In the chapter "Unification with God through Knowledge and Experiment," Lord Krishna emphasizes the importance of experimental science coupled with knowledge to attain a true understanding of God. He dismisses the idea that knowledge imparted by others is sufficient, stressing that realization is key. The chapter goes on to explain the process of creation and what one must comprehend: the origin and destructible nature of the body and elements of the universe constitute the Adhibhoot, while the Jiva-self is the Adhidev, and the pure soul is the Adhiyajna. Those who truly experience this knowledge consistently align their minds with the truth. Furthermore, every human being possesses the potential to realize the ultimate truth, as the soul serves as the ultimate credit and knowing element that all seek.
O Partha! Just as a person who is filled with desire is enamoured with a beautiful man or woman or with money, those who are completely absorbed in the pure self and remain steadfastly attached to me can truly understand the complete power, opulence, majesty, and varied form of the soul. Listen carefully as I explain this to you."
Pay attention to this knowledge and science, for there is nothing else in this world that is more valuable or superior to understanding the power, opulence, majesty, and varied form of the soul through jnana (knowledge).2.
Out of thousands of individuals, only a rare one who was previously corrupted by Maya strives for self-realization. And even among those diligent Siddhas, only a few of them depend on me and acquire true wisdom of the self. Adi Shankar has said that human life itself is rare, and even rarer is the desire for liberation (Mumukshtattva), and the association with saints is the rarest of all. Even after obtaining all these, only a few yogis who are experts in detachment and constantly practice it, are able to be well-established in the true self.3.
O Arjuna! Let me explain the science of this path to you. My nature is divided into two types - Apara and Para. The Apara Prakriti comprises eight parts - Earth, Water, Fire, Air, Sky, Mind, Intelligence, and Ego in seed form. This is also known as the non-living self in the pre-creation state. The second is the transcendental nature which sustains the entire world. This Para or living self is spread throughout the creation and holds the world together.4,5.
All beings arise from the intermingling of these two natures, and creatures are born when the living self voluntarily joins the non-living self. I am the origin and destruction of the entire universe. I am the cause of all.6.
O Arjuna! I am the sole cause of this universe and nature. Creation arises from nature, and although creation appears different, in the end, it merges back into nature, which is always submerged in me. The entire creation and nature are intertwined in me, just as the beads are interwoven in a single thread. In short, the universe is an extension of Brahman, and Brahman is the ultimate cause of all.7.
Brahman extends beyond both the living and non-living entities, and the universe is a manifestation of it. Lord Krishna provides further insight, stating that he exists as the taste in water, the light in the sun, the Pranava (om) in all perceivable thoughts, and the word in the sky. He is also present as humanity in man, the smell in the earth, heat in the fire, life in all beings, and tenacity in asceticism. This interconnectedness between the living and non-living entities reveals that everything is an expression of Brahman.8.9.
I am the timeless origin of all spirits. Even when there is no creation or nature, that truth remains in a state of tranquillity as the origin of creation. I embody the intelligence of the wise, the radiance of the brilliant, the strength of the mighty, and the righteousness and virtues of all living beings. Ultimately, everything stems from that truth and is an expression of it. Brahman is the ultimate reality, while the psychological world is a mere illusion, and the physical world is essentially Brahman in manifestation. The psychological world ceases to exist when the truth of Brahman is realized.10.11.
O, Arjuna! I am also the source of the emotions that arise from the qualities of Sattva, Raja, and Tama. However, those emotions do not exist within me because the ultimate truth transcends the realm of nature. Brahman is the root cause of nature and its qualities, but those qualities do not exist within Brahman. For example, fire produces smoke, but there is no fire present in the smoke. This passage suggests that while Brahman is the cause of nature and its qualities, it is not limited or defined by them. Similarly, while emotions arise from the qualities of nature, they are not inherent to the ultimate reality of Brahman. The example of fire and smoke illustrates the idea that the effect is not the same as the cause. While smoke is produced by fire, it does not contain the fire within it. In the same way, the qualities of nature may arise from Brahman, but they do not define or limit Brahman in any way. 12.
The entire universe, known as Maya according to the trinity, is mesmerizing and alluring. This trinity of Maya creates a divide between the true self and the Jiva-self, leading to confusion and preventing the realization of the eternal self. This verse suggests that the world, as experienced by individuals, is captivating and can lead to a sense of attachment and entanglement. The concept of Maya, within the context of the trinity, refers to the illusion or delusion that arises from the sensory experience of the world. This illusion can create a sense of separation between the individual self (Jiva) and the ultimate reality, causing confusion and hindering the realization of the immortal self or ultimate truth.13.
The trinity's Maya is supernatural and incredibly challenging to overcome. Rajoguna, which gives birth to disorders in the mind, and Tamoguna, which creates illusions and a sense of material reality, are both obstacles to the realization of the ultimate truth. Even Sattva, which is pure in itself, can cause man's tendency due to the influence of Raja and Tama. However, when the self is reflected in it, pure knowledge illuminates the body. To transcend this insurmountable Maya, one must constantly remain centred on the self and strive to please me. This saying highlights the challenges posed by Maya, which is the delusion or illusion that arises from the sensory experience of the world. The three Gunas, or qualities of nature, can contribute to the obstacles to the realization of the ultimate truth. Even Sattva, the pure quality, can be influenced by Raja and Tama, leading to a sense of confusion and disorientation. However, by remaining centred on the self and striving to please the divine, one can overcome the illusions of Maya and achieve a state of pure knowledge.14.
Those who are defeated by Maya and have lost their knowledge due to it becomes arrogant and lowly individuals who indulge in sinful acts, going against the laws of nature and failing to realize me - the pure self. Individuals possessing an Asuri (demonic) nature, marked by manifested knowledge and karma, do not worship God and cannot experience me. This saying describes the negative consequences of succumbing to Maya, which leads to a loss of knowledge and a sense of arrogance and sinfulness. Such individuals act against the laws of nature and fail to recognize the divine self. The term "Asuras" refers to those individuals who are characterized by a demonic nature, which manifests as a lack of faith in God and an inability to experience the divine.15.
Arjuna, four kinds of devotees engage in virtuous actions. Firstly, some are broken-hearted and tormented, seeking solace through devotion. Secondly, some are motivated by a desire for status, wealth, and position. Thirdly, some are driven by curiosity and a thirst for knowledge. Lastly, some worship me, the truth, and attain realization of my essence, known as the Jnani.16.
Among these four types of devotees, the one who is devoted to God with exclusive love and centred on the self always experiences happiness. This kind of devotee, known as the Jnani, is excellent because they attain the realization of truth through their inquiry. Consequently, they are constantly in love with me, knowing me as I truly am, and I reciprocate that love as we are fundamentally the same. For this reason, the Jnani represents my true form.17.
My devotees, regardless of their background, share qualities of pain, frugality, and curiosity, as well as possessing a big heart and patience. However, the Jnani represents my true form, as they live diligently and come to know me through their inquiry. Their mind and intellect are always focused on me, allowing them to remain connected to me, and thus they see me everywhere, leading to excellent results in life. They become my form and continuously experience bliss. As Kabir says, Kabir says that Brahm Bada Ki Brahm Janiya. "Who is greater, the Brahman or the knower of the Brahman?" The answer is indeterminate because the one who knows is great, and the supreme consciousness is the greatest. The Supreme Consciousness becomes Brahman, and duality ends, ultimately resulting in non-duality.18.
After practising for many lifetimes with unwavering effort and experiencing setbacks in their yoga practice, a person may achieve ultimate knowledge and recognize that everything is connected to the same essence. The realized individual perceives a presence in every particle of the world and becomes aware of their true nature, resulting in a profound enjoyment of life. However, such a saint is exceedingly rare..19.
Arjuna, in this world, many individuals who are deeply attached to worldly pleasures and desires have lost sight of true knowledge due to the illusory nature of Maya. Such people are often driven by their inherent tendencies to follow various rules, worship methods, and materials, all of which are associated with different deities and goddesses.20.
Whenever a devotee expresses a desire to worship a particular deity with faith, I, as the divine, facilitate that devotee's devotion to that specific god or goddess. Essentially, I meet my devotees where they are and honour their sincere devotion regardless of the deity they choose to worship. This is because I recognize that there are countless paths to reach me, and each individual's journey is unique.21.
The devotee who worships a particular deity with faith receives the desired pleasures that are bestowed upon them by me through that deity. By worshipping that particular deity according to divine rules, the devotee attains the desired outcome they seek through that worship. In other words, the devotee's devotion and faith are honoured, and they receive the fruits of their worship according to divine laws.22.
All devotees who are motivated by desire, and who possess limited intelligence, receive results from their worship of deities that are ultimately perishable. This is because all worldly things are transient and subject to decay. While these devotees may obtain temporary material benefits from their worship of deities, such benefits are not eternal. In contrast, my true devotees receive the result of their worship in the form of enlightenment. Rather than seeking temporary material benefits, my devotees seek to attain spiritual knowledge and understanding that leads to lasting fulfilment and eternal happiness. 23.
Unintelligent people who are motivated by a desire for results fail to comprehend my ultimate, imperishable, and absolute true self. I exist beyond the realm of the senses, mind, and intelligence that are manifest in the human body. Those who lack an understanding of the nature of the manifested God, which is created through divine power, mistakenly view it as a human form. They lack the capacity and vision required to comprehend their true nature. Similarly, for the common person, understanding the enlightened being is also challenging, as they tend to view such individuals through their limited personality lenses.24.
My power, Maya, creates an illusion that clouds the mind of the common person, thus keeping me hidden from their view. While my human form may be visible to them, they fail to recognize my true divine nature as the pure self and instead view me as subject to birth and death like any other mortal being. This is why, during my time, many kings and people mistook me, Lord Krishna, for a mere human being. Even today, this confusion persists in the minds of many.25.
Krishna declares that he has complete knowledge of all beings, including those in the past, present, and future realms of existence, as well as ghosts. However, Krishna notes that individuals who have not achieved self-realization are unable to comprehend his true nature and therefore do not recognize him. Krishna is asserting his omniscience, which means having complete or absolute knowledge of everything. He is stating that he can know all beings, including those that have passed away and those that are yet to come. Additionally, he also claims to know all ghosts. However, Krishna also points out that a person who has not realized their true self, or achieved self-realization, will not be able to recognize him. This is because self-realization is seen as a necessary step towards spiritual enlightenment and understanding of the nature of reality. Without this realization, one cannot fully comprehend or recognize Krishna's divine nature. 26.
O Arjuna! The root cause of desire and malice in the world is the human body and ego. These desires and malice give rise to both pleasure and sorrow, which people relentlessly pursue. This pursuit can cloud one's judgment and confuse their intellect, preventing one from achieving true fulfilment. In this saying, Krishna is pointing out that the human body and ego are responsible for creating desire and malice in the world. The human body, with its physical senses, craves various pleasures and material possessions. The ego, on the other hand, is the sense of self-importance or identity that we attach to our physical form and possessions. These two elements combine to create a constant desire for more, leading to both pleasure and sorrow. Krishna suggests that this relentless pursuit of pleasure and material possessions can be detrimental to one's well-being. It can cloud one's judgment and make one lose sight of what truly matters in life, leading to a lack of contentment and fulfilment. Instead, Krishna advises that individuals should focus on developing a clear intellect that can discern what is truly important in life, and not get caught up in the endless cycle of desire and malice.27.
A yogi, who has accumulated virtue through past actions, is liberated from the bondage of karma. Consequently, they attain freedom from attachment and negativity and gain the ability to experience the divine through subtle wisdom. With unwavering determination, they explore the nature of the self. Krishna explains that a yogi who has accumulated virtue from past actions can be freed from the bondage of karma, which refers to the cycle of cause and effect that governs one's actions and their consequences. This liberation from karma allows the yogi to become free from attachment and negativity, which are seen as obstacles to spiritual growth. The yogi, through the development of subtle wisdom, gains the ability to experience the divine, which is considered the ultimate goal of yoga. This experience goes beyond the realm of the physical senses and is a result of the yogi's spiritual practice. Krishna emphasizes the importance of determination in the yogi's quest for self-knowledge. This determination enables the yogi to delve deeper into the nature of the self, which is seen as the key to spiritual liberation. By investigating the self with firm determination, the yogi can gain a deeper understanding of their true nature and achieve the ultimate goal of yoga. 28.
Those who seek refuge in me and strive to overcome the cycles of old age, birth, and death are diligent in their pursuit. They possess knowledge of Brahman, nature, and the field of karma. They understand the nature of karma and Brahman and are determined to attain the state of Brahman. In this verse, Krishna is describing individuals who seek refuge in him and strive to overcome the cycles of old age, birth, and death, which are seen as the cycle of rebirth and death that all living beings go through. These individuals are described as diligent in their pursuit, meaning that they are diligent in their spiritual practices and strive to attain spiritual liberation. Krishna suggests that these individuals possess knowledge of Brahman, nature, and the field of karma. Brahman is the ultimate reality and the source of all existence, while nature refers to the physical world and all living beings. The field of karma refers to the cycle of cause and effect that governs one's actions and their consequences. By understanding these concepts, individuals can gain insight into the nature of existence and work towards spiritual liberation. Krishna also emphasizes the importance of determination in achieving the state of Brahman. By being determined and focused, individuals can overcome the obstacles that prevent them from attaining spiritual liberation. Ultimately, those who seek refuge in Krishna the pure self, and strive for spiritual liberation can achieve the state of Brahman and be free from the cycle of rebirth and death.29.
Those who worship me with devotion and knowledge of the Adhibhoot, Adhidev, and Adhiyajna come to know the truth. Adhibhoot refers to the perishable material elements such as the body and universe, Adhidev refers to the individual self or Jiva, and Adhiyajna refers to the divine or pure soul. Those who experience this truth establish their minds in self-realization. All human beings have the potential to realize this truth and attain ultimate fulfilment. The ultimate credit belongs to the soul, and I am the self and the ultimate knowing element. In this saying, Krishna is explaining that those who worship him with devotion and knowledge of the Adhibhoot, Adhidev, and Adhiyajna come to know the truth. Adhibhoot refers to the perishable material elements such as the body and universe, Adhidev refers to the individual self or Jiva, and Adhiyajna refers to the divine or pure soul. By understanding these concepts and worshipping Krishna with devotion, individuals can come to know the ultimate truth. Krishna suggests that those who experience this truth establish their minds in self-realization. By realizing the nature of the self and the ultimate truth, individuals can attain self-realization and find ultimate fulfilment. He emphasizes that every human being has the potential to realize this truth and attain ultimate fulfilment, as the ultimate credit belongs to the soul. Finally, Krishna asserts that he is the self and the ultimate knowing element. He is the ultimate reality and the source of all existence, and by worshipping him with devotion and knowledge, individuals can attain self-realization and ultimate fulfillment.30.
om tat sat
This commentary is taken from Basanteshwari Bhagavadgita.
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