|
|
CHAPTER 2 - TRANSCENDENTAL KNOWLEDGE 
Sanjaya said: Lord Krishna spoke these words to Arjuna whose eyes
were tearful and downcast, and who was overwhelmed with compassion and
despair. (2.01)
Lord Krishna said: How has the dejection come to you at this
juncture? This is not fit for a person of noble mind and deeds. It is
disgraceful, and it does not lead one to heaven, O Arjuna. (2.02)
Do not become a coward, O Arjuna, because it does not befit you.
Shake off this trivial weakness of your heart and get up for the
battle, O Arjuna. (2.03)
ARJUNA CONTINUES HIS REASONING AGAINST THE WAR
Arjuna said: How shall I strike my grandfather, my guru, and all
other relatives, who are worthy of my respect, with arrows in battle,
O Krishna? (2.04)
It would be better, indeed, to live on alms in this world than to
slay these noble personalities, because by killing them I would enjoy
wealth and pleasures stained with their blood. (2.05)
We do not know which alternative ¾ to fight or to quit ¾ is
better for us. Further, we do not know whether we shall conquer them
or they will conquer us. We should not even wish to live after killing
our cousin brothers, who are standing in front of us. (2.06)
My senses are overcome by the weakness of pity, and my mind is
confused about duty (Dharma). Please tell me what is better for me. I
am Your disciple, and I take refuge in You. (2.07)
I do not perceive that gaining an unrivaled and prosperous kingdom
on this earth, or even lordship over all the celestial controllers
will remove the sorrow that is drying up my senses. (2.08)
Sanjaya said: O King, after speaking like this to Lord Krishna, the
mighty Arjuna said to Krishna: I shall not fight, and became silent.
(2.09)
O King, Lord Krishna, as if smiling, spoke these words to the
distressed Arjuna in the midst of the two armies. (2.10)
THE TEACHINGS OF THE GITA BEGIN WITH THE TRUE KNOWLEDGE OF SPIRIT
AND THE PHYSICAL BODY
Lord Krishna said: You grieve for those who are not worthy of
grief, and yet speak words of wisdom. The wise grieves 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)
Just as the soul acquires a childhood body, a youth body, and an
old age body during this life; similarly, the soul acquires another
body after death. This should not delude the wise. (See also 15.08)
(2.13)
The contacts of the senses with the sense objects give rise to the
feelings of heat and cold, and pain and pleasure. They are transitory
and impermanent. Therefore, one should learn to endure them. (2.14)
Because a calm person ¾ who is not afflicted by these sense
objects, and is steady in pain and pleasure ¾ becomes fit for
salvation. (2.15)
THE SPIRIT IS ETERNAL, BODY IS TRANSITORY
The invisible Spirit (Atma, Atman) is eternal, and the visible
physical body, is transitory. The reality of these two is indeed
certainly seen by the seers of truth. (2.16)
The Spirit by whom this entire universe is pervaded is
indestructible. No one can destroy the imperishable Spirit. (2.17)
The physical bodies of the eternal, immutable, and incomprehensible
Spirit are perishable. Therefore fight, O Arjuna. (2.18)
The one who thinks that the Spirit is a slayer, and the one who
thinks the Spirit is slain, both are ignorant. Because the Spirit
neither slays nor is slain. (2.19)
The Spirit is neither born nor does it die at any time. It does not
come into being, or cease to exist. It is unborn, eternal, permanent,
and primeval. The Spirit is not destroyed when the body is destroyed.
(2.20)
O Arjuna, how can a person who knows that the Spirit is
indestructible, eternal, unborn, and immutable, kill anyone or causes
anyone to be killed? (2.21)
DEATH AND TRANSMIGRATION OF SOUL
Just as a person puts on new garments after discarding the old
ones; similarly, the living entity or the individual soul acquires new
bodies after casting away the old bodies. (2.22)
Weapons do not cut this Spirit, fire does not burn it, water does
not make it wet, and the wind does not make it dry. The Spirit cannot
be cut, burned, wetted, or dried. It is eternal, all pervading,
unchanging, immovable, and primeval. (2.23-24)
The Spirit is said to be unexplainable, incomprehensible, and
unchanging. Knowing the Spirit as such you should not grieve. (2.25)
Even if you think that the physical body takes birth and dies
perpetually, even then, O Arjuna, you should not grieve like this.
Because death is certain for the one who is born, and birth is certain
for the one who dies. Therefore, you should not lament over the
inevitable. (2.26-27)
All beings are unmanifest, or invisible to our physical eyes before
birth and after death. They manifest between the birth and the death
only. What is there to grieve about? (2.28)
THE INDESTRUCTIBLE SPIRIT TRANSCENDS MIND AND SPEECH
Some look upon this Spirit as a wonder, another describes it as
wonderful, and others hear of it as a wonder. Even after hearing about
it very few people know what the Spirit is. (See also KaU 2.07) (2.29)
O Arjuna, the Spirit that dwells in the body of all beings is
eternally indestructible. Therefore, you should not mourn for anybody.
(2.30)
LORD KRISHNA REMINDS ARJUNA OF HIS DUTY AS A WARRIOR
Considering also your duty as a warrior you should not waver like
this. Because there is nothing more auspicious for a warrior than a
righteous war. (2.31)
Only the fortunate warriors, O Arjuna, get such an opportunity for
an unsought war that is like an open door to heaven. (2.32)
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,
dishonor is worse than death. (2.34)
The great warriors will think that you have retreated from the
battle out of fear. Those who have greatly esteemed you will lose
respect for you. (2.35)
Your enemies will speak many unmentionable words and scorn your
ability. What could be more painful to you than this? (2.36)
You will go to heaven if killed on the line of duty, or you will
enjoy the kingdom on the earth if victorious. Therefore, get up with a
determination to fight, O Arjuna. (2.37)
Treating pleasure and pain, gain and loss, and victory and defeat
alike, engage yourself in your duty. By doing your duty this way you
will not incur sin. (2.38)
IMPORTANCE OF KARMA-YOGA, THE SELFLESS SERVICE
The science of transcendental knowledge has been imparted to you, O
Arjuna. Now listen to the science of selfless service (Seva), endowed
with which you will free yourself from all Karmic bondage, or sin.
(2.39)
No effort is ever lost in selfless service, and there is no adverse
effect. Even a little practice of the discipline of selfless service
protects one from the great fear of repeated birth and death. (2.40)
A selfless worker has resolute determination for God-realization,
but the desires of the one who works to enjoy the fruits of work are
endless. (2.41)
THE VEDAS DEAL WITH BOTH MATERIAL AND SPIRITUAL ASPECTS OF LIFE
The misguided ones who delight in the melodious chanting of the
Veda ¾ without understanding the real purpose of the Vedas ¾ think,
O Arjuna, as if there is nothing else in the Vedas except the rituals
for the sole purpose of obtaining heavenly enjoyment. (2.42)
They are dominated by material desires, and consider the attainment
of heaven as the highest goal of life. They engage in specific rites
for the sake of prosperity and enjoyment. Rebirth is the result of
their action. (2.43)
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)
A portion of the Vedas deals with three modes — goodness,
passion, and ignorance — of material Nature. Become free from pairs
of opposites, be ever balanced and unconcerned with the thoughts of
acquisition and preservation. Rise above these three modes, and be
Self-conscious, O Arjuna. (2.45)
To a Self-realized person the Vedas are as useful as a small
reservoir of water when the water of a huge lake becomes available.
(2.46)
THEORY AND PRACTICE OF KARMA-YOGA
You have control over doing your respective duty only, but no
control or claim over the results. The fruits of work should not be
your motive, and you should never be inactive. (2.47)
Do your duty to the best of your ability, O Arjuna, with your mind
attached to the Lord, abandoning worry and selfish attachment to the
results, and remaining calm in both success and failure. The selfless
service is a yogic practice that brings peace and equanimity of mind.
(2.48)
Work done with selfish motives is inferior by far to the selfless
service. Therefore be a selfless worker, O Arjuna. Those who work only
to enjoy the fruits of their labor are verily unhappy, because one has
no control over the results. (2.49)
A Karma-yogi or the selfless person becomes free from both vice and
virtue in this life itself. Therefore, strive for selfless service.
Working to the best of one’s abilities without becoming selfishly
attached to the fruits of work is called Karma-yoga or Seva. (2.50)
Karma-yogis are freed from the bondage of rebirth due to renouncing
the selfish attachment to the fruits of all work, and attain blissful
divine state of salvation or Nirvana. (2.51)
When your intellect will completely pierce the veil of confusion,
then you will become indifferent to what has been heard and what is to
be heard from the scriptures. (2.52)
When your intellect, that is confused by the conflicting opinions
and the ritualistic doctrine of the Vedas, shall stay steady and firm
on concentration of the Supreme Being, then you shall attain union
with the Supreme in trance. (2.53)
Arjuna said: O Krishna, what are the marks of an enlightened person
whose intellect is steady? What does a person of steady intellect
think and talk about? How does such a person behave with others, and
live in this world? (2.54)
MARKS OF A SELF-REALIZED PERSON
Lord Krishna said: When one is completely free from all desires of
the mind and is satisfied with the Supreme Being by the joy of Supreme
Being, then one is called an enlightened person, O Arjuna. (2.55)
A person whose mind is unperturbed by sorrow, who does not crave
pleasures, and who is completely free from attachment, fear, and
anger, is called an enlightened sage of steady intellect. (2.56)
The mind and intellect of a person become steady who is not
attached to anything, who is neither elated by getting desired
results, nor perturbed by undesired results. (2.57)
When one can completely withdraw the senses from the sense objects
as a tortoise withdraws its limbs into the shell for protection from
calamity, then the intellect of such a person is considered steady.
(2.58)
The desire for sensual pleasures fades away if one abstains from
sense enjoyment, but the craving for sense enjoyment remains in a very
subtle form. This subtle craving also completely disappears from the
one who knows the Supreme Being. (2.59)
DANGERS OF UNRESTRAINED SENSES
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)
One develops attachment to sense objects by thinking about sense
objects. Desire for sense objects comes from attachment to sense
objects, and anger comes from unfulfilled desires. (2.62)
Delusion or wild idea arises from anger. The mind is bewildered by
delusion. Reasoning is destroyed when the mind is bewildered. One
falls down from the right path when reasoning is destroyed. (2.63)
ATTAINMENT OF PEACE AND HAPPINESS THROUGH SENSE CONTROL AND
KNOWLEDGE
A disciplined person, enjoying sense objects with senses that are
under control and free from attachments and aversions, attains
tranquillity. (2.64)
All sorrows are destroyed upon attainment of tranquillity. The
intellect of such a tranquil person soon becomes completely steady and
united with the Supreme. (2.65)
There is neither Self-knowledge, nor Self-perception to those who
are not united with the Supreme. Without Self-perception there is no
peace, and without peace there can be no happiness. (2.66)
Because the mind, when controlled by the roving senses, steals away
the intellect as a storm takes away a boat on the sea from its
destination ¾ the spiritual shore of peace and happiness. (2.67)
Therefore, O Arjuna, one’s intellect becomes steady whose senses
are completely withdrawn from the sense objects. (2.68)
A yogi, the person of self-restraint, remains wakeful when it is
night for all others. It is night for the yogi who sees when all
others are wakeful. (2.69)
One attains peace, within whose mind all desires dissipate without
creating any mental disturbance, as river waters enter the full ocean
without creating any disturbance. One who desires material objects is
never peaceful. (2.70)
One who abandons all desires, and becomes free from longing and the
feeling of 'I' and 'my', attains peace. (2.71)
O Arjuna, this is the superconscious state of mind. Attaining this
state, one is no longer deluded. Gaining this state, even at the end
of one’s life, a person becomes one with the Absolute. (2.72).
CHAPTER 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? You seem to confuse my mind by
apparently conflicting words. Tell me, decisively, one thing by which
I may attain the Supreme. (3.01-02)
Lord Krishna said: In this world 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 (Seva, Karma-yoga)
for all others. (3.03)
One does not attain freedom from the bondage of Karma by merely
abstaining from work. No one attains perfection by merely giving up
work, because no one can remain actionless even for a moment. Everyone
is driven to action ¾ helplessly indeed ¾ by the forces of Nature.
(3.04-05)
Anyone, who restrains the senses but mentally dwells upon the sense
objects, is called a pretender. (3.06)
WHY ONE SHOULD SERVE OTHERS?
The one who controls the senses by the trained and purified mind
and intellect, and engages the organs of action to selfless service is
considered superior. (3.07)
Perform your obligatory duty, because working is indeed better than
sitting idle. Even the maintenance of your body would not be possible
without work. (3.08)
Work other than those done as a selfless service (Seva) binds human
beings. Therefore, becoming free from selfish attachment to the fruits
of work, do your duty efficiently as a service to Me. (3.09)
TO HELP EACH OTHER IS THE FIRST COMMANDMENT OF THE CREATOR
In the beginning the creator created human beings together with
selfless service (Seva, sacrifice) and said: By serving each other you
shall prosper and the sacrificial service shall fulfill all your
desires. (3.10)
Nourish the celestial controllers with selfless service, and they
will nourish you. Thus nourishing one another you shall attain the
Supreme goal. (3.11)
The celestial controllers, served by selfless service, will give
you all desired objects. One who enjoys the gift of celestial
controllers without sharing with others is, indeed, a thief. (3.12)
The righteous who eat after feeding others are freed from all sins,
but the impious who cook food only for themselves ¾ without first
offering to God, or sharing with others ¾ verily eat sin. (3.13)
The living beings are born from food grains, grains are produced by
sacrificial work or duty performed by farmers and other field workers.
Duty is prescribed in the scriptures. Scriptures (such as the Vedas,
the Holy Bible, the Holy Koran) come from the Supreme Being. Thus the
all-pervading Supreme Being or God is ever present in selfless
service. (3.14-15)
The one who does not help to keep the wheel of creation in motion
by sacrificial duty (Seva), and rejoices sense pleasures, that sinful
person lives in vain. (3.16)
The one who rejoices the Supreme Being, who is delighted with the
Supreme Being, and who is content with the Supreme Being alone, for
such a Self-realized person there is no duty. Such a person has no
interest, whatsoever, in what is done or what is not done. A
Self-realized person does not depend on anybody, except God, for
anything. (3.17-18)
LEADERS SHOULD SET AN EXAMPLE
Always perform your duty efficiently and without any selfish
attachment to the results, because by doing work without attachment
one attains Supreme. (3.19)
King Janaka and others attained perfection of Self-realization by
selfless service (Karma-yoga) alone. You should also perform your duty
with a view to guide people, and for the welfare of the society.
(3.20)
Because whatever noble persons do, others follow. Whatever standard
they set up, the world follows. (3.21)
O Arjuna, there is nothing in the three worlds — heaven, earth,
and the lower regions — that should be done by Me, nor there is
anything unobtained that I should obtain, yet I engage in action.
(3.22)
Because, if I do not engage in action relentlessly, O Arjuna,
people would follow My path in everyway. 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)
WHAT SHOULD THE WISE DO TO THE IGNORANT
As the ignorant work with attachment to the fruits of work, so the
wise should work without attachment, for the welfare of the society.
(3.25)
The wise should not unsettle the mind of the ignorant ones who are
attached to the fruits of work, but the enlightened one should inspire
others by performing all works efficiently without selfish attachment.
(See also 3.29) (3.26)
ALL WORKS ARE THE WORKS OF NATURE
The forces of Nature do all works. But due to delusion of ignorance
people assume themselves to be the doer. (See also 5.09, 13.29, and
14.19) (3.27)
The one who knows the truth about the role of the forces of Nature
in getting work done does not become attached to the work. Such a
person knows that it is the forces of Nature that get their work done
by using our organs as their instruments. (3.28)
But those who are deluded by the illusive power (Maya) of Nature
become attached to the works done by the forces of Nature. The wise
should not disturb the mind of the ignorant whose knowledge is
imperfect. (See also 3.26) (3.29)
Do your duty dedicating all works to God in a spiritual frame of
mind free from desire, attachment, and mental grief. (3.30)
Those who always practice this teaching of Mine ¾ with faith and
are free from cavil ¾ become free from the bondage of Karma. But
those who carp at this teaching and do not practice it, consider them
ignorant, senseless, and lost. (3.31-32)
All beings follow their nature. Even the wise act according to
their own nature. What, then, is the value of sense restraint? (3.33)
TWO MAJOR STUMBLING BLOCKS ON THE PATH OF PERFECTION
Attachments and aversions for the sense objects remain in the
senses. One should not come under the control of these two, because
they are two major stumbling blocks, indeed, on one’s path of
Self-realization. (3.34)
One’s inferior natural work is better than superior unnatural
work. Death in carrying out one’s natural work is useful. Unnatural
work produces too much stress. (See also 18.47) (3.35)
LUST IS THE ORIGIN OF SIN
Arjuna said: O Krishna, what impels one to commit sin as if
unwillingly and forced against one’s will? (3.36)
Lord Krishna said: It is the lust born out of passion that becomes
anger when unfulfilled. Lust is insatiable and is a great devil. Know
this as the enemy. (3.37)
As the fire is covered by smoke, as a mirror by dust, and as an
embryo by the amnion; similarly, Self-knowledge gets covered by
different degrees of this insatiable lust, the eternal enemy of the
wise. (3.38-39)
The senses, the mind, and the intellect are said to be the abode of
lust; with these it deludes a person by veiling the Self-knowledge.
(3.40)
Therefore, O Arjuna, by controlling the senses first, kill this
devil of material desire that destroys Self-knowledge and
Self-realization. (3.41)
HOW TO CONTROL LUST
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
practices, one must kill this mighty enemy, lust, O Arjuna. (3.43)
|
|
|
|
|
CHAPTER 4 - PATH OF RENUNCIATION WITH KNOWLEDGE
KARMA-YOGA IS AN ANCIENT FORGOTTEN COMMANDMENT
Lord Krishna said: I taught this Karma-yoga, the eternal science of
right action, to King Vivasvan. Vivasvan taught it to Manu. Manu
taught it to Ikshvaku. Thus handed down in succession the saintly
Kings knew this science of proper action (Karma-yoga). After a long
time this science was lost from this earth. Today I have described the
same ancient science to you, because you are my sincere devotee and
friend. This science is a supreme secret indeed. (4.01-03)
Arjuna said: You were born later, but Vivasvan was born in ancient
time. How am I to understand that You taught this science in the
beginning of the creation? (4.04)
THE PURPOSE OF INCARNATION OF GOD
Lord Krishna said: Both you and I have taken many births. I
remember them all, O Arjuna, but you do not remember. (4.05)
Though I am eternal, immutable, and the Lord of all beings, yet I
manifest Myself by controlling the material Nature using My own divine
potential energy (Maya). (See also 10.14) (4.06)
Whenever there is a decline of Dharma (Righteousness) and a
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 establishing world order (Dharma).
(4.07-08)
The one who truly understands My transcendental appearance, and
activities of creation, maintenance, and dissolution attains My
Supreme Abode and is not born again after leaving this body, O Arjuna.
(4.09)
Many have become free from attachment, fear, anger, and attained
salvation by taking refuge in Me, by becoming fully absorbed in My
thoughts, and by getting purified by the fire of Self-knowledge.
(4.10)
PATH OF WORSHIP AND PRAYER
With whatever motive people worship Me, I fulfill their desires
accordingly. People worship Me with different motives. (4.11)
Those who long for success in their work here on the earth worship
the celestial controllers. Success in work comes quickly in this human
world. (4.12)
DIVISION OF LABOR IS BASED ON THE APTITUDE OF PEOPLE
I created the four divisions of human society based on aptitude and
vocation. Though I am the author of this system of the division of
labor, one should know that I do nothing directly and I am eternal.
(See also 18.41) (4.13)
Works do not bind Me, because I have no desire for the fruits of
work. The one who fully understands and practices this truth is also
not bound by Karma. (4.14)
The ancient seekers of salvation also performed their duties with
this understanding. Therefore, you should do your duty as the ancients
did. (4.15)
ATTACHED, DETACHED, AND FORBIDDEN ACTION
Even the wise ones are confused about what is action and what is
inaction. Therefore, I shall clearly explain what is action, knowing
that one shall be liberated from the evil of birth and death. (4.16)
The true nature of action is very difficult to understand.
Therefore, one should know the nature of attached action, the nature
of detached action, and also the nature of forbidden action. (4.17)
A KARMA-YOGI IS NOT SUBJECT TO THE KARMIC LAWS
The one who sees inaction in action, and action in inaction, is a
wise person. Such a person is a yogi and has accomplished everything.
(See also 3.05, 3.27, 5.08 and 13.29) (4.18)
A person, whose desires have become selfless by being roasted in
the fire of Self-knowledge, is called a sage by the wise. (4.19)
The one who has abandoned selfish attachment to the fruits of work,
and remains ever content and dependent on no one but God, such a
person ¾ though engaged in activity ¾ does nothing at all, and
incurs no Karmic reaction. (4.20)
The one who is free from desires, whose mind and senses are under
control, and who has renounced all proprietorship, does not incur sin
¾ the Karmic reaction ¾ by doing bodily action. (4.21)
A Karma-yogi ¾ who is content with whatever gain comes naturally
by His will, who is unaffected by pairs of opposites, and free from
envy, equanimous in success and failure ¾ is not bound by Karma.
(4.22)
All Karmic bonds of a Karma-yogi ¾ who is free from attachment,
whose mind is fixed in Self-knowledge, and who does work as a service
to the Lord ¾ dissolves away (4.23)
The Spirit shall be realized by the one who considers everything as
a manifestation, or an act, of the Spirit. (Also see 9.16) (4.24)
DIFFERENT TYPES OF SPIRITUAL PRACTICES OR SACRIFICES
Some yogis perform the service of worship to celestial controllers,
while others study scriptures for Self-knowledge. Some restrain their
senses and give up their sensual pleasures. Others perform breathing
and other yogic exercises. Some give charity and offer their wealth as
a sacrifice. (4.25-28)
Those who are engaged in yogic practices, reach the breathless
state of trance by offering inhalation into exhalation and exhalation
into inhalation as a sacrifice (by using short breathing Kriya
techniques). (4.29)
Others restrict their diet and offer their inhalations as sacrifice
into their inhalations. All these people are the knowers of sacrifice,
and are purified by their sacrifice. (4.30)
Those who perform selfless service obtain the nectar of
Self-knowledge as a result of their sacrifice and attain the Supreme
Being. O Arjuna, even this world is not a happy place for the non-sacrificer,
how can the other world be? (See also 4.38, and 5.06). (4.31)
Many types of spiritual disciplines are described in the Vedas.
Know that all of them are the action of body, mind, and senses
prompted by the forces of Nature. Understanding this, one shall attain
Nirvana or salvation. (See also 3.14) (4.32)
ACQUIRING TRANSCENDENTAL KNOWLEDGE IS A SUPERIOR SPIRITUAL
PRACTICE
Acquiring transcendental knowledge is superior to any material
sacrifice ¾ such as giving charity. Because, purification of mind and
intellect that eventually leads to the dawn of transcendental
knowledge and Self-realization is the sole purpose of any spiritual
action. (4.33)
Acquire this transcendental knowledge from a Self-realized master
by humble reverence, by sincere inquiry, and by service. The empowered
ones, who have realized the Truth, will teach you. (4.34)
After knowing the transcendental science, O Arjuna, you shall not
again become deluded like this. With this knowledge you shall see the
entire creation within your own higher Self, and thus within Me. (See
also 6.29, 6.30, 11.07, 11.13) (4.35)
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)
As the blazing fire reduces wood to ashes; similarly, the fire of
Self-knowledge reduces all bonds of Karma to ashes, O Arjuna. (4.37)
TRANSCENDENTAL KNOWLEDGE IS AUTOMATICALLY REVEALED TO A KARMA-YOGI
Verily, there is no purifier in this world like the true knowledge
of the Supreme Being. One discovers this knowledge within, naturally,
in course of time when one's mind is cleansed of selfishness by
Karma-yoga. (See also 4.31, and 5.06, 18.78). (4.38)
The one who has faith in God, is sincere in yogic practices, and
has control over the mind and senses gains this transcendental
knowledge. Having gained this knowledge, one quickly attains supreme
peace or liberation. (4.39)
The irrational, the faithless, and the disbeliever (atheist)
perishes. There is neither this world, nor the world beyond, nor
happiness for the disbeliever. (4.40)
BOTH TRANSCENDENTAL KNOWLEDGE AND KARMA-YOGA ARE NEEDED FOR
NIRVANA
Work does not bind a person who has renounced work ¾ by renouncing
the fruits of work ¾ through Karma-yoga, and whose confusion with
regard to body and Spirit is completely destroyed by the application
of Self-knowledge, O Arjuna. (4.41)
Therefore, cut the ignorance-born confusion with regard to body and
Spirit by the sword of Self-knowledge, resort to Karma-yoga, and get
up for the war, O Arjuna. (4.42)
CHAPTER 5 - PATH OF RENUNCIATION
Arjuna asked: O Krishna, You praise the path of transcendental
knowledge, and also the path of performance of selfless service
(Karma-yoga). Tell me, definitely, which one is the better of the two
paths. (See also 5.05) (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 path of Self-knowledge,
because it is easier to practice. (5.02)
A person should be considered a true renunciant who has neither
attachment nor aversion for anything. One is easily liberated from
Karmic bondage by becoming free from attachment and aversion. (5.03)
BOTH PATHS LEAD TO SUPREME
The ignorant — not the wise — consider the path of
Self-knowledge and the path of selfless service (Karma-yoga) as
different from each other. The person, who has truly mastered one,
gets the benefits of both. (5.04)
Whatever goal a renunciant reaches, a Karma-yogi also reaches the
same goal. Therefore, the one who sees the path of renunciation and
the path of unselfish work as the same really sees. (See also 6.01 and
6.02) (5.05)
But, true renunciation, O Arjuna, is difficult to attain without
Karma-yoga. A sage equipped with Karma-yoga quickly attains Nirvana.
(See also 4.31, and 4.38) (5.06)
A Karma-yogi, whose mind is pure, whose mind and senses are under
control, and who sees one and the same Spirit in all beings, is not
bound by Karma though engaged in work. (5.07)
A TRANSCENDENTALIST DOES NOT CONSIDER ONESELF AS THE DOER
The wise who knows the truth thinks: "I do nothing at
all." In seeing, hearing, touching, smelling, eating, walking,
sleeping, breathing; and speaking, giving, taking, as well as opening
and closing the eyes, the wise believes that only the senses are
operating upon their objects. (See also 3.27, 13.29, and 14.19)
(5.08-09)
A KARMA-YOGI WORKS FOR GOD
One who does all work as an offering to God — abandoning selfish
attachment to results — remains untouched by Karmic reaction or sin
as a lotus leaf never gets wet by water. (5.10)
The Karma-yogis perform action ¾ without selfish attachment ¾
with their body, mind, intellect, and senses only for the purification
of their mind and intellect. (5.11)
A Karma-yogi attains Supreme Bliss by abandoning attachment to the
fruits of work; while others, who are attached to the fruits of work,
become bound by selfish work. (5.12)
THE PATH OF KNOWLEDGE
A person, who has completely renounced the fruits of all works,
dwells happily in the City of Nine Gates, neither performing nor
directing action. (5.13)
The Lord neither creates the urge for action, nor the feeling of
doership, nor the attachment to the results of action in people. The
powers of material Nature do all these. (5.14)
The Lord does not take the responsibility for the good or evil
deeds of anybody. The veil of ignorance covers the Self-knowledge;
thereby people become deluded and do evil deeds. (5.15)
Transcendental knowledge destroys the ignorance of the Spirit and
reveals the Supreme Being just as the sun reveals the beauty of
objects of the world. (5.16)
Persons, whose mind and intellect are totally merged in the Supreme
Being, who are firmly devoted to the Supreme, who have God as their
supreme goal and sole refuge, and whose impurities are destroyed by
the knowledge of the self, do not take birth again. (5.17)
ADDITIONAL MARKS OF AN ENLIGHTENED PERSON
An enlightened person — by perceiving God in all — looks at a
learned person, an outcast, even a cow, an elephant, or a dog with an
equal eye. (See also 6.29) (5.18)
Everything has been accomplished in this very life by the one whose
mind is set in equality. Such a person has realized the Supreme Being,
because the Supreme Being is flawless and impartial. (See also 18.55)
(5.19)
One who neither rejoices on obtaining what is pleasant, nor grieves
on obtaining the unpleasant, who has a steady mind, who is undeluded,
and who is a knower of the Supreme Being, such a person eternally
abides with the Supreme Being. (5.20)
Such a person who is in union with the Supreme Being becomes
unattached to external sensual pleasures by discovering the joy of the
Self through contemplation, and enjoys transcendental bliss. (5.21)
Sensual pleasures are verily the source of misery, and have a
beginning and an end. Therefore the wise, O Arjuna, does not rejoice
in sensual pleasures. (See also 18.38) (5.22)
One who is able to withstand the impulse of lust and anger before
death is a yogi, and a happy person. (5.23)
One who finds happiness with the Supreme Being, who rejoices
Supreme Being within, and who is illuminated by Self-knowledge; such a
yogi attains Nirvana, and goes to the Supreme Being. (5.24)
Seers, whose sins (or imperfections) are destroyed, whose doubts
have been dispelled by Self-knowledge, whose minds are disciplined,
and who are engaged in the welfare of all beings, attain the Supreme
Being. (5.25)
Those who are free from lust and anger, who have subdued the mind
and senses, and who have known the Self, easily attain Nirvana. (5.26)
THE THIRD PATH ¾ THE PATH OF DEVOTIONAL MEDITATION AND
CONTEMPLATION
A sage is verily liberated by renouncing all sense enjoyments,
fixing the eyes and the mind at an imaginary black dot between the eye
brows, equalizing the breath moving through the nostrils by using
yogic techniques, keeping the senses, mind, and intellect under
control, having salvation as the prime goal, and by becoming free from
lust, anger, and fear. (5.27-28)
My devotee attains peace by knowing the Supreme Being as the
enjoyer of sacrifices and austerities, as the great Lord of the entire
universe, and as the friend of all beings. (5.29)
|
|
|
|
|
CHAPTER 6 - PATH OF MEDITATION
A KARMA-YOGI IS A RENUNCIANT
Lord Krishna said: One who performs the prescribed duty without
seeking its fruit for personal enjoyment is a renunciant and a
Karma-yogi. One does not become a renunciant merely by not lighting
the fire, and one does not become a yogi merely by abstaining from
work. (6.01)
O Arjuna, renunciation (Samnyasa) is same as Karma-yoga. Because,
no one becomes a Karma-yogi who has not renounced the selfish motive
behind an action. (See also 5.01, 5.05, 6.01, and 18.02) (6.02)
A DEFINITION OF YOGA
For the wise, who seeks to attain yoga of meditation, or the
equanimity of mind, Karma-yoga is said to be the means. For the one
who has attained yoga, the equanimity becomes the means of
Self-realization. A person is said to have attained yogic perfection
when he or she has no desire for sensual pleasures, or attachment to
the fruits of work, and has renounced all personal selfish motives.
(6.03-04)
MIND IS THE BEST FRIEND AS WELL AS THE WORST ENEMY
One must elevate ¾ and not degrade ¾ oneself by one’s own mind.
The mind alone is one’s friend as well as one’s enemy. The mind is
the friend of those who have control over it, and the mind acts like
an enemy for those who do not control it. (6.05-06)
One who has control over the lower self ¾ the mind and senses ¾
is tranquil in heat and cold, in pleasure and pain, and in honor and
dishonor, and remains ever steadfast with the supreme Self. (6.07)
A person is called yogi who has both Self-knowledge and
Self-realization, who is equanimous, who has control over the mind and
senses, and to whom a clod, a stone, and gold are the same. (6.08)
A person is considered superior who is impartial towards
companions, friends, enemies, neutrals, arbiters, haters, relatives,
saints, and sinners. (6.09)
TECHNIQUES OF MEDITATION
A yogi, seated in solitude and alone, should constantly try to
contemplate on a mental picture or just the majesty of the Supreme
Being after bringing the mind and senses under control, and becoming
free from desires and proprietorship. (6.10)
One should sit on his or her own firm seat that is neither too high
nor too low, covered with grass, a deerskin, and a cloth, one over the
other, in a clean spot. Sitting there in a comfortable position and
concentrating the mind on God, controlling the thoughts and the
activities of the senses, one should practice meditation for
self-purification. (6.11-12)
One should sit by holding the waist, spine, chest, neck, and head
erect, motionless and steady; fix the eyes and the mind steadily on
the front of the nose, without looking around; make your mind serene
and fearless, practice celibacy; have the mind under control, think of
Me, and have Me as the supreme goal. (See also 4.29, 5.27, 8.10, and
8.12) (6.13-14)
Thus, by always practicing to keep the mind fixed on Me, the yogi
whose mind is subdued attains peace of Nirvana and comes to Me. (6.15)
This yoga is not possible, O Arjuna, for the one who eats too much,
or who does not eat at all; who sleeps too much or too little. (6.16)
The yoga of meditation destroys all sorrow for the one who is
moderate in eating, recreation, working, sleeping, and waking. (6.17)
A person is said to have achieved yoga, the union with the Spirit,
when the perfectly disciplined mind becomes free from all desires, and
gets completely united with the Spirit in trance. (6.18)
A lamp in a spot sheltered by the Spirit from the wind of desires
does not flicker. This simile is used for the subdued mind of a yogi
practicing meditation on the Spirit. (6.19)
When the mind disciplined by the practice of meditation becomes
steady, one becomes content with the Spirit by beholding the Spirit of
God with purified intellect. (6.20)
One feels infinite bliss that is perceivable only through the
intellect, and is beyond the reach of the senses. After realizing the
Absolute Reality, one is never separated from it. (6.21)
After Self-realization (SR), one does not regard any other gain
superior to SR. Established in SR, one is not moved even by the
greatest calamity. (6.22)
The state of severance of union with sorrow is called yoga. This
yoga should be practiced with firm determination, and without any
mental reservation. (6.23)
One gradually attains tranquillity of mind by totally abandoning
all selfish desires, completely restraining the senses from the sense
objects by the intellect, and keeping the mind fully absorbed in the
Spirit by means of a well-trained and purified intellect and thinking
of nothing else. (6.24-25)
Wheresoever this restless and unsteady mind wanders away, one
should gently bring it back to the reflection of God. (6.26)
WHO IS A YOGI
Supreme bliss comes to a Self-realized yogi whose mind is tranquil,
whose desires are under control, and who is free from faults. (6.27)
Such a sinless yogi, who constantly engages his or her mind and
intellect with the Spirit, easily enjoys the infinite bliss of contact
with The Spirit. (6.28)
A yogi, who is in union with the Supreme Being, sees every being
with an equal eye because of perceiving the omnipresent Spirit abiding
in all beings, and all beings abiding in the Supreme Being. (See also
4.35, 5.18) (6.29)
Those who perceive Me in everything, and behold everything in Me,
are not separated from Me, and I am not separated from them. (6.30)
The non-dualists, who adore Me as abiding in all beings, abide in
Me irrespective of their mode of living. (6.31)
One is considered the best yogi who regards every being like
oneself, and who can feel the pain and pleasures of others as one’s
own, O Arjuna. (6.32)
TWO METHODS TO SUBDUE THE RESTLESS MIND
Arjuna said: O Krishna, You have said that the yoga of meditation
is characterized by the equanimity of mind, but due to restlessness of
mind I do not perceive the steady state of mind. Because the mind,
indeed, is very unsteady, turbulent, powerful, and obstinate, O
Krishna. I think restraining the mind is as difficult as restraining
the wind. (6.33-34)
Lord Krishna said: Undoubtedly, O Arjuna, the mind is restless and
difficult to restrain, but it is subdued by any constant vigorous
spiritual practice ¾ such as meditation ¾ with perseverance, and by
detachment, O Arjuna. (6.35)
In My opinion, yoga is difficult for the one whose mind is not
subdued. However, yoga is attainable by the person of subdued mind by
striving through proper means. (6.36)
DESTINATION OF UNSUCCESSFUL YOGI
Arjuna said: The faithful who deviates from the path of meditation
and fails to attain yogic perfection due to unsubdued mind — what is
the destination of such a person, O Krishna? (6.37)
Do they not perish like a dispersing cloud, O Krishna, having lost
both the heavenly and the worldly pleasures, supportless and
bewildered on the path of Self-realization? (6.38)
O Krishna, only You are able to completely dispel this doubt of
mine. Because there is none, other than You, who can dispel this
doubt. (See also 15.15) (6.39)
Lord Krishna said: There is no destruction, O Arjuna, for a yogi
either here or hereafter. A transcendentalist is never put to grief,
My dear friend. (6.40)
The less evolved unsuccessful yogi is reborn in the house of the
pious and prosperous after attaining heaven and living there for many
years. The highly evolved unsuccessful yogi does not go to heaven, but
is born in a spiritually advanced family. A birth like this is very
difficult, indeed, to obtain in this world. (6.41-42)
There he or she regains the knowledge acquired in the previous
life, and strives again to achieve perfection, O Arjuna. (6.43)
The unsuccessful yogi is instinctively carried towards God by
virtue of the impressions of yogic practices of previous lives. Even
the inquirer of yoga ¾ the union with God ¾ surpasses those who
perform Vedic rituals. (6.44)
The yogi, who diligently strives, becomes completely free from all
imperfections after gradually perfecting through many incarnations,
and reaches the Supreme Abode. (6.45)
WHO IS THE BEST YOGI
The yogi, who is devoted to meditation, is superior to the
ascetics. The yogi is superior to the Vedic scholars. The yogi is
superior to the ritualists. Therefore, O Arjuna, be a yogi. (6.46)
And I consider the yogi-devotee ¾ who lovingly contemplates on Me
with supreme faith, and whose mind is ever absorbed in Me ¾ to be the
best of all the yogis. (See also 12.02 and 18.66) (6.47)
|
|
|
|
|
CHAPTER 7 - SELF-KNOWLEDGE AND ENLIGHTENMENT
Lord Krishna said: O Arjuna, listen how you shall know Me fully
without any doubt, with your mind absorbed in Me, taking refuge in Me,
and performing yogic practices. (7.01)
METAPHYSICAL KNOWLEDGE IS THE ULTIMATE KNOWLEDGE
I shall impart you Self-knowledge together with enlightenment,
after comprehending that nothing more remains to be known in this
world. (7.02)
SEEKERS ARE VERY FEW
Scarcely one out of thousands of persons strives for perfection of
Self-realization. Scarcely one among those successful strivers truly
understands Me. (7.03)
DEFINITIONS OF MATTER, CONSCIOUSNESS, AND SPIRIT
The mind, intellect, ego, ether, air, fire, water, and earth are
the eightfold division of My material energy. (See also 13.05) (7.04)
The material Nature or matter is My lower Nature. My other higher
Nature is the Spirit by which this entire universe is sustained, O
Arjuna. (7.05)
SUPREME SPIRIT IS THE BASIS OF MATTER, CONSCIOUSNESS, AND SPIRIT
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. (See also 13.26) (7.06)
There is nothing higher than the Supreme Being, O Arjuna.
Everything in the universe is strung on the Supreme Being, like jewels
are strung on the thread of a necklace. (7.07)
SUPREME SPIRIT IS THE BASIS OF EVERYTHING
O Arjuna, I am the sapidity in the water, I am the radiance in the
sun and the moon, the sacred syllable OM in all the Vedas, the sound
in the ether, and potency in human beings. I am the sweet fragrance in
the earth. I am the heat in the fire, the life in all living beings,
and the austerity in the ascetics. (7.08-09)
O Arjuna, know Me to be the eternal seed of all creatures. I am the
intelligence of the intelligent, and the brilliance of the brilliant.
(See also 9.18 and 10.39). I am the strength of the strong who is
devoid of selfish attachment. I am the lust in human beings that is
devoid of sense gratification, and is in accord with Dharma (for the
sacred purpose of procreation after marriage), O Arjuna. (7.10-11)
Know that three modes of material Nature ¾ goodness, passion, and
ignorance ¾ also emanate from Me. I am not dependent on, or affected
by, the modes of material Nature; but the modes of material Nature are
dependent on Me. (See also 9.04 and 9.05) (7.12)
Human beings are deluded by various aspects of these three modes of
material Nature; therefore, they do not know Me, who is eternal and
above these modes. (7.13)
HOW TO OVERCOME THE DELUSIVE DIVINE POWER (MAYA)
This divine power (Maya) of Mine, consisting of three states of
matter or mind, is very difficult to overcome. Only those who
surrender unto Me easily cross over this Maya. (See also 14.26, 15.19,
and 18.66) (7.14)
WHO SEEKS GOD?
The evil doers, the ignorant, the lowest persons who are attached
to demonic nature, and whose power of discrimination has been taken
away by divine illusive power (Maya) do not worship or seek Me. (7.15)
Four types of virtuous ones worship or seek Me, O Arjuna. They are:
The distressed, the seeker of Self-knowledge, the seeker of wealth,
and the enlightened one who has experienced the Supreme Being. (7.16)
Among them the enlightened devotee, who is ever united with Me and
whose devotion is single-minded, is the best. Because I am very dear
to the enlightened, and the enlightened is very dear to Me. (7.17)
All these seekers are indeed noble. But, I regard the enlightened
devotee as My very Self, because the one who is steadfast abides in My
Supreme Abode. (See also 9.29) (7.18)
After many births the enlightened one resorts to Me by realizing
that everything is, indeed, My (or Supreme Being’s) manifestation.
Such a great soul is very rare. (7.19)
Persons, whose discernment has been carried away by various desires
impelled by their Karmic impression, resort to celestial controllers
and practice various religious rites. (7.20)
WORSHIP OF DEITY IS ALSO A WORSHIP OF GOD
Whosoever desires to worship whatever deity — using any name,
form, and method — with faith, I make their faith steady in that
very deity. Endowed with steady faith they worship that deity, and
obtain their wishes through that deity. Those wishes are, indeed,
granted only by Me. (7.21-22)
Such material gains of these less intelligent human beings are
temporary. The worshipers of celestial controllers go to celestial
controllers, but My devotees certainly come to Me. (7.23)
GOD CAN BE SEEN IN AN IMAGE OF ANY DESIRED FORM OF WORSHIP
The ignorant ones — unable to understand My immutable,
incomparable, incomprehensible, and transcendental form — assume
that I, the Supreme Being, am formless and take forms or incarnate.
Concealed by My divine power (Maya), I do not reveal Myself to such
ignorants who do not know and understand My unborn, eternal, and
transcendental form and personality. (7.24-25)
I know, O Arjuna, the beings of the past, of the present, and those
of the future, but no one really knows Me. (7.26)
All beings in this world are in utter ignorance due to delusion of
pairs of opposites born of likes and dislikes, O Arjuna. But persons
of unselfish deeds, whose Karma or sin has come to an end, become free
from the delusion of pairs of opposites and worship Me with firm
resolve. (7.27-28)
Those who strive for freedom from the cycles of birth, old age, and
death — by taking refuge in God — fully comprehend the true nature
and powers of the Supreme. (7.29)
The steadfast persons, who know Me alone as the basis of all ¾ the
mortal beings, Temporal Beings, and the Eternal Being ¾ even at the
time of death, attain Me. (See also 8.04) (7.30)
CHAPTER 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 the
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? (8.01-02)
DEFINITION OF SUPREME SPIRIT, SPIRIT, INDIVIDUAL SOUL, AND KARMA
Lord Krishna said: The eternal and immutable Spirit of the Supreme
Being is also called Eternal Being or the Spirit. The inherent power
of cognition and desire of Eternal Being (Spirit) is called the nature
of Eternal Being. The creative power of Eternal Being (or Spirit) that
causes manifestation of the living entity is called Karma. (8.03)
Various expansions of the Supreme Being are also called Temporal
Beings or Divine Beings. The Supreme Being also resides inside the
physical bodies as the divine Controller. (8.04)
THEORY OF REINCARNATION AND KARMA
The one who remembers the Supreme Being exclusively even while
leaving the body at the time of death, attains the Supreme Abode;
there is no doubt about it. (8.05)
Remembering whatever object one leaves the body at the end of life,
one attains that object. Thought of whatever object prevails during
one's lifetime, one remembers only that object at the end of life and
achieves it. (8.06)
A SIMPLE METHOD OF GOD-REALIZATION
Therefore, always remember Me and do your duty. You shall certainly
attain Me if your mind and intellect are ever focused on Me. (8.07)
By contemplating on Me with an unwavering mind that is disciplined
by the practice of meditation, one attains the Supreme Being, O Arjuna.
(8.08)
One who meditates on the Supreme Being ¾ as the omniscient, the
oldest, the controller, smaller than the smallest and bigger than the
biggest, the sustainer of everything, the inconceivable, the
self-luminous like the sun, and transcendental (or beyond the material
reality) ¾ at the time of death with steadfast mind and devotion by
making the flow of bioimpulses rise up to the middle of the eye brows
by the power of yogic practices; one attains the Supreme Being. (See
also verses 4.29, 5.27, 6.13) (8.09-10)
Now I shall briefly explain the process to attain the Supreme Abode
that the knowers of the Veda call immutable; into which the ascetics,
freed from attachment, enter; and desiring which people lead a life of
celibacy. (8.11)
ATTAIN SALVATION BY MEDITATING ON GOD AT THE TIME OF DEATH
When one leaves the physical body by controlling all the senses;
focusing the mind on God, and the bioimpulses (Pranas) in the
cerebrum; engaged in yogic practice; meditating on Me and uttering OM
¾ the sacred monosyllable sound power of Spirit ¾ one attains the
Supreme Abode. (8.12-13)
I am easily attainable, O Arjuna, by that ever steadfast devotee
who always thinks of Me and whose mind does not go elsewhere. (8.14)
After attaining Me, the great souls do not incur rebirth in this
miserable transitory world, because they have attained the highest
perfection. (8.15)
The dwellers of all the worlds ¾ up to and including the world of
the creator ¾ are subject to the miseries of repeated birth and
death. But, after attaining Me, O Arjuna, one does not take birth
again. (See also 9.25) (8.16)
EVERYTHING IN THE CREATION IS CYCLIC
Those who know that the duration of creation lasts 4.32 billion
years and that the duration of destruction also lasts 4.32 billion
years, they are the knowers of the cycles of creation and destruction.
(8.17)
All manifestations come out of the primary material Nature during
the creative cycle, and they merge into the primary material Nature
during the destructive cycle. (8.18)
The same multitude of beings comes into existence again and again
at the arrival of the creative cycle; and is annihilated, inevitably,
at the arrival of the destructive cycle. (8.19)
There is another eternal transcendental existence ¾ higher than
the changeable material Nature ¾ called Eternal Being or Spirit that
does not perish when all created beings perish. This is also called
the Supreme Abode. Those who attain the Supreme Abode do not take
birth again. (8.20-21)
TWO BASIC PATHS OF DEPARTURE FROM THE WORLD
This Supreme Abode, O Arjuna, is attainable by unswerving devotion
to Me within which all beings exist, and by which the entire universe
is pervaded. (See also 9.04 and 11.55) (8.22)
O Arjuna, now I shall describe different paths departing by which,
during death, the yogis do or do not come back. (8.23)
Fire, light, daytime, the bright lunar fortnight, and the six
months of the northern solstice of the sun — departing by the path
of these celestial controllers, yogis who know the Spirit attain the
Supreme. (8.24)
Smoke, night, the dark lunar fortnight, and the six months of
southern solstice of the sun — departing by these paths, the
righteous person attains heaven and comes back to earth. (8.25)
The path of light of spiritual practice and Self-knowledge and the
path of darkness of materialism and ignorance are thought to be the
world’s two eternal paths. The former leads to salvation and the
latter leads to rebirth as human beings. (8.26)
TRANSCENDENTAL KNOWLEDGE LEADS TO SALVATION
Knowing these two paths, O Arjuna, a yogi is not bewildered at all.
Therefore, one should be resolute in attaining salvation — the goal
of human birth — at all times. (8.27)
The one who knows all this knowledge goes beyond getting the
benefits of the study of the Vedas, performance of sacrifices,
austerities, and charities; and attains salvation. (8.28)
CHAPTER 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)
KNOWLEDGE OF THE NATURE OF SUPREME IS THE BIGGEST MYSTERY
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)
O Arjuna, those who have no faith in this knowledge do not attain
Me, and follow the cycles of birth and death. (9.03)
This entire universe is an expansion of Mine. All beings depend on
Me (like a chain depends on gold, and the milk products depend on
milk). I do not depend on ¾ or affected by ¾ them; because I am the
highest of all. (See also 7.12) (9.04)
Look at the power of My divine mystery; in reality, I ¾ the
sustainer and creator of all beings ¾ do not depend on them, and they
also do not depend on Me. (In fact, the gold-chain does not depend on
gold; the gold-chain is nothing but gold. Also, matter and energy are
different as well as non-different). (9.05)
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)
THEORY OF EVOLUTION AND INVOLUTION
All beings merge into My primary material Nature at the end of a
cycle of just over 311 trillion solar years, O Arjuna, and I create
them again at the beginning of the next cycle. (See also 8.17) (9.07)
I create the entire multitude of beings again and again with the
help of My material Nature. These beings are under control of the
modes of material Nature. (9.08)
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) ¾ with the help of material
Nature ¾ creates all animate and inanimate objects under My
supervision, and thus the creation keeps on going, O Arjuna. (See also
14.03) (9.10)
WAYS OF THE WISE, AND OF THE IGNORANT ARE DIFFERENT
The ignorant persons despise Me when I appear in human form,
because they do not know My transcendental nature as the great Lord of
all beings, and take Me for an ordinary human being. They are unable
to recognize Me, because they have false hopes, false actions, and
false knowledge; and possess delusive qualities of fiends and demons.
(9.11-12)
But great souls, O Arjuna, who possess divine qualities (See
16.01-03) know Me as immutable; as the material and efficient cause of
creation, and worship Me single-mindedly with loving devotion. (9.13)
Persons of firm resolve worship Me with ever-steadfast devotion by
always singing My glories, striving to attain Me, and prostrating
before Me with devotion. (9.14)
Some worship Me by acquiring the knowledge of God. Others worship
the infinite as the One in all (or non-dual), as the master of all (or
dual), and in various other ways. (9.15)
EVERYTHING IS A MANIFESTATION OF THE ABSOLUTE
I am the ritual, I am the sacrifice, I am the offering, I am the
herb, I am the mantra, I am the clarified butter, I am the fire, and I
am the oblation. (See also 4.24). I am the supporter of the universe,
the father, the mother, and the grandfather. I am the object of
knowledge, the sacred syllable OM, and the Vedas. I am the goal, the
supporter, the Lord, the witness, the abode, the refuge, the friend,
the origin, the dissolution, the foundation, the substratum, and the
immutable seed. (See also 7.10 and 10.39) (9.16-18)
I give heat, I send as well as withhold the rain. I am immortality
as well as death, I am also both the eternal Absolute and the
temporal, O Arjuna. (The Supreme Being has become everything, See also
13.12) (9.19)
ATTAIN SALVATION BY DEVOTIONAL LOVE
The doers of the rituals prescribed in the Vedas, the drinkers of
the nectar of devotion, and whose sins are cleansed, worship Me by
doing good deeds for gaining heaven. As a result of their meritorious
deeds they go to heaven and enjoy celestial sense pleasures. (9.20)
They return to the mortal world ¾ after enjoying the wide world of
heavenly pleasures ¾ upon exhaustion of the fruits of their good
Karma. Thus following the injunctions of the Vedas, persons working
for the fruit of their actions take repeated birth and death. (See
also 8.25) (9.21)
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 worship Me, but in an improper way. (9.23)
Because I, the Supreme Being, alone am the enjoyer of all
sacrificial services, and Lord of the universe. But people do not know
My true transcendental nature. Therefore, they fall into the repeated
cycles of birth and death. (9.24)
Worshippers of the celestial controllers go to the celestial
controllers, the worshippers of the ancestors go to the ancestors, and
the worshippers of the ghosts go to the ghosts, but My devotees come
to Me, and are not born again. (See also 8.16) (9.25)
LORD ACCEPTS AND EATS THE OFFERING OF LOVE AND DEVOTION
Whosoever offers Me a leaf, a flower, a fruit, or water with
devotion; I accept and eat the offering of devotion by the
pure-hearted. (9.26)
O Arjuna, whatever you do, whatever you eat, whatever you offer as
oblation to the sacred fire, whatever charity you give, whatever
austerity you perform, do all that as an offering unto Me. (See also
12.10, 18.46) (9.27)
You shall become free from the bondage ¾ good and bad ¾ of Karma
and come to Me by this attitude of complete renunciation. (9.28)
The Self is present equally in all beings. There is no one hateful
or dear to Me. But, those who worship Me with love and devotion are
very close to Me, and I am also very close to them. (See also 7.18)
(9.29)
THERE IS NO UNFORGIVABLE SINNER
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)
Such a person soon becomes righteous and attains everlasting peace.
Be aware, O Arjuna, that My devotee shall never perish or fall down.
(9.31)
PATH OF DEVOTIONAL LOVE IS EASIER
Anybody can attain the Supreme Abode by just surrendering unto My
will with loving devotion, O Arjuna. (See also 18.66) (9.32)
Then, it should be very easy for the wise and devout sages to
attain the Supreme Being. Therefore, having obtained this joyless and
transitory human life, one should always worship Me with loving
devotion. (9.33)
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)
|
|
|
|
|
CHAPTER 10 - MANIFESTATION OF THE ABSOLUTE
Lord Krishna said: O Arjuna, listen once again to My supreme word
that I shall speak to you, who is very dear to Me, for your welfare.
(10.01)
GOD IS THE ORIGIN OF EVERYTHING
Neither the celestial controllers, nor the great sages know My
origin, because I am the origin of celestial controllers and great
sages also. (10.02)
One who knows Me as the unborn, the beginningless, and the Supreme
Lord of the universe, is considered wise among the mortals, and
becomes liberated from the bondage of Karma. (10.03)
Discrimination, Self-knowledge, non-delusion, forgiveness,
truthfulness, control over the mind and senses, tranquillity,
pleasure, pain, birth, death, fear, fearlessness; nonviolence,
equanimity, contentment, austerity, charity, fame, ill fame ¾ these
diverse qualities in human beings arise from Me alone. (10.04-05)
The great saints, sages, and all the creatures of the world were
born from My potential energy. (10.06)
One who truly understands My manifestations and yogic powers is
united with Me by unswerving devotion. There is no doubt about it.
(10.07)
I am the origin of all. Everything emanates from Me. The wise ones
who understand this adore Me with love and devotion. (10.08)
My devotees remain ever content and delighted. Their minds remain
absorbed in Me, and their lives surrendered unto Me. They always
enlighten each other by talking about Me. (10.09)
LORD GIVES KNOWLEDGE TO HIS DEVOTEES
I give the knowledge and understanding of the metaphysical science
¾ to those who are ever united with Me and lovingly adore Me ¾ by
which they come to Me. (10.10)
I, who dwell within their inner psyche as consciousness, destroy
the darkness born of ignorance by the shining lamp of transcendental
knowledge as an act of compassion for them. (10.11)
Arjuna said: You are the Supreme Being, the Supreme Abode, the
Supreme Purifier, the Eternal Being, the primal God, the unborn, and
the omnipresent. All saints and sages have thus acclaimed You, and now
You Yourself are telling me. (10.12-13)
NOBODY CAN KNOW THE REAL NATURE OF REALITY
O Krishna, I believe all that You have told me to be true. O Lord,
neither the celestial controllers nor the demons fully understand Your
real nature. (See also 4.06) (10.14)
O Creator and Lord of all beings, God of all celestial rulers, the
Supreme person, and Lord of the universe, You alone know Yourself by
Yourself. (10.15)
Therefore, You alone are able to fully describe Your own divine
glories ¾ the manifestations ¾ by which You exist pervading all the
universes. (10.16)
How may I know You, O Lord, by constant contemplation? In what form
of manifestation are You to be thought of by me, O Lord? (10.17)
O Lord, explain to me again in detail, Your yogic power and glory;
because I am not satiated by hearing Your nectar-like words. (10.18)
EVERYTHING IS A MANIFESTATION OF THE ABSOLUTE
Lord Krishna said: O Arjuna, now I shall explain to you My
prominent divine manifestations, because My manifestations are
endless. (10.19)
O Arjuna, I am the Supreme Spirit (or Supersoul) abiding in the
inner psyche of all beings. I am also the creator, maintainer, and
destroyer ¾ or the beginning, the middle, and the end ¾ of all
beings. (10.20)
I am the sustainer, I am the radiant sun among the luminaries, I am
the controller of wind, I am the moon among the stars. (10.21)
I am the Vedas, I am the celestial rulers, I am the mind among the
senses, I am the consciousness in living beings. (10.22)
I am Lord Shiva, I am the god of wealth, I am the fire god, and the
mountains. (10.23)
I am the priest, and the army general of the celestial controllers,
O Arjuna. I am the ocean among the bodies of water. (10.24)
I am the monosyllable cosmic sound, OM, among the words; I am the
chanting of mantra among the spiritual disciplines; and I am the
Himalaya among the mountains. (10.25)
A BRIEF DESCRIPTION OF DIVINE MANIFESTATIONS
I am the holy fig tree among the trees, Narada among the sages, and
I am all other celestial rulers. (10.26)
Know Me as the celestial animals among the animals, and the King
among men. I am thunderbolt among the weapons, and I am the cupid for
procreation. (10.27-28)
I am the water-god, and the manes. I am the controller of death. I
am the time or death among the healers, lion among the beasts, and the
king of birds among birds. (10.29-30)
I am the wind among the purifiers, and Lord Rama among the
warriors. I am the crocodile among the fishes, and the holy Ganges
river among the rivers. (10.31)
I am the beginning, the middle, and the end of all creation, O
Arjuna. Among the knowledge I am knowledge of the supreme Self. I am
logic of the logician. (10.32)
I am the letter "A" among the alphabets. I am the dual
compound among the compound words. I am the endless time. I am the
sustainer, and I am omniscient. (10.33)
I am the all devouring death, and also the origin of future beings.
I am the seven goddesses or guardian angels presiding over the seven
qualities ¾ fame, prosperity, speech, memory, intellect, resolve, and
forgiveness. (10.34)
I am the Vedic and other hymns. I am the mantras, I am
November-December among the months, I am the spring among the seasons.
(10.35)
I am gambling of the cheats; splendor of the splendid; victory of
the victorious; resolution of the resolute; and goodness of the good.
(10.36)
I am Krishna, Vyasa, Arjuna, and the power of rulers, the
statesmanship of the seekers of victory. I am silence among the
secrets, and the Self-knowledge of the knowledgeable. (10.37-38)
I am the origin of all beings, O Arjuna. There is nothing, animate
or inanimate, that can exist without Me. (See also 7.10 and 9.18)
(10.39)
MANIFEST CREATION IS A VERY SMALL FRACTION OF THE ABSOLUTE
There is no end of My divine manifestations, O Arjuna. This is only
a brief description by Me of the extent of My divine manifestations.
(10.40)
Whatever is endowed with glory, brilliance, and power; know that to
be a manifestation of a very small fraction of My splendor. (10.41)
What is the need for this detailed knowledge, O Arjuna? I
continually support the entire universe by a very small fraction of My
divine power. (10.42)
CHAPTER 11 - VISION OF THE COSMIC FORM
Arjuna said: My illusion is dispelled by the profound words of
wisdom You spoke ¾ out of compassion towards me ¾ about the supreme
secret of Spirit. (11.01)
O Krishna, I have heard from You in detail about the origin and
dissolution of beings, and Your immutable glory. (11.02)
VISION OF GOD IS THE ULTIMATE AIM OF A SEEKER
O Lord, You are as You have said; yet I wish to see Your divine
cosmic form, O Supreme Being. (11.03)
O Lord, if You think it is possible for me to see Your universal
form, then, O Lord of the yogis, show me Your transcendental form.
(11.04)
Lord Krishna said: O Arjuna, behold My hundreds and thousands of
multifarious divine forms of different colors and shapes. Behold all
the celestial beings, and many wonders never seen before. Also behold
the entire creation ¾ animate, inanimate, and whatever else you like
to see ¾ all at one place in My body. (11.05-07)
But, you are not able to see Me with your physical eye; therefore,
I give you the divine eye to see My majestic power and glory. (11.08)
LORD SHOWS HIS COSMIC FORM TO ARJUNA
Sanjaya said: O King, having said this; Lord Krishna, the great
Lord of the mystic power of yoga, revealed His supreme majestic form
to Arjuna. (11.09)
Arjuna saw the Universal Form of the Lord with many mouths and
eyes, and many visions of marvel, with numerous divine ornaments, and
holding many divine weapons. Wearing divine garlands and apparel,
anointed with celestial perfumes and ointments, full of all wonders,
the limitless God with faces on all sides. (11.10-11)
If the splendor of thousands of suns were to blaze forth all at
once in the sky, even that would not resemble the splendor of that
exalted being. (11.12)
Arjuna saw the entire universe, divided in many ways, but standing
as all in One, and One in all in the transcendental body of Krishna,
the Lord of celestial rulers. (See also 13.16, and 18.20) (11.13)
ONE MAY NOT BE PREPARED, OR QUALIFIED, TO SEE THE LORD
Having seen the cosmic form of the Lord, Arjuna was filled with
wonder; and his hairs standing on end, bowed his head to the Lord and
prayed with folded hands. (11.14)
Arjuna said: O Lord, I see in Your body all supernatural
controllers, and multitude of beings, sages, and celestials. (11.15)
O Lord of the universe, I see You everywhere with infinite form,
with many arms, stomachs, faces, and eyes. O Universal Form, I see
neither your beginning nor the middle nor the end. (11.16)
I see You with Your crown, club, discus; and a mass of radiance,
difficult to behold, shining all around like the immeasurable
brilliance of the sun and the blazing fire. (11.17)
I believe You are the Supreme Being to be realized. You are the
ultimate resort of the universe. You are the Spirit, and protector of
the eternal order (Dharma). (11.18)
I see You with infinite power, without beginning, middle, or end;
with many arms, with the sun and the moon as Your eyes, with Your
mouth as a blazing fire scorching all the universe with Your radiance.
(11.19)
O Lord, You pervade the entire space between heaven and earth in
all directions. Seeing Your marvelous and terrible form, the three
worlds are trembling with fear. (11.20)
Hosts of supernatural rulers enter into You. Some with folded hands
sing Your names and glories in fear. A multitude of perfected beings
hail and adores You with abundant praises. (11.21)
All the celestial beings amazingly gaze at You. Seeing your
infinite form with many mouths, eyes, arms, thighs, feet, stomachs,
and many fearful tusks; the worlds are trembling with fear and so do
I, O mighty Lord. (11.22-23)
ARJUNA IS FRIGHTENED TO SEE THE COSMIC FORM
I am frightened and find neither peace nor courage, O Krishna,
after seeing Your effulgent and colorful form touching the sky, and
Your wide open mouth with large shining eyes. (11.24)
I lose my sense of direction and find no comfort after seeing Your
mouths with fearful tusks glowing like the fires of cosmic
dissolution. Have mercy on me! O Lord of celestial rulers, and refuge
of the universe. (11.25)
All my cousin brothers, along with the hosts of other kings and
warriors of the other side, together with chief warriors on our side,
are also quickly entering into Your fearful mouths with terrible
tusks. Some are seen caught in between the tusks with their heads
crushed. (11.26-27)
These warriors of the mortal world are entering Your blazing mouths
as many torrents of the rivers enter into the ocean. (11.28)
All these people are rapidly rushing into Your mouths for
destruction as moths rush with great speed into the blazing flame for
destruction. (11.29)
You are licking up all the worlds with Your flaming mouths,
swallowing them from all sides. Your powerful radiance is filling the
entire universe with effulgence and burning it, O Krishna. (11.30)
Tell me, who are You in such a fierce form? My salutations to You,
O best of all celestial rulers, be merciful! I wish to understand You,
O primal Being, because I do not know Your mission. (11.31)
LORD DESCRIBES HIS POWERS
Lord Krishna said: I am death, the mighty destroyer of the world. I
have come here to destroy all these people. Even without your
participation in the war, all the warriors standing arrayed in the
opposing armies shall cease to exist. (11.32)
Therefore, you 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)
Kill all these great warriors who are already killed by Me. Do not
fear. You will certainly conquer the enemies in the battle; therefore,
fight! (11.34)
ARJUNA’S PRAYERS TO THE COSMIC FORM
Sanjaya said: Having heard these words of Krishna; the crowned
Arjuna, trembling with folded hands, prostrated with fear and spoke to
Krishna in a choked voice. (11.35)
Arjuna said: Rightly, O Krishna, the world delights and rejoices in
glorifying You. Terrified demons flee in all directions. The hosts of
sages bow to You in adoration. (11.36)
Why should they not ¾ O great soul ¾ bow to You, the original
creator who is even greater than the creator of material worlds? O
infinite Lord, O God of all celestial rulers, O abode of the universe,
You are both Eternal and Temporal, and the Supreme Being that is
beyond Eternal and Temporal. (See also 9.19, and 13.12 for a
commentary) (11.37)
You are the primal God, the most ancient Person. You are the
ultimate resort of the entire universe. You are the knower, the object
of knowledge, and the Supreme Abode. You, O Lord of the infinite form,
pervade the entire universe. (11.38)
You are the controller of death, the fire, the wind, the water god,
the moon god, and the creator, as well as the father of the creator.
Salutations to You a thousand times, and again and again salutations
to You. (11.39)
My salutations to You from front, and from behind. O Lord, my
obeisance to You from all sides. You are infinite valor and the
boundless might. You pervade everything, and therefore You are
everywhere and in everything. (11.40)
Considering You merely as a friend, and not knowing Your greatness,
I have inadvertently addressed You as O Krishna, O Yadava, and O
friend merely out of affection or carelessness. (11.41)
In whatever way I may have insulted You in jokes; while playing,
reposing in bed, sitting, or at meals; when alone, or in front of
others; O Krishna, the immeasurable One, I implore You for
forgiveness. (11.42)
You are the father of this animate and inanimate world, and the
greatest guru to be worshipped. No one is even equal to You in the
three worlds; how can there be one greater than You? O Being of
incomparable glory. (11.43)
Therefore, O adorable Lord, I seek Your mercy by bowing down and
prostrating my body before You. Bear with me as a father to his son,
as a friend to a friend, and as a husband to his wife, O Lord. (11.44)
Beholding that which has never been seen before delights me, and
yet my mind is tormented with fear. Therefore, O God of celestial
rulers, the refuge of the universe, have mercy on me; and show me your
four-armed form. (11.45)
ONE MAY SEE GOD IN ANY FORM OF ONE'S CHOICE
I wish to see You with a crown, holding mace and discus in Your
hand. Therefore, O Lord with thousand arms and universal form, please
appear in the four-armed form. (11.46)
Lord Krishna said: O Arjuna, being pleased with you I have shown
you, through My own yogic powers, this particular supreme, shining,
universal, infinite, and primal form of Mine that has never been seen
before by anyone other than you. (11.47)
O Arjuna, neither by study of the Vedas, nor by sacrifice, nor by
charity, nor by rituals, nor by severe austerities, can I be seen in
this cosmic form by any one other than you in this human world.
(11.48)
LORD SHOWS ARJUNA HIS FOUR-ARMED AND THE HUMAN FORM
Do not be perturbed and confused by seeing such a terrible form of
Mine as this. With fearless and cheerful mind, now behold My
four-armed form. (11.49)
Sanjaya said: After speaking like this to Arjuna, Krishna revealed
His four-armed form. And then assuming His pleasant human form, Lord
Krishna, the Great One, consoled Arjuna who was terrified. (11.50)
Arjuna said: O Krishna, seeing this lovely human form of Yours, I
have now become tranquil and I am normal again. (11.51)
LORD CAN BE SEEN BY DEVOTIONAL LOVE
Lord Krishna said: This four-armed form of Mine that you have seen
is very difficult, indeed, to see. Even celestial controllers are ever
longing to see this form. (11.52)
This four-armed form of Mine that you have just seen cannot be seen
even by study of the Vedas, or by austerity, or by acts of charity, or
by the performance of rituals. (11.53)
However, through single-minded devotion alone, I can be seen in
this form, can be known in essence, and also can be reached, O Arjuna.
(11.54)
The one who does all works for Me, and to whom I am the supreme
goal; who is my devotee, who has no attachment, and is free from
enmity towards any being; attains Me, O Arjuna. (See also 8.22)
(11.55)
CHAPTER 12 - PATH OF DEVOTION
SHOULD ONE WORSHIP A PERSONAL OR AN IMPERSONAL GOD?
Arjuna asked: Those ever steadfast devotees who worship the
personal aspect of God with form(s), and others who worship the
impersonal aspect, or the formless Absolute; which of these has the
best knowledge of yoga? (12.01)
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 yogis. (See also 6.47) (12.02)
But 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
the senses, even-minded under all circumstances, engaged in the
welfare of all creatures, also attain God. (12.03-04)
REASONS FOR WORSHIPPING A PERSONAL FORM OF GOD
Self-realization is more difficult for those who fix their mind on
the impersonal, unmanifest, and formless Absolute; because,
comprehension of the unmanifest by embodied beings is attained with
difficulty. (12.05)
For those who worship the Supreme with unswerving devotion as a
personal deity of their choice, offer all actions to Me, intent on Me
as the Supreme, and meditate on Me; I swiftly become their savior ¾
from the world that is the ocean of death and transmigration ¾ whose
thoughts are set on My personal form, O Arjuna. (12.06-07)
FOUR PATHS TO 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 other 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 any
selfish motive — 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, and renounce the attachment to, and the anxiety for, the
fruits of all work — by learning to accept all results as God's
grace — with equanimity. (12.11)
KARMA-YOGA IS THE BEST WAY TO START WITH
The transcendental knowledge of scriptures is better than mere
ritualistic practice; meditation is better than scriptural knowledge;
renunciation of selfish attachment to the fruits of work (Karma-yoga)
is better than meditation; peace immediately follows renunciation of
selfish motives. (See more on renunciation in 18.02, 18.09) (12.12)
THE ATTRIBUTES OF A DEVOTEE
One who does not hate any creature, who is friendly and
compassionate, free from the notion of "I" and
"my", even-minded in pain and pleasure, forgiving; and who
is ever content, who has subdued the mind, whose resolve is firm,
whose mind and intellect are engaged in dwelling upon Me, who is
devoted to Me, is dear to Me. (12.13-14)
The one by whom others are not agitated and who is not agitated by
others, who is free from joy, envy, fear, and anxiety, is also dear to
Me. (12.15)
One who is desireless, pure, wise, impartial, and free from
anxiety; who has renounced the doership in all undertakings; such a
devotee is dear to Me. (12.16)
One who neither rejoices nor grieves, neither likes nor dislikes,
who has renounced both the good and the evil, and is full of devotion;
is dear to Me. (12.17)
The one who remains the same towards friend or foe, in honor or
disgrace, in heat or cold, in pleasure or pain; who is free from
attachment; who is indifferent to censure or praise; who is quiet, and
content with whatever he or she has; unattached to a place, a country,
or a house; equanimous, and full of devotion ¾ that person is dear to
Me. (12.18-19)
ONE SHOULD SINCERELY TRY TO DEVELOP DIVINE QUALITIES
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)
|
|
|
|
|
CHAPTER 13 - CREATION AND THE CREATOR
THEORY OF CREATION
Lord Krishna said: O Arjuna, this physical body, the miniature
universe, may be called the field or creation. One who knows the
creation is called the creator (or Spirit) by the seers of truth.
(13.01)
O Arjuna, know Me to be the creator of all the creation. The true
understanding of both the creator and the creation is considered by Me
to be the transcendental knowledge. (13.02)
What the creation is, what it is like, what its transformations
are, where its source is, who that creator is, and what His powers
are, hear all these from Me in brief. (13.03)
The seers have separately described the creation and the creator in
different ways in the Vedic hymns, and also in the conclusive and
convincing verses of other scriptures. (13.04)
The primary material Nature, the cosmic intellect, "I"
consciousness or ego, five basic elements, ten organs, mind, five
sense objects; and desire, hatred, pleasure, pain, the physical body,
consciousness, and resolve ¾ thus the entire field has been briefly
described with its transformations. (See also 7.04) (13.05-06)
THE FOURFOLD NOBLE TRUTH AS MEANS OF NIRVANA
Humility, modesty, nonviolence, forgiveness, honesty, service to
guru, purity of thought, word, and deed, steadfastness, self-control;
and aversion towards sense objects, absence of ego, constant
reflection on pain and suffering inherent in birth, old age, disease,
and death; (13.07-08)
Detachment, non-fondness with son, wife, and home; unfailing
equanimity upon attainment of the desirable and the undesirable; and
unswerving devotion to Me through single-minded contemplation, taste
for solitude, distaste for social gatherings and gossips;
steadfastness in acquiring the knowledge of Spirit, and seeing the
omnipresent Supreme Being everywhere ¾ this is said to be knowledge.
That which is contrary to this is ignorance. (13.09-11)
GOD CAN BE DESCRIBED BY PARABLES, AND NOT IN ANY OTHER WAY
I shall fully describe the object of knowledge. By knowing this one
attains immortality. The beginningless Supreme Being is said to be
neither eternal, nor temporal. (See also 9.19, 11.37, and 15.18)
(13.12)
The Spirit has His hands, feet, eyes, head, mouth, and ears
everywhere, because He is all-pervading and omnipresent. (13.13)
He is the perceiver of all sense objects without the physical sense
organs; unattached, and yet the sustainer of all; devoid of the three
modes of material Nature, and yet the enjoyer of the modes of material
Nature by becoming a living entity. (13.14)
He is inside as well as outside all beings, animate and inanimate.
He is incomprehensible because of His subtlety. And because of His
omnipresence, He is very near ¾ residing in one’s inner psyche; as
well as far away ¾ in the Supreme Abode. (13.15)
He is undivided, and yet appears to exist as if divided in beings.
He is the object of knowledge, and appears as the creator, sustainer,
and destroyer of all beings. (See also 11.13, and 18.20) (13.16)
The Supreme Being is the source of all lights. He is said to be
beyond darkness of ignorance. He is the Self-knowledge, the object of
Self-knowledge, and seated in the inner psyche as consciousness (See
verse 18.61) of all beings, He is to be realized by Self-knowledge.
(13.17)
Thus the creation as well as the knowledge and the object of
knowledge have been briefly described by Me. Having understood this,
My devotee attains My Supreme Abode. (13.18)
A DESCRIPTION OF THE SUPREME SPIRIT, SPIRIT, MATERIAL NATURE, AND
THE INDIVIDUAL SOULS
Know that both the material Nature and the Spiritual Being are
beginningless. All manifestations and three dispositions of mind and
matter, called modes, 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 pleasures and pains. (13.19-20)
Spiritual Being enjoys three modes of material Nature by
associating with the material Nature. Attachment to the three modes of
material Nature due to ignorance caused by previous Karma is the cause
of birth of 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)
They who truly understand Spirit and the material Nature with its
three modes are not born again regardless of their way of life.
(13.23)
Some perceive the Supersoul in their inner psyche through mind and
intellect that have been purified either by meditation, or by
metaphysical knowledge, or by selfless service. (13.24)
FAITH ALONE CAN LEAD TO NIRVANA
Others, however, do not know the yogas of meditation, knowledge,
devotion, and work; but they perform deity worship with faith as
mentioned in the scriptures by the saints and sages. They also
transcend death by virtue of their firm faith to what they have heard.
(13.25)
Whatever is born ¾ animate or inanimate ¾ know them to be born
from the union of Spirit and matter, O Arjuna. (See also 7.06) (13.26)
The one who sees the same eternal Supreme Lord dwelling as Spirit
equally within all mortal beings truly sees. (13.27)
When one beholds one and the same Lord existing equally in
everybeing, one does not injure anybody; because one considers
everything as one’s own self. And thereupon attains the Supreme
Abode. (13.28)
The one who perceives that all works are done by the powers of
material Nature truly understands, and thus does not consider oneself
as the doer. (See also 3.27, 5.09, and 14.19) (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)
ATTRIBUTES OF THE SPIRIT (BRAHM)
Because of being beginningless and unaffectable by three modes of
material Nature, the eternal Supersoul ¾ even though dwelling in the
body as a living entity ¾ neither does anything nor becomes tainted,
O Arjuna. (13.31)
Just as the all-pervading space is not tainted because of its
subtlety; similarly, the Spirit abiding in all bodies is not tainted.
(13.32)
Just as one sun illuminates the entire world; similarly, Spirit
gives life to the entire creation, O Arjuna. (13.33)
They who perceive — with the eye of Self-knowledge — the
difference between the creation (or the body) and the creator (or the
Spirit) as well as know the technique of liberation of the living
entity from the trap of divine illusory energy (Maya), attain the
Supreme. (13.34)
CHAPTER 14 - THREE MODES OF MATERIAL NATURE
Lord Krishna said: I shall further explain to you that supreme
knowledge, the best of all knowledge, knowing that all the sages have
attained supreme perfection after this life. (14.01)
They who have taken refuge in this transcendental knowledge attain
unity with Me; and are neither born at the time of creation, nor
afflicted at the time of dissolution. (14.02)
ALL BEINGS ARE BORN FROM THE UNION OF SPIRIT AND MATTER
My material Nature is the womb of creation wherein I place the seed
of Consciousness from which all beings are born, O Arjuna. (See also
9.10) (14.03)
Whatever forms are produced in all different wombs, O Arjuna, the
material Nature is their body-giving mother; and the Spirit or
Consciousness is the life-giving father. (14.04)
HOW THREE MODES OF MATERIAL NATURE BIND THE SPIRIT SOUL TO THE
BODY
Goodness, activity, and inertia — these three modes or ropes
material Nature fetter the eternal individual soul to the body, O
Arjuna. (14.05)
Of these, the mode of goodness is illuminating and good, because it
is pure. The mode of goodness fetters the living entity by attachment
to happiness and knowledge, O sinless Arjuna. (14.06)
Arjuna, know that the mode of passion is characterized by intense
craving for sense gratification, and is the source of material desire
and attachment. The mode of passion binds the living entity by
attachment to the fruits of work. (14.07)
Know, O Arjuna, that the mode of ignorance ¾ the deluder of living
entity ¾ is born of inertia. The mode of ignorance binds living
entity by carelessness, laziness, and excessive sleep. (14.08)
O Arjuna, the mode of goodness attaches one to happiness of
learning and knowing the Spirit, the mode of passion attaches to
action, and the mode of ignorance attaches to negligence by covering
the Self-knowledge. (14.09)
CHARACTERISTICS OF THREE MODES OF NATURE
Goodness prevails by suppressing passion and ignorance; passion
prevails by suppressing goodness and ignorance; and ignorance prevails
by suppressing goodness and passion, O Arjuna. (14.10)
When the light of Self-knowledge glitters all the senses in the
body, then it should be known that goodness is predominant. (14.11)
O Arjuna, when passion is predominant; greed, activity, undertaking
of selfish works, restlessness, and excitement arise. (14.12)
O Arjuna, when inertia is predominant; ignorance, inactivity,
carelessness, and delusion arise. (14.13)
THREE MODES ARE ALSO THE VEHICLES OF TRANSMIGRATION FOR THE
INDIVIDUAL SOUL
One who dies during the dominance of goodness goes to heaven ¾ the
pure world of knowers of the Supreme. (14.14)
When one dies during the dominance of passion, one is reborn as
attached to action (or the utilitarian type); and dying in ignorance,
one is reborn as lower creatures. (14.15)
The fruit of good action is said to be beneficial and pure, the
fruit of passionate action is pain, and the fruit of ignorant action
is laziness. (14.16)
Self-knowledge arises from mode of goodness; greed arises from mode
of passion; and negligence, delusion, and slowness of mind arise from
the mode of ignorance. (14.17)
They who are established in goodness go to heaven; passionate
persons are reborn in the mortal world; and the insipid ones, abiding
in the mode of ignorance, go to lower planets of hell, or take birth
as lower creatures depending on the degree of their ignorance. (14.18)
ATTAIN NIRVANA AFTER TRANSCENDING THREE MODES OF MATERIAL NATURE
When visionaries perceive no doer other than the powers of the
Supreme Being ¾ the modes of material Nature; and know That which is
above and beyond these modes; then they attain Nirvana or salvation.
(See also 3.27, 5.09, and 13.29) (14.19)
When one rises above the three modes of material Nature that
originate in the body, one attains immortality or salvation, and is
freed from the pains of birth, old age, and death. (14.20)
THE PROCESS OF RISING ABOVE THE THREE MODES
Arjuna said: What are the marks of those who have transcended the
three modes of material Nature, and what is their conduct? How does
one transcend these three modes of material Nature, O Lord Krishna?
(14.21)
Lord Krishna said: One 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 ¾ thinking that the modes of material Nature only
are operating. (14.22-23)
The one who depends on the Lord and is indifferent to pain and
pleasure; 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, and the one who is indifferent to honor and
disgrace, who is impartial to friend and foe, and who has renounced
the sense of doership ¾ is said to have transcended the modes of
material Nature. (14.24-25)
BONDS OF THREE MODES CAN BE CUT BY DEVOTIONAL LOVE
The one who offers service to Me with love and unswerving devotion
transcends three modes of material Nature, and becomes fit for
Nirvana, or salvation. (See also 7.14 and 15.19) (14.26)
Because, I am the basis (or source) of the immortal Spirit, of
everlasting cosmic order (Dharma), and of the absolute bliss. (14.27)
CHAPTER 15 - THE SUPREME BEING
CREATION IS LIKE A TREE CREATED BY THE POWERS OF MAYA
Lord Krishna said: The universe (or human body) may be compared to
an eternal tree that has its origin (or root) in the Supreme Being and
its branches below in the cosmos. The Vedic hymns are the leaves of
this tree. One who understands this tree is a knower of the Vedas.
(15.01)
The branches of this eternal tree are spread all over the cosmos.
The tree is nourished by the energy of material Nature; sense
pleasures are its sprouts; and its roots of ego and desires stretch
below in the human world causing Karmic bondage. (15.02)
HOW TO CUT THE TREE OF ATTACHMENT AND ATTAIN SALVATION BY TAKING
REFUGE IN GOD
The beginning, the end, or the real form of this tree is not
perceptible on the earth. Having cut the firm roots ¾ the desires ¾
of this tree by the mighty ax of Self-knowledge and detachment, one
should seek that Supreme Abode reaching where one does not come back
to the mortal world again. One should be always thinking: "In
that very primal person I take refuge from which this primal
manifestation comes forth." (15.03-04)
Those who are free from pride and delusion, who have conquered the
evil of attachment, who are constantly dwelling in the Supreme Being
with all lust completely stilled, who are free from dualities of
pleasure and pain; such wise ones reach My Supreme Abode. (15.05)
The sun does not illumine My Supreme Abode, nor the moon, nor the
fire. Having reached there people attain permanent liberation (Mukti),
and do not come back to this temporal world. (15.06)
THE EMBODIED SOUL IS THE ENJOYER
The individual soul (Jiva, Jivatma) 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 ¾ including
the mind ¾ of perception and activates them. (15.07)
Just as the air takes aroma away from the flower; similarly, the
individual soul takes the six sensory faculties from the physical body
it casts off during death to the new physical body it acquires in
reincarnation. (See also 2.13) (15.08)
The living entity enjoys sense pleasures using six sensory
faculties of hearing, touch, sight, taste, smell, and mind. The
ignorant cannot perceive living entity departing from the body, or
staying in the body and enjoying sense pleasures by associating with
the material body. But those who have the eye of Self-knowledge can
see it. (15.09-10)
The yogis, striving for perfection, behold the living entity
abiding in their inner psyche as consciousness; but the ignorant whose
inner psyche is not pure, cannot perceive Him even though striving.
(15.11)
SPIRIT IS THE ESSENCE OF EVERYTHING
The light energy that coming from the sun illumines the whole
world; and that in the moon, and in the fire; know that light to be
Mine. (See also 13.17 and 15.06) (15.12).
Entering the earth, I support all beings with My energy; becoming
the sap-giving moon, I nourish all the plants. (15.13)
Becoming the digestive fire, I remain in the body of all living
beings; uniting with vital breaths or bioimpulses, I digest all types
of food; and (15.14)
I am seated in the inner psyche of all beings. The memory,
Self-knowledge, and the removal of doubts 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. (See also 6.39) (15.15)
WHAT ARE THE SUPREME SPIRIT, SPIRIT AND THE INDIVIDUAL SOUL?
There are two entities in the cosmos: The changeable Temporal
Beings, and the unchangeable Eternal Being (Spirit). All created
beings are subject to change, but the Spirit does not change. (15.16)
The Supreme Being is beyond both ¾ the Temporal Beings and the
Eternal Being. He 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;
therefore, He is known in this world and in the scriptures as the
Supreme Being (Absolute Reality, Truth, Supersoul) (15.18)
The wise one who truly understands the Supreme Being, knows
everything and worships Him wholeheartedly. (See also 7.14, 14.26, and
18.66) (15.19)
Thus this most secret transcendental science of the Absolute has
been explained by Me. Having understood this, one becomes enlightened,
and one’s all duties are accomplished, O Arjuna. (15.20)
|
|
|
|
|
CHAPTER 16 - DIVINE AND THE DEMONIC QUALITIES
A LIST OF MAJOR DIVINE QUALITIES THAT SHOULD BE CULTIVATED FOR
SALVATION
Lord Krishna said: Fearlessness, purity of inner psyche,
perseverance in the yoga of Self-knowledge, charity, sense restraint,
sacrifice, study of the scriptures, austerity, honesty; nonviolence,
truthfulness, absence of anger, renunciation, equanimity, 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 ¾
these are some of the qualities of those endowed with divine virtues,
O Arjuna. (16.01-03)
A LIST OF DEMONIC QUALITIES THAT SHOULD BE GIVEN UP BEFORE
SPIRITUAL JOURNEY CAN BEGIN
O Arjuna, the marks of those who are born with demonic qualities
are: Hypocrisy, arrogance, pride, anger, harshness, and ignorance.
(16.04)
Divine qualities lead to salvation, the demonic qualities are said
to be for bondage. Do not grieve, O Arjuna, you are born with divine
qualities. (16.05)
THERE ARE ONLY TWO TYPES OF HUMAN BEINGS ¾ THE WISE AND THE
IGNORANT
There are only two types (or castes) of human beings in this world:
The divine, or the wise; and the demonic, or the ignorant. The divine
has been described at length, now hear from Me about the demonic, O
Arjuna. (16.06)
Persons 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 say: The world is unreal, without a substratum, without a God,
and without an order. Sexual union of man and woman alone and nothing
else causes the world. (16.08)
Adhering to this wrong atheist view, these degraded souls — with
small intellect and cruel deeds ¾ are born as enemies for the
destruction of the world. (16.09)
Filled with insatiable desires, hypocrisy, pride, and arrogance;
holding wrong views due to delusion; they act with impure motives.
(16.10)
Obsessed with endless anxiety lasting until death, considering
sense gratification their highest aim, convinced that sense pleasure
is everything; (16.11)
Bound by hundreds of ties of desire and enslaved by lust and anger;
they strive to obtain wealth by unlawful means for the fulfillment of
sensual pleasures. They think: (16.12)
This has been gained by me today, I shall fulfill this desire, I
have this much wealth, and will have more wealth in the future;
(16.13)
That enemy has been slain by me, and I shall slay others also. I am
the Lord. I am the enjoyer. I am successful, powerful, and happy;
(16.14)
I am rich and born in a noble family. Who is equal to me? I shall
perform sacrifice, I shall give charity, and I shall rejoice. Thus
deluded by ignorance; (16.15)
Bewildered by many fancies; entangled in the net of delusion;
addicted to the enjoyment of sensual pleasures; they fall into a foul
hell. (16.16)
Self-conceited, stubborn, filled with pride and intoxication of
wealth; they perform service 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)
SUFFERING IS THE DESTINY OF THE IGNORANT
I hurl these haters, cruel, sinful, and mean people into the cycles
of rebirth in the womb 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 TO HELL
Lust, anger, and greed are the three gates of hell leading to the
downfall (or bondage) of the individual. Therefore, one must learn to
give up these three. (16.21)
One who is liberated from these three gates of hell, O Arjuna, does
what is best for him or her, and consequently attains the Supreme
Abode. (16.22)
ONE MUST FOLLOW THE SCRIPTURAL INJUNCTIONS
One, who acts under the influence of his or her desires, disobeying
scriptural injunctions, neither attains perfection nor happiness, nor
the Supreme Abode. (16.23)
Therefore, let the scripture be your authority in determining what
should be done and what should not be done. You should perform your
duty following the scriptural injunction. (16.24)
CHAPTER 17 - THREEFOLD FAITH
Arjuna said: What is the mode of devotion of those who perform
spiritual practices with faith but without following the scriptural
injunctions, O Krishna? Is it in the mode of goodness, passion, or
ignorance? (17.01)
THREE TYPES OF FAITH
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 the faith. One can become whatever one wants to be, if one
constantly contemplates on the object of desire with faith. (17.03)
Persons in the mode of goodness worship celestial controllers;
those in the mode of passion worship supernatural rulers and demons;
and those in the mode of ignorance worship ghosts and spirits. (17.04)
They who practice severe austerities without following the
prescription of the scriptures; who are full of hypocrisy and egotism;
who are impelled by the force of desire and attachment; who
senselessly torture the elements in their body and also Me who dwells
within the body, know these ignorant persons to be of demonic nature.
(17.05-06)
THREE TYPES OF FOOD
The food preferred by all of us is also of three types. So are the
sacrifice, austerity, and charity. Now hear the distinction between
them. (17.07)
The foods that promote longevity, virtue, strength, health,
happiness, and joy are juicy, smooth, substantial, and nutritious.
Persons in the mode of goodness like such foods. (17.08)
Foods that are very bitter, sour, salty, hot, pungent, dry, and
burning; and cause pain, grief, and disease; are liked by persons in
the mode of passion. (17.09)
The foods liked by people in the mode of ignorance are stale,
tasteless, putrid, rotten, refuses, and impure (such as meat and
alcohol). (17.10)
THREE TYPES OF SACRIFICES
Selfless service enjoined by the scriptures, and performed without
the desire for the fruit, with a firm belief and conviction that it is
a duty, is in the mode of goodness. (17.11)
Selfless service that is performed only for show, and aiming for
fruit, know that to be in the mode of passion, O Arjuna. (17.12)
Selfless service that is performed without following the scripture,
in which no food is distributed, which is devoid of mantra, faith, and
gift, is said to be in the mode of ignorance. (17.13)
AUSTERITY OF THOUGHT, WORD, AND DEED
The worship of celestial controllers, the priest, guru, and the
wise; purity, honesty, celibacy, and nonviolence; these are said to be
the austerity of deed. (17.14)
Speech that is non-offensive, truthful, pleasant, beneficial, and
is used for the regular study of scriptures is called the austerity of
word. (17.15)
The serenity of mind, gentleness, equanimity, self-control, and the
purity of thought ¾ these are called the austerity of thought.
(17.16)
THREE TYPES OF AUSTERITY
The above mentioned threefold austerity (of thought, word, and
deed) practiced by yogis with supreme faith, without a desire for the
fruit, is said to be in the mode of goodness. (17.17)
Austerity that is performed for gaining respect, honor, reverence,
and for the sake of show that yields an uncertain and temporary result
is said to be in the mode of passion. (17.18)
Austerity performed with foolish stubbornness, or with
self-torture, or for harming others, is declared to be in the node of
ignorance. (17.19)
THREE TYPES OF CHARITY
Charity that is given as a matter of duty, to a deserving candidate
who does nothing in return, at the right place and time, is considered
to be charity in the mode of goodness. (17.20)
Charity that is given unwillingly, or to get something in return,
or looking for some fruit, is said to be in the mode of passion.
(17.21)
Charity that is given at a wrong place and time, and to unworthy
persons; or without paying respect to the receiver or with ridicule,
is said to be in the mode of ignorance. (17.22)
THREEFOLD NAME OF GOD
The Spirit is all pervading. The persons with divine qualities, the
Vedas, and the selfless service were created by and from the Spirit.
(17.23)
Therefore, acts of sacrifice, charity, and austerity prescribed in
the scriptures are always commenced by uttering any one of the many
names of God such as OM, Amen, or Allah by the knowers of the Supreme.
(17.24)
The seekers of salvation perform various types of sacrifice,
charity, and austerity by uttering "He is all" without
seeking a reward. (17.25)
The word "Truth" is used in the sense of Reality and
goodness. The word Truth is also used for an auspicious act, O Arjuna.
(17.26)
Faith in sacrifice, charity, and austerity is also called Truth.
The selfless service for the sake of the Supreme is verily termed as
Truth. (17.27)
Whatever is done without faith ¾ whether it is sacrifice, charity,
austerity, or any other act ¾ is useless. It has no value here or
hereafter, O Arjuna. (17.28)
|
|
|
|
|
CHAPTER 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)
DEFINITION OF RENUNCIATION AND SACRIFICE
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, the selfish attachment to the
fruits of all work. (See also 5.01, 5.05, and 6.01) (18.02)
Some philosophers say that all work is full of faults and should be
given up, while others say that acts of sacrifice, charity, and
austerity should not be abandoned. (18.03)
O Arjuna, listen to My conclusion about sacrifice. Sacrifice is
said to be of three types. (18.04)
Acts of service, charity, and austerity should not be abandoned,
but should be performed, because service, charity, and austerity are
the purifiers of the wise. (18.05)
Even these obligatory works should be performed without attachment
to the fruits. This is My definite supreme advice, O Arjuna. (18.06)
THREE TYPES OF SACRIFICE
Giving up one's duty is not proper. The abandonment of obligatory
work is due to delusion, and is declared to be in the mode of
ignorance. (18.07)
One who abandons duty merely because it is difficult, or because of
fear of bodily trouble, does not get the benefits of sacrifice by
performing such a sacrifice in the mode of passion. (18.08)
Obligatory work performed as duty, renouncing selfish attachment to
the fruit, is alone regarded to be sacrifice in the mode of goodness,
O Arjuna. (18.09)
The one who neither hates a disagreeable work, nor is attached to
an agreeable work, is considered a renunciant (Tyagi), imbued with the
mode of goodness, intelligent, and free from all doubts about the
Supreme Being. (18.10)
Human beings cannot completely abstain from work. Therefore, the
one who completely renounces the selfish attachment to the fruits of
all works is considered a renunciant. (18.11)
The threefold fruit of works — desirable, undesirable, and mixed
¾ accrues after death to the one who is not a renunciant (Tyagi), but
never to a Tyagi. (18.12)
FIVE CAUSES OF ANY ACTION
Learn from Me, O Arjuna, the five causes, as described in the
Sankhya doctrine, for the accomplishment of all actions. They are: The
physical body, the seat of Karma; the modes of material Nature, the
doer; the eleven organs of perception and action, the instruments;
various bioimpulses; and the fifth is the presiding deities of the
eleven organs. (18.13-14)
Whatever action, whether right or wrong, one performs by thought,
word, and deed; these are its five causes. (18.15)
Therefore, the ignorant one who considers one’s body or the soul
as the sole agent due to imperfect knowledge does not understand.
(18.16)
The one who is free from the notion of doership, and whose
intellect is not polluted by the desire to reap the fruit; even after
slaying these people, he or she neither slays nor is bound by the act
of killing. (18.17)
The subject, the object, and the knowledge of the object are the
threefold driving force to an action. The eleven organs; the act, and
the agent or the modes of material Nature are the three components of
action. (18.18)
THREE TYPES OF KNOWLEDGE
Self-knowledge, action), and agent are said to be of three types
according to Sankhya doctrine. Hear duly about these also. (18.19)
The knowledge by which one sees a single immutable Reality in all
beings as undivided in the divided; such knowledge is in the mode of
goodness. (See also 11.13, and 13.16) (18.20)
The knowledge by which one sees different realities of various
types among all beings as separate from one another; consider that
knowledge to be in the mode of passion. (18.21)
The irrational, baseless, and worthless knowledge by which one
clings to one single effect (such as the body) as if it is everything;
such knowledge is declared to be in the mode of darkness of ignorance
(18.22)
THREE TYPES OF ACTION
The obligatory duty performed without likes and dislikes, and
without selfish motives and attachment to enjoy the fruit, is said to
be in the mode of goodness. (18.23)
Action performed with ego, with selfish motives, and with too much
effort; is declared to be in the mode of passion. (18.24)
Action that is undertaken because of delusion; disregarding
consequences, loss, injury to others, as well as one’s own ability
is said to be in the mode of ignorance. (18.25)
THREE TYPES OF AGENT
The agent who is free from attachment, is non-egotistic, endowed
with resolve and enthusiasm, and unperturbed in success or failure is
called good. (18.26)
The agent who is impassioned, attached to the fruits of their work,
greedy, violent, impure, and is affected by joy and sorrow is called
passionate. (18.27)
The undisciplined, vulgar, stubborn, wicked, malicious, lazy,
depressed, and procrastinating agent is called ignorant. (18.28)
THREE TYPES OF INTELLECT
Now hear the threefold division of intellect and resolve, based on
modes of material Nature, as explained by Me fully and separately, O
Arjuna. (18.29)
O Arjuna, the intellect by which one understands the path of work
and the path of renunciation, right and wrong action, fear and
fearlessness, bondage and liberation, that intellect is in the mode of
goodness. (18.30)
The intellect by which one cannot distinguish between righteousness
(Dharma) and unrighteousness (Adharma), and right and wrong action;
that intellect is in the mode of passion, O Arjuna. (18.31)
The intellect ¾ when covered by ignorance ¾ accepts
unrighteousness (Adharma) as righteousness (Dharma), and thinks
everything to be that which it is not, is in the mode of ignorance, O
Arjuna. (18.32)
THREE TYPES OF RESOLVE, AND THE FOUR GOALS OF HUMAN LIFE
The resolve by which one manipulates the functions of the mind,
Prana (bioimpulses), and senses for God-realization only; that resolve
is in the mode of goodness, O Arjuna. (18.33)
The resolve by which a person, craving for the fruits of work,
clings to duty, accumulating wealth, and enjoyment with great
attachment; that resolve, O Arjuna, is in the mode of passion. (18.34)
The resolve by which a dull person does not give up sleep, fear,
grief, despair, and carelessness; that resolve is in the mode of
ignorance, O Arjuna. (18.35)
THREE TYPES OF PLEASURE
And now hear from Me, O Arjuna, about the threefold pleasure. The
pleasure one enjoys from spiritual practice results in cessation of
all sorrows. (18.36)
The pleasure that appears as poison in the beginning, but is like
nectar in the end, comes by the grace of Self-knowledge, and is in the
mode of goodness. (18.37)
Sensual pleasures appear as nectar in the beginning, but become
poison in the end; such pleasures are in the mode of passion. (See
also 5.22) (18.38)
Pleasure that confuses a person in the beginning and in the end;
which comes from sleep, laziness, and carelessness; such pleasure is
said to be in the mode of ignorance. (18.39)
There is no being, either on the earth or among the celestial
controllers in the heaven, who can remain free from these three modes
of material Nature. (18.40)
DIVISION OF LABOR IS BASED ON ONE’S ABILITY
The division of human labor is also based on the qualities inherent
in peoples’ nature or their make up. (See also 4.13) (18.41)
Those who have serenity, self control, austerity, purity, patience,
honesty, transcendental knowledge, transcendental experience, and
belief in God are labeled as intellectuals (Braahmans). (18.42)
Those having the qualities of heroism, vigor, firmness, dexterity,
not fleeing from battle, charity, and administrative skills are called
leaders or protectors (Kshatriyas). (18.43)
Those who are good in cultivation, cattle rearing, business, trade,
finance, and industry are known as business men (Vaishyas). Those who
are very good in service and labor type work only are classed as
workers (Shudras). (18.44)
ATTAINMENT OF SALVATION THROUGH DUTY, DISCIPLINE, AND DEVOTION
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 perfection by worshipping the Supreme Being ¾ from
whom all beings originate, and by whom all this universe is pervaded
¾ through performance of one’s natural duty for Him. (See also
9.27, 12.10) (18.46)
One’s inferior natural work is better than superior unnatural
work even though well performed. One who does the work ordained by
one’s inherent nature, without any selfish motive, incurs no sin (or
Karmic reaction). (See also 3.35) (18.47)
One’s natural work, even though defective, should not be
abandoned; because all undertakings are enveloped by defects as fire
is covered by smoke, O Arjuna. (18.48)
The person whose mind is always free from selfish attachment, who
has subdued the mind and senses, and who is free from desires attains
the supreme perfection of freedom from the bondage of Karma by
renouncing selfish attachment to the fruits of work. (18.49)
Learn from Me briefly, O Arjuna, how one who has attained such
perfection, or the freedom from the bondage of Karma, attains Supreme
Being, the goal of transcendental knowledge. (18.50)
Endowed with purified intellect, subduing the mind with firm
resolve, turning away from sound and other objects of the senses,
giving up likes and dislikes; living in solitude, eating lightly,
controlling the mind, speech, and organs of action, ever absorbed in
yoga of meditation, taking refuge in detachment; and after
relinquishing egotism, violence, pride, lust, anger, and
proprietorship; one becomes peaceful, free from the notion of "I,
me, and my", and fit for attaining oneness with the Supreme
Being. (18.51-53)
Absorbed in the Supreme Being, the serene one neither grieves nor
desires; becoming impartial to all beings, one obtains the highest
devotional love for God. (18.54)
By devotion one truly understands what and who I am in essence.
Having known Me in essence, one immediately merges with Me. (See also
5.19) (18.55)
A Karma-yogi devotee attains the eternal immutable abode by My
grace ¾ even while doing all duties ¾ just by taking refuge in Me
(by surrendering all action to Me with loving devotion). (18.56)
Sincerely offer all actions to Me, set Me as your supreme goal, and
completely depend on Me. Always fix your mind on Me, and resort to
Karma-yoga. (18.57)
You shall overcome all difficulties by My grace when your mind
becomes fixed on Me. But, if you do not listen to Me due to ego, you
shall perish. (18.58)
THE KARMIC BONDAGE
If due to ego you think: I shall not fight; this resolve of yours
is vain. Because 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 ¾ even against your will ¾ what
you do not wish to do out of delusion. (18.60)
WE BECOME THE PUPPETS OF OUR OWN FREEWILL
The Supreme Lord — as the controller abiding in the inner psyche
of all beings — causes them to work out their Karma like a puppet
(of Karma created by the free will) mounted on a machine. (18.61)
Seek refuge in the Supreme Lord alone with loving devotion, O
Arjuna. By His grace you shall attain supreme peace and the Eternal
Abode. (18.62)
Thus the knowledge that is more secret than the secret has been
explained to you by Me. After fully reflecting on this, do as you
wish. (18.63)
PATH OF SURRENDER IS THE ULTIMATE PATH TO GOD
Hear once again My most secret, supreme word. You are very dear to
Me, therefore, I shall tell this for your benefit. (18.64)
Fix your mind on Me, be devoted to Me, offer service to Me, bow
down to Me, and you shall certainly reach Me. I promise you because
you are My very dear friend. (18.65)
Set aside all meritorious deeds and religious rituals, and just
surrender completely to My will with firm faith and loving devotion. I
shall liberate you from all sins, the bonds of Karma. Do not grieve.
(18.66)
This knowledge should never be spoken by you to one who is devoid
of austerity, who is without devotion, who does not desire to listen,
or who speaks ill of Me. (18.67)
THE HIGHEST SERVICE TO GOD, AND THE BEST CHARITY
The one who shall propagate this supreme secret philosophy ¾ the
transcendental knowledge of the Gita ¾ amongst My devotees, shall be
performing the highest devotional service to Me, and shall certainly
come to Me. No other person shall do a more pleasing service to Me,
and no one on the earth shall be more dear to Me. (18.68-69)
GRACE OF THE GITA
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 heaven ¾ the higher worlds of
those whose actions are pure and virtuous. (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 body and Spirit is
dispelled and I shall obey Your command. (18.73)
Sanjaya said: Thus I heard this wonderful dialogue between Lord
Krishna and Arjuna, causing my hair to stand on end. (18.74)
By the grace of sage Vyasa, I heard this most secret and supreme
yoga directly from Krishna, the Lord of yoga, Himself speaking to
Arjuna before my very eyes of clairvoyance granted by sage Vyasa.
(18.75)
O King, by repeated remembrance of this marvelous and sacred
dialogue between Lord Krishna and Arjuna, I am thrilled at every
moment; and (18.76)
Recollecting again and again, O King, that marvelous form of
Krishna I am greatly amazed and I rejoice over and over again. (18.77)
BOTH TRANSCENDENTAL KNOWLEDGE AND ACTION ARE NEEDED FOR A BALANCED
LIVING
Wherever there will be both Krishna, the Lord of yoga, or Dharma in
the form of the scriptures, and Arjuna with the weapons of duty and
protection; there will be everlasting prosperity, victory, happiness,
and morality. This is my conviction. (18.78)
************************
Suggested Further Reading
AIMS AND OBJECTIVES of The American Gita SocietyÒ
The American Gita Society (AGS) is a registered,
non-profit, tax-exempt, spiritual institution in the United States of
America under Section 501(c) (3) of the IRS Code. It was founded in
1984 to enlighten and serve the humanity through the medium of the
Bhagavad-Gita. The Aims and Objectives of AGS include the following:
-
To publish the Bhagavad-Gita in English and other
languages and distribute it at a nominal subsidized cost, and put
the Gita in libraries, hospitals, hotels, motels, and other public
places throughout the world, starting from India and the USA,
similar to what the American Bible Society has done for the Bible
all over the world.
-
To Spread the basic Non-sectarian Universal
Teachings of Shrimad Bhagavad-Gita and other Vedic scriptures in
an easy to understand language by establishing branches of the
Society in other countries to be named as: International Gita
Society (IGS). The membership to the Society will be free, and
open to all.
-
To provide support, and guidance in establishing
Gita Study and Discussion (Satsang) Groups, and provide free Gita
correspondence course to the youth, students, busy executives and
other interested persons.
-
To provide inspiration, cooperation, and support to
persons and non-profit organizations engaged in the study and
propagation of the Vedic knowledge; and to arrange lectures,
seminars, and short courses on meditation, yoga, and metaphysical
sciences.
-
To break the barriers between faiths, and establish
unity of races, religions castes, and creeds through the immortal
non-sectarian teachings of the Vedas, Upanishads, Gita, Ramayana,
as well as other major world scriptures such as the Dhammapada,
the Bible, and the Koran; and to promote the Universal Brotherhood
of Humankind.
|
|
|
|
|
| Source: American/International
Gita Society URL: www.gita-society.com/.
Readers interested in promoting the ideals of the society are
invited to correspond with the secretary: gitaprasad@aol.com The
American Gita Society 511 Lowell Place Fremont, California
94536-1805 117, USA International Gita Society Gita Bhavan C-3
Khapara Mohal, Kanpur 208 004, INDIA. Visit
American/International Gita Society Webpage: www.gita-society.com/
For Gita in Hindi with Sanskrit verses, and comprehensive study
of the Gita in English |
|
|
|
