PREFACE
As a young Hindu adult, I was afraid to read the Gita. My
perception was that its
teachings were too idealistic, not relevant to
our computerized space age world. Nirvana was for those who gave up on
life.
On my 50th birthday, I realized that at the time of
my birth, life expectancy was about 57. One retired at 55 and died
soon after. I sensed a great achievement at being one-half century
old, still in pretty good physical shape and health. Soon after I
began to mellow, started to eat more vegetables, and dwell upon the
hereafter.
Roots took me back to Hinduism. I did not understand the hierarchy of
Hindu gods and demi-gods. Seeking answers to my numerous questions, I
talked to enlightened ones. I was asked to read a transcript of a
dialogue between a renowned Swami, and an American correspondent. It
seemed to me that the Swami was trying to belittle the North American
lifestyle in an effort to convince the correspondent that the Indian
lifestyle was superior. I felt that the Swami did not really
understand much about the American way of life. I purchased a copy of
the Bhagavad-Gita, also found it on the web, downloaded it, and took
out all the text except for the translation of the verses from
Sanskrit to English. I found the translation difficult to comprehend
because of the big words used by the author. Presumably, the author
had better command of English than I. I became truly discouraged and
convinced that salvation was not to be my fortune.
As time went by, my desire to pursue the teachings of the Gita
intensified, as did my search for a Gita written in everyday English.
As luck would have it, I found a correspondence course offered by the International
Gita Society. Finally, I was on my way to understanding the
teachings of the Gita. The Gita says:
Do your duty to the best of your ability without worrying about the
results. A farmer has control over how he works his land, yet no
control over the harvest. But, he cannot expect a harvest if he does
not work his land.
- Perceive that God is present equally in all beings.
- Treat all beings equally.
- The four goals of human life are:
- Doing one's duty;
- Earning wealth;
- Material and sensual enjoyment (with senses under control);
- Attaining salvation.
The aim of the Gita doctrine is to lead one to tranquility, happiness
and equanimity. No rituals are prescribed. The Gita says that the
world needs different religions, cults and deities to meet the vastly
different needs of individuals.
"Don't worry, be happy" may well be a modern term but the
secret of achieving this lies in the Gita. The Gita Doctrine is beyond
Religious and National boundaries.
Dr. Ramananda Prasad, founder of The
International Gita Society, and the author of "The
Bhagavad-Gita" written in simple English, helped me immensely in
understanding the Gita Doctrine. I am grateful to Dr. Prasad for
enriching my life and for his time in ensuring that this abbreviation
of the Bhagavad-Gita is a true representation of the Lord's message.
Harry Bhalla
The numbers in parentheses are the chapter numbers and verse numbers
respectively, of the Bhagavad-Gita.
1. ARJUNA'S DILEMMA 
Circa 3000 BC, cousins went to war over inheritance of a kingdom.
Their armies were made up of relatives, teachers, and respected
community leaders. Arjuna was a renowned warrior recognized as a
master archer. His childhood friend Lord Krishna agreed to be Arjuna's
charioteer.
Arjuna became bewildered upon seeing people he loved and respected
ready to battle, and said: "I desire neither victory, nor
pleasure or kingdom, O Krishna. What is the use of a kingdom, or
enjoyment, or even life because all those for whom we desire kingdom,
enjoyment, and pleasure are standing here for battle, ready to give up
their lives?" (1.32-33)
"I do not wish to kill my seniors, spiritual leaders, and
relatives who are ready to kill us, even for the sovereignty of the
three worlds, let alone for this earthly kingdom, O Krishna."
(1.34-35)
2. TRANSCENDENTAL KNOWLEDGE
"It would be better indeed, to live on alms in this world than to
slay these noble personalities, because by killing them I would enjoy
wealth and pleasure stained with their blood. (2.05) We do not know
which alternative, to fight or to quit, is better for us. Further, we
do not know whether we shall conquer them or they will conquer us. We
should not even wish to live after killing our relatives." (2.06)
Lord Krishna said: "You grieve for those who are not worthy of
grief, and yet speak words of wisdom. The wise grieve neither for the
living nor for the dead. (2.11) There was never a time when these
monarchs, you or I did not exist, nor shall we ever cease to exist in
the future. (2.12) The soul acquires another body after death. (2.13)
The invisible Spirit is eternal. The visible physical body is
transitory. (2.16) The Spirit pervades this entire universe and is
indestructible. No one can destroy the imperishable Spirit. (2.17) The
physical bodies of the eternal, immutable, and incomprehensible Spirit
are perishable. Therefore, fight for your right as your duty, O Arjuna.
(2.18) The Spirit is neither born nor does it die at any time. It does
not come into being, or cease to exist. It is unborn, eternal,
permanent, and primeval. The Spirit is not destroyed when the body is
destroyed. (2.19-20) Just as a person puts on new garments after
discarding old ones, the living entity or the individual soul acquires
a new body after casting away the old body." (2.22)
"Even if you think that the physical body takes birth and dies
perpetually, even then O Arjuna, you should not grieve like this.
Death is certain for the one who is born, and birth is certain for the
one who dies. Therefore, you should not lament over the inevitable but
pray for the salvation of the departed soul." (2.26-27).
"Considering also your duty as a warrior you should not waver
like this. There is nothing more auspicious for a warrior than a
righteous war. (2.31) Only fortunate warriors, O Arjuna, get an
opportunity of an unsought war that is like an open door to
heaven." (2.32) War fought to reestablish morality is considered
righteous, not war fought for dominance.
"If you will not fight this righteous war, then you will fail in
your duty, lose your reputation, and incur sin. (2.33) People will
talk about your disgrace forever. To the honored, disgrace is worse
than death. (2.34) You will go to heaven if killed in the line of
duty, or you will enjoy kingdom on earth if victorious. Therefore, get
up with determination to fight, O Arjuna. (2.37) Just do your duty to
the best of your ability without becoming discouraged by the thought
of the outcome which may be success or failure, gain or loss, victory
or defeat. By doing your duty with this attitude, you will not incur
sin or Karmic bondage." (2.38)
"The resolute determination of Self-realization is not formed in
the minds of those who are attached to pleasure and power, and whose
judgment is obscured by ritualistic activities. (2.44) Become free
from pairs of opposites, be ever balanced and unconcerned with the
thought of acquisition and preservation. Rise above the three modes of
Material Nature (goodness, passion and ignorance) and be
Self-conscious, O Arjuna. (2.45) To a God-realized person scripture is
as useless as a river in a flooded area. Scripture is only an aid to
God-realization, not needed after one has realized God." (2.46)
"You have control over doing your respective duty, but no control
or claim over the result. Fear of failure, from being emotionally
attached to the fruit of work, is the greatest impediment to success
because it robs efficiency by constantly disturbing the equanimity of
mind." A farmer is responsible for working his land yet has no
control over the harvest. But, if he does not work his land he cannot
expect a harvest. "The boundary of one's jurisdiction ends with
the completion of one's duty. Do your duty to the best of your
ability, O Arjuna, with your mind attached to the Lord, abandon worry
and attachment to the results. Remain calm in both success and
failure. Such selfless service brings peace and equanimity of
mind." (2.48)
Lord Krishna further said: "The mind and intellect of a person
become steady who is neither elated by getting desired results, nor
perturbed by undesired results. (2.57) Restless senses, O Arjuna,
forcibly carry away the mind of even a wise person striving for
perfection. (2.60) One should fix one's mind on God with loving
contemplation after bringing the senses under control. One's intellect
becomes steady when one?s senses are under complete control."
(2.61)
"A disciplined person, enjoying sense objects with senses that
are under control and free from attachment and aversion, attains
tranquility. (2.64) An uncontrolled mind distracts the intellect as a
storm sways a ship from its path. (2.67) A person who is not disturbed
by the incessant flow of desire, that enter the mind, like rivers into
an ocean which is ever being filled but is not disturbed by the
rivers, can alone achieve peace, not the one who strives to satisfy
such desires." (2.70)
Self-realization is to know one's relationship with the Supreme Lord
and His true transcendental nature. A Self-realized person does not
need rituals to reach God.
3. PATH OF SERVICE
Arjuna asked: "If You consider that acquiring transcendental
knowledge is
better than working, then why do You want me to engage in
this horrible war, O Krishna?"
Lord Krishna said: "I have stated a twofold path of spiritual
discipline in the past. The path of Self-knowledge for the
contemplative ones, and the path of unselfish work for all others.
(3.03) One does not attain freedom from bondage of Karma by merely
abstaining from work. No one attains perfection by merely giving up
work, because no one can remain inactive even for a moment. The forces
of Nature drive everyone to action." (3.04-05)
"People get confused and think that leading a life devoted to
scriptural study, contemplation, and acquiring transcendental
knowledge may be better for spiritual progress than doing one's
worldly duty. A God-realized person does not consider oneself the doer
of any action, but only an instrument in the hands of the Divine for
His use. Both metaphysical knowledge and selfless service are means to
attain the Supreme Being. These two paths are not separate, but
complimentary. O Arjuna, do your duty to the best of your ability as a
service to God." (3.09)
Lord Krishna said: "There is nothing unattained that I should
obtain, yet I engage in action. (3.22) For, if I do not engage in
action relentlessly, O Arjuna, people would follow My path (example),
in every way. These worlds would perish if I do not work, and I shall
be the cause of confusion and destruction of all these people.
(3.23-24) Do your duty and dedicate all work to God in a spiritual
frame of mind; become free from ego, mental grief and the compulsion
to satisfy all desires. (3.30) Likes and dislikes are two major
stumbling blocks, on the path to Self-realization." (3.34)
Control over attachment, and aversion, is needed to attain peace of
mind and tranquility.
Arjuna said: "O Krishna, what impels one to commit sin as if
forced against one's will?" (3.36)
Lord Krishna said: "It is lust born of passion that becomes anger
when unfulfilled. Lust is insatiable and is a great devil. Know it as
an enemy. (3.37) The senses, the mind, and the intellect are said to
be the abode of lust; with these it deludes a person by veiling
Self-knowledge. (3.40) Therefore, O Arjuna, by controlling the senses
first, control this devil of material desire that destroys
Self-knowledge and Self-realization." (3.41)
"The senses are said to be superior to the body, the mind is
superior to the senses, the intellect is superior to the mind,
transcendental knowledge is superior to the intellect, and the Self is
superior to transcendental knowledge. (3.42) Thus, knowing the Self to
be superior to the intellect, and controlling the mind by the
intellect that is purified by spiritual practice, one must kill this
mighty enemy, lust, O Arjuna." (3.43)
4. PATH OF RENUNCIATION WITH KNOWLEDGE
Lord Krishna said: "Both you and I have taken many births. I
remember them all, O Arjuna, but you do not. (4.05) Though I am
eternal, immutable, and the Lord of all beings, yet I manifest Myself
by controlling Material Nature using My own divine potential
energy."
"Whenever there is decline of Dharma (Righteousness) and
predominance of Adharma (Unrighteousness), O Arjuna, then I manifest
Myself. I appear from time to time for protecting the good, for
transforming the wicked, and for reestablishing world order
(Dharma)." (4.07-08)
"With whatever motive people worship Me, I fulfill their desires
accordingly. People worship Me with different motives. (4.11) The one
whose mind and senses are under control, and who understands that he
cannot control the outcome of his actions, does not incur sin (Karmic
reaction) by doing bodily action. (4.21) A renunciant who is content
with whatever gain comes naturally by His will, who is unaffected by
pairs of opposites, like victory and defeat, free from envy,
equanimous in success and failure is not bound by Karma." (4.22)
"People perform sacrifice in many different ways. The one, who
considers everything as a manifestation, or an act of God, shall
realize God. (4.24) Those who perform selfless service obtain the
nectar of Self-knowledge as a result of their sacrifice and attain the
Supreme Being. Acquiring transcendental knowledge is superior to any
material sacrifice such as giving charity. Purification of mind and
intellect eventually leads to the dawn of transcendental knowledge and
Self-realization, which is the sole purpose of any spiritual
practice." (4.33)
"After knowing the transcendental science, O Arjuna, you shall
not again become deluded like this. With this knowledge you shall see
the entire creation within your own higher Self, and thus within Me.
(4.35) Even if one is the most sinful of all sinners, one shall yet
cross over the ocean of sin by the raft of Self-knowledge alone.
(4.36) There is no purifier in this world like the true knowledge of
the Supreme Being. One discovers this knowledge from within in due
course, when one's mind is cleansed of selfishness by selfless
service. (4.38) The one who has faith in God, is sincere in selfless
practice, and has control over the mind and senses, gains this
transcendental knowledge. Having gained this knowledge, one quickly
attains supreme peace and liberation." (4.39)
5. PATH OF RENUNCIATION
Arjuna asked: "O Krishna, You praise the path of transcendental
knowledge, and also the path of selfless service, which is better of
the two?" (5.01)
Lord Krishna said: "The path of Self-knowledge and the path of
selfless service both lead to the supreme goal. But, of the two, the
path of selfless service is superior to the path of Self-knowledge,
because it is easier to practice. (5.02) The wise see no difference
between the renunciation of selfish activities, and the performance of
one's worldly duty without attachment to the result. Renunciation does
not mean becoming a hermit. (5.04) Selfless service is the goal, and
renunciation is the means."
One is a true renunciant and enlightened who:
-
·Does all work as an offering to God abandoning attachment to the
results;
-
·Enjoys sensual pleasures with mind and senses under control;
-
·Sees one and the same Spirit in all beings. Looks at a learned
person, an outcast, even an animal with equal eye, and can feel the
pain and pleasure of others as one's own;
- Neither rejoices on obtaining what is pleasant, nor grieves on
obtaining the unpleasant and is tranquil in pleasure and
disappointment, in honor and disgrace;
- Finds happiness with the Supreme Being, who rejoices the Supreme
Being within, who is illuminated by Self-knowledge and remains ever
steadfast with the Supreme Self;
- Acts beyond personal selfish motives has neither attachment nor
aversion for anything.
- Has discovered the joy of spiritual knowledge, and whose mind is in
union with God.
Such a person is not bound by Karma though engaged in work, and
attains eternal bliss.
"The Lord neither creates the urge for action, nor the feeling of
doership, nor the attachment to the result of action in people. The
power of Material Nature does all this." (5.14)
6. PATH OF MEDITATION
Lord Krishna said: "One does not become a renunciant by merely
not lighting the fire, or by abstaining from work. (6.01) For the
wise, who seek to attain equanimity of mind, selfless service is said
to be the means. Equanimity leads to Self-realization. (6.02) One
attains perfection by renouncing attachment to the fruit of work, and
to selfish desire. (6.04) One can elevate or degrade oneself by one's
own mind. The mind becomes a friend to the one who has control over
it, and an enemy to the one who is controlled by the mind."
(6.05-06)
"Perceive the same Self (or spirit) abiding in every being, and
all beings abiding in the Self. (6.29) Those who see Me in everything
and see everything in Me, are not separated from Me and I am not
separated from them. (6.30) Undoubtedly, O Arjuna, the mind is
restless and very difficult to control, but it can be subdued by
sincere spiritual practice and by detachment." (6.35)
Arjuna said: "The faithful one who deviates from the path of
meditation due to an un-subdued mind --- what is the destination of
such a person, O Krishna? (6.37) Does he not perish like a dispersing
cloud, O Krishna, having lost both heavenly and worldly pleasures,
without support and bewildered on the path of Self-realization?"
(6.38)
Lord Krishna said: "There is no destruction, O Arjuna, for the
one who tries to attain perfection either here or hereafter. A
transcendentalist is never put to grief, My dear friend. (6.40) The
less evolved unsuccessful one is reborn in the house of the pious and
prosperous after attaining heaven and living there for many years. The
highly evolved unsuccessful one does not go to heaven, but is born in
a spiritually advanced family. A birth like that is very difficult to
obtain in this world. (6.41-2) There, one regains the knowledge
acquired in the previous life, and strives again to achieve
perfection, O Arjuna. (6.43) The most devoted of all is the one who
lovingly remembers Me with faith, and whose mind is ever absorbed in
Me." (6.47)
7. SELF-KNOWLEDGE AND ENLIGHTENMENT
Lord Krishna said: "O Arjuna, listen to how you shall know Me
fully without any doubt, with your mind absorbed in Me, taking refuge
in Me, and trying to reach Me." (7.01)
"Material Nature or matter is My lower energy. My other higher
energy is the Spirit by which this entire universe is sustained, O
Arjuna. (7.05) Know that all creatures have evolved from this twofold
energy; and the Supreme Spirit is the source of origin as well as
dissolution of the entire universe. (7.06) There is nothing higher
than the Supreme Being, O Arjuna. Everything in the universe is strung
on the Supreme Being, like jewels strung on a necklace." (7.07)
"Know that three modes of Material Nature --- goodness, passion,
and ignorance --- also emanate from Me. I am not dependent on, or
affected by, the modes of Material Nature; but the modes of Material
Nature are dependent on Me. (7.12) Human beings are deluded by various
aspects of these three modes of Material Nature; therefore, they do
not understand Me, I am eternal and above these modes." (7.13)
"This divine power (Maya) of Mine, consisting of three states of
mind or matter, is very difficult to overcome. Only those who
surrender unto Me easily cross over this Maya. (7.14) Four types of
virtuous ones worship or seek Me, O Arjuna. They are:
- the distressed,
-
·the seeker of Self-knowledge,
-
·the seeker of wealth, and
- the enlightened one who has experienced the Supreme Being. (7.16)
The wise surrender to Me by realizing --- after many births --- that
everything in the universe and the world is nothing but My
manifestation. Such a great soul is very rare." (7.19)
"Whosoever desires to worship whatever deity --- using whatever
name, form, and method --- with faith, I make their faith steady in
that deity. Endowed with steady faith they worship that deity, and
obtain their wishes through that deity. Those wishes are granted by
Me." (7.22)
8. THE ETERNAL SPIRIT
Arjuna said: "O Krishna, who is the Eternal Being or the Spirit?
What is the nature of the Eternal Being? What is Karma? Who are mortal
beings? And who are Temporal Beings? Who is the Supreme Being, and how
does He dwell in the body? How can You, the Supreme Being, be
remembered at the time of death by those who have control over their
minds, O Krishna?" (8.01-2)
Lord Krishna said: "The eternal and immutable Spirit of the
Supreme Being is also called the Eternal Being or the Spirit. The
inherent power of cognition and desire of the Eternal Being (Spirit)
is called the nature of the Eternal Being. The creative power of the
Eternal Being (Spirit) that causes manifestation of the living entity
is called Karma. (8.03) Various expansions of the Supreme Being are
called Temporal Beings. The Supreme Being also resides in the inner
psyche of all beings as the Divine Controller. (8.04) Thought of
whatever object that predominates during one's lifetime, one remembers
that object at the end of life and achieves it. (8.06) Therefore,
always remember Me and do your duty. You shall certainly attain Me if
your mind and intellect are ever focused on Me." (8.07) You will
remember your ultimate goal in life at the time of death. Do not just
set your mind on The Supreme Being but set Him as your ultimate Goal.
"I am easily attainable, O Arjuna, by that ever-steadfast devotee
who always thinks of Me. (8.14) The dwellers of all the worlds up to
and including heaven and the world of the creator are subject to the
miseries of repeated birth and death. But, after attaining Me, O
Arjuna, one does not take birth again." (8.16)
9. SUPREME KNOWLEDGE AND THE BIG MYSTERY
Lord Krishna said: "I shall reveal to you, who do not disbelieve,
the most profound secret transcendental knowledge together with
transcendental experience. Having known this you will be freed from
the miseries of worldly existence. (9.01) This Self-knowledge is the
king of all knowledge, is the most secret, is very sacred, it can be
perceived by instinct, conforms to righteousness (Dharma), is very
easy to practice, and is timeless." (9.02)
"This entire universe is an expansion of Mine. All beings depend
on Me. I do not depend on them, and am not affected by them. (9.04)
Perceive that all beings remain in Me --- without any contact or
without producing any effect --- as the mighty wind moving everywhere,
eternally remains in space. (9.06) I create the entire multitude of
beings again and again with the help of My Material Nature. These
beings are under the control of the modes of Material Nature. (9.08)
These acts of creation do not bind Me, O Arjuna, because I remain
indifferent and unattached to those acts. (9.09) The divine kinetic
energy (Maya) with the help of Material Nature creates all animate and
inanimate objects under My supervision, and thus the creation keeps on
going, O Arjuna." (9.10)
"I personally take care of both spiritual and material welfare of
those ever-steadfast devotees who always remember and adore Me with
single-minded contemplation. (9.22) O Arjuna, even those devotees who
worship the deities with faith, they also really worship Me. (9.23)
Whosoever offers Me a leaf, a flower, fruit, or water with devotion; I
accept and eat the offering of devotion by the pure-hearted. (9.26) O
Arjuna, whatever you do, eat, give, or sacrifice, do it as an offering
to Me." (9.27) A dedicated heart full of devotion is needed to
obtain God's grace, not rituals.
"The Self is present equally in all beings. There is no one
hateful or dear to Me. But, those who worship Me with love and
devotion are very close to Me, and I am also very close to them.
(9.29) Even if the most sinful person resolves to worship Me with
single-minded loving devotion, such a person must be regarded as a
saint because of making the right resolution. (9.30) O Arjuna, My
devotee shall never perish or fall down." (9.31) There is no
unforgivable sin or sinner.
"Anybody can attain the Supreme Abode by just surrendering unto
My will with loving devotion, O Arjuna. (9.32) Always think of Me, be
devoted to Me, worship Me, and bow down to Me. Thus uniting yourself
with Me by setting Me as the supreme goal and the sole refuge, you
shall certainly come to Me." (9.34)
10. MANIFESTATION OF THE ABSOLUTE
"Neither the celestial controllers, nor the great sages know My
origin, because I am the origin of celestial controllers and great
sages also. (10.02) One who knows Me as the unborn, without a
beginning or an end, and the Supreme Lord of the universe, is
considered wise among mortals, and becomes liberated from the bondage
of Karma." (10.03)
"Discrimination, Self-knowledge, non-delusion, forgiveness,
truthfulness, control over mind and senses, tranquility, pleasure,
birth, death, fear, fearlessness, nonviolence, equanimity,
contentment, austerity, charity, fame, disgrace, all these diverse
qualities in human beings arise from Me alone. (10.04-05) I am the
source of all. Everything originates from Me. Understanding this, the
wise ones worship Me with love and devotion. (10.08). I give knowledge
and understanding of the metaphysical science to those who are ever
united with Me and lovingly adore Me, by which they come to Me."
(10.10)
Arjuna said: "O Krishna, I believe all that You have told me to
be true. O Lord, neither the celestial controllers nor the demons
comprehend Your glory. (10.14) O Creator and Lord of all beings, God
of all celestial rulers, the Supreme person, and Lord of the universe,
no one understands You. You alone know Yourself." (10.15)
Lord Krishna said: "O Arjuna, now I shall explain to you My
prominent divine manifestations, because My manifestations are
endless." (10.19) "There is no end to My divine
manifestations, O Arjuna. Whatever is endowed with glory, brilliance,
and power; know that to be the manifestation of a very small fraction
of My splendor. (10.41) I continually support the entire universe by a
small fraction of My divine energy." (10.42)
11. VISION OF THE COSMIC FORM
Arjuna said: "O Lord, You are as You have said; yet I wish to see
Your divine cosmic form, O Supreme Being. (11.03) O Lord, if You think
it is possible for me to see Your universal form, then, O Lord of the
devotees, show me Your transcendental form." (11.04)
Lord Krishna said: "O Arjuna, behold My hundreds and thousands of
multifarious divine forms of different colors and shapes. Behold all
the celestial beings, and many wonders never seen before. Also behold
the entire creation animate, inanimate, and whatever else you like to
see all at one place in My body. (11.05-07) You will not be able to
see Me with your physical eye; therefore, I give you the divine eye to
see My majestic power and glory." (11.08)
Arjuna saw the entire universe, divided in many ways, but standing as
all in One, and One in all in the transcendental body of Krishna, the
Lord of celestial rulers. (11.13) Arjuna said: "I believe You are
the Supreme Being to be realized. You are the ultimate resort of the
universe. You are the Spirit, and protector of the eternal order.
(11.18) O Lord, You pervade the entire space between heaven and earth
in all directions. Seeing Your marvelous and terrible form, the three
worlds tremble." (11.20)
Lord Krishna said: "I am death, the mighty destroyer of the
world. I have come here to destroy all these people. Even without your
participation in the war, all the warriors standing arrayed in the
opposing army shall cease to exist. (11.32) Therefore, get up and
attain glory. Conquer your enemies, and enjoy a prosperous kingdom. I
have already destroyed all these warriors. You are only an instrument,
O Arjuna." (11.33)
"O Arjuna, neither by study of scriptures, nor by austerity, nor
by charity, nor by ritual, can I be seen in the form as you have seen
Me. (11.53) However, through single minded devotion I can be seen in
this form, can be known in essence, and also can be reached. (11.54)
One who does his worldly duty for Me, to whom I am the supreme goal,
who is my devotee, free from attachment and without enmity towards
living beings, realizes Me." (11.55)
12. PATH OF DEVOTION
Lord Krishna said: "Those ever steadfast devotees who worship
with supreme faith by fixing their mind on a personal form of God, I
consider them to be the best devotees. (12.02) Those who worship the
unchangeable, the inexplicable, the invisible, the omnipresent, the
inconceivable, the unchanging, the immovable, and the formless
impersonal aspect of God; restraining all senses, even-minded under
all circumstances, engaged in the welfare of all creatures, also
attain God." (12.03-04)
"Self-realization is more difficult for those who fix their minds
on an impersonal, unmanifest, and formless Absolute because
comprehension of the unmanifest by embodied beings is attained with
difficulty." (12.05)
"For those who worship the Supreme with unswerving devotion as
their personal God, offer all actions to Me, intent on Me as the
Supreme, and meditate on Me; I swiftly become their savior from the
world that is an ocean of death and transmigration, O Arjuna."
(12.06-07) True devotion is intense love for God.
"Therefore, focus your mind on Me, and let your intellect dwell
upon Me alone through meditation and contemplation. Thereafter you
shall certainly attain Me. (12.08) If you are unable to focus your
mind steadily on Me, then long to attain Me by practice of any
spiritual discipline; such as a ritual, or deity worship that suits
you. (12.09) If you are unable even to do any spiritual discipline,
then be intent on performing your duty just for Me. You shall attain
perfection by doing your prescribed duty for Me --- without (selfish)
attachment --- just as an instrument to serve and please Me. (12.10)
If you are unable to do your duty for Me, then just surrender unto My
will; renounce the attachment to, and the anxiety for, fruit of all
work by learning to accept all results as God's grace, with
equanimity." (12.11)
"Transcendental knowledge of the scriptures is better than mere
ritualistic practice; meditation is better than scriptural knowledge;
renunciation of selfish attachment to the fruit of work is better than
meditation; peace immediately follows renunciation of selfish
motives." (12.12)
"One who does not hate any creature, who is friendly and
compassionate, free from the notion of 'I' and 'my', even-minded in
pleasure and disappointment, forgiving; ever content, who has subdued
his mind, whose resolve is firm, whose mind and intellect are engaged
on dwelling upon Me, who is devoted to Me, is dear to Me. (12.13-14)
The one by whom others are not perturbed and who is not perturbed by
others, who is free from joy, envy, fear, and anxiety, is also dear to
Me. (12.15) One who is without desire, wise, impartial, and free from
anxiety; who has renounced the doership in all undertakings; such a
devotee is dear to Me. (12.16) The one who remains the same towards
friend or foe, in honor or disgrace, in heat or cold, in pleasure or
disappointment; who is free from attachment; who is indifferent to
censure or praise; who is quiet, and content with whatever one has;
unattached to a place, a country, or a house; equanimous, and full of
devotion that person is dear to Me. (12.18-19) But those faithful
devotees, who set Me as their supreme goal and follow --- or just
sincerely try to develop --- the above-mentioned nectar of moral
values are very dear to Me." (12.20)
13. CREATION AND THE CREATOR
"O Arjuna, know Me to be the creator of all creation. The true
understanding of both the creator and the creation is considered by Me
to be transcendental knowledge. (13.02) The physical body with all its
attributes including intellect, mind, sense organs, abilities, and all
human emotions; steadfastness in acquiring knowledge of the Spirit,
and seeing the omnipresent Supreme Being everywhere is said to be
Self-knowledge. That which is contrary to this is ignorance."
(13.09-11)
"The Supreme spirit is all pervading, and omnipresent. (13.13) He
is the perceiver of all sense objects without physical sense organs;
unattached, and yet the sustainer of all; devoid of the three modes of
Material Nature, and yet the enjoyer of the modes of Material Nature
by becoming a living entity. (13.14) He is inside as well as outside
all beings, animate and inanimate. He is incomprehensible because of
His subtlety. He resides in one's inner psyche as well as far away in
the Supreme Abode. (13.15) He is undivided, and yet appears to exist
as if divided in all beings. He is the object of knowledge, and
appears as the creator, sustainer, and destroyer of all beings.
(13.16) Know that both the Material Nature and the Spiritual Being are
without beginning. All manifestations and the three dispositions of
mind and matter, called modes, are born of Material Nature. Material
Nature is said to be the cause of production of physical body and
organs of perception and action. Spirit (or Consciousness) is said to
be the cause of experiencing pleasure and disappointment."
(13.19-20)
"Spiritual Being enjoys three modes of Material Nature by
associating with Material Nature. Attachment to the three modes of
Material Nature is caused by previous Karma, which also causes birth
of living entity in good and evil wombs. (13.21) The Spirit in the
body is the witness, the guide, the supporter, the enjoyer, and the
controller. (13.22) Whatever is born animate or inanimate, know them
to be born from the union of Spirit and matter, O Arjuna."
(13.26)
"The one who sees the same eternal Supreme Lord dwelling as
Spirit within all mortal beings truly sees. (13.27) When one beholds
one and the same Lord existing equally in every being, one does not
injure anybody, because one considers every thing as one's own self;
and thereupon attains Salvation. (13.28) The one who perceives that
all work is done by the power of Material Nature truly understands,
and thus does not consider oneself as the doer. (13.29) The moment one
discovers diverse variety of beings and their different ideas abiding
in One, and coming out from 'That' alone, one attains the Supreme
Being. (13.30) Just as one sun illuminates the entire world,
similarly, Spirit gives life to the entire creation, O Arjuna."(13.33)
"They who perceive --- with an eye of Self-knowledge --- the
difference between creation (or the body) and the Creator (or the
Spirit) as well as know the technique of liberation (through Selfless
service, Knowledge, Devotion or Meditation) of the living entity from
the trap of divine illusory energy (Maya), attain the Supreme."
(13.34)
14. THREE MODES OF MATERIAL NATURE
"My Material Nature is the womb of creation wherein I place the
seed of Consciousness from which all beings are born, O Arjuna.
(14.03) Goodness, passion, and ignorance --- these three modes or
ropes of Material Nature bind the eternal individual soul to the body,
O Arjuna. (14.05) Of these, the mode of goodness is illuminating and
good, because it is pure. The mode of goodness attaches the living
entity to happiness and knowledge. The mode of passion is
characterized by intense craving for sensual pleasure and greed, and
is the source of material desire, attachment, and restlessness. The
mode of passion binds the living entity to the fruit of work. (14.07)
The mode of ignorance, the deluder of living entity, is born of
inertia. It binds living entity to carelessness, laziness, and
excessive sleep." (14.08)
"When one perceives no doer other than the power of the Supreme
Being in the form of the modes of Material Nature, and know That which
is above and beyond these modes; then they attain Nirvana or
Salvation." (14.19)
Arjuna said: "What is the mark of those who have transcended the
three modes of Material Nature, and what is their conduct? How does
one transcend these three modes of Material Nature, O Lord
Krishna?" (14.21)
Lord Krishna said: "One who neither hates the presence of
enlightenment, activity, and delusion; nor desires for them when they
are absent; who remains like a witness without being affected by the
modes of Material Nature, and stays firmly attached to the Lord
without wavering thinking that the modes of Material Nature only are
operating." (14.22-23)
"The one who depends on the Lord and is indifferent to pleasure
and disappointment; to whom a clod, a stone, and gold are alike; to
whom the dear and the unfriendly are alike; who is of firm mind, who
is calm in censure and in praise. The one who is indifferent to honor
and disgrace; who is impartial to friend and foe, and who has
renounced the sense of doership and ownership --- is said to have
transcended the modes of Material Nature." (14.24-25)
"The one who offers service to Me with love and unswerving
devotion transcends three modes of Material Nature, and becomes fit
for Salvation (Nirvana)." (14.26)
15. THE SUPREME BEING
"Those who are free from pride and delusion, who have conquered
the evil of attachment, who are constantly dwelling on the Supreme
Being with senses under control, who understand dualities of pleasure
and disappointment. Such wise ones reach My Supreme Abode. (15.05) The
individual soul in the body of living beings is the integral part of
the universal Spirit, or Consciousness. The individual soul associates
with the six sensory faculties of perception including the mind, and
activates them." (15.07)
"Just as air takes aroma away from a flower; similarly, the
individual soul takes the six sensory faculties from the physical body
it casts off during death to a new physical body it acquires. (15.08)
The living entity enjoys sensual pleasure using six sensory faculties
of hearing, touch, sight, taste, smell, and mind. The devotees
striving for perfection behold the living entity abiding in their
inner psyche as consciousness."
"I am seated in the inner psyche of all beings. Memory,
Self-knowledge, and the removal of doubt and wrong notions about God
come from Me. I am verily that which is to be known by the study of
all the Vedas. I am, indeed, the author as well as the student of the
Vedas (Scriptures)." (15.15)
"There are two entities in the cosmos: The changeable Temporal
Beings, and the unchangeable Eternal Being (the Spirit). All created
beings are subject to change, but the Spirit does not change. (15.16)
The Supreme Being (or the Absolute) is beyond both the Temporal Beings
and the Eternal Beings. That Supreme Being is also called the Absolute
Reality that sustains both the Temporal and the Eternal by pervading
everything. (15.17) Because the Supreme Being is beyond both Temporal
and Eternal Beings; therefore, He is known in this world and in the
scriptures as the Supreme Being (Absolute Reality, Truth, Super-soul).
(15.18) The wise who truly understand the Supreme Being, worship Him
whole-heartedly. (15.19) Thus this most secret transcendental science
of the Absolute has been explained by Me. Upon understanding this, one
becomes enlightened, and all of one?s duties are accomplished, O
Arjuna."(15.20)
16. DIVINE AND THE DEMONIC QUALITIES
Lord Krishna said: "Fearlessness, purity of inner psyche,
perseverance in devotion of Self-knowledge, charity, sense restraint,
sacrifice, study of scriptures, austerity, honesty, nonviolence,
truthfulness, absence of anger, renunciation, equanimity, abstaining
from malicious talk, compassion for all creatures, freedom from greed,
gentleness, modesty, absence of fickleness, splendor, forgiveness,
fortitude, cleanliness, absence of malice, and absence of pride are
some of the qualities of those endowed with divine virtues, O Arjuna."
(16.01-03)
"Basically, there are only two types of human beings in this
world, the divine, and the demonic. (16.06) People of demonic nature
do not know what to do and what not to do. They neither have purity
nor good conduct nor truthfulness. (16.07) They think the world is
unreal, without a substratum, without a God, and without an order.
(16.08) Adhering to this wrong atheist view, these degraded souls ---
with small intellect and cruel deeds --- are born as enemies for the
destruction of the world. (16.09) Filled with insatiable desires,
hypocrisy, pride, and arrogance; holding wrong views due to delusion;
they act with impure motives. (16.10) Obsessed with endless anxiety
lasting until death, considering sense gratification their highest
aim, convinced that sensual pleasure is everything. (16.11) Bound by
hundreds of ties of desire and enslaved by lust and anger; they strive
to obtain wealth for the fulfillment of sensual pleasure."
"They think: 'I have gained this today, I shall fulfill this
desire; I have this much wealth, and will have more wealth in the
future. (16.13) That enemy has been slain by me, and I shall slay
others also. I am the Lord. I am the enjoyer. I am successful,
powerful, and happy. (16.14) I am rich and born in a noble family. No
one is equal to me. I shall perform sacrifice, I shall give charity,
and I shall rejoice.' Thus deluded by ignorance, bewildered by many
fancies, entangled in the net of delusion, and addicted to the
enjoyment of sensual pleasure, they fall into foul hell. (16.16)
Self-conceited, stubborn, filled with pride and intoxication of
wealth; they perform religious services only in name, for show, and
not according to scriptural injunction." (16.17)
"These malicious people cling to egoism, power, arrogance, lust,
and anger; and hate Me who dwells in their own bodies and those of
others. (16.18) I hurl these haters, cruel, sinful, and mean people
into cycles of rebirth in the wombs of demons again and again. (16.19)
O Arjuna, entering the wombs of demons birth after birth, the deluded
ones sink to the lowest hell without ever attaining Me" (until
their minds change for the better, by the causeless mercy of the
Lord). (16.20)
"Lust, anger, and greed are the three gates of hell leading to
the downfall (or bondage) of an individual. Therefore, one must learn
to give these up. (16.21) Speaking ill of others is a terrible sin,
because, it pollutes the mind of the speaker without any beneficial
effect. Perform your duty following scriptural injunction."
(16.24).
17. THREEFOLD FAITH
Arjuna said: "What is the mode of devotion of those who perform
spiritual practice with faith but without following scriptural
injunction, O Krishna? Is it in the mode of goodness, passion, or
ignorance?" (17.01)
Lord Krishna said: "The natural faith of embodied beings is of
three kinds: goodness, passion, and ignorance. Now hear about these
from Me. (17.02) O Arjuna, the faith of each is in accordance with
one's own natural disposition that is governed by Karmic impressions.
A person is known by faith. One can become whatever one wants to be,
if one constantly contemplates on the object of desire with
faith." (17.03)
People in the mode of goodness:
- Like healthy, juicy foods;
- Undertake selfless work without
attachment to results (austerity of deed);
- Worship celestial controlling forces
(guardian angels, Devas or Gods);
- Speak inoffensively, in a pleasant,
beneficial, and truthful manner (austerity of speech) (17.15);
- Study scriptures;
- Are gentle, equanimous, think pure
thoughts, exercise self control (austerity of thought);
- Give charity as a matter of duty, to
deserving candidates, without any expectation.
In the mode of passion, people:
- Like food that is extreme in taste
(overly spicy, salty, or sweet);
- Worship supernatural rulers and
demons;
- Perform selfless service (austerity)
for show, to gain respect, honor, or reverence that yields uncertain
and temporary results (17.18);
- Give charity with expectation of
something in return.
People in the mode of ignorance:
- Enjoy unhealthy foods and drinks;
- Worship ghosts and spirits;
- Are hypocritical and egoistic;
- Perform austerity with self-torture,
or for harming others;
- Give charity to the unworthy.
"Whatever is done without faith whether it is sacrifice, charity,
austerity, or any other act is useless. It has no value here or
hereafter, O Arjuna." (17.28)
18. SALVATION THROUGH RENUNCIATION
Arjuna said: "I wish to know the nature of renunciation and
sacrifice, and the difference between the two, O Lord Krishna."
(18.01)
Lord Krishna said: "The sages define renunciation as abstaining
from all work for personal profit. The wise define sacrifice as the
sacrifice of, and the freedom from, selfish attachment to the fruit of
all work. (18.02) Giving up one's duty is not proper. The abandonment
of obligatory work is due to delusion, and is declared to be in the
mode of ignorance. (18.07) The embodied beings are unable to
completely abstain from work; therefore, one who renounces the selfish
attachment to the fruit of work is considered a renunciant."
(18.11)
The five causes, for the accomplishment of all actions are: (18.13-14)
- The physical body, the seat of Karma;
- The modes of Material Nature, the
doer;
- The eleven organs of perception and
action, the instruments;
- Various bio-impulses, or life forces;
- The presiding controlling forces or
deities of the eleven organs.
"Whatever action, whether right or wrong, one performs by
thought, word, and deed; these are the five causes." (18.15)
Threefold driving force to an action are:
- The subject;
- The object;
- The knowledge of the object.
Three components of action are: (18.18)
- The eleven organs (six sense organs:
ear, skin, eye, tongue, nose, and the mind; and five organs of action:
mouth, hand, leg, anus, and urethra);
- The act;
- The agent or the modes of Material
Nature.
The four goals of human life designed for gradual and systematic
growth of the individual and progress of society are (18.34):
- Doing one's duty;
- Earning wealth;
- Material and sensual enjoyment (with
senses under control);
- Attaining salvation.
In the mode of goodness one:
- Possesses the knowledge by which one
sees a single (undivided) immutable Reality in all beings;
- Performs obligatory duty without likes
and dislikes, or attachment to the result;
- Enjoys sensual pleasure with senses
under control;
- Is free from attachment,
non-egotistic, has resolve and enthusiasm, and is unperturbed in
success or failure;
- Has intellect by which one understands
the path of work and the path of renunciation, right and wrong action,
fear and fearlessness, bondage and liberation;
- Has the resolve by which one
manipulates functions of the mind and senses for God-realization;
- Enjoys pleasure from spiritual
practice resulting in cessation of all sorrows;
- Enjoys pleasure that comes by the
grace of Self-knowledge.
In the mode of passion one:
- Sees different realities of various
types among all beings as separate from one another;
- Abandons duty merely because it is
difficult, or because of fear of bodily trouble; (18.08)
- Performs action with ego, selfish
motives, and with too much effort;
- Is impassioned, attached to the fruit
of his work, greedy, violent, impure, and is affected by joy and
sorrow;
- Cannot distinguish between
righteousness (Dharma) and unrighteousness (Adharma), and right and
wrong action;
- Craves for the fruit of work, clings
to duty, accumulating wealth and enjoyment with great attachment;
- Enjoys sensual pleasure without
control over the senses.
In the mode of ignorance one:
- Has worthless knowledge by which one
clings to one single effect (such as the body) as if that is
everything;
- Abandons obligatory work due to
delusion; (18.07)
- Undertakes action because of delusion;
disregarding consequences, loss, or injury to others;
- Is undisciplined, vulgar, stubborn,
wicked, malicious, lazy, depressed, and procrastinating;
- Accepts unrighteousness (Adharma) as
righteousness (Dharma), has intellect which is covered by ignorance;
- Does not give up sleep, fear, grief,
despair, and carelessness;
- Considers the body or oneself as the
sole agent due to imperfect knowledge.
"There is no being, either on earth or among the celestial
controllers in heaven, who can remain free from these three modes of
Material Nature." (18.40)
"Human labor is categorized as intellectuals, administrators (or
protectors), businessmen, and unskilled workers based on the qualities
inherent in people's nature and their make up. (18.41) One can attain
the highest perfection by devotion to one's natural work. Listen to Me
how one attains perfection while engaged in one's natural work."
(18.45)
"One attains tranquility, freedom from bondage of Karma, and
attains the Supreme Being by:
- Renouncing selfish attachment to the
fruit of work;
- Performing one's natural duty, to the
best of one's ability, for the Supreme Being;
- Purifying the intellect by spiritual
practice;
- Subduing the mind and senses with firm
resolve;
- Giving up likes and dislikes;
- Enjoying solitude;
- Eating lightly;
- Controlling mind, speech, and organs
of action;
- Taking refuge in detachment;
- Relinquishing egotism, violence,
pride, lust, anger, and proprietorship;
- Becoming free from the notion of 'I,
me, and my'."
"Absorbed in the Supreme Being, the serene one neither grieves
nor desires; becoming impartial to all beings, one obtains the highest
devotional love for the Supreme Being. (18.54) By devotion one truly
understands Me in essence and merges into Me. (18.55) Mentally offer
all actions to Me and be devoted to Me. Be calm and always fix your
mind on Me. (18.57)"
"If due to ego you think: 'I shall not fight'; this resolve of
yours is in vain. Your own nature will compel you to fight. (18.59) O
Arjuna, you are controlled by your own nature-born Karmic impressions.
Therefore, you shall do even against your will what you do not wish to
do out of delusion." (18.60)
"The Supreme Lord --- as the controller abiding in the inner
psyche of all beings --- causes them to work out their Karma. We are
puppets of our own Karma." (18.61)
"Set aside all meritorious deeds and religious rituals, and just
surrender completely to My will with firm faith and loving devotion. I
shall liberate you from all sin, the bond of Karma. Do not
grieve." (18.66)
"This knowledge should never be spoken to one who is devoid of
austerity, who is without devotion, who does not desire to listen, who
speaks ill of Me, or does not believe in God."
"The one who shall propagate this supreme secret philosophy, the
transcendental knowledge of the Gita, amongst My devotees, shall be
performing the highest devotional service to Me, and shall certainly
come to Me. No other person shall do more pleasing service to Me, and
no one on earth shall be dearer to Me. (18.68-69) I promise the study
of this sacred dialogue of ours will be equivalent to worshipping Me
with knowledge-sacrifice." (18.70)
"Whoever hears this sacred dialogue with faith and without cavil
becomes free from sin, and attains salvation." (18.71)
"O Arjuna, did you listen to this with single-minded attention?
Has your delusion born of ignorance been completely destroyed?"
(18.72)
Arjuna said: "By Your grace my delusion is destroyed, I have
gained Self-knowledge, my confusion with regard to the body and the
Spirit is dispelled and I shall obey Your command." (18.73)
EPILOGUE - LORD KRISHNA'S LAST SERMON
At the end of another long sermon comprising of more than one thousand
verses, disciple Uddhava said: "O Lord Krishna, I think the
pursuit of God as You narrated to Arjuna, and now to me, is very
difficult indeed, for most people; because it entails control of
unruly senses. Please tell me a short, simple, and easy way to
God-realization." Lord Krishna upon Uddhava's request gave the
essentials of Self-realization as follows:
- Do your duty, to the best of your
ability, for Me without worrying about the outcome.
- Remember Me at all times.
- Perceive that God is within every
living being. Mentally bow down to all beings and treat all beings
equally.
- Perceive through the activities of
mind, senses, breathing, and emotions that the power of God is within
you at all times, and is constantly doing all the work using you as a
mere instrument and a trustee.
