In this chapter of
the Bhagavad Gita, Lord Krishna explains to Arjun the path to achieving
salvation or liberation through knowledge. He advises Arjun to forget all
religions and take refuge in the one true self, which is the source of all life.
Lord Krishna identifies himself as the soul of all beings and the only God. The
original Sanskrit word used in Bhagavad Gita for the "one true self"
is "Vraj." Lord Krishna emphasizes that the soul is one in which
there is no difference between himself and the individual soul. This is why the
word "Mamekam" is used, which means "one and only." Lord
Krishna further explains that as long as one thinks of him and themselves as
separate, one cannot achieve perfection. The self-realization that Lord Krishna
speaks of is detailed in the second chapter of the Bhagavad Gita. The essence
of Gita Shastra is to seek the shelter of the one true self, which is the
divine self. Lord Krishna explains that God takes birth to establish Dharma,
the true nature of man. He preaches Dharma from place to place in Bhagavad Gita
and urges one to leave behind the vanity of their virtues, attachment to
sensory knowledge, company of lack, and the value of their best deeds. Whatever
one's natural temperament, one should go to the shelter of God, the divine
self. Lord Krishna advises letting go of everything and becoming centred on the
self. He assures that once one becomes centred in the self, karmic bonds will
vanish on their own. Thus, there is no need to worry about this matter. In
summary, Lord Krishna's teachings in this chapter emphasize the importance of
seeking refuge in the one true self, which is the divine self. He urges one to
let go of all worldly attachments and become centred on the self to achieve
ultimate liberation or Moksha.
Arjuna asked,
"O God! Sannyas and renunciation are often considered to be the same
thing, but you have discussed them separately. Could you please explain the
fundamental difference between the two? Are they the same or different?"1?
Sri Krishna spoke
to Arjuna about charity, explaining that many forms of charitable acts are
performed with the desire for personal gains, such as donating money, land,
cows, building inns, wells, ponds, temples, schools, etc. Although those who
engage in such acts may reap some benefits, they also face certain
consequences. Sri Krishna then advised Arjuna that those who seek knowledge and
enlightenment should abandon the pursuit of such actions. By renouncing desired
actions, one can eliminate the desires of the mind. However, the body must
perform natural deeds. Therefore, renouncing the results of such deeds while
performing them is called "renunciation," and renouncing desired
actions altogether is known as "Sannyas."2.
The speaker
acknowledges that there are varying opinions on the renunciation of karma. Some
wise individuals believe that all actions can be renounced, while others argue
that actions such as deeds, donations, and austerities performed in devotion to
God are not to be renounced. However, the speaker expresses their conviction on
the matter3.
Hey Arjun! In
Sannyas and renunciation, first, you hear about renunciation. There are three
types of renunciation, Sattvik, Rajas, and Tamasic.4
Karma, charity,
and penance done for the sake of God should not be renounced. However, they
note that once a person achieves self-enlightenment, the situation may change.
Until then, these practices should be pursued with sincerity, as they are
instrumental in purifying the seeker. The speaker emphasizes that before
attaining self-realization, these rituals should be viewed as a support for the
seeker, similar to how a piece of wood is used as a means of support for
someone who is drowning.5.
In this quote, the
speaker addresses Parth (another name for Arjuna) and emphasizes the importance
of performing karma, charity, penance, and other natural deeds for the sake of
God. They stress that these actions should be performed with detachment and
sacrifice of results, without a sense of ego or attachment. By doing so, one
can become free from the bondage of karma. The speaker highlights that
detachment is key in performing karma and that an unattached person can attain
freedom from the cycle of birth and death.6.
It is essential to
perform the prescribed karma. If someone fails to carry out the assigned action
due to ignorance or foolishness, then that abandonment is considered Tamasic
renunciation. Similarly, if a sick person gives up their medication because of
their stubbornness or lack of understanding, it is also considered a form of
Tamasic renunciation.7.
The concept of
karma suggests that all actions have consequences, and some of these
consequences may lead to suffering or sorrow. However, fearing the difficulty
of karma, physical work, and abandoning karma are considered forms of Rajoguni
renunciation. This is similar to a student giving up reading due to fear of
hard work. In other words, it is a type of renunciation driven by the fear of
challenges and the desire for comfort, rather than a genuine desire to
transcend the limitations of one's current situation. Such renunciation is
considered less noble than renunciation motivated by a higher spiritual goal or
a sense of duty towards others.8.
The actions that
the scriptures prescribe and that virtuous individuals perform should be
considered duties and carried out in an unattached manner. This means that one
should perform these actions without being attached to the outcome or result.
This type of renunciation, where one gives up attachment to the fruits of their
actions, is known as Sattvik renunciation. It is considered the highest form of
renunciation because it is motivated by a desire to serve a higher purpose,
rather than by fear or attachment. By performing actions in this manner, one
can attain inner peace and spiritual growth, while also fulfilling their duties
towards society and the world.9.
A Satoguni person
who is truly renounced has an intellect that is free from egoism, the sense of
being a doer, and doubts. Such a person remains equanimous in the face of both
good and bad events, realizing that destiny plays a role in bringing about such
events. Therefore, they do not worry when destructive events occur or feel
overly happy when good events happen. This equanimity arises from their
understanding that all events are temporary and subject to change. By
eradicating doubts and cultivating a balanced intellect, the Satoguni person
has achieved a state of true renunciation. They are not attached to the outcomes
of their actions and have surrendered their ego to a higher power. This allows
them to act in accordance with their duty, without being swayed by the lure of
personal gain or the fear of loss. Such a Satoguni man is truly renounced
because his intellect is right.10.
It is impossible
for a person to completely abstain from all actions because basic bodily
functions such as breathing, seeing, hearing, eating, and excreting cannot be
eliminated. Therefore, true renunciation is not about giving up all karma, but
rather, it is the renunciation of the attachment to the results of one's
actions, and performing actions with detachment.11.
When a person
performs karma with the desire for a particular result, it creates an
attachment to that karma. There are three types of karma: good, bad, and mixed,
and each type generates a corresponding result, similar to how a seed grows
into a particular plant. However, one who renounces attachment to karma and
resolves to detach themselves from the subjective world can overcome this
cycle. By doing so, they end their cravings and desire for the world. Their
actions become detached, and their connection to karma ends, freeing them from
bondage.
Karma refers to
the actions a person performs, which can be physical, verbal, or mental. Every
action generates a corresponding result or consequence. If a person performs
good deeds, they will receive good results, and if they perform bad deeds, they
will receive bad results. This is the law of cause and effect, which is an integral
part of Hindu and Buddhist philosophy. However, when a person performs karma
with the desire for a particular result, it creates an attachment to that
karma. This attachment can lead to further desires and cravings, which can trap
a person in a cycle of rebirth and suffering. This is because karma generates a
corresponding result, which can create a new cause, leading to a new effect,
and so on. To overcome this cycle, a person needs to renounce attachment to
karma and resolve to detach themselves from the subjective world. This means
that they no longer perform actions with the desire for a particular result,
but rather, they perform actions for the sake of performing them, without being
attached to the result. By doing so, they end their cravings and desires for
the world, and their actions become detached from the cycle of cause and
effect. This detachment from karma leads to the cessation of suffering and the
attainment of freedom or liberation.12.
Hey Arjun! These
five reasons for all the actions are mentioned in the Sankhya philosophy, which
tells how one can end the Karma’s.13.
Hello, Arjun! You
are familiar with the five causes of action. The first cause is the body, which
serves as the vessel for the spirit. The living spirit or Jiva resides within
the body and experiences the body through the senses, which is the second
cause. The Jiva is a reflection of the soul in nature, and it acts as the doer
and enjoyer within the body. The third cause is Karana, which refers to the
various senses that enable the Jiva to interact with the world. The fourth
cause is the effort or gesture made through the organs, such as speaking with
the tongue, seeing with the eyes, and walking with the feet. Finally, the fifth
cause is the divine will, which creates favourable conditions for the Jiva to
act. When all these causes come together, they create the karmic actions that
shape a person's life.14.
The five causes,
which are the body, living spirit, senses, actions, and destiny, are
responsible for the actions of the mind, speech, and body. These actions can be
either good or bad, depending on the intentions and motivations of the
individual. The body serves as the physical vessel for the living spirit or
Jiva, which interacts with the world through the senses. The senses enable the
Jiva to perform various actions through the organs of the body. However, the
outcome of these actions is determined by destiny or the divine will, which
creates favourable or unfavourable conditions for the individual. This means that
even if a person performs good actions, they may not always receive good
outcomes due to their destiny. Similarly, if a person performs bad actions,
they may not always face negative consequences if their destiny is favourable.
Ultimately, it is important to understand that individual has control over
their actions and intentions, but the outcome is not entirely in their hands.
Therefore, it is essential to perform actions with good intentions and
detachment from the outcome, rather than being attached to the result of the
actions. 15.
Even
after understanding the role of the five causes in shaping one's actions, some
people may still be under the illusion that the soul or self is the doer of all
karma. This is due to ignorance about the true nature of the self and the
world. The self or soul is not the doer and karmas are the product of the
interplay between the five causes. The ignorant people think the self is
impermanent and constantly changing, and its actions are influenced by the
body, mind, senses, and external factors. Therefore, it is important to
overcome this illusion and understand the true nature of the self and the
world. This can be achieved through spiritual practices such as meditation,
internal journey, and regular study of Shruties, Bhagavadgita and right
spiritual books. By doing so, one can attain a deeper understanding of the
nature of reality and its place in it. 16.
The one who
maintains the feeling that "I am the non-doer" and considers the soul
as the non-doer is able to overcome the illusion of being the doer of all
actions. Such a person's intellect does not get caught up in the material
world, and they are able to see the soul within all beings. This type of
person, known as a self-realized yogi, has transcended the dualities of good
and bad, pleasure and pain, and is free from the bondage of karma. Even if such
a person is involved in actions that may appear harmful or destructive, they do
not perceive themselves as the doer, and therefore, they are not bound by the
karmic consequences of those actions. When the sense of doer-ship is
transcended, the question of who is the doer and by whom the deed becomes
irrelevant. The self-realized yogi recognizes the ultimate reality that there
is only one universal consciousness, and all actions and outcomes are a
manifestation of this consciousness. 17.
In the context of
karma, there are three components - the knower, the known, and the knowledge.
The knower refers to the living spirit or Jiva, which is the entity that
perceives and experiences the world through the senses. The known refers to the
objects or entities that are perceived through the senses, such as sound,
touch, form, taste, and smell. Knowledge refers to the understanding or
awareness of these objects that is gained through perception. Karma can be
divided into three parts - Karta (the doer), Karan (the instrument), and Kriya
(the action). When the knower, which is the living spirit or Jiva, moves
towards an object or task through the senses, it is called Karta. When the
senses are used as instruments to act, it is called Karan. And when an action
is performed by the senses, it is called Kriya. For example, when a person
walks, the knower or Jiva moves towards the act of walking, the legs are the
instruments or Karan used to walk, and the act of walking is the Kriya or
action produced by the senses. Similarly, when a person speaks, the knower or
Jiva moves towards the act of speaking, the mouth and vocal cords are the
instruments or Karan used to produce speech, and the act of speaking is the
Kriya or action produced by the senses. .18.
In this subject,
the qualities, knowledge, deeds, and doer are divided in the Sankhya scripture.
All the creatures of the universe and their functions are divided into three
parts based on merits.19.
According to the
concept of Sattvic knowledge, the knower, the known, and the knowledge are all
absorbed in the supreme consciousness, which is the imperishable and
supernatural spirit. When a person attains this knowledge, they are able to see
the divine essence in all beings, and they understand that even though the
divine is present in all beings, it manifests differently in each one of them.
Sattvic knowledge is considered pure and enlightening because it leads to the
realization of the ultimate truth and the unity of all beings. This knowledge allows
a person to see beyond the superficial differences and divisions that exist in
the world and to understand the underlying unity of all things. By cultivating
Sattvic knowledge, one can overcome ignorance, attachment, and other negative
qualities, and attain true spiritual enlightenment.
.
By Rajasic
knowledge, a person sees the world through the lens of worldly intelligence and
considers worldly knowledge to be of utmost importance. Such knowledge focuses
on the differences between beings and the various expressions that arise from
the three Gunas, which are Sattva, Raja, and Tama. Rajasic knowledge is
considered to be a kind of knowledge that is characterized by passion,
activity, and attachment to the material world. It tends to be driven by desires
and seeks to fulfil personal ambitions and goals. While Rajasic knowledge may
lead to success in worldly endeavours, it is ultimately limited in its scope
and does not provide a complete understanding of the true nature of reality. In
contrast to Sattvic knowledge, which leads to spiritual enlightenment and
unity, and Rajasic knowledge, which is characterized by worldly desires and
limitations.21.
Tamas knowledge is
the lowest level of knowledge, as it is rooted in ignorance and leads to
confusion and delusion. It is associated with the qualities of darkness,
inertia, and lethargy, and is characterized by a lack of discrimination,
wisdom, and discernment. Those who possess Tamas knowledge are unable to
distinguish between good and bad, and their actions are driven by their
ignorance and confusion. A fly does not differentiate between good or bad
places to sit, it simply lands wherever it finds something to eat or rest on.
It may land on garbage, excrement, or sweet fruit with equal ease and without
any discrimination. This behaviour of the fly is an example of Tamas knowledge
or ignorance because it has no sense of what is good or bad for its well-being.
Similarly, a person who acts without discrimination, without any sense of good
or bad, and without using their intellect, is said to possess Tamas knowledge.
Such a person may indulge in harmful habits like overeating, substance abuse,
or engaging in destructive behaviour without any thought of the consequences.
They act without any discernment, and this leads to confusion and ignorance. In
the context of the Bhagavad Gita, Tamas knowledge is often associated with
individuals who are deeply attached to their desires and are unable to see
beyond their self-interest. They are blinded by their ignorance and are unable
to recognize the true nature of things. As a result, their actions are often
misguided, inappropriate, and lacking in any sense of conscience or
responsibility. It is important to note, however, that Tamas knowledge is not a
fixed state, but rather a condition that can be overcome through the
cultivation of wisdom, discernment, and self-awareness. By developing a deeper
understanding of oneself and the world around us, we can move beyond the
limitations of Tamas knowledge and embrace a more enlightened way of being.22.
Sattvik karma is
the kind of action that is prescribed by the scriptures and performed without
any sense of ego, bodily attachment, or desire for personal gain. Such actions
are performed solely for the benefit of all beings, without any expectation of
reward or result.23.
Rajas karma refers
to actions that are performed with great effort and desire for a particular
result. Such actions are often done to show one's respect or honour or to
achieve a specific goal. The individual performing Rajas karma may work
tirelessly, regardless of the circumstances or obstacles, with a strong desire
for success. However, this type of karma is motivated by personal gain and may
not always be aligned with the greater good or the well-being of all beings. It
is also associated with pride and attachment to the fruits of one's labour,
which can lead to disappointment and frustration if the desired result is not
achieved. 24.
Tamas karma refers
to the action that is done without any knowledge, discretion, or consideration
of the consequences. It is done without any effort, enthusiasm, or interest,
and no thought is given to whether it is even possible to complete the task or
not. This kind of action is often done out of laziness or ignorance, and it results
in nothing but loss and harm. For example, a person who tries to climb a
mountain without any preparation, knowledge, or equipment is doing Tamas karma.
They may get injured or hurt themselves or others around them, and the action
will result in nothing but harm. Tamas karma is considered the lowest kind of
an action because it is done without any sense of responsibility or awareness.
It is often associated with ignorance, laziness, and darkness, and it leads to
suffering and misery in life 25.
The performer of
actions who is free from attachment, unaffected by the qualities of nature,
devoid of ego, patient and enthusiastic, and remains unaffected by success or
failure, is known as a Sattvic doer. They do not seek pleasure in success nor
become unhappy in failure.26.
The doer who is
driven by the desire for the fruits of their actions, who is greedy for wealth,
property, position, and prestige, who is willing to harm others to achieve
their goals, who is egoistic, hypocritical, and impure in their behaviour, and
who is pleased with the success and saddened by failure is known as a doer
influenced by Rajas.27.
The Tamas doer
lacks the necessary skills and knowledge to perform a task, is lazy, and
procrastinates on tasks that can be easily completed. They may also engage in
destructive behaviours, such as destroying the livelihoods of others. The Tamas
doer is characterized by a lack of enthusiasm, a tendency towards depression,
and an overall sense of lethargy. They may also exhibit sly behaviour and a
lack of concern for others.28.
O Arjuna, listen
to the three-fold division based on the qualities of Sattva, Raja, and Tamas,
which determine all the qualities of the mind, as well as Dhriti, which is the
ability to hold the elements together.29.
Hey Arjun! Let me
explain to you true wisdom. The one who understands the path of wisdom, which
involves living in the world with a detached perspective and also the path of
renunciation through pure knowledge, is fully established in the Supreme
Divine. Such a person remains calm and undisturbed, just like the great sages
Sanak and Sanatan. They know what actions to take and what not to take, and
they understand the concepts of action, sin, fear, fearlessness, and protection
of all beings. They are fearless, and they know that bondage is caused by
attachment to the results of one's actions, while detachment leads to
liberation. This kind of wisdom is called Sattvik intellect.30.
Hi Arjun! An
intellect that lacks knowledge about religion, unrighteousness, karma, evil,
and sin and acts without understanding the truth is called a Rajasik intellect.
A Rajasik intellect is characterized by a lack of deep understanding and
knowledge about the nature of reality, religion, and morality. Such an
intellect may engage in both good and bad actions without fully understanding
the implications of their actions. They may act impulsively, without
considering the long-term consequences of their actions or the effects of those
actions on others.31.
An intellect
surrounded by Tamasik qualities sees unrighteousness as religion. This means
that someone with a Tamasik intellect may have a distorted understanding of
what is moral or ethical, and may even see unethical behaviour as acceptable or
even desirable. Such an intellect may also see things in a distorted manner.
For example, someone with a Tamasik intellect may see the day as night, or see
things as their opposite. They may mistake poison for medicine, and vice versa.
This type of thinking is considered foolish and unwise, as it can lead to
harmful actions and decisions.32.
Hey Arjun! The
power of conviction that enables the human mind, vital force, and senses to
remain focused on self-yoga without wavering or being swayed by external
factors is known as Satvik. This power is comparable to that of a woman who
possesses the admirable quality of steadfastness and does not allow her mind to
be drawn towards other men.33.
A person who
possesses the Rajoguni power of conviction is driven by a desire for results.
They are strongly attached to their religion, wealth, and work, and are willing
to work with courage and enthusiasm to achieve their goals. The intelligence
they use to pursue these endeavours and to gain profit is considered
Rajasik.34.
A person who
possesses the Tamasic power of conviction has very low qualities. Their
intellect is inferior, and they lack the motivation to give up sleep, fear,
worry, sorrow, and other negative emotions. They are easily overwhelmed by
these emotions and have uncontrolled minds, just like a drunk person who
becomes blinded by their intoxication. If such a person goes to sleep, they
tend to oversleep, and they remain in a state of depression. They are plagued
by constant mourning and suffer from a condition of persistent sadness known as
depression.35.
Hello Arjun! Now
let me tell you about happiness, which can be classified into three types based
on its qualities. When a person practices activities such as bhajan, kirtan,
contemplation, and meditation that are focused on connecting with the soul,
they experience a type of happiness that is centred within themselves. This
type of happiness is free from sorrow and brings an end to the individual's
suffering. However, at the beginning of this practice, the person may feel as
if they are experiencing something unpleasant or poisonous, as their mind and
senses are accustomed to being focused on external subjects and pleasures. To
stop these external cravings and redirect their focus towards the formless and
unknown nature of the soul can be difficult and may seem bitter like poison at
first. However, just as a child may feel education to be like poison, the
result is always auspicious. As a person begins to experience self-joy and gets
immersed in it, they realize that their determination to practice was
worthwhile, and they experience a joy that is like nectar. This type of
happiness that arises from the intellect's connection with the soul is known as
Saatvik pleasure.36,37.
The happiness that
arises from the coincidence of a subject and the senses can bring satisfaction
to the ego, mind, and senses when the desired subject is found. However, if it
is not found, then the same subject can cause great disturbance. It is not
sufficient to simply repeat the subject to find satisfaction again. Therefore,
in the beginning, this type of happiness may seem pleasing like nectar, but in
the end, it can become bitter like poison. This is because nothing in the world
is eternal, and this impermanence is the natural cause of disappointment and
dissatisfaction. This type of happiness, which is dependent on the coincidence
of subject and senses, is known as Rajasic happiness.38.
The happiness that
arises from confusion during enjoyment and results in stupidity is known as
Tamas happiness. This type of happiness is attained through sleep, laziness,
and indulging in negative behaviours that may give temporary pleasure but
ultimately result in harm. This type of happiness is characterized by a lack of
awareness and consciousness, leading to a state of ignorance and confusion.
Therefore, it is considered to be the lowest form of happiness, and the
long-term effects are harmful to the individual's overall well-being. 39.
Hello! Yes, it is
a fact that there is no creature on this earth, in the sky, in heaven, or in
any place within creation that is completely devoid of the three qualities of
nature: Sattva, Rajas, and Tamas. These qualities are present in varying
degrees in every aspect of creation, from living beings to inanimate objects,
and they interact with each other to create the diversity and complexity we see
in the universe. It is the balance and interplay of these qualities that give
rise to the different states of being and experiences that we encounter in
life.40.
Varnashrama refers
to the four-fold division of society based on one's nature (guna) and
occupation (karma). The four varnas are Brahmins (priests and scholars),
Kshatriyas (rulers and warriors), Vaishyas (merchants and farmers), and Shudras
(labourers and servants). The concept of Varnashrama is believed to promote
social harmony and provide a framework for individuals to live in accordance
with their natural tendencies and abilities. However, it has also been
criticized for promoting caste-based discrimination and hindering social mobility.41.
The passage
suggests that one can achieve a state of centeredness by controlling the mind
and subduing the senses through the intellect. This involves cultivating
qualities such as tenacity, renouncing actions that are not aligned with one's
values, maintaining inner and outer purity of mind, practising simplicity even
in the face of adversity, showing unwavering reverence for God, and studying
scripture to deepen one's understanding and connection to the divine. This
approach is seen as a natural way of life for a Brahmin, emphasizing the
importance of continuously seeking God through spiritual practice..42.
The passage
describes the natural qualities of Kshatriyas, who are considered to be strong,
brave, and sharp in any situation. Kshatriyas are said to be patient in every
situation, able to handle any kind of trouble that comes their way, and skilled
in their abilities. They are also described as non-aggressive, but capable
fighters when necessary, generous in giving to others, and always seeking to
please the divine. Finally, Kshatriyas are seen as caregivers, nurturing the
people around them with a sense of reverence for God. 43.
The passage
describes the natural deeds of the Vaishya, who are traditionally associated
with agriculture, cattle-raising, milk business, buying and selling, and doing
business with integrity, taking only fair profits without cheating in weight
measurement. These activities are considered to be inherent to the Vaishya way
of life. Additionally, the passage suggests that the natural act of the Shudra
is to serve all the Varnas, including Brahmins, Kshatriyas, and Vaishyas. This
includes providing various services and support to these social groups as part
of their daily lives. Overall, this passage seems to describe the traditional
roles and duties of the different Varnas in Hindu society, highlighting how
each social group has its own natural deeds and ways of life.44
The passage
suggests that committing oneself to righteousness can lead to an easier and
more joyful life because one is able to perform actions that are in alignment
with one's natural tendencies and abilities. This enables the person to become
skilled in their chosen work and find fulfilment in their actions. The passage
also implies that the ultimate accomplishment of the self can be achieved by
aligning one's actions with one's true nature and values.45.
The passage
suggests that all beings have originated from the divine and that it is
important to worship this divine through one's natural and fixed deeds. It
emphasizes that people should follow their natural tendencies and conduct their
lives with honesty and integrity, just as a mother's natural religion is to
feed her child. By aligning one's actions with one's natural tendencies, one
can purify their intellect and attain ultimate accomplishment. This suggests
that following one's dharma, or natural duty, is not only a way to live a
fulfilling life but also a means to spiritual growth and self-realization. 46.
The verse suggests
that it is better to stay true to one's nature or Dharma, even if it may not be
considered superior to others. Adopting the nature of another may result in
losing simplicity and causing a disturbance. Just as a Neem tree should not
adopt the nature of a Mango tree, one should not try to adopt qualities that do
not align with their nature. Each being is born with its own set of qualities
and behaviour, and it is best to live a life based on those qualities without
being affected by external factors. Even if one's natural karma may be flowy or
appear defective in comparison to worldly standards, it is important to
continue doing it without giving up. All actions require some level of hard
work and may be associated with some flowy, just as fire is associated with
smoke. Therefore, it is appropriate to do one's natural karma and not try to
force oneself to adopt qualities that do not align with one's nature.47, 48.
When a person
engages in natural actions, they become simple and undisturbed. They eventually
become indifferent to these actions and can perform assigned duties with
detachment. If a person renounces hope, frees themselves from the sense of
"me" and "mine", and controls their mind, they can attain
enlightenment and self-realization through the practice of yoga. With the
attainment of enlightenment and detachment in their actions, they can break the
bonds of Maya (illusion) and achieve the highest status of Siddhi. This passage
is discussing the concept of detachment and its role in achieving enlightenment
and self-realization. It suggests that engaging in natural actions without
attachment can lead to simplicity and peace of mind, which allows for greater
detachment and a deeper understanding of the self. By renouncing hope and
overcoming the ego, individuals can achieve a state of detachment that allows
them to perform their duties without being influenced by personal desires or
attachments. Through this detachment and the practice of yoga, one can attain
enlightenment, break the bonds of Maya, and achieve the highest level of
spiritual attainment known as Siddhi. 49.
Hey Arjuna! The
highest form of devotion in Jnana Yoga is the attainment of self-realization
through knowledge. With the correct knowledge, one can break free from illusion
and merge with the ultimate reality, known as Brahma. This knowledge involves
understanding the true nature of the self and the universe, and recognizing
that the individual self (Jiva) is not separate from Brahman. This realization
transcends the limitations of the ego and material world, leading to a state of
pure consciousness. In essence, this knowledge entails recognizing the oneness
of the individual self with the ultimate reality and realizing that the
material world is an illusion. Through this realization, one can attain
self-realization and be freed from the cycle of birth and death."50.
The individual of
pure intellect has become a subject of interest to Brahman, as they have
overcome the impossibility of disbelief in God and have vanquished their
contrary inclinations. By harnessing the power to control their mind and
senses, they are akin to a chaste woman towards their soul. They have renounced
attachment to sensory pleasures and the egoistic notions of "me" and
"mine," as well as feelings of envy and malevolence towards others.
This person leads a solitary and virtuous life, be it in a place of pilgrimage,
in penance, or even in their own home. They consume light and moderate food,
and their mind, speech, and body are restrained. They engage in constant
self-meditation, focusing on the self and remembering Om through practice. They
live with a sense of detachment from family, society, and the world.51.52.
The individual who
is devoid of ego, the arrogance of the body, and doesn't consider themselves
the owner of their power is always reliant on God. They are sincere and free
from any pretence, with no desire to showcase their works. They are free from
anger, have no interest in accumulating wealth, property, or family, and have
transcended the notions of affection, me, and mine. They are peaceful and have
silenced their desires, making them eligible to achieve the ultimate goal of
self-realization. 53.
The person who has
merged with Brahman attained a state of self-realization and lives in a
perpetual state of joy. They have transcended the mundane pleasures and sorrows
of life, and all aspirations and grief hold no meaning for them. Such a yogi,
centred in the self, does not mourn for anyone, nor do they desire prestige,
position, or anything else, as they have already attained the highest state.
Such a great soul, who maintains equanimity towards all beings and has supreme
devotion, ultimately attains the supreme self.54.
By keeping
devotion towards me and being centred in the self, one can know my divine
spirit, who I am, and what is self, and realizing me as the ultimate reality,
attain self-realization. Recognizing me as the embodiment of absolute pure
knowledge, one can attain the ultimate state of pure knowledge of the soul. If
one perceives joy as a form, they merge with the ultimate joy, becoming a
manifestation of ultimate peace, for I am the enlightened soul, the embodiment
of pure knowledge and truth, as well as the ultimate source of joy and
peace.55.
My dependent who
is centred in self, who practices yoga and diligently performs all actions,
attains the eternal, unmanifest, imperishable state and radiates knowledge that
enlightens all.56.
Arjuna, you need
to let go of attachment to the results of your actions and offer them to the
divine. In doing so, you will cultivate a sense of detachment and inner peace, regardless
of the outcomes of your endeavours. You will remain steady and composed in all
circumstances, be it success or failure, joy or sorrow. This way, you will stay
connected to your true self and remain on the right path.57.
"By
practising Karma Yoga and Karma Sannyas in this way, you will become aware of
your mind, intellect, and ego as manifestations of the soul. This will please
your inner self and allow you to spontaneously overcome the bondage of Maya.
However, if your ego is still intact, you will remain attached to the body. I
have taught you about Jnana Yoga, Karma Yoga, Equanimity Yoga, Royal Yoga, and
the qualities of the Triguna, but if you fail to grasp them due to foolishness,
you will surely fall."58.
"Arjun, you
must realize that if you ignore my teachings and continue to be stubborn in
your belief that you will not fight this war, you will be going against the
principles of Kshatriya Dharma. Your true nature is that of a warrior, and it
is inherent in you to take up arms in the interest of public welfare and in
times of war. Therefore, even if you don't wish to, you will have to
fight."59.
Arjun, son of
Kunti, you must understand that the karma which you are reluctant to perform
due to your ignorance or delusion will still bind you, as it is in your nature
as a Kshatriya. You were born with this inherent disposition, and therefore,
you must fulfil your duty to engage in this war."60.
Arjun, you must
comprehend that I, the soul, reside within the heart (pure intelligence) of all
beings, possessing full divine abilities. It is my Maya that influences ghosts
and living beings to act according to their actions, creating confusing
circumstances or even causing confusion within the individual themselves.61.
Hence, it is
imperative for you to acknowledge that each person's soul holds the potential
to become a divine entity. Therefore, seek refuge in your soul, relinquish your
ego, and strive to practice detachment persistently. It is only through
attaining self-realization that you can achieve ultimate serenity and ascend to
the highest level of existence..62.
I have shared this
confidential knowledge with you because it can only be comprehended by
individuals who practice virtuous deeds, possess pure intentions, is supremely
knowledgeable, and strive for perfection in yoga. Thus, after hearing and
understanding this knowledge, you must reflect upon it, and if it resonates
with your nature, you should implement it in your conduct. Shri Krishna Chandra
explained to Arjuna that even though he revealed this supremely secret
knowledge to him, it would be futile if he failed to grasp its significance. It
would be akin to attempting to cultivate rice on a stone. Thus, it is up to you
to decide what you wish to do with this knowledge.63.
Hey Arjun! Listen
again to my most secret and mystic word, you are very dear to me, you have been
associated with me for many births, you have been born with the wealth of the
Goddess, because of your loyalty to self, you are very dear to me, so again
hear the most beneficial words.64.
To establish your
mind in me means to fixate your mind and all your senses on the divine form of
the Self. Become my devotee, continuously reflect upon the true nature of the
Self and worship me. Among all actions, offering them to me in yajna is the
highest form of devotion. Surrender all your actions to me. Self-realization is
the ultimate goal of all existence, and by recognizing the true nature of the
soul and offering your devotion to me, the Lord of all yajnas and God of all
gods, you will attain the highest level of consciousness and ultimate
liberation from karmic bonds. Moreover, there is a hidden truth here; by
exclusively dedicating yourself to me, all Satvik wealth will come to you
effortlessly. You will gain control over your senses, have a sense of
detachment, and your actions will automatically align with your true purpose.
This is the ultimate truth, and I am sharing this with you because of your
devotion and attachment to me. .65.
Shri Bhagavan
emphasizes the importance of going to the shelter of the one true soul, which
is himself. He states that forgetting all religions and identifying with the
soul is the essence of the Gita Shastra. The Sanskrit term 'Vraj' is used to
represent this idea. It is essential to understand that there is no difference
between the Supreme Being and the soul. In the tenth chapter of the Bhagavad
Gita, Shri Bhagavan says, "Aham Atma Gudakesh Sarvabhutashayasthitah.
10-20", which means that he is the soul of all beings. Therefore, the word
'Mamekam' is used to signify the unity of the soul and the Supreme Being.
Self-realization is the key to achieving perfection, and it is explained in
detail in the second chapter of the Bhagavad Gita. By going to the shelter of
the one true soul, which is God himself, and becoming centred in the self, all
karmic bonds can be vanquished. Shri Bhagavan advises letting go of one's
attachments and vanities, including one's virtues, sensory knowledge, company,
and even the concept of religion itself. By understanding the self, one can
become free from the bondage of karma and attain ultimate liberation. 66.
The teachings of
the Bhagavad Gita should not be shared with just anyone. Only those who have
the necessary qualifications, such as austerity and devotion, should be given
this knowledge. Additionally, the teachings should not be forced upon anyone
who is not ready or willing to receive them. Furthermore, those who have ill
feelings towards the divine and those who are not enlightened should not be
taught these teachings, as they will not have any positive effect on them. It
is compared to growing crops in a dry and barren land without water, which will
not yield any results. In the same way, teaching the Bhagavad Gita to those who
are not ready or receptive will not yield any positive results. 67.
Such
a person is a true devotee who loves the divine self supremely and is always
self-reliant. He constantly seeks self-realization and shares the ultimate
secret knowledge of the self with those who are curious and devoted to
self-knowledge. The Lord expresses his conviction that no one in this world
loves him more than such a person, and such a self-respecting yogi who shares
the self-essence of the Bhagavadgita with his devotees is rare to find on this
earth.68.69.
Indeed, the
dialogue between us is highly spiritual and aimed at understanding the nature
of the self, gaining victory over the material world, and attaining the
ultimate state of the soul. The Bhagavad Gita is a sacred text that guides how
to live a virtuous life and achieve self-realization. Those who study this text
with sincerity and devotion will undoubtedly benefit from the sacrificial
knowledge of God through knowledge, as it can lead to a deeper understanding of
the true nature of the self and the world around us.70.
The Bhagavad Gita
teaches that those who listen to the dialogue with devotion and divine wealth
will be liberated from the bondage of karma. They will become free from the
cycle of birth and death and will attain the highest state of consciousness.
They will be born again in the house of yogis or great scholars, which means
they will have the opportunity to continue their spiritual progress in their
next life. The Gita emphasizes the importance of devotion, knowledge, and
action in achieving liberation and attaining the ultimate truth. It teaches
that by following the path of righteousness and dedicating oneself to the
divine self, one can transcend the limitations of the material world and
achieve ultimate bliss.71.
Hey Arjun! Did you
listen to this sermon with a focused mind, did your foolishness, ignorance, and
based intelligence destroyed, did your mental impotence come to an end, have
you understood the self, have your feeling of living spirit ended, are you
centred in the divine spirit.72?
Thanks to your
grace, O Lord, I have gained self-knowledge and a deeper understanding of the
expansion of the soul. Your direct guidance has destroyed my intellectual
ignorance and unveiled the memories of my past lives, dispelling all my doubts.
You are the cosmic soul, the divine, the supreme yogi, and I acknowledge your
authority. I pledge to follow your commands.73.
Sanjay reported,
"O King, the sermon delivered by Lord Krishna to the great soul Arjuna,
who had succumbed to mental weakness amidst the two armies, was truly
remarkable and enthralling. It bestowed a complete understanding of the
principles of nature, action, the self, divinity, and spiritual wealth, as
Arjuna had desired. The Lord revealed his divine form, showcasing his divine
powers, and I heard and witnessed it all directly."74.
"I am deeply
grateful and indebted to Maharishi Ved Vyas, whose divine grace and glory
enabled me to have the vision to hear Lord Krishna's teachings and witness the
great form of the soul. It is only by his grace that I was able to have this
divine experience."75.
Hey Rajan! The
religious dialogue between Lord Krishna and Mahatma Arjuna is the ultimate
source of my happiness, and I am overjoyed every time I recall it. Listening to
this discourse has enabled me to centre and fix myself in the self, and there
is nothing but joy within me76.
"Hey, Rajan!
Sri Krishna's self-form was vast and unparalleled, with no end in sight. It
extended beyond the universe and even beyond that, encompassing both the Para
and Apara Prakriti, along with all the elements of the universe. It was this
form that endured the war and its aftermath. Recalling this fills me with
wonder and brings me immense joy time and again."77.
Hence, O Rajan!
You must be certain that Sri Krishna is absolutely divine, the embodiment of
pure and ultimate knowledge and with the Pandavas. He is the lord of Brahma, Vishnu,
and Shiva, and even transcends the Para and Apara Prakriti. All creation arises
from him, and he bestows immense grace and affection on Mahatma Arjuna. Through
Krishna's teachings and self-realization, Arjuna has achieved natural memory.
Therefore, it is my conviction that wherever God and Arjuna are present, there
is victory, good fortune, success, the means to accomplish work, wealth, pride,
divine virtues, and prestige78.
om tat sat
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