful to the ignorant. Fearful to those who think themselves to be these bodies which are naturally destroyable. Then what should the ignorant resort to. That is exactly what Arjuna wants to resort to

(11.46) I like to see You as before diademed, bearing a mace and disk in Your hands, assume that very form with four arms, O thousand armed one, O You of universal form.

The universal form or the Nirguna form is only for the Jnani who has overcome all the rasas, fear included. But Arjuna has not yet reached that state (including we, readers) Only to please him the Lord has shown him since he is great devotee (also we the people who read Gita are His devotees) For those who have not attained complete Jnana, Saguna Upasana is better. Saguna form is pleasing, benevolent and wish yielding.  That is why Arjuna wants to see the Lord’s Saguna Rupa with which he is familiar.

Then the Lord said

(11.47) Being pleased, I have shown you, O Arjuna, through my Yoga power, this supreme form of mine, resplendent, universal, infinite and primeval, which has not been seen by anyone else than you.

 

न वेदयज्ञाध्ययनैर्न दानै
र्न च क्रियाभिर्न तपोभिरुग्रैः।
एवंरूपः शक्य अहं नृलोके
द्रष्टुं त्वदन्येन कुरुप्रवीर।।11.48।।

Na Veda yajnyadhyayanairna danair

   Nacha kriyarbhirna tapobhirugraih

Evam rupah shakya Aham nruloke

    Drastum tvadanyena Kurupraveera

 

(11.48) Neither by study of the Vedas and sacrifices, nor by charity, nor by cerimonies, nor by austere penences can I be seen in this form, in the world of mortals, by any person than you, O great hero among Kurus.

One cannot attain the vision of Nirguna Brahman by any amount of austerities; i.e is it cannot be attained as a result of any action. The result of actions like Vedic sacrifices, gifts and austerities is limited to the Brahma Loka at the highest. One can attain the Gods vision (Nirguna vision) only through Knowledge attained through His grace alone. Arjuna is one devotee who attained His grace. So how to attain His grace. We will see later.

मा ते व्यथा मा च विमूढभावो

दृष्ट्वा रूपं घोरमीदृङ्ममेदम् ।

व्यपेतभीः प्रीतमनाः पुनस्त्वं

तदेव मे रूपमिदं प्रपश्य ॥ ११-४९॥

 

(11.49) Lord said to Arjuna: Be not agitated, or deluded seeing this terrible form of Mine, free from fear, and with cheerful mind, see again that very form of mine (which you wanted to see)

Having frightened at the vision of the universal form, now, what is that form which Arjuna wants to see. For that we have to go back to verse 46. He wants to see the lord in the same form as all the great devotees saw Him, with four hands, wearing a diadem, and holding mace disc and a counch. That is the benign form.

सञ्जय उवाच ।

 

इत्यर्जुनं वासुदेवस्तथोक्त्वा

स्वकं रूपं दर्शयामास भूयः ।

आश्वासयामास च भीतमेनं

भूत्वा पुनः सौम्यवपुर्महात्मा ॥ ११-५०॥

 

(11.50) Sanjaya said: Speaking thus to Arjuna, Vasudeva again showed His own form; the great soul again cheered up the frightened (Arjuna) assuming His benign body.

Arjuna regaining his composure said

अर्जुन उवाच ।

 

दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन ।

इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः ॥ ११-५१॥

 

(11.51) O Janardhana, seeing this benign human form of Yours I have now become self-composed and come to normal state.

Here, we should understand that the Lord has shown Arjuna, the form of Vishnu with four hands etc. This is the benevolent form Devotees want to see. So, it is refered to as Manusam Rupam, meaning the vision attainable by devoted humans who are still in the state of ignorance about Self.  Here the Manusam rupam does not mean Krishna in human form which everybody in the battle field is able to see.

श्रीभगवानुवाच ।

 

सुदुर्दर्शमिदं रूपं दृष्टवानसि यन्मम ।

देवा अप्यस्य रूपस्य नित्यं दर्शनकाङ्क्षिणः ॥ ११-५२॥

 

(11.52) The Lord said: Exeedingly difficult is it to see this form of Mine that you have seen; even the gods are ever eager to see this form.

Here the Lord is referring to the benign form. The Vishnu form which even the gods are ever eager to see.

नाहं वेदैर्न तपसा न दानेन न चेज्यया ।

शक्य एवंविधो द्रष्टुं दृष्टवानसि मां यथा ॥ ११-५३॥

(11.53) Neither by the study of Vedas, nor by austerities, nor by gifts, nor by sacrifices, am I visible in this form as you have seen Me.

In the verse 48 Lord is referring to the Nirguna form which can be realized only through Knowledge. But in the present verse the Lord is referring to the Saguna form.

भक्त्या त्वनन्यया शक्यमहमेवंविधोऽर्जुन।
ज्ञातुं दृष्टुं च तत्त्वेन प्रवेष्टुं च परंतप।।11.54।।

Bhaktya tvananyaya shakya ahamevam vidhorjuna

  Jnyatum drastum cha tatvena pravestum cha Parantapa

(11.54) But by undivided devotion, O Arjuna, can I in this form be known and realized in truth and entered into, O scorcher of foes.

While the Nirguna form can be realized and entered only in a state of Samadhi by concentrated minds in deep contemplation. But the Saguna form can be visualized only by Ananya Bhakti on that Saguna aspect, and with the Lords grace such a devotee can enter into Him on the fall of the present body. The Lord has revealed this knowledge through the medium of Arjuna for the benefit of His devotees.

 

Now in the next verse Lord gives the the supreme secret, the essence of all scriptures.

 

मत्कर्मकृन्मत्परमो मद्भक्तः सङ्गवर्जितः।
निर्वैरः सर्वभूतेषु यः स मामेति पाण्डव।।11.55।।

  Matkarmat krunmat paramo madbhaktah sangavarjitah

  Nirvairah sarva bhuteshu yah sa Mameti Pandava

(11.55) He who works for Me, has Me for the supreme goal, is devoted to Me, and non-attached, and bears no hatred towards any creature he attains Me, O Pandava.

“

‘Mat karmat kuru’ = Do the works for Me; ‘Mat paramo’= accept Me as the highest goal. I am the eternal Liberation higher than all other goals like heaven etc. ‘Mat bhaktah’ = Be devoted to me. ‘sanga varjitah’ = leave all other enterprise. Further have no enemity with any creatures. That way you will attain Me alone.

The philosophical truths of Gita are elaborately explained in story foms in The Srimad Bhagavatam. In the ninth canto of the same is a story of Raja-rishi Ambarish and sage Durvasa. King Ambarish was steadfast in his Dharma and a great devotee of Vishnu. Sage Durvasa is a great tapasvi and a Brahmajnani. For some reason Sage Durvasa gets angry on the King and decides to harm him. But the king was being protected by Sudarshan chakra (terrible weapon of Vishnu). And it starts chasing the sage Durvasa till the time he apolozises to the king.

The story was not about insulting or harming the sage Durvasa. If that were so the the Chkra would have killed him. Nor was the sage really afraid for his life being a brahma jnani. The aim of the story is only to highlight the superioty of Bhakti coupled with ones own Dharma over mere austerities and penance without overcoming anger.

A guru can only dispel your self ignorance, i.e. the ‘Tvam’ part of the Mahavakya – ‘Tat Tvam Asi. ‘But the knowledge of ‘Tat’, the Lord is only attained through Ananya bhakti. We have seen that virtuous action results in refinement of intellect which sees higher happiness in higher worlds. You can attain those higher spheres of happiness provided you give up the lower levels of happiness. So how to attain the Lord. For that the Lord says- Don’t seek those happiness from your actions, but seek Me. Say to yourself – may this work of mine lead me to the Lord.

Saranagati: does not mean give up all day to day activity (Dharma) and look towards Lord for daily needs. Saranagati is with respect to Knowledge of God., without which you cannot attain Moksha (be united with Lord) You cannot attain Him with any amount of mental or physical activity like Yajna, dana or Tapas etc. Once you realise that you cannot attain Him through any means, then surrender your mind and ego, to Him and say, “Lord I give up, Show Yourself. “That is saranagati.

But then why do we need virtuous action – Since they lead to purification of the mind. Without purification of mind, removal of Rajasic desire, neither Vairagya (dispassion) nor Ananya bhakti is possible. The scope of all virtuous action is that much alone.

That is why when we do pooja, in the sankalpam we say ‘mama upatta durita kshaya dwara, Parameswara prityardham.’ Meaning – may this action of mine destroy the latent sins and thereby please the God. So, God becomes pleased with us when we do action that destroys our sins. That is how we become eligible for His grace.

 

CHAPTER 12 – THE WAY TO DEVOTION (BHAKTI YOGA)

The tenth chapter Lord has defined Bhakti as taking delight in Him (10.9). That delight can be of two kinds. 1) Reading stories, keertans, bhajans, discourses etc on the saguna form. Or 2) Taking philosophical delight in the cosmic form and seeing the Lord as the prime force behind all the manifested universe. In the first case you see the lord as different from you, whereas in the second case you see the Lord existing as your own very Self as also the self of all creatures. In either case you should be delighted in Lord. That is Bhakti. If you are simply going to a temple to ask the Lord for some favour then it is not called Bhakti, but it is simple faith in God. Only when you are delighted to see the image of God in the temple just as you are delighted to see your near and dear one; then it is called Bhakti. Only when you are delighted to recite the 24 names of Vishnu, just as you are delighted to count your salary; it is called Bhakti. Only when you are delighted to do the works for God, just as you are delighted to do for your wife or son, then it is called Bhakti. In all cases the ego and any expectation of reward should vanish.

After having studied and understood the previous chapters there should be no more scope for ego. When you have realized that every thing is Lord’s play and you are merely a pawn in His grand design, all your ego should vanish. It is like when you are working in a company, the top boss decides on the targets and what each man in his organization should do to achieve them. Only when the employees do their duties keeping their egos aside can they be happy in their job. But if they mix up their ego and start cribbing then they are neither happy nor are they doing any good to their duties. Similarly, this entire Universe belongs to Lord. We are all simply doing duties at His behest. To set aside our ego in religious duties is Bhakti. Just as you get promotions when you set aside your ego in your official duties, so also you will attain spiritual progress when you set aside your ego in your religious duties.

Ramayan, Mahabharat and Bhagavatam form the Hindu scriptural Trinity. Ramayan deals with right Karma; Mahabharat on Dharma and Srimadbhagavatam is all about Bhakti. Every Hindu household must have minimum these three scriptures. Then the evil cannot enter into that house.

Only those kavyas which have an element of Bhakti in them alone survive and get into the masses. So, all the ancient poets included some element of Bhakti ras in their works. Any other work of art if it is devoid of Bhakti ras is like a sculpture without life.

This is the smallest chapter of twenty verses and yet is considered the most important chapter and essence of Gita

The chapter starts with a question from Arjuna

(12.1) Between those devotees who worship You (Saguna form) being thus ever devoted, and those who worship the imperishable, the Unmanifest, who are better versed in Yoga.

The phrase, “better versed in Yoga” means better connected with the Lord.

From the question itself it is very clear that there are to kinds of Bhakti. The Upanishadic Mahavakya ‘Aham Brahmasmi’ has two meanings – ‘Iam He’ and ‘Iam His’. In the first case you you see the Lord with in yourself and also in all creatures. Whereas, in the second case you see the Lord as distinct Ruler of the worlds and you are merely His servant.

In the first case when you see the Lord as within you and also all creatures, then you cannot be doing any works for Him or keep singing His Bhajans. So in this case Bhakti means contemplation thst the Lord exists as the very self of all and establish oneself in Love and non violence towards all.

But in the second case where you see the Lord as different from you; then Bhakti means surrendering your ego and take delight in doing His work, in singing his praise, in worshipping Him etc.

(12.2) The Blessed Lord said:  Those who worship Me (Saguna form) fixing their mind on Me ever devoted and endowed with faith – them I regard as the best Yogins

 

(12.3, 4) But they who worship the imperishable, indescribable, Unmanifest, all pervading, Inconceivable, Changeless, Immovable and Eternal, (Nirguna form) controlling well their senses, even minded everywhere, and devoted to the good of all beings also attain Me alone.

Worship, here means any such activity connected with God and doing which you are delighted. Simply doing pooja, path as a routine is not worship, though it is a good discipline.

(12.5) But, the trouble of those whose minds are attached to the unmanifest is greater, for the way of the Unmanifest is attained with difficulty by the embodied soul.

In the previous chapter Lord has shown two forms of His; the unlimited, atributeless, unimaginable Universal form and at the end He has shown benign form as Vishnu with attributes such as diadem, mace and disc.  Here the Lord talks about the degree of difficulty in the two kinds of devotion pertaining to each form. The easier type is the religious devotion where the mind is fixed on Ishwara (as defined in verses 9.16 and 9.17) imagined as personal God with attributes, such as Vishnu, Shiva, Rama, Krishna etc. The other kind of devotion is more philosophical requiring the yogi to develop a holistic outlook and seeing the Lord’s intent in every object of perception, i.e on the universal form. For the unripened mind the first method is easier of practice.

The question is if they also attain the Lord then where is the Excellence of the former? The answer is that the Lord always prescribes easier methods as better since they are most suitable for the majority of the public. He does not prescribe highly ritualistic and cumbersome procedures. For Him devotion is important. Even if you take delight in offering him such small things as a leaf, flower, fruit or water with devotion, He is pleased.

(12.6, 7) Those however renouncing all actions in Me, and being attached to Me, worship Me with unswerving devotion through meditation – these people who have fixed their mind on Me, I quickly redeem from this ocean of trans migratory existence beset with death

Renouncing all actions means – Doing all actions as prescribed by the Dharma as dedication to God and not seeking results like virtue or heaven from them for enjoyment. Here God may be any Saguna form such as Rama, Krishna, Shiva, Devi, etc.

If liberation cannot be attained without knowledge, then how does Saguna Bhakti lead to Liberation? To dispel this doubt; The Lord says, – I become the deliverer. i.e. He imparts that Knowledge at the time of death by which they reach Him. If you imprint that Saguna form in your subconscious through Ananya Bhakti, only then can you remember Him in the last moment and call Him out. That is the time Lord imparts that knowledge by which you can reach Him. Bhakti of Saguna Brahman leads to your ego merging into that deity whom you worship and feel delighted in. That state of Liberation is called Savikalpa Samadhi, or Sarupya Moksha. Thereafter at the end of the Kalpa you will attain meger in to the infinite Brahman. That is how the Lord becomes the deliverer of Moksha.  Faith in the Lord is important.

We need not go deep into the philosophical aspects of samadhi. It is enough for us to know that if we are ever delighted in doing the pooja path of our favourite deity we will attain Liberation. Take delight in them and do it with enthusiasm and not with fear, that if I don’t do the Pooja some evil will befall on me.

(12.8) Therefore, fix your mind on Me, let your intellect rest in Me, you will live in Me alone hereafter. There is no doubt about it. (have no doubt about it).

Intellect rest in Me – Intellect is the source of all activity. So, let all actions you do be dedicated to the Lord.

(12.9) If, however, you are not able to fix the mind steadily on Me, then through the Yoga of practice seek to attain Me, O Dhananjaya.

If the mind wavers to other worldly objects make it a practice to bring it back; like a mother brings a child to studies from play. Make it a practice to daily recite the names of the Lord, or at least to light an agarbatti as an offering to Lord.

(12.10) If you are unable even to practice then be solely devoted to rites for Me; even by doing rites for My sake, you will attain perfection.

Do the rites like fasting on the Ekadasi days, Ram Navami, Janmastami, Maha Sivaratri etc. Bhajans and Keertans of Lord. Take part in pooja etc. These will please the Lord.

(12.11) If however, you are unable to do even this then seeking refuse in Me, and being self controlled, renounce the fruit of all actions.

Just say to yourself – All I can do is to work under the Lord’s command according to my ability. But the results whether visible or invisible are in the Lord’s hands. If you live like this, then you will attain Lord through His grace.

(12.12) Knowledge is superior to mere practice (simply rattling without understanding) meditation is superior to knowledge. Contemplation or concentration is superior to mere bookish knowledge. Superior to meditation is renunciation of fruit of action. From renunciation results peace, immediately.

 

Lord has made it very clear- Action is superior to mere bookish knowledge and simply talking. Karma Yoga is better than mere idling and talking and lecturing. Do it, don’t simply talk.

We have seen in chapter 7 that Vedic rituals form part of the manomaya Kosa and lead you to higher worlds of very long duration. But that is not by merely parroting the mantras, but actually in understanding and doing the Karma. But even better is following disciplines such as Sradha, Rta, satyam, Yoga and Mahat lead you to Vijnana of the Saguna Brahman.  Even better than this is the offering of all results of all karma to the Lord. By that you will attain immediate peace that is Brahman.

What it means is that there are steps to spiritual progress. They are 1. Studying scriptures,2. Doing the Vedic karma, 3. Faith, righteousness, truth, meditation etc, and finally 4. Renunciation of all fruit of Karma, meaning feeling of contendedness in surrendering your actions to Lord. In other words Bhakti. You cannot reach the last step without going through the first three. Higher you climb faster will be the Liberation. If you get stuck at the first step you may have to take a few more births. If you get stuck at the third step you may attain Brahma Loka. But if you have reached the fourth step, that is the culmination of karma yoga and rise of knowledge and then immediate liberation. You may not climb all the steps in one life. As the lord has said in 7.19; realization comes at the end of many births, and such a Mahatma (high souled one) is very rare.

Blend your ego into the Paramatma. See Him in all your human emotions. It is for this purpose that the hindu intellect has created Srimad Bhagavatam. When King Parikshit was agitated by knowing that death will come to him in seven days time, sage Suka Maharshi narrates to him the glories of Sri Krishna blended with human emtion. That is the Bhagavatam. Listening to the glories of Lord and merging his ego into the Lord, finally King Parikshit finds peace and attains Liberation at the end of seven days.

Don’t give in to your reason. If you find reason to work, you will find an equally strong reason not to work. Faith alone gives the zeal for religious work. Even if you make a small beginning now, it will not be wasted. Like the Lord has said in 2.40, even a little effort will produce great result in terms of God realization and saves one from terrible fear of birth and death

When you have given up all the fever of expectation and anticipation, that is the time you will say to yourself: let this body be gone, may this life be extinct, may all those dream worlds perish. I am that eternal bliss, let Me attain that Bliss.

Bliss becomes higher in proportion as the heart becomes purer, calm and more freed from objects whereby it becomes abler to reflect the bliss that is Brahman.

 

Now in the next eight verses Lord the characteristics of a Jnana Yogi, of such a devotee which lead quickly to divine grace. These characteristics are themselves the disciplines for the aspirant. Jnana Yogi is one who is devoted to Jnana or Nirguna Brahman, seeing Lord’s intent in all names and forms. He delights Seeing Lord in every object of Lords creation. That is Nirguna Bhakti.

Nidhidyasana, or Vedic Meditation is itself Nirguna Bhakti. This does not require any activity any rituals, keertans or Bhajans or visits to temples or even fasting. So, it is difficult for the normal self-loving people to understand this concept of Bhakti. That is why the Lord says effort is much in this type of Bhakti.

(12. 13-20) Non-envious, friendly, and compassionate towards all beings, free from ideas of possession, and ego consciousness sympathetic in pain and pleasure, forgiving, always contented, contemplative, self-controlled, of firm conviction with his mind and intellect dedicated to Me, – such a devotee is dear to Me.

From whom the world gets no trouble, and who gets no trouble from the world, who is free from elation, jealousy, fear and anxiety –  he is dear to Me

Independent, clean, dexterous, indifferent, untroubled, and discarding all endevours – such a devotee of Mine is dear to Me.

 He who nether rejoices nor dislikes nor grieves nor desires, who renounces good and evil, and who is devoted is dear to Me.

Alike to foe and friend in honor and dishonor, in heat and cold, happiness and misery, free from attachment, alike in praise and censure, reticent, satisfied with anything, without a home, steady in mind, such a devoted person is dear to Me.  

 Those devotees who practice this nector like religion just taught, with faith and with Me as their supreme goal, are extremely dear to Me.

The way of the Unmanifest is difficult and is attained with many obstacles. It is extremely difficult to overcome the ego consciousness in body – mind complex. The emotions are not easy to overcome. Our news channels are replete with stories of disgraced sanyasins. Therefore, a wise man should take to the easier and noble path of devotion to the lotus feet of Sri Krishna.

The great Upanishadic Mahavakya ‘Tat Tvam Asi’ emphasizes the underlying the reality of both Tat and Tvam to be alike. The knowledge of the Tvam; i.e ones own Self can be attained through the help of a Guru in the case of a Jnana Yogi and by long practice of Karma Yoga in the case of a karma Yogi. But the Knowledge of Tat, can be attained by Bhakti alone either on the Nirguna form as Brahman or on the Saguna form as Ishwara.

 

CHAPTER 13 – DISCRIMINATION BETWEEN NATURE AND SOUL (KSHETRA KSHETRAJNA VIBHAGA YOGA)

It has been promised by the Lord earlier “Those people, I quickly redeem from this ocean of trans migratory existence beset with death” As this redemption out of trans migratory existence is not possible without the knowledge of the Self, in order to inculcate this knowledge of the truth, this chapter is begun.

Before we go into this chapter – a small introduction.  In the words of Sankara, – ‘Just as the properties of a mirror assumed by reflection of a face in it are attributed to the face, so the properties of the cognitive mind (buddhi) assumed by the reflection of the self are superimposed on the self.

Let us consider the case of an imperfect mirror, an object and its reflection in the mirror.  The reflection appears to be distorted. But the distortions are not in the object parse but in the mirror. If you remove the defects of the mirror, the image attains perfection true to the reflected object. Such is similarity between pure consciousness and its reflection in the mind.

Let us understand the states of sleep and waking. Can any person be all the time sleeping or all the time awake? No. That means there is something controlling these two functions which initself is not under your control. In our waking state we consider our ego to be our self. When this ego becomes conscious we are awake and the consciousness is withdrawn from ego, we are asleep. This function of sopplying and withdrawing consciousness to our ego is controlled by that something else which is also residing in this body. What is It’s nature? We cannot know, with in our waking consciousness. It is some thing like, you borrow 100 rupees from a bank and try to buy the bank with that 100 rupees. That is why the Lord says, ‘You cannot know me by any amount of yajna, dana or tapas. Why? Because they are all done through ego consciousness.

Further the consciousness of the mind is only the reflection of the supreme conscious principle within. It is like the moon, shining by the light of the sun. We can see all other objects in the moon light. But can we ever see the sun under moon light? It is even absurd and futile to even think of seeing the sun under moonlight. But, for those who do their daily chores under moon light if we can somehow show the sun, how does it look like?

दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता ।

It looks like a thousand suns arisen simultaneously. With a mass of dazzling light all around. That is why you cannot comprehend that Sat-Chit-Ananda principle with our mind, and no words can express its nature. Our mind as it is used to groping in moon light, attached to dark and dim perishable objects.

That conscious principle is always awake and never sleeps and always watching all your activities as a witness and protector of this body. When you are in deep sleep you may not get up for any sweet smell. But the moment you smell any gas leakage in kitchen you spring up from bed. Why? Because whenever there is danger to this body, that conscious principle imparts consciousness to your ego which immediately transforms into your mind senses and intellect and prompts you to action.

That ever conscious principle is the soul and the ego with all its evolutes which arise with borrowed consciousness is the nature.

Even the greatest of the scientific discoveries and the greatest of the literary works are the creations of waking consciousness alone, meaning reflected consciousness. That is why if we assume all the knowledge in the world put together to be equal to moonlight; knowledge of the supreme Self, Sat-chit-ananda shines like the sun. A tree however big it may be is born from the seemingly small seed and can never have different charactaristics than the seed. Without the seed there is no tree; and without Atma there is no knowledge.

Let us examine another example. Suppose you have a special TV, which, the moment you take it out of the box becomes live and some picture or the other keeps appearing on the screan. And when you put it back in the box, the picture is also turned off. Can you ever see the true colour of the screen that is supporting the picture? Never. Unless you somehow switch off the picture you cannot see the true colour of the screen. The screen is the support for the picture and has real existance. Where as the picture has relative existance and dependent on the screan for its support. That is exactly the relationship between the True conscious principle and the Ego. Unless you come out of the ego you cannot see the soul. Unless you surrender your ego you cannot realize God.

The Blessed Lord said:

इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते ।

एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥ 13.1॥

 

(13.1) This body, O son of Kunti is called the Kshetra, and that which is conscious of it is called Kshetrajna (embodied self) by those who have knowledge thereof.

In the seventh chapter, the Lord briefly mentions that He creates and sustains the whole world by His Lower and higher Prakritis. The lower prakriti forms the the body and mind is formed of matter. Even mind is also termed as matter, since it is nourished and sustained by food, which is matter. So, the lower prakriti is matter or simply called Prakriti. The higher prakriti mentioned in chapter 7 is the Spirit, is the Purusha. Now it is the want of discrimination between the two that leads to transmigratory existence of a fraction of Pure consciousness that has assumed the state of embodied being.

Kshetra and Kshetrajna are quite distinct from each other. But since one is familiar with and experiences the world around through kshetra alone one thinks of himself as the ksehtra alone. So, one feels, there is always a need for ksehtra. For example, when a person says “I am 30 yrs. old; he is actually referring to his body is 30 yrs. old, whereas the conscious principle does not undergo any change. “Similarly, when someone says, this is my house; then he is referring to the to the conscious principle by the word ‘my’. This is the basic ignorance and the cause of endless trans migration.

Self (with capital S) is the conscious self. The pure self a part of all pervading Brahman. It is like the object in front of the mirror. The self (with small s) is the reflected self or the transmigrating self with the subtle body as its limiting adjunct. It becomes particularly manifests in Buddhi (the cognitive mind).  The body is the mirror, the Kshetra. The reflection appears imperfect due to imperfections of body (like growth, decay, desire happiness, sorrow etc.) The pure Self and the Transmigrating self are tied together by ego I- ness to form the Jeeva.  He is the transmigrating soul.

क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत ।

क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥ 13.2॥

 

(13.2) And know the Kshetrajna (embodied self) in all bodies (Ksehtra) to be myself, O descendant of Bharata. The knowledge of Kshetra and Kshetrajna (i.e. the matter and spirit) is, in My opinion, true knowledge.

It is not that there is only one mirror (one kshetra) but there are many. Most of them imperfect, and very few perfected. But the Kshetrajna is one alone and all the kshetra belong to Him.

In the previous verse the trans migratory nature of the embodied self (the reflected image) has been stated. Now in the present verse the transcendental non trans migratory nature of that very self is being stated. It is the object in front of the mirror, which has nothing to do with the defects of the mirror. The kshetrajna when under ignorance of its true nature is trans migratory. But the same kshetrajna when enlightened is none else but a fraction lord alone, the pure consciousness. As we have seen above the object and the image are tied together by ego. That Is the pure consciousness is tied together to the subtle body by I-ness or ego and hence though immortal becomes transmigrating.

The knowledge which differentiates the kshetra and kshetrajna is true knowledge, which leads to Liberation. All other knowledge is merely technical and causes fatigue only.

तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् ।

स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥ 13.3॥

 

(13.3) What that kshetra is what it is like, what its modifications are, whence it arises, and what it’s forms are and also what the other entity, Kshetrajna, is, and what its powers are hear that from Me in brief.

Kshetra here refers to a sentient body in which ego consciousness is present and not the insentient body like a stone or a cloud. But we should not forget that lord exists in insentient beings also as their very essence. However, since the consciousness in them is hidden, they are omitted from the scope of the present chapter.

ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् ।

ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥ 13.4॥

 

(13.4) It has been sung differently by the sages (Rishis) and variously in different Vedic hymns, as also in passages indicative and descriptive of Brahman (Brahma Sutras) furnished with reasons and decisive.

What the Lord is going to give is a brief summary of what sage Vasista has said in his Yoga Vasistam (Yoga scripture) Badarayana’s Brahma Sutras. These and other sources like Upanishads deal with the Self, the Kshetrajna elaborately. The knowledge about the Self is very intricate and subtle. Now the Lord says, He will touch upon the subject briefly, since there is no scope to cover the entire subject elaborately in the scripture Gita.

Kshetrajna, Soul, Self, Embodied being, Purusha are all synonymous and refer to that fraction of the Lord, Pure consciousness and its reflection that has entered the body and is the conscious principle.

Kshetrajna is Pure consciousness – part of the Lord Himself. Affiliation of Kshetrajna to the body mind consciousness is Samsara (cycle of birth and death). A samsarin Kshetrajna is Jeevatma. But why does He attach to the body mind consciousness? 1. Due to proximity and 2. Due to basic ignorance of his own true nature. In our mirror analogy, the difference in the appearance of object and its image may termed as basic ignorance. It is causal body which gives rise to the other two- the subtle and gross bodies.  The basic ignorance is Mula Prakriti. Detachment from body mind consciousness is Vairagya. Changing its affiliation from body mind consciousness to Paramatma is Bhakti. When Bhakti matures the Kshetrajna overcomes the basic ignorance and realizes his true nature.

Now the Lord is describing briefly the Kshetra.

महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च ।

इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः ॥ 13.5॥

 

इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः ।

एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥ 13.6॥

 

(13.5,6) The five great elements, egoism (Ahamkara) the intellect, and the Unmanifest, the ten organs (five jnana indriyas and five karmendriyas) and the one mind, and five objects of senses; desire, aversion, happiness, misery, the body, intelligence and patience – thus the kshetra has been described in brief together with its modification.

Though the Soul, the Jeevatma is independent, yet it identifies itself with the Kshetra as described above. For what purpose? For seeking happiness. Though the soul is the nature of bliss, out of ignorance, it seeks happiness in bodily action. Hence there is always a need for a body and therefore the transmigration.

Since being nourished by food, mind is also considered an element. The great elements (pancha bhutas) and the mind referred to here are subtle elements. They are cognizable. Here we are not referring to the elements in periodic table we read in science books.

Here the Lord includes the Mulaprakriti (Avyaktam) also into the Kshetra. The quality of Mula prakriti is same as that of Purusha. Both are essentially bliss. Only difference is that Purusha is in eternal state of bliss, Mulaprakriti’s state of bliss is experienced when it is not borrowing consciousness from the Lord i.e only in deep sleep, when the mind is absorbed into it. When Mula prakriti borrows the consciousness from Purusha then it takes the form of Ahankara and it is able to give rise to the world of name and form and all creativity. In this state it is trigunatmaka (conglomerate of three gunas) Maya, that always covers the Self. When the Mula Prakriti has borrowed consciousness, it transforms into ego and other constituents of Kshetra- intellect, mind senses and body also become conscious. Only in the borrowed conscious state the body becomes sentient being. But in an insentient being like in a stone the Mulaprakriti remains in its inactive state without borrowing any consciousness.

 

Mula prakriti always covers the Lord and the Lord is the support for Mula prakriti. So complementing each other they form the inseparable pair and the cause of samsara. Differentiating clearly these two is the knowledge that leads to Liberation.

The bliss of Mulaprakriti is experienced only in deep sleep, which is only known through inference on waking up. So, Devi Suktam praises it as:

Ya Devi sarva bhuteshu nidra rupena samsthita

   Namastatyai namastatyai namastatyai namo namah

In the next 5 verses the Lord briefly tells about that knowledge by which the differentiation between the Kshetra and Kshetrajna can be attained. Like in all Vedanta texts, the disciplines leading to that knowledge are themselves are termed as knowledge.

अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् ।

आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥ 13.7॥

इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च ।

जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥ 13.8॥

असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु ।

नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ 13.9॥

मयि चानन्ययोगेन भक्तिरव्यभिचारिणी ।

विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ 13.10॥

अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् ।

एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा  (13.11)

 

(13. 7-11) Humility, unostentatiousness, harmlessness, forbearance, uprightness, service to guru, purity, stadiness, self-control, dispassion for sense objects, and absence of egoism, seeing misery and evil in birth, death, old age and sickness, non-attachment, and non-identification with son wife home etc. always being even minded whether good or evil befalls, unswevering devotion to Me through the yoga of non-separation, resorting to solitude, and aversion for company, always being devoted to spiritual knowledge, perception of the aim of knowledge of Truth – all this is called knowledge. What is different from this is ignorance.

To get your intellect, Budhi, to establish in to these is called Sat-Budhi. This itself is Jnanam. This Sat-budhi comes by the grace of God alone, to one who is established in Ananya bhakti. This is what the Lord says in 10.10, “To them who are ever devoted and worship Me with love, I grant that possession of wisdom ( Budhi Yogam) by which they reach Me.

Prajnyanam Brahma is the first of the four great maha vakyas that describe the nature of Brahman. Prajnya is knowledge of the self and also of Brahman and in itself is Brahman. When we see any great saint like the Bharati Tirtha Swami we immediately feel the divinity in him. Why?  Because he is abundant in the above qualities. Divinity is also perceived in seeing the pictures or idols of great souls, but to a lesser extent. The experience of seeing a saint is not the same as seeing him in picture. But such divinity in the saints can only be perceived by one who himself has the devine attributes to a good measure. It is said that when Kavya kantha Ganapati muni saw the saint Ramana Maharshi he could immediately realise divinity in him and became his disciple. Until then Ramana Maharshi was a little-known Brahmana Swami.  So, did Swami Vivekananda recognize divinity in Ramakrishna Parama Hamsa. So, did the rishis recgnise Shri Ram. So, did Bhisma recognize divinity in Sri Krishna.  Demonic qualities (chapter 16) constitute Maya that hides the devine. If a person is abundant in demonic qualities, he will not recognize divinity even if Lord Krishna presents Himself before him. So, one should develop the above qualities within himself to see the divinity in others. It follows that once you have developed the above qualities in full you would attain prajnya and in its light you will see the divinity in all.

These are the disciplines that lead to the differentiation between Prakriti and Purusha and to the attainment of Liberation. In our mirror analogy these are the qualities that give the mirror a perfect polished surface so that the reflected image is true to the reflected object. Any thing other than these give rise to distortion and is termed as ignorance. Till the time the mirror is not perfected one has to do the work to perfect it Persuance of the above qualities is perfection. Ignorance is the cause for the other two subtle and gross bodies.  That means so long as there is ignorance one has to be samsarin undergoing repeated births and deaths.

 

What is realization? If you read from books on how to swim, then you have bookish knowledge and can give any number of lectures on swimming. But to realise if you really know swimming, you have to get into the water deeper than your feet can touch the bottom. Similarly, the bookish knowledge of Kshetrajna is not sufficient. To realize kshetrajna, one must practice the above disciplines.

Having said briefly, what is knowledge; the Lord says any thing other than this is ignorance. The great lyrical saint Annamacharya says- to remember what should be forgotten and to forget what should be remembered is Maya. All of us tend to forget God, religious duty, Brahmacharyam, duties to our Pitrs, Vairagya etc. and at the same time never forget the relish for food, worldly pleasures, etc. That is ignorance. To forget any or all the above disciplines is Maya. To remember these disciplines is Smriti; to forget them is Moha. The dissolution of Moha (Moha kshayam) is Mokshya.

This is the purpose of Gita; ‘to dissolve the Moha’. That is why, Gita as the dialogue between Arjuna and Sri Krishna ends with Arjuna stating,

नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।

O’ Atyuta, by your grace my moha has been dissolved. So it is once again reiterated that only through Lord’s grace that the MOha can be dissolved

Having listed the disciplines that lead to the knowledge of Kshetrajna, now Lord proceeds to briefly describe the true nature of the same in the next six verses.

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते ।

अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥ १३-१३॥

 

(13.12) I shall tell you that which has to be known, knowing which one attains immortality; It is the beginning less supreme Brahman, which is said to be neither being nor non-being.

 

सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति।।13.13।।

Sarvatah panipadam Tat sarvatokshi siro mukham

 Sarvatah shrutimalloke sarvamavritya tishtati

(13.13) With hands and feet everywhere, with eyes, heads and faces everywhere, with ears everywhere, It rests pervading every thing in this world.

Kshetrajna in each body is in reality a part of all pervading Brahman only. Brahman is Existance, Knowledge and Infinite. A part of infinite is also infinite. So is the Kshetrajna in each body is Existance, Knowledge and Infinite. So, Brahman pervading every body, and with their organs of perception – eyes, ears etc knows every thing about every other thing. That is how nothing gets hidden from the Supreme Lord. So is the Lord infinite knowledge.

 

सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम्।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च।।13.14।।

Sarvendriya gunabhasam sarvendriya vivarjitam

Asaktah sarva bhrutyaiva nirgunam guna bhoktru cha

(13.14) It is manifest in the functions of various sense organs, yet bereft of all sense organs, unattached, yet sustaining every thing, without attributes, yet the protector of qualities.

Some time or the other we all experience that we are looking at some thing but it does not register in the mind. We hear some thing, but what we hear does not register. This is what it means. Unless the Purusha or the conscious principle is behind the eye or the ear, their functions don’t register. That is why it said that the Kshetrajna or the conscious principle manifests in the functions of various sense organs, including mind. It is not attached to any body and sustains all bodies. Like the space is not attached to air yet supports air. Similarly, the Kshetrajna, supports the body without being attached to it. Without Him the body is dead. Without attributes- means it is not afflicted by gunas, yet It is the supporter of basic ignorance, Mula Prakriti, the mother of all gunas.

 

बहिरन्तश्च भूतानामचरं चरमेव च।
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत्।।13.15।।

Bahirantascha bhutanam acharam charameva cha

Sukshmatvaktada vijnyeyam durastam chantike cha tat

(13.15) It is without and within all beings, it is moving and unmoving, being subtle, it is incomprehensible, It is far, yet near.

This is the nature of that Conscious principle with in all of us. It is within us, and also outside in all other beings. Whenever this principle shines on an object, then only that object registers in our mind and the mind gets attached to that object. That is how This principle becomes moving and unmoving. Since it is not cognizable by any means of knowledge, it is subtle. It cannot be brought within the scope of any scientific instrument. Science is limited by the boundaries of the mind, but the conscious principle is beyond and controller of the mind.  God is not an object to be known. It is the subject to be realized. So, the search for God in science is futile.

It is far for the ignorant, who thinks that God sits somewhere beyond the stars on a golden chair and rules the world from there. Yet It is near. For the wise it is near, being his very own Self. God is there in every one, if only we realize Him.

The great Mahavakya Aham Brahmasmi has two components. ‘I am He ‘and ‘I am His’. The first statement is for the Jnana Yogi who see Brahman as their very self and attain through nirguna bhakti. It is the direct approach, but steep and difficult. But the second approach is for those who are in state of ignorance, who see Brahman as God far removed from them and attain through saguna bhakti.

 

अविभक्तं च भूतेषु विभक्तमिव च स्थितम्।
भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च।।13.16।।

Avibhaktam cha bhuteshu vibhaktamiva cha sthitam

Bhuta bhatru cha tatjneyam grasistnu prabhavishnu cha

(13.16) It is undivided in beings and yet remains as if divided; that Knowable is the sustainer of beings as also the destroyer and creator.

That Kshetrajna, or the Self or the Soul is one and eternal without any modifications or divisions like birth, life or death Yet it appears as if divided. When it enters the body, it becomes the cause of it’s being, the creation. So long as it remains in the body the body is said to be living, and so it appears to be the sustainer. When it leaves the body, the body is dead, and so it appears as it’s destroyer. In all these cases the modifications are for the body alone and not for the conscious principle, the Kshetrajna.

 

ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते।
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम्।।13.17।।

Jyotishamapi tajyotis tamasah paramutyate

Jnyanam jneyam jnyana gamyam hrudi sarvasya vishtitam

(13.17) It is the Light of lights and is said to be beyond all darkness, It is knowledge, the knowable and accessible through knowledge and is implanted in the hearts of all beings.

It is the light of lights. Means unless the consciousness is focused on to a particular object, that object does not register in the mind. One fails to notice even the sun unless one trains one’s conscious principle on to that. It is beyond all darkness- The conscious principle is the source of all knowledge and hence beyond all darkness (meaning ignorance).

It is the knowledge, knowable and accessible through knowledge (Jnanam, Jneyam, Jnana gamyam) It is the source of knowledge manifest through the functions of indriyas, mind and intellect. When applied to the Atma it can only be simply termed as Knowledge (nirvishaya jnanam) and cannot be amplified any further.  It is also the knowable – through meditation and discipline listed in verses 7-11, like humility, unostentatiousness, etc. It is not an object perceived by one’s consciousness. It is ‘Jnana gamyam, hrudi sarvasya vistitam ‘. The end purpose of this knowledge is to realize that supreme ruler residing in the hearts of all as the inner ruler. It is ones own Self realized in one’s own intellect by disciplines listed above. So it is knower, knowable and knowledge all put together and all one and the same.

Let us try out a different explanation. The entire phenomenal world seems to exist due to two things; 1) the seer, drik, and 2) the seen Drisyam. Brahman exists in both as their very substratum. In the seer, Brahman is defined as Sat, Chit, Anand and in the seen It is defined as Satyam, Jnanam, Anantam. Just as the Chit in the seer is covered by Ajnana; so also, the Jnana, of the seen, is covered by cosmic Ajnana called Maya. In the present verse Jnana is referring to Brahman in the Seen, we cannot get to that Jnana without overcoming the maya. That is possible only through the disciplines listed in verses 7 -11. When you have followed theses disciplines the Jnana of the Brahman in all that are Seen Drisyam, automatically reveals itself in the consciousness of the seer, as existing in the hearts of all that is drik. In short it means that Existance of Brahman as pure knowledge in the hearts of all can be perceived by the seer by following the disciplines listed inverses 7-11.

What is the seat of this knowledge attained through those disciplines? It is implanted, i.e, it resides in it’s unflinching essence as the Ruler in the hearts of all beings.

It is said to be residing in the hearts, and not in the intellect. Why? Because, the heart is supposed to be pure where as the intellect is subject to the gunas and can be corrupt. Khetrajna, or the Lord or Vishnu is the pure consciousness. A person’s thoughts are pure when he applies his heart. But when he applies his intellect, he becomes practical minded and God vanishes from that.

इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः ।

मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते (13.18)

 

(13.18) Thus the Kshetra, knowledge and the Knowable have been stated in brief. Knowing this, my devotee becomes fit to attain My being.

The subject matter regarding Kshtra, and knowledge of Brahman is very vast and difficult to understand. The Upanishads, Yoga Vasistam and the Brahma Sutras deal with the subject elaborately. But what the Lord has given here is only a gist of it. An inquisitive person may read any of the above scriptures to get more idea of Brahman.

Knowing this alone My devotee becomes fit to attain My being. So long as we do the works with our intellect we remain worldly. Only by seeing through the heart, do we become pure minded and become fit to attain Liberation.

What is the meaning of the statement ‘becomes fit to attain My being’? One can attain the status of Brahman only when one’s Atma enters Brahman. That is only possible in the state of Samadhi when the individual consciousness merges with universal consciousness. Like a baby sitting in the mothers lap it finds absolute peace and devoid of all fears and anxieties.

Normally those who have attained samadhi rarely come back to this world of relative existance. But there are exceptional saints like Adi Shankaracharya, Ramana Maharshi, Ramakrishna Parama Hamsa; who have experienced the state of samadhi and come back. Such people should be treated as incarnations; since they have attained Brahman and their return to this world is for a purpose, keeping their nature under their own control. In all such cases they leave their mortal bodies in a state of samadhi, on completion of their devine work in this world.

प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि ।

विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ॥ 13.19

 

 Prakritim Purusham chaiva vidhyanadi ubhavapi

 Vikaramscha gunanschaiva vidhi prakriti sambhavan (13.19)

(13.19) Know both Prakriti and Purusha to be beginning less and know the evolutes and Gunas as born of Prakriti.

 

Purusha is the conscious principle and the Prakriti is Its creative energy. It is like the magnet and magnetism, are ever united and never separable. They are beginning less. While Purusha is the pure conciouness, Prakriti is inert and becomes active on borrowing consciousness from Purusha. While in a state of deep sleep the prakriti is without any modifications, is in it’ basic or Mulaprakriti state. In this state man is in a state of bliss being unconcerned with all the world around. This state is the Anandamaya Kosa, being blissful state. It is also called the Karana sarira or the causal body, since the prakriti in this state holds the list of all the activities to be done on waking up.

When Purusha gives an impulse to Prakriti, then it borrows consciousness and becomes active. The first become active is the Ego. It is the Jeeva Bhuta.  The problem with this ego is that, being conscious, it thinks itself to be the master, but, in actual it is controlled by the Prakriti, which in itself is programmed by the Master. That programme is written as per the Jeeva’s past karma. The Master is the Jeevatma, who in essence is a part of the Paramatma. Now the Jeevatma is like an officer in the office; cannot leave His office till such time all the pending files are cleared. What are those files? Karma or activity of the Jeeva Bhuta. Intellect (Budhi), a constituent of Nature is the source of that activity. So just as the old files are being cleared by the Officer, new ones keep piling up on His table. This physical body is the office. While in this process, when the office becomes dilapidated, the officer shifts to a new office; a more suitable body and continues to clear the files. He is clearing your files even while you are in dream state. While in your waking state, if you are observing strict continence (Brahmacharya) but if in your dreams if you are experiencing beautiful worlds around you; then you should not understand that experience as an impediment to your discipline but only as the fruit of some past samskara; a pending file that the Lord within has cleared. So, it is only when you start seeing your favorite daity in the dreams that you should know that you are nearer to realizing the Saguna Brahman.

Where is the end to this process? Only when knowledge arises in the intellect of the Jeeva Bhuta. The answer is given in verses 10.10& 11. Lord clears their files with the noting of ‘enlightenment’; of those who fix their minds on Him; who take delight in conversing and enlightening one another about His glories, and those devotees ever remain contented and take delight in Him. That is the time purified mind receives knowledge by God’s grace. This is how the Jeevatma, though not taking part in doing Karma is bound to the Jeeva Bhuta. When the knowledge shines in the intellect, then there is no more activity, there are no more files to clear. The department is closed down and the ‘officer’ goes back to his headquarters, i.e becomes one with Paramatma.

So here are the ‘two birds of beautiful plumage closely resembling each other, residing on the self-same tree. One eating the sweet fruit and the other merely looks on’. The Jeevatma is the one who merely looks on He is merely the witness, onlooker and permitter, does not take part in the activity. The ego consciousness is the modification of Prakriti with borrowed consciousness. It is the Jeeva Bhuta. So long as the fruit of all Karma are not exhausted, prakriti runs its program and the Jeeva Bhuta undergoes the cycle of samsara. Jeevatma is tied to it constantly clearing his files of karma, giving file notings for the Prakriti to execute. Finally, when all the Karma is exhausted then there is no more work for the Prakriti, and the Ahankara remains a mere reflection of Pure consciousness. That is the time the Jeevatma is freed from the duty with His table cleared of all files. That is the time Ego realizes It’s unity with the Pure consciousness and melts away in It. Thereafter the Jeevatma becoming freed merges into Paramatma; and the Mulaprakriti merges into Paraprakriti.  That is the ultimate Advaita state. That is samadhi. That is the Naishkarma state.

The Prakriti alone undergoes modifications such as ego, mind, intellect, the sensory perceptions and their likes and dislikes, and finally as the gross bodies. Prakriti alone undergoes evolution from subtle to gross bodies. Liberation is not discarding Prakriti since it cannot be separated from Purusha. But Liberation is in clearly understanding the difference. Purusha under the influence of Prakriti is the transmigrating soul. When the Soul enters a suitable womb (as a result of past Karma), the Prakriti starts developing from a small embryo, then to be born as a baby then grows in body, mind and intellect. But when the difference is clearly understood and the refined intellect (Budhi) keeps the senses under control by the means of knowledge, the mind is purified of all sin; ego melts away in Ananya Bhakti and the Jeevatma is Liberated.  Thereafter He is no more a transmigrating soul. After that whatever birth He takes out of His own free will is said to be an Incarnation.

कार्यकारणकर्तृत्वे हेतुः प्रकृतिरुच्यते ।

पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥ 13.20॥

 

(13.20) With respect to the production of the effect(body) and the causes (the senses), Prakriti is said to be the cause, while with respect to the experience of happiness and misery, the Purusha is said to be the cause.

Effect here may also mean the fruit of action. Prakriti is the producer of the fruit and the Purusha is the experiencer of the fruit. Here experiencer means witness. If you have seen an act then you are said to have experienced the sight and you become witness.  Prakriti becomes the cause of producing effects only when in proximity to Purusha, and Purusha becomes experiencer only when in proximity to Prakriti. So, both complement each other. Purusha being the conscious principle becomes the experiencer. But the enjoyer of the fruit of action is the ego consciousness and not the pure consciousness.

Though the inert Prakriti, cannot by itself be the cause nor can the Purusha who is changeless be an experiencer, yet agency (here) means merely the accomplishment of an act. Such a thing is possible for an inert entity through the result of past work of a sentient principle. Therefore, Prakriti’s agency is said to be due to the proximity of Purusha. By an illusory superimposition of the quality of consciousness of Purusha on the Prakriti it becomes the producer of cause and effect. Similarly, the changes like happiness and sorrow which are the qualities of prakriti are illusively superimposed on the Purusha. This way Purusha becomes the experiencer of happiness and misery.

So, it is obvious that production and its fruit as also the experience of its result in terms of happiness and misery is possible only in a state of ignorance by falsely attributing the qualities of Prakriti and Purusha to one another under the spell of illusion called the ego.

पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् ।

कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥ 13.21॥

 

(13.21) For the Purusha residing in Prakriti experiences the Gunas born of Prakriti. The cause of its birth from good and evil sources is its attachment to the Gunas.

Let us take the example of an ornament. All the attributes (Gunas) like, good, bad, beautiful, new, old etc. are applicable to the name and form of the ornament and not it’s gold content. But because of the above attributes the gold in the ornament undergoes repeated heating and recasting. But the intrinsic worth of the ornament is of the gold and not it’s attributes. Similarly, Purusha is like the gold, which does not undergo any change in its goldness whether in the form of a bracelet or an armlet. But it is only the name and form of the ornament undergoes change each time it is melted and recast. Again, the intrinsic worth of the body is due to the presence of Purusha in the body. The supreme Purusha be it in a Brahmana or in a butcher; be it a saint or a sinner is the same. Differences are only in their prakriti.

The ornament may be melted any number of times, but the quality of the gold does not undergo any change. Similarly, the Soul remains ever pure Paramatma even in hundreds of births. There is no change in Its quality.

 

उपद्रष्टाऽनुमन्ता च भर्ता भोक्ता महेश्वरः।
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः।।13.22।।

 Upadrashta -anumanta cha bharta bhokta maheshwarh

 Paramapnoti chapyukto dehesmin purushah parah.

(13.22) The Supreme Purusha in this body is called the Onlooker, the permitter, the nourisher, the protector, the great lord and also the Supreme Self.

Jeeva is the combination of Supreme purusha (pure consciousness) and its reflected image in prakriti called the chitabhasa (intellect). Chitabhasa means, that which appears to be chit (conciouness). Which means that it is a reflection of consciousness.  Pure consciousness is like the man looking at his face in a mirror. He is the permitter, the onlooker and the maintainer of the mirror. So, the supreme purusha is the permitter, the onlooker, the nourisher and the protector of the body.

But when intellect is attributed to him out of ignorance he appears to be the experiencer of all that is done through intellect.

The same Purusha when seen as the experiencer, out of ignorance, and ever in pursuit of happy experiences, in proximity to the Prakriti. But, on the dawn of discriminative knowledge stops chasing the persuits. And thereafter He is merely the onlooker, permitter etc. for all the modifications of Prakriti.

It is like the proverbial donkey chasing the proverbial carrot. So long as the donkey is hankering the relish of the carrot, it chases the ever-receding carrot, only to be exhausted and collapsed. But when it gives up the relish for the carrot, there is no more a chase and the donkey finds peace.

Similarly, when the Yogi detaches his mind from the results of the bodily actions he realizes his own state to be Paramatma, which he was always. So, one’ sown true Self is always the Paramatma. But being clouded by the Gunas and chasing the fruit of action we forget our own true nature.

य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह ।

सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥ 13.23॥

 

(13.23) He who thus knows the Purusha and the Prakriti together with the Gunas is not born again, whatever his mode of life.

The statement is very simple but difficult to understand. Discrimination between Prakriti, Purusha and Gunas is called the Discriminative knowledge, which only arises after following disciplines stated in verses 7-11, humility, harmlessness, forbearance etc. Only thereafter one is not born again. Lord has not said one should give up Prakriti. No one, not even God can give up Prakriti. A magnet cannot give up its magnetism. Shiva is Ardha Nareeswara. Moksha Lakshmi is always with the Vishnu. Then what is the difference between God and the transmigrating soul. The difference is that God keeps his Prakriti under his control and is not attached to the actions done by the Prakriti. Where as the transmigrating soul is attached to the results of actions done by the Prakriti and keeps hankering for more and more. That is how he always needs a body and gets bound. That is why the Lord says, one who can clearly differentiate between Prakriti, Purusha and the Gunas (born of Prakriti) attains the status of God and not born again.

Such a person is not born again whatever may be his mode of life. If a person has attained this discriminative knowledge, whether he be a student, a house holder, a retired person or a sanyasi; he is not born again. So, it is not mandatory that one should become a sanyasi to attain Liberation.

ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना ।

अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ॥ 13.25॥

 

(13.24) Some see the Self in the Self by the self through meditation, others by the path of knowledge, some others by Yoga and still others by the path of action.

Here Self (capital S) refers to in the first instance to the all-pervading Brahman, and in the second instance to the Khetrajna which is a part of all pervading Brahman and residing in the body as the conscious principle; self (with s) refers to intellect, budhi, which is under the influence of Gunas. The sentence mans – that people realise in their own minds; that a part of the all-pervading Brahman, resides in their own bodies as their very conscious principle. How? Through various disciplines, like Vedic meditation (Nidhidhyasana), Jnana Yoga (sravana and manana), Yoga (as per Patanjali’s yoga sutras) and path of action (Karma Yoga).

Point to note is that the Lord has taught only two paths 1. Jnana Yoga and 2. Karma yoga. Both the currents lead to Bhakti and then to Liberation. However, at the time of Lord’s incarnation as Sri Krishna, there were six different schools of thought all owing allegiance to Vedas. They are 1. Nyaya (Gotama), Vaiseshika (Kanada), Sankhya (Kapila), Yoga (Patanjali) Purva Mimamsa (Jaimini), Uttara Mimamsa (Vedanta- Brahma Sutras, by Vyasa). Lord did not discard any of these schools of thought. All of them ultimately lead to the realization of Brahman. So due to differences in allegiance, meditation, yoga etc. are shown as different paths. Only requirement is that, what ever path one has chosen, one should take delight in it. That is Bhakti.

But is studying these philosophies the only way to attain the Liberation? What about those classes of people who are not initiated to Vedic learning? For them the Lord says-

अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते ।

तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥ 13.25॥

 

(13.25) Others (again), not knowing thus, worship by hearing from others; verily they also, being devoted to hearing, go beyond death.

So, for those people who have no formal initiation to Vedic learning (like most of us), Lord recommends hearing from the learned. Hearing is a very powerful tool when it comes to grasping very subtle knowledge. Hearing Pravachnas (scriptural teachings) is a means to realizing self-knowledge. One should take delight in hearing the Lords glories and stories. Please note Seeing movies is not recommended, since this kind of knowledge cannot be truly enacted or put on canvas. Only reading and hearing are recommended.

यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् ।

क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥ 13.26॥

 

(13.26) Whatever being is born, moving or unmoving (animate or inanimate) know that O best of Bharatas, to come from the mixing of Kshetra and Kshetrajna.

From the Lord’s statement is very clear, that even inanimate objects like mountains rivers, stones, clouds etc all have a part of the Lord with in them as their Kshetrajna. That is why for a Hindu all objects of God’s creation are worthy of adoration and venerable. Born here means coming into being, and not necessarily to be born from a mother’s womb. We all know the earth was born some five billion years back, this visible universe was born some fifteen billion years back. But all of them have Brahman as their substratum. That is why our Puranas give the rivers, mountains, trees, birds, animals etc, personalities and they become meaningful. These are not for mere enjoyment of Human beings. They too have their duties cut out in the Sanatana Dharma (Eternal Law).

With reference to sentient beings meaning those in whom the consciousness is visible, like the humans, birth and rebirth are due to the mixing or the superimposition of the qualities of Purusha and Prakriti on one another out of ignorance.

 

समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम्।
विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति।।13.27।।

Samam sarveshu bhuteshu tishntam parameshvaram

 Vinashyat-yavinashyantam yah pashyati sah pashyati

(13.27) He who sees the Supreme Lord abiding equally in all beings, the imperishable amidst the perishable – he sees indeed.

Perishable are the bodies, the evolutes of Prakriti.  He who sees the supreme Lord abiding equally as the substratum, the absolute consciousness, without attributes, in all beings whether animate or inanimate, and therefore realizes that even when these beings perish, He does not perish- he alone sees rightly and none else.

समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् ।

न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥ 13.28॥

 

(13.28) For seeing the Lord abiding equally, he does not injure the Self by the self; therefore, he attains the supreme goal.

He does not injure the Self by the self- means, does not deny through ignorance, the Self whose nature is Existance, Knowledge and Bliss and thus destroy It. But he who does not see like this, one who looks upon the body as the Self and so along with the body kills the Self. Killing the Self or destroying the Self means getting into an endless cycle of births and deaths.

प्रकृत्यैव च कर्माणि क्रियमाणानि सर्वशः ।

यः पश्यति तथात्मानमकर्तारं स पश्यति ॥13.29॥

 

(13.29) He who sees that actions are in every way performed only by Prakriti, and likewise sees the Self as the non-doer, alone sees the truth.

Actions are in every way are performed by Prakriti – i.e body, senses and intellect subject gunas. The pure consciousness is a non-doer. The agency attributed to Self is only due to it’s proximity to and illusive identification with the body and not in Itself. One who sees like this alone sees the truth and all his actions become in effect inactions and non-binding. And therefore, he is on the path to Liberation.

यदा भूतपृथग्भावमेकस्थमनुपश्यति ।

तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ॥ 13.30॥

 

(13.30) When one sees the diversity of beings as abiding in one Prakriti, and their emnation from that one alone then one becomes Brahman.

Since all beings are nothing but modifications of one Prakriti; they are not different from one another. Every being is subject to pleasure and pain as everu other being. One who sees no difference in the Self because of differentiation due to beings, attains Brahmanhood. At the time of Pralaya (dissolution) all beinge merge into the same Prakriti and at the time of creation all beings issue out from the same Prakriti. So, one who sees that all beings are created from Prakriti, the Lord’s creative power and also the same Lord exists as their Kshetrajna, such a person alone attains Brahmanhood.

(13.31) This supreme Self, being without a beginning and devoid of attributes, is immutable. Though residing in the body, O son of Kunti, it nether acts nor is it attached.

Happiness and sorrow are the attributes of the mind. The food that we eat, the gross part nourishes the body and the subtle part nourishes the mind (if the food is tasty mind is cheerful). Since being nourished by food (matter) even the mind is also matter. It is prakriti alone. The mind appears as consciousness only in proximity of the indwelling supreme consciousness, just as crystal appears to glow in the proximity of a lamp.   But the Supreme Self, the pure consciousness is not matter and undergoes no modifications like happiness or sorrow.  Therefore, though residing in the body It neither acts, nor attached to the fruit of actions. But the false attribution of happiness and sorrow to It out of ignorance, lack of discriminative knowledge between Prakriti, Purusha and Gunas, is the cause of transmigration.

(13.32) Just as the all-pervading ether(space) being subtle is not contaminated, so is the Self, located in every body not contaminated.

Not contaminated means not effected by attributes like good, bad, ugly, intelligent, mediocre, inferior etc. These attributes only qualify the body, mind and intellect alone which are modifications of Prakriti.

(13.33) Even as one sun illumines the whole world, even so, O descendant of Bharata, does the embodied soul illumine all bodies.

Just as one sun illumines all bodies by shining on them, so does one Brahman illumine all bodies by shining on them and glow their pure consciousness.

The above two verses imply two different aspects of Brahman, the supreme consciousness. One individual and the other the Universal. Two aspects of the Mahavakya – Aham Brahmasmi. ‘I am He.’ and, ‘I am His’. The first verse (13.32) is for the jnana yogis who meditate on Brahman as their own very selves. Brahman is not contaminated or affected by the modifications of mind and body.

But those who are in state of ignorance, who see the Brahman as the supreme God sitting far away beyond the stars, the karma yogis who perform actions as dedication to God; it is for them that the second verse (13.33) applies. God is like the sun. Shines equally on all – whether be a saint or a sinner.

(13.34) Those who thus perceive with the eye of knowledge the difference between the kshetra and the Kshetrajna, as also the means of freedom from the cause of beings (Nature) attain the Supreme.

The knowledge means discriminative knowledge attained through such disciplines as humility etc, (verses 7 – 11) and the means of freedom are meditation, Jnana yoga, karma yoga, and also hearing from others (verses 24 and 25)

To attain to this knowledge, you have to come out of the science text books and stop looking for God particle with microscope. This knowledge is intuitive (Para), subjective, concerning your own self and can only be realized intuitively. Just as an infant knows intuitively where to suckle for food, similarly you can get this knowledge intuitively provided you follow those disciplines. You cannot explain this to the science buffs, and you don’t have to.

Sanatana Dharma lays down strict rules of conduct. Its aim is God realization and not any inferior goals like heaven or sitting in the front row of God’s durbar. You have to undergo the result of your action whether good, bad or ugly. There is no way, that you harm some entity and try to get away by confessing behind closed doors, or by repenting at the end of your life. If you have done a bad Karma, only way to overcome its effect is to do some good karma without hankering after it’s result in terms Punya. That is how you nullify all your past bad karma, and you become purified and become fit for God realization.

 

 

CHAPTER 14 – THE SEPARATION OF THE THREE GUNAS (GUNATRAYA VIBHAGA YOGA)

 

Right from chapter 2 we have been referring to Gunas. We have all along been talking about gunas being the modifications of mind senses and intellect. In chapter 2 the Lord has said – the senses, mind and the intellect being covered by Rajas, is the root cause of sin. Tamas is the basic ignorance. Rajas leads to hankering for the result of action. Prakriti is the aggregate of the three gunas.

Before reading what, the Lord has said, let us briefly understand what each guna means.

Tamas means ignorance – about nature of self; about what is scripturally and socially permitted and prohibited; thinking that that the pleasures of the body at present is the highest human aim. It leads to sloth.

Rajas means hankering for worldly things which do not contribute towards for spiritual progress. Hankering for prohibited things inspite of knowing what is scripturally prohibited. It leads to action.

Sattva means being steadfast in scriptural path; in mind speech and action. Acquisition of knowledge and engage in activity useful for spiritual progress.

How different people look at the same object. Let us take the example of the rising sun.   A religious man worships. A captain of a ship takes the bearing to find out his own gyro error. A honeymooner, probably draws the curtains of his window to make up his sleep. Now the difference in perception of the same object is due to the difference in Gunas.

In the last chapter also, the Lord has said that the lack of discrimination between Prakriti, Purusha and Gunas is the cause of Transmigration. So, to overcome transmigration the knowledge about Gunas is important. With that in view, the present chapter is begun.

(14.1) The Blessed Lord said: I shall tell you again the supreme knowledge – the best of all knowledges, knowing which all sages have attained supreme felicity from here.

In the last chapter it has been sated that – whatever being is born, animate or inanimate, know that to have come from the mixing of Kshetra and kshetrajna. This mixing is caused due to the Gunas. So, the Lord praises the present subject as best of all knowledges.

(14.2) By resorting to this knowledge they having attained My nature, are not reborn even at the time of creation, nor are they distressed at the time of dissolution.

Even those who attain Brahma Loka have to be reborn if they have not attained this knowledge. The story of Santanu and Ganga, who have fallen from Brahma Loka is an example.

मम योनिर्महद् ब्रह्म तस्मिन्गर्भं दधाम्यहम् ।

सम्भवः सर्वभूतानां ततो भवति भारत ॥ १४-३॥

 

Mama yonirmahat brahma tasmin garbham dadamyaham

Sambhavah sarva bhutanam tato bhavati bharata

(14.3) The Great Nature (Mahat) is My womb; in that I place the germ, and from that, O descendent of Bharata, is the origin of all beings.

Brahman, the attribute less, great Lord is always associated with His creative energy, Mahat, the great Nature. It is called Mula Prakriti or Pradhana prakriti. Mula (like in Mula Virat) means, primary, central or the root. So, Brahman and Mahat (Mula Purusha and Mula Prakriti) form an inseparable couple. When Brahman, the unmanifest decides to manifest Himself, He induces His consciousness into Mula Prakriti.That is the meaning of ‘in that I place the germ’ So, the first cosmic conscious principle is the Cosmic Ego or Mahat. That is the Maha Maya. Then the cosmic mind gains consciousness and that is Hiranyagarbha or Lord Brahma.  From Him, the origin of all the manifested universe with name and form, proceeds. The first manifested form is the great Lord Brahma. Just as the mind is the source of all creativity; Lord as Brahma is the creator of all the worlds.  That is why in pictures we see that the Lord Brahma seated on a blooming lotus which has its root in the naval of Sri Maha Vishnu (the all pervading) in His Yoga nidra posture. Also, this Universe is called the Brahmanda, or the cosmic egg. This way the Hindu philosophy has answers to the cause of evolution. But science knows nothing before the big bang, nor where the matter has come from. Hindu philosophy has postulated the origin of all matter, from the Lord’s creative energy (Mahat), long before Einstein came up with his mass energy equation.

The awakening of cosmic Purusha as Brahma, is similar to a man awakening from deep sleep. When and how does a man awake from sleep? Only when the Purusha within decides. Only then the Mulaprakriti borrows consciousness from the Purusha within and illumines the intellect mind and senses. Thereafter man is awake and becomes creative and active. We all understand that there is something called subconscious; and before we go to sleep if you have decided to wake up at say 4 o’ clock, then subconscious automatically gives an impulse to our Mulaprakriti and lends consciousness to it. The Purusha within is ever conscious. Even if you don’t want to getup, He will still wake you up whenever He feels like. If He doesnot want you to sleep He will not withdraw the consciousness from Mula Prakriti.  Thereafter our mind senses etc. become active only when He imparts consciousness to our Prakriti. So, we may say that Subconscious is the Mulaprakriti, always active, never sleeps and closest to Purusha. But Purusha is even deeper than that. It not only remembers when to wake up your prakriti; but also remembers all the karmas in the present and all past lives. Accordingly, He drives the Prakriti. That is why the Lord says in verse 15.15 that “I am the source of all memory, knowledge and their loss.

Similarly, when Cosmic Purusha decides to awaken all the Jeevas which have entered His Primordial Prakriti and all their previous karma don’t come to a naught. They only awaken to a new cosmic day.

(14.4) Whatever forms, O son of Kunti, are born in different wombs, of them the great Nature is the womb, and I am the seed giving father.

Here birth means not just coming out of mother’s womb.  Birth here means the formation of embryo itself. So whatever forms are born are due to Lord’s energy transforming in to matter and a part of Lord himself entering in to that primordial matter as conscious principle. Without these two, no being can take birth.

Any thing that manifests as name and form is a product of Prakriti and Purusha. Prakriti is the material which comes within the range of cognition due to association with Purusha.

Now the Lord explains, what makes cognition possible.

(14.5) Satva, Rajas and Tamas – these Gunas, O mighty armed one, that are born of Nature (Prakriti), bind fast the immutable, embodied being in this body.

These Gunas are born of Nature. The state of equilibrium of these Gunas is Nature. These Gunas born of Nature act like the glue in their effects like happiness, misery delusion etc. and bind the Pure consciousness with the body, but which in reality is immutable (changeless)

Let us try to understand briefly what they mean.

Tamas- is lack of self consciousness with regard to worldly acceptance of right and wrong. A child has little self consciousness. He does not know the acceptable way of behavior. An inebriated or an infatuated man does not know his behavior is right or wrong. This lack of self conscious, and improper behavior is Tamas.

Rajas means self centered self consciousness. Ego that propmpts one to be seen, to be noticed, Because of this self centeredness prompts one to action resulting in acquisition of wealth, name fame, etc. Desire is possessive and destroys the desired object of its independent existance. Aversion also aims at the destruction of the undesired object. In the ultimate analysis, rajas by its twin approach of desire and aversion, ultimately aims at non-dual control by the destruction of the other.

Satva is Universal God consciousness. Realization that every bit of Gods creation has a specific purpose and the nature is delicately balanced. Realization that the universal harmony is maintained only by following the God’s law.  Realization that the Lord is the ultimate non-dual existance.

(14.6) Of these Sattava, on account of it’s stainlessness is luminous and free from evil; it binds the embodied self, by attachment to happiness and by attachment to knowledge, O sinless one.

That is to say that when Sattva is predominant, it connects to mental states like – ‘I am happy’, ‘I am wise’ etc. with the Kshetrajna which identifies Itself with these states.

Arjuna is addressed as Anagha meaning sinless one, because not only has he committed any sin but also feels, killing Bhishma, Drona etc. is sin. Further Sattva is Sinless, where as Rajas is the source of sin as we have seen in chapter 2.  That is why Lord addresses Arjuna as sinless one when dealing with Sattva.

(14.7) Know Rajas to be, the source of desire and attachment; O son of Kunti, it binds fast the embodied self by attachment to action.  

Rajas – passion is the basis for the nine rasas- sringara, veera, roudra etc. This is the cause of desire and aversion. The driving force of all action. In our Puranic stories Knowledge is blended with some rasa, so that they appeal to masses and the intrinsic message is propagated from generation to generation. Otherwise Vedanta is dull and drab and unappealing to the common man. But the wise man should be able to discern the chafe from the grain and discern the purport of those stories which in effect is Vedanta.

(14.8) But know Tamas to be born of ignorance and deluding all embodied beings. It binds fast, O descendent of Bharata, through inadvertence, laziness and sleep.

Tamas is of the nature of Avarana (covering or concealment) It covers the true nature of the embodied being the conscious principle and projects the Body as the self. So, it projects that bodily comforts and care to be the ultimate human goal. Regarding such people the Sruti says “those verily are the worlds of Asuras, which are covered by blinding darkness and to these worlds go, after death, those who destroy their Self. “

There is this story of Virochana (king of Asuras) and Indra (the king of gods) both went to Prajapati to learn about the Self, since that Knowledge leads to immortality. After spending some time, Prajapati wanted to test their understanding. He told them to come well dressed and well adorned and look at their reflection in a plate full of water and said – the person seen in the eye is the Self.  Virochana seeing his own reflection understood that the body is the Self and it should be adorned to attain immortality. The same thing he taught to his clan. That is the Asura understanding. So Asura phylosophies teach body to be preserved, not only in life but also in death. That is what their understanding of the Self. So, did the great Egyptions of yore preserved their dead. We know what happened to them. Even today we have the Asura philosophies nicely decorating dead bodies and preserving in expensive wooden caskets.

The Sanscrit word ‘Pramada’ when loosely translated means inadvertence. While Dharma means religious duty that one ought to do, pramada means neglecting the same. So, the scripture when it lays down an injunction e.g It says, ‘Deva pitr karyabhyam na pramaditavyam’ meaning; do not neglect your duties towards gods and manes. Tamas is basically neglecting ones own scriptural duty out of ignorance, intoxication or infatuation.

(14.9) Sattva binds to happiness, Rajas binds one to work, while Tamas by covering knowledge binds one to inadvertence etc.

The seat of Avyaktam is the mind. Let us consider a man walking along a road in dim light. There is a stub of tree. He can mistake the stub to be a lamp post or a thief according to his inhibition. Since the light is poor the mind did not get full information of the object. Immediately the Avyaktam takes over and projects it to be some old known object like a lamp post or a thief. This covering (Aavarana) of the truth is Tamas. Now the powerful Rajas takes over and prompts the mind to action, fear in case of thief. The driving the mind to activity on wrong premise is rajas. Mistaken identities can be any number, so also the activities arising out of mistaken identities.

But when you focus a torch light, the tree stub becomes clearly visible and there is no more need to any activity. Here in our context the tree stub is the True Self. But in the dim light of ignorance, we mistake it to be the body and driven to activity that fufils the bodily comfort. But when the light of knowledge shines on It, then there is no more need to activity.

(14.10) Sattva manifests, overpowering Rajas and tamas, rajas manifests overpowering Sattva and Tamas, and Tamas likewise manifests overpowering Sattva and Rajas.

(14.11) When through all the sense openings in this body, the light of knowledge radiates, then indeed, one should know that Sattva predominates.

Suppose say there are to friends in an office. Both of them are equal in grade, pay and perks and equally well off. But one is happy and does his duty well whereas the other is always unhappy and cribbing. The one who is happy and cheerful is predominant in Sattva.

(14.12) Greed, activity, undertaking of works, restlessness, desire – these prevail when Rajas predominates.

A restless man, who is always worried that he has not made enough for his old age and trying to accumulate wealth for enjoyment in old age, is Rajasik. In him the wisdom has not dawned. He has no peace and due to lack of peace, he wrecks his body and suffers from all sorts of diseases like hypertension etc. and ultimately spends all that he has acquired for a happy life, for maintaining the body. So, there is never any happiness for him.

(14.13) Darkness, inactivity, inadvertence, as also delusion, O descendant of Kuru (Arjuna), when tamas predominates.

Darkness – want of discrimination, of what is to be done and what is to be avoided. Pramada means inadverance- not doing one’s own duty and thinking any other’s duty is also a duty and doing it.  Surgery is a doctor’s duty, but if you are not a doctor and try to do it, then it is Pramada.

When Tamas predominates, there is neither clarity of thought, nor there is any effort to acquire worldly comforts. Always abusing others for your sorry plight and happy to be living on others wealth.  There is only day dreaming and longing for easy crumbs. This is the essence of communist philosophy.

(14.14) If the embodied self meets with death when Sattva is predominant, then It attains the pure spheres of worshippers of highest deities.

Pure spheres of highest deities are of Brahma, Vishnu, Shiva or Devi. They will be born as gods.

(14.15) If it meets with death when Rajas is predominant, then it is born amongst those who are attached to work; like wise if it meets with death when Tamas is predominant, then it is born in the wombs of irrational species.

Those who are Rajasic are borne as human beings to work out their karma. But those who are predominantly Tamasic are borne in irrational species like animals.

The idea of the above two verses is that one should cultivate Sattva and avoid Rajas and surely Tamas.

(14.16) The result of Virtuous action is said to be Sattvika and pure, the result of Rajas is pain, while ignorance is the result of Tamas.

(14.17) From Sattva results knowledge, from Rajas only greed and from Tamas nothing but inadvertence, delusion and ignorance.

(14.18) Those who abide in Sattva go upwards, to higher spheres, The Rajasika dwell in the middle, and the Tamasika, dwelling in functions of the lowest Guna go downwards (to lower spheres)

 

Having thus described the mundane world with its manifoldness, which results from the conjunction from Gunas of Prakriti, now the Lord points out how Liberation comes about through discriminating it.

नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति ।

गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥ १४-१९॥

 

(14.19) When the seer beholds no active agent other than Gunas, and knows that which is beyond Gunas, he attains My being.

गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् ।

जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥ १४-२०॥

 

(14.20) Having transcended these three Gunas, which are the cause of this body, the embodied self bereft of birth, death, old age, and misery attains immortality.

 

We have seen in the beginning of the chapter, as to how three different people react differently to the same object, that is rising sun. That is because of the Guna that is predominant in them at that time. This is the mundane activity directed by the Gunas. But when a person knows that his Pure consciousness is beyond Gunas and has nothing to do with mundane activity, then he attains Lord’s being, Liberation.

We have also seen that the Gunas act as the glue, binding the soul to the Prakriti. So, when one overcomes the Gunas, the binding glue, then there is no more need for modifications of Prakriti in the form of birth, death, old age etc.

 

Now hearing that one who transcends these three Gunas attains immortality, Arjuna, like a good TV anchor asks few questions, for the reader’s benefit.

अर्जुन उवाच ।

 

कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो ।

किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥ १४-२१॥

 

(14.21) Arjuna said: By what characteristics O Lord, is one who has transcended these three Gunas known? What is his conduct, and how does he transcend these three Gunas?

Though in the second chapter (verse 54) the question, “what the definition of a man of steady wisdom is?” was put and answered, understanding that Arjuna was asking again to know further details, the Lord describes the characteristics in another way.

श्रीभगवानुवाच ।

 

प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव ।

न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति ॥ १४-२२॥

 

The Blessed Lord said:

(14.22) He who does not hate when the light (of knowledge), activity and delusion arise, O son of Pandu, nor desire them when they cease;

Does not hate when knowledge, activity or delusion arise means – knowledge means, he knows that a certain work is his duty and he does it without caring whether it is pleasurable or painful. Similarly, when a rewarding activity presents itself, he does not get elated nor does he long for it when it is withdrawn. Again, when he lands up in a situation out of ignorance, he does not get morose, nor is he happy to be out of it. He is not elated when someone presents him a title or medal nor does he bemone when they are withdrawn from him. For him all these things are merely transitory.  He is calm towards all situations

उदासीनवदासीनो गुणैर्यो न विचाल्यते ।

गुणा वर्तन्त इत्येवं योऽवतिष्ठति नेङ्गते ॥ १४-२३॥

 

(14.23) He who rests like one indifferent and is not disturbed by the Gunas, who realizing that the Gunas alone function, is steady and does not waver;

The first look at any object is incidental. But the second look at the same object is a product of Gunas transforming in to mind causing pleasurable or painful experiences. So, the second look is always as a result of mind latching on to the object. If the experience is pleasurable, it does not stop at the second look, there will be a third, a fourth, etc. If the intellect also comes under the sway of pleasurable experience, it prompts to action. If the experience is pleasurable to acquire the object and if the experience is painful, to avoid the object. So, a man who realizes that Gunas alone transform in to senses, mind and intellect will avoid the second look itself so that he is not tormented thereafter.

समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः ।

तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥ १४-२४॥

 

(14.24) Alike in pleasure and pain, Self-abiding, regarding a clod of earth, a stone and gold as of equal worth, the same towards agreeable and dis agreeable objects, calm, and the same to praise and blame bestowed on him;

For him there is no distinction like agreeable or disagreeable. All God’s creations are good and they all have their duties cut out. For him a crow and a parrot are equally lovable. He does not see the gold as worth saving nor the stone worth discarding, each has its own utility. That is why the Shankaracharyas and sanyasis don’t accept gold as gifts. But if they do accept, then such a devotee is truly blessed, since it is to please him that they accept.

मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः ।

सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥ १४-२५॥

 

(14.25) The same in honor and dishonor, the same towards friend and foe, habituated to renounce all actions – such a person is said to have transcended the Gunas.

The same in honour and dishonor – the Shankaracharyas don’t bother whether you have offered them a wooden chair or an ornamented sofa. They are not bothered whether a columnist writes in praise or abusing him. They don’t reply to any abuses heaped on them. They are habituated to renounce all the worldly epithets.

These charctaristics are totally subjective and known or only to the individual. These are not to be judged by somebody else. You know whether you have them or not.

In the above four verses the Lord answers the first part of Arjuna’s question. The characteristics of a person who has transcended the Gunas. Now the second part. How does he transcend the Gunas is going to be answered?

मां च योऽव्यभिचारेण भक्तियोगेन सेवते ।

स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥ १४-२६॥

 

(14.26) He who serves Me alone through the unswerving Yoga of devotion, transcends these Gunas and becomes fit for the state of Brahman.

Once again revise our meaning of Bhakti. Adi Shankaracharya gives two definitions of Bhakti

• Intence concentrartion of the true nature of ones own Self is called Devotion
• Some others say that devotion is the constant contemplation of ones own Self as of the nature of That (Brahman)

In either case it means deep concentration or contemplation on ‘I’ rather than ‘mine’. You must shut out all the inputs to the mind from senses and also from past experiences and plunge the mind in to the Self. You must dive the mind in to the Self like a man dives in to the water. Only then the mind can can know about the Self. Shutting out from outside world is Vairagya. Concentrating on the Self is Bhakti.

So long as a man is awake, the mind is under influence some Guna. Once a yogi is established in pure Sattva he is known as Brahmavid (knower of Brahman). Only in a state of Nirvikalpa samadhi one can be free of all Gunas, and is said to be established in Brahman. Plunging the Mind in to Atma is itself Ananya Bhakti and also Nirvikalpa Samadhi.

Hence, what the above shloka means is that, one can only get into the Nirvikalpa Samadhi and be established in Brahman through unswevering concentration on the nature of Atma or Paramatma. One who is esblished in Brahman through through Nirvikalpa Samaddhi are alone Jeevanmuktas.

 

 ब्रह्मणो हि प्रतिष्ठाऽहममृतस्याव्ययस्य च।
शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च।।14.27।।

Brahmano hi pratishth-aham amrutasya avyayasya cha

 Sasvatasya cha dharmasya sukhasyaikantikasya cha

(14.27) For I am the embodiment of Brahman, of immutable immortality, of the eternal religion, and of absolute bliss.

Why does one want to attain samadhi? Because one wants eternal life, be established in eternal religion that leads to eternal undecaying happiness. Just as an anchor holds a ship firmly to the ground, Bhakti of Lord Sri Krishna holds firmly immortality, eternal religion and absolute bliss all together.

Now, how does one transcend the Gunas. Only through unswerving devotion to Lord. The devotion that does not aspire for any other inferior goal like wealth or heaven. All these lesser goals are the product of Ego; the borrowed consciousness. So, surrender your ego just as Hanuma surrendered his ego and absorbed himself in Lord Ram’s work. It does not mean you leave your duties to your family and friends. It means leave all the enterprise for wealth and fame. Say to yourself ‘I am happy with what I have and whatever I am getting by way of doing my duty’. Let your secular activities go on in an honest and permitted way. Thereafter feel happy to be doing religious activity. The fourth kind of devotee among the Aarti, Jijnasu, Arthardhi and Jnani (7.16).

Why absolute devotion to Lord? Because Lord in His manifested form as Siva, Vishnu, Sri Krishna, or Sri Ram, is the Pratista or the image of that Brahman, whose nature is Liberation, the etrnal religion and absolute bliss. When you are devoted to an image you are actually devoted to that being whom the image represents. It is like we all see the photo of our President or Prime minister or for that matter the photo of the owner of our company in our office. We all respect those photos and don’t brand all those who show such respect as fools worshipping pieces of framed paper. So, the worship of images of Vishnu or Shiva is not idol worship. But it is the imagination of the Supreme, formless Parabrahman, in that form. Worship is to that Parabrahman.

Gunas can only produce results in terms of happiness and sorrow which are far inferior to the result of Ananya bhakti, which is Bliss of the nature of Paramatma. So, when one is established in Ananya Bhakti, one transcends Gunas and is fit for Liberation. Only to such a person Lord imparts Knowledge by which he attains Him (liberation).

Mixed Sattva – There is a sense of ‘I‘in the body. But there is faith in the scripture and one does only the scripturally permitted Karma; result is happiness and higher worlds. There is the sate of duality. Karma yoga is ideal for the people of mixed Sattva.

Pure Sattva – Paramatma in His Avatara (Saguna Brahman) is pure Sattva. He takes up a body according to His own will and not subject to any previous karma. There is no Tamas or Rajas in Him. Once a yogi is established in pure sattva he is termed a Brahmavid or Brahmajnani. In the state of duality pure sattava cannot be attained. But it is possible to attain that through Ananya Bhakti in the final stage of life, when all the ego has completely surrendered to your personal God and take delight in His name and form alone. Only when you have attained to pure sattva can you attain immediate liberation through His grace. This state is called the Savikalpa samadhi or Sarupya Moksha. On the contrary the Jnana yogis, the Sannyasins who have attained the state of pure sattva keep practicing Nirvikalpa Samadhi and at the end of life on their own free will ener into the irreversible state of Nirvikalpa samadhi and attain merger in the absolute Brahman.

 

 

 

 

 

 

CHAPTER 15 – THE WAY TO SUPREME PERSON

 

The phenomenal world is a fact from the jeeva’s position. But its existence is not due to his ajnana alone. With the individual ajnana there is cosmic maya. The one leads to the other. The relation is like the seed and the tree. Individual ignorance is the cause for the fruit of action from which arises the tree of samsara. From the tree of samsara gives rise to re birth and again to the fruit in terms of result of action. This gives rise to an endless chain of fruit and tree giving rise each other wherein the jeeva keeps shuttling up and down. Only way to put an end to this cycle is to either destroy the seed by way of giving up all fruit of action or to uproot the tree with Vairagya, dispassion for all that it can offer. That means that you give up all the results of action to the Lord or give up all interest in all that all the Lokas can offer you.  Which again means karma marga or Jnana Marga.

The aggregate of spheres, or lokas in which the soul keeps shuttling is called the Samsara. Here the Lord describes it with the metaphor of a tree. It originates at Brahmaloka, the highest. Since the origin is on the top, the tree is described as having its root on top. Down below are Swarga loka and other lokas. The Martya loka or where the Mrutu or death rules is the lowest.

The natural tendency of the soul is to seek happiness. The happiness in this tree of samsara is like a mirage, in the sense that, the soul foolishly thinks that the existing state of happiness is permanent. In this Martya loka one performs rites to attain wealth for enjoyment, then more rites to gather around progeny and friends, then more rites for heavenly pleasures, then even more for attaining to Brahma Loka. With that ends, the scope of Vedas. So, the Vedas are said to be leaves of this tree, since the leaves give shade to all those who shelter on the tree and give sustenance to the tree. But all these lokas are subject to destruction, meaning the soul has not found the everlasting peace or happiness. In that sense, it is said that seeking happiness in this samsara is like chasing a mirage.

Having accustomed to seeking pleasures in bodily dualities like heat and cold, the soul always seeks a body to enjoy the same. When one body gets worn out, the soul, before leaving that body, takes the functions of sensory organs and the mind along with it to enjoy in the next body.

 

To attain to the highest bliss, discard sensory pleasures in all these lokas, i. e Vairagya for all pleasures including Brahma Loka and seek, the goal, the Primordial Purusha from whom this whole tree of Samsara has sprung up. Then the soul has no more need for any more body.

Two birds of the same plumage are perched on this tree. One the Jeeva-Atma (the pure consciousness), The other the Jeeva-Bhuta; Ahankara (the reflected consciousness). While the Atma looks on as the permitter and witness, the Ahankara enjoys the fruit of action. When Budhi (a part of Ahankara), the faculty of action starts discarding the lower regions of happiness and starts seeking higher and higher spheres, then it realizes its futility in chasing the mirage that is samsara, and it realizes intuitively its oneness with Atma, which has all along been looking down as a witness and permitter.

Oh, you little bird why do you seek happiness in a mirage, that is action. destroy this illusion, uproot this tree along with its root, the ignorance, and seek The Lord, Vishnu, from whom this whole endless process has begun.

Of what nature is He?

न तद्भासयते सूर्यो न शशाङ्को न पावकः ।

यद्गत्वा न निवर्तन्ते तद्धाम परमं मम  (15.6)

 

Na tad bhasayate suryo na sashanko na pavakah

Yadgatva na nivartante tat dhama paramam mamah

(15.6) Neither the sun nor the moon nor fire illumine That. That is my supreme Abode, reaching which they do not return.

The sun does not illumine It, nor the moon nor the fire, meaning that it is not an object of cognition by any of the senses and mind. It is known through intuitive knowledge. So, it is distinct from the body and all perceptible. And yet the Lord is omnipotent, in that he exists as the substratum of all.

ममैवांशो जीवलोके जीवभूतः सनातनः ।

मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥ १५-७॥

 

Mamaivaamsho jeevaloke jeevabhutah sanatanah

Manah shasthan indriyani prakritishani karshati

(15.7) It is verily a part of mine, which, becoming the eternal individual soul in region of living beings, draws to itself the organs which have the mind as their sixth, and which abide in nature

शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः ।

गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥ १५-८॥

 

Shariram yadavapnoti yachapyutkramatishwarah

  Grihitvaitani samyati vayurgandhanivashayat

(15.8) When the master leaves it and even when He assumes a body, He departs taking these, as wind carries away odours from their recepticles

What happens when you have not given up all the interests in the Lokas and enjoyments therein? The soul within the body is like an officer posted to an office. The officer has got certain tasks. He is on duty till such time the tasks are not completed. The gross body is like the office. Indriyas and mind are his staff. His task is to clear the files concerning ego. Ego is like the moon; not self luminous. It’s consciousness is not original, but lent by the Jeevatma, the officer within. So long as even one file is pending He is on duty, He needs an office and the staff. Now, what if the office has become old and dilapidated. He shifts to a new building taking his staff with Him. But the problem with the ego is that it attaches and thinks itself to the office building. So, every time the soul changes the body, the ego forgets the old body and attaches itself to the new one. Why? Because, it experiences dualities like heat and cold with that.  But the officer, the Jeevatma, the Lord within does not forget. He continues with His file clearance as ever. So, it is the Jeeva bhuta, the ego, which has to be progressively made to realize; that it is the Prana; no, it is the mind; no, it is the intellect; no, it is the bliss. That is the maximum state to which the ego can go with the borrowed consciousness. That is the Brahma Nirvana. Beyond that is the Pure consciousness, the shining Purusha the state of Jeeva Brahma ikyam, the non-dual state which can only be achieved through Ananya Bhakti.

(15.9) This one enjoys the objects by presiding over the, eyes, skin, toungue as also the nose and the mind

(15.10) Persons who are diversely deluded do not see it even when it is leaving or residing (in this body) or experiencing, or in association with the qualities. Those with the eye of knowledge see.

(15.11) And the yogis who are diligent see this one as existing in themselves. The non-discriminating one who lack self-control do not see this one though, they be, deligient.

Food, water and digestive fire are the three deities that sustain all bodies. Food, the prithvi tatvam, the sbtle part nourishes mind. Water Jala tatvam, subtle part nourishes Prana (life breath).

(15.12) That light in the sun which illumines the whole world, that which is in the moon, and that which is in the fire, – know that light to be mine.

Should we understand Lord to be just as the Jeevatma, an officer in the body? No. He is more than that. He is the Pure consciousness and He is the one who imparts consciousness to all others. He is like the Sun the self luminous. Others like the moon and the planets become luminous by sun’s light.

Just as we know the existance of moon and planets to their reflecting of light borrowed from sun; same way we know the brightness of luminous objects, to the Lord’s consciousness.

(15.13) And entering the earth I sustain the beings through my power; and nourish all the plants becoming Soma which is of the nature of sap.

Only when the seeds are sown in the earth do they sprout as plants and they form the basic food chain by which all life is sustained. So, the Lord residing in the earth supports the life through His power.

अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः।
प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम्।।15.14।।

Aham Vaishvanaro bhutva praninam dehamashritah

 Pranapana samayuktam pachamyannam chaturvidham

(15.14) taking the form of Vaishvanara and residing in the bodies of creatures, I, in association with Prana ans Apana, digest the four kinds of food.

It is not just that the food production is by the power of Lord, even the digestion of food in the creatures bodies is due to the power of Lord.

Digestive fire is Vaiswanara is Agni tatvam. Vaishvanara the digestive fire united with Prana and Apana (vayus) digest the four kinds of food. Vayu and Akasa tatvam are included in Agni tatvam, being subtler.  That is how the Lord becomes the substratum and the sustainer of all bodies. It is believed that when you recite this shloka before taking food, you will not have any digestive problems

How about the mind. How does the Lord become the substratum of mind?

 

सर्वस्य चाहं हृदि सन्निविष्टो
मत्तः स्मृतिर्ज्ञानमपोहनं च।
वेदैश्च सर्वैरहमेव वेद्यो
वेदान्तकृद्वेदविदेव चाहम्।।15.15।।

 

Sarvasya ch-aham hridi sannivishto

         Mattah smriti jnyanamapohanam cha

Vedaish-chya sarve-rahamevavedyo

         Vedanta kritveda videva chaham

Lord resides in the hearts of all. from Him follow memory, knowledge and doubt and also their loss. He is alone to be known through the Vedas and He is the origin of the Vedantic tradition. The guru sishya parampara is the vedantic tradition. Lord has been the First guru and he has always been a Guru. The vedantic or the Upanishadic knowledge has been passed down from the father to the son or from guru to the sishya. That knowledge alone is  true knowledge which has been handed down traditionally and not all those theories and deviations created by egoistic and self-styled gurus.

How do we understand that memory knowledge and doubt follow from lord being seated in the heart? In that case why does He not give every one good memory and knowledge. Well, being the deliverer of the fruit of all your actions, he decides on the memory, knowledge etc that is required to attain that fruit.

To this end let us examine the case of Karna. Why did Karna loose out? He was equally a good warrior as Arjuna. Lord resides as your own very self and directs your memory, knowledge and their loss. To attain them one should constantly strive for them. That is having attained the knowledge of Divastrayas one should constantly memorise them. That is Tapasya.  Bhishma and Drona were tapasvins. But not Karna. His mind was always preoccupied with enmity for Arjuna and a belief that he could defeat Arjuna. He never feared arjuna. And hence his memory failed when it came to using the required weapons against Arjuna. He could only remember the Shakti when he feared Ghatotkach and he used it against him. On the contrary, Arjuna never had any ill feeling towards Karna, He was always constantly practicing his weaponry sciences. And when he was stuck by doubt the Lord was there next to him to dispel the same.

That is how the Lord becomes the driving force, seated in your memory and knowledge, driving your intellect, Budhi, as per your own karma and delivering the deserved results.

 

द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च।
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते।।15.16।।

Dwamivou purushou loke ksharakshara eva cha

  Ksharh sarvani bhutani kutastho-akshara utyate

As per the classical interpretation; Purusha, here, means the conscious principle. There are two types of consciousness in this body. One the Jeevatma; the pure consciousness and the other Jeeva Bhuta, the Ego, which is the reflected consciousness. Just as the moon though not self luminous but merely reflecting the light from the sun, is still considered a luminous object. Similarly, though the ego is only a reflected consciousness it is also considered as purusha.

Consciousness of the Jeevatma, being self luminous is imperishable; whereas the consciousness of the Jeevabhuta is perishable; subject to waxing and waning like the phases of the moon.

The verse may be interpreted in a different way.

There are two kinds of Purushas. Those who think of themselves to be this body consciousness are transmigrating souls. Those are perishable since the bodies are perishable. But those who have realized they are the Atma, the death-less and imperishable are the God realized souls. They are the Uttama Purushas. They attain to the abode of Lord. As the great Yogi Vemana says, ‘among the Purushas, different are the Punya Purushas’. Though they have taken birth as a result of the karma, the Uttama purushas have realized the God and so they have overcome the transmigration cycle, attain liberation.

 

यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः।।15.18।।

Yasmatkshara matitoham aksharadapichottamah

Atosmi loke Vede cha prathitah Purushottmah

(16.18). Since I am beyond the perishable and even excel the imperishable, Therefore I am well known in this world and in Vedas as the supreme being (Purushottama)

The perishable are the bodies and the imperishable is the soul. Those who think themselves to be the bodies are the lowest kind. Those who think themselves to be the imperishable soul are the middle.

Apart from and distinct from these two Purushas is the Purushottama , The supreme Lord , Who is not subject to Karma, Whose eternal  state is Liberation, who is above the three gunas, who is the Weilder and controller of His own Maya, and Who takes birth in appropriate form,  from time to time, to protect the Dharma, the Eternal law, to protect the virtuous, the followers of the law, and to destroy the wicked evil doers, the greedy and who do severe action that lead to destruction of the world.

 

यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्।
स सर्वविद्भजति मां सर्वभावेन भारत।।15.19।।

Yo mamev-asammudho janatipurushottamam

 Sa sarvavid-bhajati mam sarva bhavena Bharata

 

इति गुह्यतमं शास्त्रमिदमुक्तं मयाऽनघ।
एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत।।15.20।।

 

 Iti guhyatamam shastra midam-uttamam maya-anagha

 Etat budhva budhimansyat-kritakrittyascha Bharata

 

Whoever is undeluded and knows Sri Krishna as the Purushottama and worships Him and has surrendered his ego to him, has attained to the state of Uttama Purusha. Knowing Him alone one becomes wise and becomes Kritakritya, meaning whose duties have been fulfilled. He has no more duty to perform, meaning he need not take up any more birth to perform any more duty of a brahmana, kshtriya etc. That is, he would attain liberation.

 

CHAPTER 16 – DEVINE AND DEMONIC ATTRIBURES

 

At the end of the last chapter it was said, Knowing Him alone one becomes wise, and his duties are accomplished. But who is a fit aspirant? To answer this question, the present one is begun.

Human nature is broadly categorized as 1) Devine nature and 2) Demonic nature. These two natures clearly distinct from the three gunas mentioned earlier and should not be confused with them. Let us first clearly distinguish between the same. First the gunas.

‘Tamas’ is the identification of the Self with the body. But why does the self, identify itself with the body? Because the Self cannot be known by any valid means of Knowledge, and because the body is the closest. Thereafter to fulfil the desires of the body through activity, karma, is Rajas.

Satva is in being able to see the difference clearly between the body and the Self and do the action as Duty.

Nature is the aggregate result of all your previous karma. Graet Demon kings like Hiranya Kasyap and Ravan attained their Asiri nature as a result of their past karma. It is this nature that is being referred to as two categories.

Lord clearly brings out the different aspects of Devine and Demonic wealth, and states that only the Devine wealth characterizes a fit aspirant for Liberation, so that one should avoid demonic attributes and cultivate divine attributes.

In the first three verses Lord briefly describes divine wealth such as, fearlessness, purity of heart, steadfastness in the Yoga of knowledge etc. and thereafter concentrates more on the demonic attributes, so that they can be clearly avoided.

The persons of demonic nature do not know what right conduct is and what is wrong conduct. They describe the world as being without a truth, without a basis, without a God, and simply brought about by the mutual union of man and woman. They do not accept the authority of Vedas and Puranas. As it is said by them, “cheats, hypocrites and fiends – these three classes are the authors of Vedas.”

Holding to this view these ruined souls of small intellect and of fierce deeds, are born for the destruction of the world as its enemies.

काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः।
मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः।।16.10।।

 Kamamashritya dushpuram dambha-mana-madanvitah

 Mohat-grihitvasad-grahan pravartante-ashuchita vratah

 

(16.10) Resorting to insatiable desires, full of hipocracy, pride ans arrogance, they of impure vows act false view through delusion.

 

Is this not what the communists of today believe. Lord has said this long before the the Christian theory of Adam and Eve. These are the philosophies which propagate maximum greed and brought in unmitigated suffering on humanity in the form of two great wars and innumerable lesser ones.

There are three types of gates to the hell destructive of the self – lust, anger and greed. Therefore, these three should be shunned. A man who got rid of these gates to the hell practices what is good for himself and attains the supreme goal i.e. liberation. Here kama and krodha referred to are of rajasik and not satvik. Sage Durvasa’s krodha is satvik. Kama and krodha of satvik nature are permitted. Lord Himself says in chapter 9.11 “I am the passion in people which is unopposed to one’s duty (dharma)”

Excessive tamas and rajas itself is demonic attribute. Setting aside the ordinances of the scriptures and acting under the impulse of desire is the basic demonic nature. So, let the scripture, the Sanatana Dharma, the eternal law be the authority in ascertaining what ought to be done and what not to be done. In today’s context, we can include all secular, social and moral laws.

 

यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः।
न स सिद्धिमवाप्नोति न सुखं न परां गतिम्।।16.23।।

 

Yah shastra vidhi-musrujya vartate kamakaratah

   Na sa sidhi mavapnoti, na sukham, na param gatim.

(16.23) He, who setting aside the ordinances of the scripture, act under the impulse of desire, attain neither perfection nor happiness nor supreme goal.

 

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ।
ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि।।16.24।।

Tasmat shastram pramanam te karyakarya-vyavasthitou

   Jnyatva shastra vidhanoktam karma kartu-miharhasi

(16.24) So let the scripture be your authority in ascertaining what ought to be done and what not to be done. Having known what has been prescribed by scripture, you should act in this matter.

So if we are looking for a definition of Asura, or demonic nature here it is – “Not following shastra vidhi, commands of Sanatana Dharma, or not following tradition with faith is the basic Demonic quality”. Knowing the Shastra vidhi and not following or hating the shastra is the worst kind of demonic quality. A brahmin who is versed in shastras and yet hates them or does not follow them is a Brahma Rakshas or the worst kind of demon. Why? Because he can use intricate Knowledge of the Shastras for his own benefit at the expense of other beings.

Arjuna is a Kshtriya. And his duty according to the sanatana dharma is to fight a righteous battle. So, the Lord’s advice to Arjuna is to arise for the battle which has already been introduced.

At this point we should also remember the state of our national security, when the Kshtriyas gave up the Sanatana dharma and took to begging bowl under Buddhism. They allowed a free run for the foreign plunderers and looters and welcomed them with open hearts. Buddha has advocated exactly what the Lord Sri Krishna has prohibited; i.e monkhood for Kshatriyas.  And yet today we hear such misplaced voices on virtues of Budhism.

 

 

 

 

 

CHAPTER 17 – THE SEPARATON OF THE THREE KINDS OF FAITH

 

At the end of the last chapter the Lord has stated, “He who, setting aside ordinances of the scriptures and acts under the impulse of desire attains nether perfection nor happiness nor the supreme Goal.”. But the shastras are so many and their knowledge is a maze. Lord Himself states in chapter (4.16) that, “Even the wise are deluded as to what is action and what is inaction.”

If such is the case of the learned in Shastras what to speak of the commoners. So with this in view Lord has said in 4.15, “Perform work alone as done by the ancients (who are seekers of liberation). Meaning follow the tradition of ancient seekers of liberation, then you don’t go wrong about the Shastras.

So, this in view Arjuna raised the question- What is the status of those who set aside the Shastra Vidhi, but follow the tradition with faith? Do they attain Liberation.  Setting aside the Shastra vidhi, here means not knowing the shastras out of ignorance or laziness, but not willfully setting aside the same.

In reply to Arjuna’s question lord says that the faith is of three kinds – Satvika, Rajasika, or Tamasika.  The faith of each person is according to his nature. So long as a person is following the tradition of his forefathers who are seekers of liberation, he is considered to be of daivy sampada, divine attributes.

The Satvika worship gods, the Rajasika worship Yakshas and Rakshsas and the Tamasika worship spirits and goblins. That is to say by the inclination to worship particular daities of Satvika and other natures, the nature of their worshippers also as being satvika etc. is to be known.

But those men who practice severe austerities not enjoined by the scriptures due to excessive self-conceit and desire and pride, know them to be Demonic nature. Our Puranas are full of stories of Rakshasas performing severe penances to please Lord Shiva or Brahma, to attain invincibly so that they can perpetuate their own self appeasement and continue to do scripturally prohibited actions. But the lord would appear in those very forms and grant them those very boons except immortality so that they can meet their doom fast. People are of the impression that Lord Shiva is Tamasik and Lord Brahma is Rajasik and Lord Vishnu is Satvik. No lord is above all the three gunas. But when someone does Tamasik penance Lord appears as Lord Shiva and grants them the boons they deserve. To what end? So that they can meet their doom fast.

So, what we see today, the Baba worship, the Mahatma worship. These are not permitted by the scripture. All those who have taken up bodies as a result of their karma are not worth worshipping. Adi Shankaracharya was much greater saint and worked for the establishment of Dharma than today’s Babas. But he is not worshipped as a god and no temples constructed for him. So, it is absolutely foolish to worship babas and building temples for them. They are not permitted by scriptures and hence such worship is Asuri in nature. Only the Paramatma who has incarnated in a human form Keeping His own Maya under control, for the protection of the followers of Dharma, for the destruction of the evil doers and for the protection of Dharma is to be worshipped.

The food also liked by each is three-fold. So also sacrifice, austerity and gift. Lord enumerates the qualities of each, so that only Satvika is practiced and Rajasika and Tamasika are avoided

‘Om, Tat, Sat’ – this is considered to be the three-fold designation of Brahman. By that were fashioned, of old the Brahmanas, the Vedas, and sacrifices.

‘Om’ is Brahman. Being well known as the cause of the world and not being cognized by the ignorant.

‘Tat’ also is the name of The Brahman, which exists as the substratum of all that has taken a name and form. From this root ‘Tat’ follows the adjective Tatvam meaning the quality of the name and form as a result of the presence of ‘Tat’. From the religious point of view, offering result of all religious duty to the Lord is called Tat.

’Sat’ is also the name of Brahman for it denotes absolute reality goodness and auspiciousness. When it is used as a prefix like Satkarma, Satbudhi, Satyanarayana etc it means good or auspicious. Satkarma means that karma permitted by the scriptures. Anything that is not permitted by the Scriptures is termed as Asat.

So, from religious point of view, Om is Parabrahman, who is also the author of the scripture. That duty, permitted by Him by way of scripture is called Sat, and offering the result of that as gift (Dana) to Him without expecting any thing in return is called Tat.

While performing Yajna, Dana and Tapas Karmas, or Puja Path etc defects may creep in, there may be a loss of concentration etc. Rajasic thoughts may creep in.  All such defects can be overcome by uttering ‘Om Tat Sat’ at the conclusion of the same. Meaning, all this is Brahman, this is permitted by Him, and I offer all it’s result to Him.  

Of all the attiitudes faith in the tradition, faith in the scriptures is most important, if there is faith, defects can be overcome by taking the names of Brahman. But offering oblations, making gifts, practicing austerities etc. without faith are called ‘Asat’. They fructify neither here nor hereafter.

 

 

CHAPTER 18 – THE WAY TO RENUNCIATION (MOKSHA SANYASA YOGA)

In order to decide the final goal of human life, the essence of the whole of Gita is taught clearly in the eighteenth chapter, by clearly distinguishing between renunciation and relinquishment.

Arjuna said:

(18.1) I desire to know distinctly the true nature of renunciation (Sanyasa), O Hrishikesa, as also of relinquishment (Tyaga) O mighty armed One, O slayer of Keshin.

Lord Sri Krishna Slayed a demon called Keshin in the form of a horse, by putting his hand into his gaping mouth and enlarging it. That is why He is addressed as Keshinishudana.

The Blessed Lord said:

(18.2) Sages understand the renouncing of actions that fulfil desires as renunciation (sanyasa) and the declare the abandonment of the fruit of all actions as relinquishment.

According to Hinduism there are four Ashramas or stages in life. They are 1. Brahmacharin, 2. Grihasta, 3. Vanaprasta and 4. Sanyasin. Brahmacharin is a student wherein one studies Vedas and learns how to perform Vedic rights and learns about the duties. Thereafter he steps into Grihasta ashram, wherein he takes a wife and performs all daily and occasional rites. Raises children and sees that they are married.  Vanaprasta is retired life of a forest recluse. When a house holder begets a grand son, then his religious duties are fulfilled and he should take to retirement. Sanyasa is a free bird, wherein he leaves all worldly enterprise and spends time in Dhayana.

There will some enlightened souls who may directly go from any lower Ashram to Sanyasa. Such people renounce all Vedic duties of Grihasta or Vanaprasta ashrams. They renounce wife and children and home and hearth. Those are the people who have given up all worldly desires. So, they have no duties either.

On the other hand, those who step into Grihasta ashram are those with worldly desires like family life, children, and other worldly enjoyments. Since they have desires, they also have religious duties. Such people when they perform their religious duties like the daily 5 Yajnas (Brahma yajnya, Daiva Yajnya, Pitru Yajnya, Bhuta Yajnya and Nru Yajnya) etc. Should think that this world belongs to the Lord, and these duties that he is doing is at the behest of the Lord. So whatever result that accrues out of his duties is the Gods will and accepts them as such. Doing the duties with this mind set is called Relinquishment.

The scripture also says, “The Brahmanas seek to know the Self through the study of Vedas, sacrifices, charity, and austerities consisting in dispassionate enjoyment of sense objects. “

(18.3) Some philosophers declare that all action should be relinquished as being evil, while others say that the work in the form of Yajnya, Dana, and Tapas (sacrifice, gift and austerity) should not be relinquished.

For ignorant, i.e in whom the knowledge of the Self has not arisen, who still consider the body as the self, for such people relinquishment of fruit of work alone is recommended. For them Sanyasa is not recommended. The Sankya philosophers advocate all works to be given up being associated with evil, whereas the Mimamsakas say that Yajna, dana and Tapas should not be given up. These are the two contradictory views. But listen what the Lord has to say.

(18.4) Hear from Me the final truth about this relinquishment, O best of Bharatas; for relinquishment is truly declared to be of three kinds.

(18.5) Work in the form of sacrifice, gift, and austerity should not be relinquished, but should indeed be performed; for, sacrifice, gift and austerity are sanctifying to the wise.

(18.6) But even these activities should be performed giving up attachment and fruit – this is My decided and best view.

Lord’s view is very clear –  A house holder should not give up Yajnya, Dana and Tapas karmas since they are verily the purifiers of the mind. Even these should be performed by giving up attachment to their result and as a duty to Lord.

(18.7) The renunciation of obligatory work is not proper; abandonment of such work from delusion is declared to be Tamasika.

Renunciation of obligatory work like the daily five Yajnyas etc. is not proper. Giving up of such work out of ignorance is Tamasik. Some people say, “yes, I believe in God, but I don’t believe in all these pooja, path and this temple worship etc. “This is what is delusion. If he does not believe in scripture and what is prescribed by scripture, does not believe in God’s commands, then what is the meaning of ‘I believe in God.” Actually, it is just a sham and a cover for laziness.

(18.8) If for fear of bodily trouble, one relinquishes action because it is irksome, thus performing a Rajasika relinquishment, one certainly does not obtain the fruit of relinquishment.

If it is prescribed that one should get up before sunrise and take bath and perform daily pooja, and if one does not do it, since getting up early is troublesome then it is said to be Rajasik relinquishment and he does not get the fruit of that, i.e purification of the mind.

Knowing fully well the obligatory works lead to purification of mind and yet giving them up nad pretending to be a sanyasi, is Rajasik relinquishment. There is no use of that.

(18.9) But when obligatory work is performed, O Arjuna, only because it ought to be done, giving up attachment for it and its fruit – that relinquishment is regarded as Sattvika.

So, when the obligatory work is performed as a duty, without hankering for it’s result and as dedication to God, then it is called Sattvika.

(18.10) The relinquished endued with Sattva and a steady understanding, having his doubts resolved, nether hates disagreeable work nor is attached to agreeable work.

If it is said that one should take cold water bath, it is agreeable in summer but diagreable in winter. But for relinquisher endued with Sattva looks at both of them equally.

(18.11) Action cannot be entirely relinquished by an embodied being. He who relinquishes the fruit of action, is called a relinquisher.

Action is three types- body mind and speech. One cannot completely renounce all actions. So, it is enough if you don’t expect any returns in terms of Virtue or sin in them. Then the karma becomes akarma. That itself is Sattvika relinquishment.

(18.12) The three-fold fruit of action, disagreeable, agreeable and mixed accures to non relinquishers after death, and never to relinquishers.

Here we should remember that, according to Hindu philosophy, death is not considered as the final end. It is only a transformation from one body to another. Even after the death of one body, the soul continues it, s journey of experiences of happiness and sorrow in countless other bodies, until such time Liberation is achieved. It may take many many Maha Yugas for that to happen.

Here by action is meant virtuous or sinful action. The fruit of all secular action gets exhausted in this world, and the fruit of all virtuous or action gets exhausted in the next world. That is why the Lord says fruit will accrue to non relinquishers ‘after death’.  But he who does work without caring for the fruit is a Sanyasin as well as a Yogi. For him there is no result like heaven or hell, but only Liberation.

Having stated that fruit will not accrue to relinquishers, now the Lord is proceeding to show as to how it is possible, that one does work and yet free from it’s result.

(18.13) Learn from Me, O mighty armed one, these five causes for the accomplishment of all work, as declared in the Sankhya (wisdom) which is the end of all action.

Meaning of Sankhya – That by which the Supreme Self is thouroughly known is Sankhya (wisdom) or knowledge of the truth, which is also the termination of what is done, or action (Karma) i.e. the final conclusion of Vedanta.

Now coming to the five causes for all action.

 

अधिष्ठानं तथा कर्ता करणं च पृथग्विधम्।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम्।।18.14।

Adhistanam tadha karta Karanam cha pruthakvidham

Vividhascha prudhakchesta daivam chaivatra panchamam

(18.14) The seat of action(Adhistanam) and likewise the agent (Karta), the various senses (Karanam), the different and manifold effort (Chesta), – the presiding divinity (Daivam) being the fifth of these.

These are the five causes that bring about any action. Adhistanam means the body; Agent means the union of spirit and matter, the reflected consciousness, chitabhasa,  i.e egoism (the sense of I, in doing); Karanam means senses eyes, ears etc; Chesta means different activities; Daivam means the inner ruler, who is the director of all action as per ones own past Karma. It also means the aggregate of all your past karma. The Gunas carry the DNA of all your past actions, through innumerable births.

So, for any action fructify you need all these five conditions. The first four are termed paurasham or the present effort and the fifth is the daivam which is result of past actions. So, it is very clear that unless you put in your effort Daivam alone does not produce any result and similarly present effort is also insuffient to produce desired effect without the support of daivam.

Now the questions if all your actions and their fruit are decided by Daivam or your past karma, then where is the scope for positive action. The answer is that Yes, your destiny as regards pleasure and pain is partly decided by Daivam, but to attain ‘knowledge’ positive action is needed here in this world. Even a child knows that all his needs are taken care of by parents, whom he has acquired as a result of his past karma, but to attain knowledge he has to go to school. Knowledge does not come as a result of past karma. One has to do action in this very life to attain knowledge. Secular knowledge removes ignorance about the world; makes one fit for worldly life. Scriptural knowledge removes ignorance about Self and God. It leads to virtuous action and gives rise Intuitive (Para) knowledge. Intuitive knowledge is the highest knowledge and the only means to liberation. To that end one should perform virtuous action.

(18.15) Whatever action a man performs by his body, speech and mind, whether proper or otherwise, has these five as it’s causes.

(18.16) Such being the case, he who owing to his unrefined understanding looks upon the Absolute Self as the agent, is foolish and does not see.

What do we understand by the Absolute Self. Let us see how the inner organ transforms in contact with an object. First eye sees. If it is attractive the mind latches on to it, and there is an urge for a second and a third look. Eyes keep drawing the mind to it. But if the intellect is refined it will advise mind, look little boy, don’t get latched on to that, it may be attractive, but dangerous; get back to your work. So, during this entire process the senses, mind and intellect are undergoing modifications, whereas there is something over and above all these; which is pure consciousness and because of whom these others are active, but by itself it does not undergo any transformation. When in a state of deep sleep, all these are withdrawn into that pure consciousness and they too don’t undergo any modifications. This pure consciousness is the Supreme Self, which by itself does not undergo any transformation, but is the support of all that which undergoes transformation.

(18.17) He who is free from notion of “I” (egoism) and whose understanding is not trammeled, though he kills these beings does not really kill.

Even by todays law, if you don’t have intent kill, then it is called culpable homicide, i.e causing death without intention. So, whether in self defense or in war killing is permitted, and he is not charged for any crime. Lord is telling this to Arjuna, because he thinks that killing Bhishma and Drona in the war is sinful. In war if you don’t kill the other man, then he will kill you. So there killing is not prohibited. But there are certain occsions even in war killing is prohibited – like when some one has surrendered, or thrown his weapon and running way, injured and not in a position to fight back. The rules are same in those days as well as today. Some ignorant people find fault with Arjuna for killing Karna when he was lifting his chariot. Karna was very much in a position to fight, nor has he surrendered or injured. Just because he says wait Arjuna let me repair my, vehicle does mean that Arjuna should wait. So Arjuna has done no wrong. That is why the Lord addresses Arjuna as Anagha, meaning sinless one, throughout the scripture Gita.

We have seen that there are five causes for any action. If you remove any one of them then there is no action. And if you remove ego from among them, then the action becomes inaction and not binding.

(18.18) Knowledge, the Knowable and the knower form the three-fold impulse to action. The instrument, the object and the agent form the three-fold basis of action.

The first three are the impulse or the stimulous or motivators to action. For example

Knowledge – statement that Yajna, Dana, Tapas lead to purification of mind

Knowable – What is to be known about them. That they should be done by relinquishing their fruit.

Knower – the one who has such knowledge, the ego consciousness.

The other three are the basis or the actual constituents of action, or the heads of action.

Instrument – the best means of effecting knowledge; senses mind and Budhi (intellect)

Object – Objective; heaven, Brahmanirvana, Advata sidhi (Liberation).

Agent – is same as the knower. The ego consciousness.

 

(18.19) Knowledge, action and agent are declared in the science of Gunas to be of three kinds only, according to the distinction of Gunas; of them also hear duly.

From verse 13 onwards, Lord is actually giving the gist of Sankhya philosophy which deals with the effect of Gunas alone as the cause of all action and also of their effect in terms of bondage or Liberation. The pure consciousness, on whom the Gunas take support is not involved in action nor bound by it’s result. Among the Gunas, Sattva leads to liberation and the other two leads to bondage. This is the crux of the Sankhya Philosophy.

Having declared knowledge, action and agent to be of three kinds depending on Gunas, now Lord deals with each kind.  Starting with knowledge first.

(18.20) The knowledge by which one sees the one undivided, imperishable substance in all beings which are divided, should be known to be Sattvika.

This is what is meant by “Unity in Diversity”. Seeing That one imperishable Brahman, in all these seemingly diverse species. This is the meaning of Unity in diversity. Reader should understand that this phrase has been taken from Gita, and it is not a gift from any political party. This also means that one should treat the pleasure and pain of every other being as that of one’s own self and therefore one should not cause harm to any body. This is to be found only in India and understood only by a Hindu. This is the Sattvika knowledge. It leads to Liberation.

(18.21) But the knowledge by which one sees as distinct, in all beings, different entities of various kinds should be known to be Rajasika.

The knowledge by which one sees each soul as distinct pursuing individual pleasure or pain, is Rajasika. To treat pleasure and pain to be one’s own creation. It also means that all religions are equal in their quest for truth. This is our Indian secularism. For a state it leads to peaceful coexistence and for individual it leads to higher worlds.

(18.22) Whilst the knowledge, which is confined to a single product as if it were the whole, which is irrational, not founded upon truth, is declared to be Tamasika.

Knowledge , identifying the body as the Self, considering that there is only one life and the enjoyment of sensory pleasures alone to be the highest aim of Human life; decorating and preserving the body even after death; such a knowledge  is Tamasika,  The religions that propagate that there is only one image of God which made of wood or stone, and God is only that much alone- such a knowledge is Tamasika. This kind of knowledge leads to ultimate destruction of the world. For individual it leads to birth in lower species.

Now coming the three-fold division of action.

(18.23) An action that is ordained, performed without attachment, free from attraction or repulsion, by one not coveting its fruit is declared to be Sattvika.

To do one’s own duty as per scripture or law without attachment is Sattvika, which leads to Liberation.

(18.24) But an action that is done by a person seeking desire or possessed of conceit, and that with much trouble is declared to be Rajasika.

Simple pooja and fasting on Rama Navami day is Sattvika, But Ganesh visarjan with blaring loud speakers and band-baja is Rajasika. God is impressed by your simple bhakti. Rajasik functions are essentially for fund raising and projecting ones own organizing ability.

(18.25) That action which is undertaken through delusion, without regard to consequence, loss or hurtfulness and capacity is declared to be Tamasika.

Doing someone else’s duty thinking that it is also aduty- is delusion. The story of the Dhobi’s donkey and dog is relevant. The donkey’s duty is to carry the loads. And the dog’s is to bark when thieves appear. But the donkey thought that since the dog is not barking, that he would do it. On hearing the commotion, the thieves ran away. The dhobi got up and gave a good thrashing to the donkey. So, whether it is scriptural or secular, every man must do his own duty. Doing other’s duty won’t get you any merit, but only land you up in trouble.

Now coming to the three-fold divivision of agent.

(18.26) An agent who is free from attachment, non-egoistic, endued with fortitude, and enthusiasm and unaffected by success or failure is called Sattvika.

(18.27) An agent who is interested, desirous of the fruit of action, greedy, malevolent, unclean, and subject to elation and dejection is declared to be Rajasika.

(18.28) An agent who is unsteady, vulgar, arrogant, deceptive, overbearing, indolent, despondant and procrastinating is said to be Tamasika.

All are self-explanatory.

Having stated what you desire depends on your Guna, now is the need to state what makes one desire Liberation or worldly pleasures depends on Budhi and dhriti. Therefore, the Lord now talks about the three-fold division of Buddhi (intellect or understanding) and Dhriti (tenacity)

(18.29) Listen now the threefold variety, according to Gunas, of the understanding and tenacity, as I declare them exhaustively and severally.

(18.30) That understanding which knows inclination and abstention, what ought to be done and what not to be done, fear and absence of fear, and bondage and Liberation, is Sattvika, O Partha.

That understanding by which one knows what is a virtuous and what is sinful is Sattvika.

(18.31) That understanding by which one knows incorrectly righteous and unrighteousness and what ought to be done and what not to be done, is Rajasika.

That Arjuna, a Kshatriya, trying to take up begging bowl and taking to non-violence which is a Brahmana’s duty is Rajasik understanding.

Even todate scholars keep splitting hairs on whether Yudhistir followed Dharma when he betted Draupadi in the bout of gambling. Only four people knew it correctly that Yudhister never transgressed Dharma. They are Sri Bhishma, Yudhistir and Draupadi herself for she never uttered a word after seeing Yudhistir. The fouth one was Vidur who left the scene. All others had a wrong understanding of Dharma. And what was the Dharma that Yudhistir followed. That of Kshitriya Dharma: never to back out from fight or a bout of gambling when challenged. It may look little aukward in todays world, but that was the Yuga Dharma of those times.

In any case Draupadi’s birth was for a purpose. Whether Droupadi got herself disrobed; or Seeta went and sat in Ravana’s Lanka; or Ahalya got herself corrupted; it was all for a purpose. All the three were incarnations of Paradevata. In the Lalita Sahastra nama Strotram Paradevata is praised as;

Chidagni gunda sambhuta, Deva karya samudyata

Born of the fire of consciousness, of Her own will, ever eagar to accomplish the works of gods.  What means she chooses She alone knows and the Paramatma knows. Brahman is worshipped by the Jnanayogis as Chit (Atma) and by the karma Yogis as Agni. She as the power of Brahman takes birth, out of Her own free will, to accomplish Deva karya.

(18.32) That understanding which, enveloped in ignorance, regards unrighteousness as righteousness and all things in an inverted way, is Tamasika, O Partha.

This is what hogs the headlines in todays world. Considering what is prohibited action – doing that and justifying it is Tamasik understanding. For some, Karna is a hero who was killed by Arjuna through fraud. To some Ravan is a Hero and Ram is a villain. This is because they see the things in an inverted way. Even some modern-day Gurus preach licentiousness as a means to attain freedom from desire. They don’t believe in Lord who has said – that the Rajasik desire is insatiable. The more you feed, the more it demands and it is the greatest sinner (3.37).  Even some eminent judges believe in unbridled freedom as against self-discipline and accepted social behavior. This type of Tamasik understanding will only destroy individual character and corrupt society.

Now the three types of Dhriti (tenacity)

(18.33) That tenacity, unswerving through Yoga, by which one controls the functions of the mind, the breaths(Pranas) and senses is Sattvika.

Tenacity is mind control and concentration. When mind, breaths and senses are well controlled, that tenacity is Sattvika.

(18.34) But that tenacity by which one holds fast to duty, pleasure and wealth, is Rajasika, O Partha.

(18.35) That tenacity by which a stupid person does not give up sleep, fear, grief, depression and pride, is Tamasika, O Partha.

Swapna, or sleep also means day dreaming for easy success, lotteries etc.

Now lord talks about three-fold happiness, for the ultimate pursuit of all life forms is happiness.

(18.36,37) Now hear from Me, O Prince among Bharatas, of the threefold happiness: the happiness which one relishes through practice, in which one comes to the end of all pain, and which is like poison at first, but like nectar at the end, is declared to be Sattvika, born of the serenity of understanding that concerns itself with the Self.

Self control, living in one’s own means, lack of vanity etc. may be belittling, but give happiness in the long run.

(18.38) The happiness that arises from contact between objects and senses, which is like nectar at the beginning but like poison at the end, is said to be the Rajasika.

Living beyond means, and unbridled enjoyment of sensory pleasures ultimately destroys health and wealth.

(18.39) That happiness which is self delusive both at the beginning and at the end, and which arise from sleep lassitude, and inadvertence is said to be Tamasika.

Destroying parental wealth, not attaining any by one’s own effort, sadistic and sinful pleasures are Tamasik. They are a cause of fear even at the time of enjoyment and also ultimately lead to self-destruction.

From verse 19 to 39 Lord has shown that all modificatins of mind – knowledge, action, agent, understanding, tenacity and happiness are products of Gunas. Now the Lord proceeds to show how the effect of Gunas can be overcome and Liberation is achieved.

(18.40) There is no being on earth or again in heaven among gods, that is free from these three Gunas born of nature.

Even gods are not free from the Gunas. The gods are supposed to be sattvika, asuras are Tamasik and humans are supposed to be mixed gunas.

(18.41) The duties of Brahmanas, Kshatriyas, Vaisyas and also of Sudras, are clearly divided, O Scorchrer of foes, according to the disposition born of their own nature.

Here nature means the aggregate of all their past karma, which has manifested itself as their aptitude and eligibility in the present life.

(18.42) Serenity, self-control, austerity, purity, forbearance, and also uprightness, knowledge, realization and faith, are the duties of a Brahmana born of his nature.

Knowledge means Scriptural knowledge and realization is intuitive knowledge of the Absolute.

(18.43) Heroism, boldness, firmness, dexterity, not fleeing from battle, generocity, and lordliness, are the duties of a Kshatriya born of his nature.

(18.44) Agriculture, cattle-rearing and trade are the duties of Vaisya born of his nature; and work of the nature of service is the duty of a Sudra born of his nature.

These are the fourfold division in every society, by whatever names they may be called. This division is nature born and cannot be wished away. Classless society is a utopian dream. If one nation becomes rich by exploiting others and their citizens don’t do manual labor, then they import labor from other nations. But even in their societies these fourfold division is unavoidable. Today they may called, the intellectuals, the administrators, the entrepreneurs and the service providers. But the division is there. And their aptitude comes by birth.

But what about their Gunas. In atemple- the Archaka performing pooja, the sweeper keeping the premises clean, the accountant keeping the accounts proper; all doing their duty with faith are all infact Sattvika and fit for Liberation.

Lord has declared- even they of sinful birth, women vaisyas and also sudras, taking refuse in Him become eligible to attain the highest goal (9.32) So the Gunas are not any caste prerogative. Any one having faith in Lord and scripture is to be considered sattvik.

 

Having declared the duties of various castes born of their own nature, Lord now declares how a man attains perfection and becomes fit for Liberation.

(18.45) Devoted to his own duty, a man attains perfection. Listen how one engaged in one’s own duty attains perfection.

Every man doing his own duty born of his own nature with faith attains perfection.

(18.46) From whom proceeds the activity of all beings, and by whom all this is pervaded – worshipping Him through his own duty a man attains perfection.

Worshipping Him through his own duty means – doing the duty according to one’s own nature as dedication to that Lord, to whom this whole universe belongs, and as a dedication and being useful in maintaining His order. This dedication to the Lord is itself Sattva, the highest mental refinement.

(18.47) Better is one’s own duty, though defective, than the duty of another, well performed. Doing the duty ordained by one’s own nature, one incurs no sin.

‘Sreyan’ meaning good or better; i.e which brings salvation to man. (here the word ‘better’ is used to distinguish pleasurable results in other’s duties) One may think that a butcher’s duty is sinful. No, he has attained that nature as per his own past karma. But in God’s world, there is use for him also. He has to cut the animals and provide food to the others. That is the duty assigned to his nature by God. Therefore, so long the butcher does his duty thinking that, the Lord has assigned this duty to me because it befits my nature, therefore let me do it. If he cuts the animals with this mindset, then he is no more a sinner and he is Sattvik in his knowledge. This is the story of Dharma Vyadha in the Mahabharat.

(18.48) One should not, O son of Kunti, relinquish the duty to which one is born, although it may be attended with evil; for all undertakings are covered by defect, as fire by smoke.

Arjuna is a born Kshatriya. Valour and lordliness are his duties by birth. He should not give them up and take to begging bowl of a Brahmana, thinking that Brahmana’s duty is nonviolent and his own Kshatriya duty is full of violence. Ahimsa Paramo Dharma is not applicable when in a state of ignorance and one has still to do duties. It is applicable only when one has attained the state of Naishkarma, that is when all his duties have been accomplished- Vanaprasta or retirement stage. Once a kshatriya or a butcher have taken retirement, for them Ahimsa Paramo Dharma is applicable, but not until then.

(18.49) He, whose understanding is unattached everywhere, whose mind is conquered, who is bereft of desires, attains by renunciation that supreme state of freedom from action.

Naishkarma siddhi, or freedom action means giving up of all worldly persuits all thoughts of wealth and women, and all desires for worldly or heavenly pleasures. And yet doing the prescribed duty. This is vairagya or dispassion. Though doing action, it is freedom from action.

(18.50) Learn from Me in brief, O son of Kunti, how reaching such perfection he attains Brahman, which is the supreme consummation of knowledge.

Brahman is nothing but the Intuitive or the Para knowledge. God, Vishnu, Shiva, Sri Krishna all mean the same. The Para or intuitive knowledge by which one sees the Unity in diversity.

All the scientific endeavor to see the god particle is a futile exercise. God is not a particle, but merely knowledge.

(18.51) Endued with pure understanding, controlling the mind with tenacity, relinquishing sense objects such as sound and laying aside likes and dislikes.

(18.52) Resorting to a sequestered place, eating little, controlled in speech, body, and mind, always devoted to the Yoga of contemplation, cultivating dispassion.

(18.53) Forsaking egoism, power, arrogance, desire, anger, and superfluous things, free from notion of ‘mine’ and tranquil, he is fit for becoming Brahman.

Only by following the above disciplines one becomes fit for becoming Brahman, meaning fit to receive the intuitive knowledge.

(18.54) Becoming Brahman and tranquil minded, he nether grieves nor desires; alike to all beings, he attains supreme devotion to Me.

Becoming Brahman; having attained the Intutive knowledge he becomes alike to all beings.

(18.55) By devotion He knows Me truly how much and what I am. Then having known Me truly he forthwith enters into Me.

Only through devotion he knows Me truly – of what nature I am. i.e existance, knowledge and bliss. Having known the Lord as such he attains, Lord’s being.

In the above five shlokas Lord briefly explains how the Jnana yogi attains merger into Lord’s being.

In the subsequent verses Lord explains how the Karma yogis, those who are religious minded, with the Lord’s grace attains freedom from rebirth, attains the Brahma loka which is the eternal and imutable state.

(18.56) Even performing all works always, taking refuse in Me, he attains through My grace the eternal and immutable state.

Here we should not attribute partiality to God when He says only by devotion to Him. Lord is like fire. The closer you go to the fire the more will be warmth you receive. Without trying go towards the God you cannot say, you have not got the God’s grace.

(18.58) Resigning mentally all actions to Me, regarding Me as the supreme goal, and resorting to Yoga through intellect, ever fix your mind on Me.

How Karma yogis attain freedom from rebirth? It is by dedicating all their actions to the Lord, and accepting Lord alone as the highest goal, i.e not asking for heaven etc. and fixing the mind on Lord. That means not as an intellectual exercise but imprinting the Lord on ones own subconscious. What is the test for that? Just as a child cries out for mother when in pain, If the name of the Lord comes out automatically when in pain or experience any extremely unpleasant event, then one should know that Lord is imprinted on ones own subconscious.

(18.59) Fixing your mind on Me, you will overcome all difficulties through my grace. But if from self-conceit you do not listen, you will perish.

This statement is from the point of the highest objective – Liberation. If you are a seeker of Liberation, you will overcome all difficulties through Lord’s grace. But if you let your ego run riot and think that you are highly learned and know all scriptures by heart, then you will not attain Liberation.

Some extra smart people ask questions regarding temple rituals like; waking up the Lord (Suprabhata seva), Feeding the Lord (naivedyam), putting the Lord to bed ( Ekanta seva) . Their contention is that Lord never sleeps, Lord does not have to eat. Then why all these rituals. Then finally they say- if He needs all these then He is no God. Such are the ignorant fools. Yes, God does not sleep, nor does He feel hungry. These rituals are for our benefit, so that we can remember Him in all our human activity. Suprabhata seva is for our benefit that we remember Lord on waking up from bed, Ekanta Seva is for our benefit that we remember Him before we go to bed. Remembering Him in all our human activity alone is the only way to fix our mind on Him. That is why Hinduism does not leave religion to weekly ritual.

(18.60) O son of Kunti, what you out of delusion do not wish to do, you shall do in spite of yourself, fettered by your own duty born of your nature.

There is no space for intellectual effort when it comes to nature. It is inborn. One arrow shot by Bhishma is enough for Arjuna to forget all talk of taking up a begging bowl and get back to his Kshatriya valor.

It is delusion to think that one can change his nature. A person born with cowardice as his nature cannot become heroic by any amount of reading valor stories. ‘Guna-Karma’ is the name given by Lord for ‘natural traits’.  Here it is worth noting what Plato has said – If the lions have not changed their nature, if hawks have not changed their nature, if doves have not changed their nature; then why do you think men can change their nature.

Now Lord concludes the final teaching of the whole of Gita in the next two verses

 

ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।
भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया।।18.61।।

Ishwarah sarvabhutanam hriddesh-Arjuna tishtai

Bhramayan sarva bhutanam yantr-arudhani mayaya

(18.61) In the heart of all beings, O Arjuna, resides the Lord, whirling all of them by his Maya as if they were mounted on a machine.

Vishnu, the supreme consciousness, seated in the heart of the beings and deluding them by His Maya, into they thinking, their bodies to be selves; prompts them to do actions as per their own nature. Maya is the driving force, Vishnu is the Driver; bodies are simply machines. That is how the Lord maintains the cosmic order.

Some call Him instint, and some may understand Him as sub-conscious; it is Vishnu that is protecting this body. No predator has ever caught a pray while it is sleeping.  It is an illusion to think people die in sleep. Whenever there is danger to this body, Vishnu illumines the prakriti and provides ample opportunity to get out of the danger. All creatures perish by the weakness of their own nature.

What is the difference between Brahman and Ishwar? As per my understanding Brahman means positive, existance. Any thing that takes up a name has to exist. So, every name and form have Brahman as its support. Brahman cannot be comprehended by the mind. The same principle when brought within the scope of mind, it is called Ishwar. So, the answers for the doubts and questions arising in the mind, are found in Iswar. For eg. Who is creator of this universe?  who is the sustainer? who laid down the laws?  who is the giver of the results of Karma? Etc, the answer is Ishwar. Ishwar is the true self. Mind is his Maya. It is this Maya that manifests as the Gunas. It is through these gunas that Ishwar drives one to action and gives results as per ones own samskaras. But man thinks he is the doer and achiever out of ego.

Prakriti and Purusha are ever united and dwell in this body. When you are in deep sleep, Prakriti returns the consciousness to the Master, Purusha. That state though blissful is called ignorance since you are totally unaware of the world around and also the Purusha within. Even in this state Purusha is watching you and as subconscious as and when required illumines the Prakriti with consciousness. Then the first thing to awaken is Ahankara, thereafter the mind, senses follow.

That Purusha is Ishwara, He not only knows when to wake you up, He remembers all your past actions and what results to give. Accordingly, He drives you to all your activity through His illusive power Maya.

 

 

 

तमेव शरणं गच्छ सर्वभावेन भारत।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम्।।18.62।।

Tameva saranam gachha sarva bhavena Bharata

  Tat prasadat param shantim sthanam prapyasi sasvatam.

(18.62) Take refuse in Him alone with all your heart, O descendant of Bharata; by His grace you shall attain supreme peace and eternal abode.

If you take refuse in Him, He will drive you to good karma befitting your nature. But if you are egoistic and do as you feel like, then your senses will carry you to ruin.

You may wonder; how can He help Me if I take refuse in Him? The answer is that if He can wake you up at the prescribed time; provided before going to bed and sincerely tell yourself to get up at that time; in the same way if you tell your innermost consciousness to do some good work, He will help you in doing that. Have faith. But if you are not able to do that then the faith or sincerity is lacking. Bhavasamshudhi or purity of mind is lacking. That is why the English adage, ‘where there is a will, there is a way’.

Now the Lord is concluding the Subject.

(18.63) Thus has the knowledge more secret than all secrets been declared to you by Me; reflect on it fully and act as you like.

Lord is not saying – do it because I have said so; but you reflect on it and do as you feel fit.

Why is this knowledge secret? A secret is something to be disclosed only to a worthy person. On need to know basis. Everybody cannot grasp the meaning of Gita. Then who is a worthy person? Lord will say later on.

(18.64) Hear again My supreme word, the most secret of all. Because you are dearly beloved of Me, therefore I shall tell you what is good for you.

All of us who read Gita are also beloved of Lord and what He is going to say is also applicable to us.

(18.65) Fix your mind on Me, be devoted to Me, worship Me, and bow down to Me; then you shall come to Me. Truly do I promise you, for you are dear to Me.

Readers of Gita are seekers of Liberation. This applies to all of us who have read this far.

सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।

अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ १८-६६॥

 

(18.66) Giving up all duties, take refuse in Me alone. I will liberate you from all sins, do not grieve.

Dharma or Steadfastness in duties will only take you up to heaven.

Giving up all duties means relinquishing the result of all duties in terms of virtue or sin, not hankering for the fruit such as enjoyment here or in heaven – give up these thoughts and take refuse in Him alone.  Then He will liberate you from all sins (like cruelty in war of which Arjuna is afraid of).

One of the most badly understood Puranic story is that of Tulasi and Jalandhara. While Tulasi was very virtuous, her husband Jalandhara was demonic in nature. But, Tulasi’s devotion to her husband’s welfare as her Dharma was saving him all the time. However, when the time came for her Liberation and Vishnu appeared, she was asked to relinquish the fver expectation of her dharma towards Jalandhara, meaning she had no more desire for either good or bad. With that came the end of Jalandhara. But the present-day version of the story is in bad taste that portrays Vishnu in poor light.

It is the same with Prahlad and his father Hiranya kasyap. So long as Prahlad was addressing Hiranya kasyap as father, young Prahlad’s nista was protecting Hiranya kasyap. But the moment Prahlad stopped addressing him as father and addressed him as,’O eldest of the Danavas’, the same Vishnu who was protecting as Prahlad’s Nista appears as Nrusimha to take away the life of Hiranya kasyap.

So it is, not only that your Dharma is your protector but it is also the protector of your family. But to attain to Liberation you must give up even that last bit of attachment also. That is meaning of ‘Sarva Dharma parichyadya’.

Therefore, give up all duties, only means, that you give the fever of all expectation and anticipation from your religious duties; and not giving up the duty itself.

Now who is a fit person to receive the Knowledge of Gita is being explained.

(18.67) Never should this be declared by you to one who is devoid of austerities, or who is not a devotee, nor to one who does not wish to hear it, nor one who cavils at Me.

This is a command. Gita should not be blared on loud speakers. Should not be taught to one who does not keep his body and mind clean, nor to one who is not a devotee and merely trying to read as an intellectual exercise. Devotee is one with faith. So, Gita should not be taught to one who does not have faith in the Lord Sri Krishna. Gita should not be discussed in wrong places.  Blaring Gita at funerals is wrong. That is why the Lord declares it a secret; to be told only to a fit devotee.

Adi Shankara describes a fit person to receive Atma-Vidya in ‘Viveka Chudamani’ as follows:

“He who has a keen memory with enough knowledge of the outside world, and understanding of the world within, who can argue for scriptures, and refute arguments against them, is the one fit for receiving Atma-Vidya”.

Today there is an attempt by some western scholars trying to make out intellectual property and gaining rights on the Philosophical truths of Gita. To counter that, there are voices within the Hindus to make Gita a national scripture, a national property. But it is the misfortune of this great nation, that every good proposition meets with stiff opposition, due to selfish motives of the powers that be.

 

(18.68) He who will impart this profound secret to My devotees, has supreme devotion to Me. And being free from doubt comes to Me.

(18.69) There is none among men who does dearer service to Me than he, nor will there be any; and there is none on earth dearer to Me than he.

That is why the God realized souls keep looking for a worthy disciple. It is to transmit this knowledge Ramakrishna Paramahamsa had to wait for Vivekananda. Ramana Maharshi waited for Ganapati Muni. The Acharyas of Sringeri wait for suitable candidate for sishya sweekara, So, also, all great saints keep looking for worthy disciples. By transmitting this knowledge to a worthy disciple, the Guru becomes a favorite of the Lord and will attain Him.

 

One attains the grace of Guru by doing service to him and not by offering expensive gifts. Lord is the Jagat Guru. The best service to Him is to teach Gita to a worthy devotee.

What if you do not get a good disciple? Then write down your understanding for posterity. Some devotee will someday read it. Even that way you are doing service to the Lord.

That is why there are so many commentaries on Gita. So, do I, in my own humble way pen my understanding as dedication to Lord.

(18.70) And he who will study this sacred dialogue between us, will be sacrificing to Me through knowledge sacrifice; this is My opinion.

In chapter (4.33) Lord has said, Knowledge sacrifice is superior to sacrifice performed through materials. Now the Lord has declared that reading Gita is Knowledge sacrifice.

If read Gita regularly, try to understand it’s meaning then you will be connected to the God within and also the Supreme God head. Dispassion and devotion automatically follow.

What about those people who cannot read, maybe they can’t read Sanskrit, or they have not learnt to read or write? For such people the Lord says –

(18.71) A person who merely hears (the Gita) with devotion and without caviling shall be freed and attain the blessed spheres of righteous deeds.

That is, he shall attain Gandharva, Pitr lokas or heaven.

(18.72) Have you listened to it, O Partha, with undivided attention? Has your delusion due to ignorance been destroyed, O Dhananjaya?

Arjuna said:

नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।

स्थितोऽस्मि गतसन्देहः करिष्ये वचनं तव ॥ 18.73॥

 

(18.73) My delusion is destroyed and I have gained my memory, through Your grace, O Atchuta, I stand; free from doubt, I will carry out Your behest.

Moha means delusion, disregarding ones own scriptural duty. Smriti means (memory) , means regaining consciousness of one’s own scriptural duty. Now Arjuna has regained the consciousness of his scriptural duty as a Kshatriya.

It is not that Arjuna was not aware of his duty. Infact he came prepared to fight. But he was overcome by moha which has overpowered his will to fight, the duty of Kshatriya.

The scope of Gita was only this much. To dispel Moha. That is only possible through the grace of God or Guru. Sri Krishna is the Jagatguru. That is why Arjuna says- ‘O’ Atchuta, it is by your grace that my Moha has dispelled.

With this shloka ends the dialogue between Sri Krishna and Arjuna.

All this while Sanjaya has been giving the visual narrative of the battle scene to Dhritarastra, the king. Mahrshi Vyasa has offered to give Dhritarastra, the Divya-dristi (eye of Knolwledge) by which, he could see the day to day happenings on the battle field. But Dhritarastra declines by saying that both parties are his own clan and he cannot see anyone’s destruction. But actually, he was not fit for Divya-dristi, for his mind was not clean and impartial. So, Vyasa, finding his charioteer Sanjaya, being Sattvika, a fit person for the Divya-dristi by which he was able to see what was happening in the battle ground.

Now Sanjaya said.

(18.74) Thus I have heard this wonderful dialogue between Vasudeva and the high souled Partha, that causes my hair to stand on end.

Arjuna is addressed as Mahatma, meaning a God realized soul. Arjuna literally means white or pure. Arjuna character is pure and blemish less. He is worried about sin, though he has not committed any. That is why the Lord addresses him as Anagha meaning sinless one, many times. He has attained the grace of God, and The Lord shown him the Universal form, which even the gods cannot. So Sanjaya rightly addresses him as Mahatma.

(18.75) Through the grace of Vyasa, I have heard this supreme and secret Yoga, direct from Sri Krishna, the Lord of Yoga, as He declared it Himself.

Here Yoga means Intuitive knowledge (Para knowledge), Vijnana, supra mental knowledge. Bhagavan Sri Krishna is the master of that Intuitive knowledge.

(18.76) O king, recalling often this wonderful and sacred dialogue between Keshava and Arjuna, I rejoice again and again.

Gita is a sacred dialogue. Any number of times you read it, you will always find something new in it. Hrishikesha (Sri Krishna) means one who draws the minds towards Himself. So is Gita. If you read it once, you will be drawn to it again and again, and keep you away from vice and boredom, and fill you with Sattvika happiness.

(18.77) And as I repeatedly recall that most wonderful form of Hari, great is my wonder, O king, and I rejoice again and again.

Finally, Sanjaya sums of all the knowledge in the world for all times to come, as a warning to Dhritarastra and as an advice to all of us.

 

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम।।18.78।।

Yatra Yogeshwara Krishna, yatra Partho dhanurdharah

Tatra srivijayor- bhuti Dhruva nitir- matirmama.

(18.78) Where there is Sri Krishna, the Lord of Yoga, and where there is Partha, the weilder of the bow, there are sure fortune, victory, prosperity, and statesmanship. Such is my conviction.

Corelate this closing shloka with the first shloka, whrein Dhritarastra asks Sanjaya as to what is happening in the battle field. Sanjaya, after having witnessed the Vishvarupa in the 11^th chapter, the fall of Bhishma, Drona, Karna and all the sons of Dhritarastra, gives his firm openion

This is an indirect warning to Dhritarastra, ‘therefore better give up the hope of your sons getting kingdom etc.’ and even at this late stage give up the greed and Give Pandavas their kingdom. Tke refuse in the Lord Srikrishna and save yourself from ruin.

But is Sanjaya right in giving the advice, when not asked for. In verse 17.15, the Lord lays down four requirements for good speech. If all the four conditions are met, then it is excellent. Atleast a minimum of two conditions should be met. Here Sanjaya advice meets three requirements. Firstly, he chhoses his words in such a way that they do not cause anxiety in the listener, the king, then secondly, he speaks the truth, and finally the advice is in the best interest of his king. So, on critical examination we see that Sanjaya was right in his speech, though it is not to te liking of his king.

This is the way we should all be conducting our speech.

What is the message of Gita for us. Is it all about the highest goal or is there anything for the mundane world also? Yes, there is.

Lord Sri Krishna is Yogeswara, master of Yoga. He is the personification of Smriti and Jnanam – memory (of duty) and knowledge. Partha, the wielder of the bow, is the personification of power of intellect and steadfastness in duty. These are the two basic ingredients for all success in all worldy enterprise, fortune, victory and prosperity. Right knowledge should be always guiding the intellect to perform right duty. Therefore, one should always perform work to attain knowledge and constantly memorizing and upgrading the same; and thereafter be steadfast in one’s own duty. That way you will attain all that is covetable – name, fame, wealth, happiness etc. That is the Vibhuti.

 

With the understanding granted by Him alone I write these notes. The English translation of the verses have been adopted from the English translation by Vireswaranada, of Sridhara Swami’s Subodhini and other popular translations. I claim no rights on these notes.

 

OM TAT SAT