The essential nature of bondage is nothing other than desire, and its elimination is known as liberation. It is simply by not being attached to changing material things that the everlasting joy of attainment is reached. Every material aspect of life is transient. Even material body with which one tends to identify oneself, does not belong to self.
Lord Krishna has elaborated material body quite different from the knower of material body.
Assuming one self to the owner of body, the self soul identifies with mind and undergoes the ordeal of doer ship.
When realization of material body and its knower, material nature dawns upon self soul, it attains liberation. Liberation has not to come from outside, it is within. Simply by realizing that we are the very small eternal consciousness which is not perceptible to senses, mind and intellect as these elements are illuminated by it, so this divine is our real self.
khetrakhetrgyorevamatram gyanchakshusha
bhutparkritimoksham ch ye viduryanti te param (13.34)
Those who thus perceive with the eyes of wisdom the difference between the material body, khetra and knower of material body, khetragya and the phenomenon of liberation from the Parkriti with its evolutes, reach the ultimate destination.
No one can be compared to the great-souled person whose mind is free from desire even in disappointment, and who has found satisfaction in self-knowledge.
The realization of self, its inscrutable power of illusion, its evolutes and liberation by detachment from them, leads one to the Supreme Self within life time in an embodiment. Realization can be made. Lord Krishna in chapter 13 has elaborated the body, its components, making it clear that it is made of five basic elements and the embodiment is to undergo all the fruits it has been destined. As soon as the fruits in form of happiness, distress and other opposites exhaust, this body dies but the self soul remains to transmigrate till it realizes itself.
Lord has also made discourse about what is knowledge and what is ignorance. What is the nature and how self soul gets involved with it. With identification with three qualities of nature, the self soul undergoes distress and experiences happiness as well. These qualities and attachment with them is further cause of fresh incarnation.
Rare indeed is the lucky man whose observation of the world's behavior has led to the extinction of his thirst for living, thirst for pleasure and thirst for knowledge.
If one detaches itself from them, it stands liberated in this life itself.
By knowing these qualities and how to detach one from them is very easy.
Our identification with fake and transitory embodiment is the impediment which has to be done away as soon as possible.
Liberation is at a second’s distance but this distance is to be traveled by your self under the able guidance of enlightened one. But even guide can tell the way. You have to travel yourself. Without moving yourself, you cannot realize yourself
When was that age or time of life in an embodiment when the dualism of extremes did not exist for men?
Bondage is when the mind longs for something, grieves about something, rejects something, holds on to something and is pleased about something or displeased about something.
Bondage is when the mind is tangled in one of the senses, and liberation is when the mind is not tangled in any of the senses.
Look on such things as friends, land, money, property, wife, and bequests as nothing but a dream or a magician's show lasting days, months, years.
The self soul has unnecessarily tangled itself with mind and presumes to be undergoing distress and happiness
Abandoning them, a person is happy to take whatever comes as it is, attains perfection.
When there is no "me" of body, that is liberation, and when there is "me" there is bondage. Self soul is always peaceful even in most drastic circumstances. See it when you find such situation
Desires are material world and detachment is liberation. Establishing yourself in firm dispassion, be free of passion and happy.
.
At peace, having shed all desires within, and realizing that nothing exists here but the Lord, the Creator of all things, one is no longer attached to anything.
Realizing that misfortune and fortune come in their own time from fortune, one is contented, one's senses under control, and does not like or dislike.
Sometimes one experiences distress because of one's body, sometimes because of one's speech, and sometimes because of one's mind. Abandoning all of these, I live as I please in the goal of human life.
Thursday, May 20, 2010
Tuesday, May 18, 2010
KARAMYOGI TRANSCENDS BONDAGE
Lord Krishna and Arjun were on their chariot parked between armies of Kaurava and Pandvas. Arjun refused to fight his kinsmen for mere earthly empire. He could find any solace to subdue grief drying his senses even in undisputed sovereignty of three dimensioned Kingdom of Demigods.
Na hi parpashayamimamapnuyatyad
yachhokamuchshoshrhamindriyarham I
Avapya bhumavsapatnamridhanam
rajyam surarhamapi chadhipatyam II (2.8)
Even gaining undisputed sovereignty and affluent kingdom of earth and Lordship over Gods I don’t see any means enabling me to drive away grief which is drying my senses.
A great warrior Arjun is so perturbed to think of the after war situation. Before even fighting it, he does not find any solace in undisputed Sovereign kingdom and Lordship of Gods which could sooth his drying senses.
When a person is over whelmed by deep attachment to worldly objects or relations he is disturbed even by apprehension of their loss and indulges in high sermons of detachment without actually resorting to it.
Ultimately Arjun decides not to fight his relations to gain kingdom or world objects.
Had Arjun not reached a point of saturation of attachment, Lord would have never revealed His eternal message of Shrimad Bhagwad Geeta.
But it is with the inspiration of Lord himself that Arjun utters such words of coward ness and attachment that eternal message of Geeta spilled out of the mouth of Lord Krishna for the welfare of human kind. There is a message for entire universe, every being, mainly meant for self realization.
Lord Krishna has termed the embodiment as field to undergo reactions of past identifications with material reactions. A embodied self soul has a right to undergo past reactions coming in form of dualities but a desire to have positive results for these reactions is SIN causing transmigration.
Lord Krishna says in chapter two:
Karamarhyevadhikaraste ma faleshu kadachan I
Ma Karamfalheturbhurma te sangoastavkarmarhi II (2.47)
You have a right to perform your duty but you have no right to claim fruit in lieu of this performance. So you are not to suppose yourself cause of fruit by this mere performance nor should you be inclined to inaction.
This verse depicts complete philosophy of Shrimad Bhagwad Geeta.
THIS IS WHOLE SOME BHAGWAD GEETA.
This verse is a part of daily course of Indian population. Even a layman can be found to refer this verse. May he not comprehend its true vitality?
An embodied soul has a right to act through mind, intellect, senses as per nature but desire of its fruits is a sin for it.
The real purport of this verse is little known to even some of the realized.
The self soul comes in contact with three modules of material nature in its quest for attaining opulence like that one Supreme Lord has.
Lord created these modules for the purpose of divine play. Self soul is the eternal servitor of Lord. He is an actor in this divine play of Lord. He has nothing as his own.
Eternity can not intermingle with material energy.
Self soul as it is Lord own reflection.
When he starts playing a role allotted to him in this divine drama enacted by Lord, acting with three different modules, he identifies with them. It also identified with the actions of particular module.
This results in bondage and resultant different embodiments in sequence of this eternal drama.
Devaadhine sharireusmin gurhbhavyen karmarha I Vartmaneabudhastatra kartaasmiti nibadhayate II
(Bhagwad Mahapuran 11.11.10)
Living in the body which is under the sway of resultant past actions, foolish one, on the action done by organs, becomes bound by identifying with them.
To cleanse the attachment, the body, mind, intellect, senses, work out actions with organs indulging in sense objects. Fruit are happiness-sorrow, hot-cold, love-hate etc. having opposite meanings.
The self seated in the embodiment, presumes him to be the doer of act and desires fruit of that act. It is neither doer nor he undergoes the fruit; it is the material nature which prompts body, mind, intellect, senses to act so as to liberate this self soul from embodiment.
But the impact of divine evolutes is so great that the self soul, presuming it to be the doer starts hoping for their fruits whereon he has no right nor has any control over these results.
The embodiment is the store of reactions of past deeds which go on changing every moment. A man with crores goes penniless in a moment and in next minutes; man worth nothing acquires an empire.
In chapter 18 the reason for this is given by Lord Krishna:
Anishtamishtam misharam ch trividham karmarha falam I
bhavtiatyaginam pretya na tu sannyasina kavchit II( 18.12)
Pleasant, unpleasant and mixed, three fold fruit of the action or actions is bound to follow for them who wish to have fruits of their action and have not yet renounced the desire of fruit but those who have renounced this desire, the actions don’t bring any fruit.
Panchetani mahabaho karnarhi nibodh me I
Sankhey kritante proktani sidhiye sarkamrhanam II
Adhishthanam tatha karta karrham ch prithakvadham I
Vivdha prithakcheshtha devam chevatra panchamam II
Sharirvangmanobhiryatkaram prarabhte narah I
Nayayam va vipreetam pachete tasya hetvah II
Tatraivm sati kartaram atmanam kevalam tu yah II
Pashayatiakritbudhitwatna sa pashayati durmati II 18.13-16)
Arjun! In the Sankhya branch of learning which gives out the ways to neutralize the actions, these five factors have been mentioned as contributories to the accomplishment of all actions, know them from me.
Seat of action, the agent, organs of different kinds and separate divergent movements and fifth is destiny.
Whatever actions, right or wrong performed from mind, speech and body, their causes are these five.
Not withstanding this, he who having impure mind considers the Self alone the doer, is a person of perverse understanding and does not know the truth.
The action done without attachment and desire do not bear fruit like the burnt seeds do not raise any crop. These actions become liberating when done by organs and all time witness Self Soul, sees them being done by these organs, whereas the identification with them puts this eternal self in stringent prison of transmigration.
There is not even a moment when embodied living entities remain without action. They will come in any form and continue till the past attachment which resulted embodiment exhausts.
In verse 11 of chapter 18 Lord Krishna confirms it:
Na hi dehbhrita shakyum tyaktum karmarhi asheshtah I
Yastu karamfaltyagi sa tyagietiabhdhiyate II ( 18.11)
A self soul having embodiment cannot remain act less in entirety, even for a moment, but he who renounces the fruit of the action is the man of renunciation.
Not only human being indulges in action, all the creatures are active all the time. Body itself is the result of attachment with three modes of nature.
In fifteenth verse of chapter five the Lord has addressed the embodied self soul a beast (jantvah).
For broad reference all the co related three verses are cited herein below:
na kartitvam na karamarhi lokasya srijti parbhu I
na karamfalsanyogam savbhavastu parvartate II
naadate kasaychitpapam na chev sukritam vibhuh I
agyanenavritam gyanam ten muhayanti jantavah II
gyanen tu tadagyanam yesham nashitamatmanah I
teshamadityavatgyanam parkashayati tatparam II (5.14-16)
Lord does not determine the doer ship or doings of embodied souls, nor their contact with fruit of actions, but it is the nature alone that functions.
Supreme Self neither receives sins nor virtues of embodied souls, since knowledge is clotted by ignorance; hence embodied soul (jantavah) is being constantly falling prey to delusion.
But whose ignorance has been set aside by virtue of true knowledge of self, that wisdom shining like Sun reveals Supreme.
The deeds of person of renunciation do not give any dividend but the deeds done with attachment do give good, bad and mixed pleasant and unpleasant results, which a soul in embodiment appears to undergo.
So the selfless deeds for the benefit of others and devoted to the Lord Krishna, become acts of Lord and emancipate embodied Self Soul.
The soul by way of attachment considers itself the doer, which infect, he is not.
Lord in the statement in verse 14 of chapter 4 of Shrimad Bhagwad Geeta confirms this.
Na mam karmarhi limpanti na mei karamfale spriha I
Eti mam yoabhijanati karambhirna sa badhayate II (4.14)
Since I have no craving for the fruit of actions, actions don’t pollute Me. Even he who thus knows Me in reality is not bound by actions.
Actions as earlier enunciated by the Lord, have no binding force in them, rather they liberate the self soul from bondage. But it is the attachment and identification which tends to bind the self soul to nature causing continuous cycle of life and death, again life coming from life on end of yet another embodiment. This circle goes on till self soul renounces attachment and identification with actions and their fruit and realizes itself.
To end this imbroglio, the self soul has to act in nature but without attachment.
Lord in process of creation, maintenance, and destruction of universe, puts nature in action and he neither acts nor he attaches himself to these works of creation.
Self soul an eternal reflection of supreme self, is also pure and pious but he has committed a grave mistake of identification with material nature. This has contaminated its purity like pearl maligned by dirt. Leaving dirt of attachment and identification, by devotion to Lord Krishna by a complete surrender, self soul can again attain its pure form to go home.
Doing actions and sacrificing them to Lord is the salvation. The self soul when comes to know the truth that he is soul and is not the doer, he is free from bondage.
This universe has come into existence and continues to be in existence despite the fact that a large number of human beings and other creatures dying daily and coming in to existence too, but the creator self are witnessing all this play of Him dispassionately.
The eternal nature of self is no different. He is free like that of Lord but he has committed a folly of creating his own universe like Lord Krishna with help of material nature.
He can not be Lord.
A ray of Sun, though having all qualities of Sun in form, cannot be Sun with help of material nature.
One can see that the ‘ego’ is natural in embodied self soul because Lord omnipresent is all powerful with all opulence has created it as part of material nature (Verse 7.4).
So is the nature of his ray. We can understand that we as Self Soul are eternal and have no end like death buy material body has an end. But for identification with material nature the self soul is free.
Ego of embodiment has been caused by identification.
Human beings out of their ‘ego’ are making searches and researches forgetting their real aim of self realization.
By indescribable power of Lord in form of three modules (gunas), the universe exists, vanishes and is still coming into being. All the workmanship of doer, doing and done rests in the material nature in form of three qualities.
But self soul assumes doer ship by its identification with material nature in form of mind body set.
Self is neither doer, nor receiver of any action or its fruit.
The Lord is always willing to take him back to home but the self soul is not ready.
How the self, the sustainer of all can be doer?
It is the ‘jeeva’ the individual self who has done an act of attachment only by outer identification with these acts of material nature and thereby binding itself.
It is the mindset which is to be rectified. Salvation exists right now, just before you, it is to be felt.
But for ignorance, the blissful self is free.
Yogasthah kuru larmarhi sangam tyaktva dhananjay I
Sidhasidhyoh samam bhutva samatavam yog uchayate II (2.48)
Arjun! You should do your prescribed duty with equanimity, with no attachment to success or failure, this is yoga of equipoise.
Lord advises Arjun to act selflessly without any attachment to success or failure. Since it is the material ‘ego’ which has bounded self soul. Out of this ego, it has identified itself with body, mind, intellect, senses and sense objects. But when it shines upon the self soul that all this is the cheating game of ‘Maya’ it detaches itself from actions and desire for their fruit.
Actions done by body, mind, intellect, senses lose binding effect as they are coming naturally to emancipate the self soul.
As a mother cleaning a dirty child by applying soap and water, nature a graceful mother, compels embodiment to undergo reactions. Material nature is depiction of Lord Krishna, very attractive, fascinating.
The self soul has caused dirt of identification thrown at it by itself.
Attachment through simple identification with material nature is the real reason for bondage.
Out of sheer attachment, one develops desire to satisfy senses by acquiring sense objects. All the troubles which an embodied soul faces result from identification. This mischief is committed by mind which is nothing but a bundle of contours of different identifications.
If one is attached to one thing, he may be envious of its opposite. One desires to be happy by acquiring material possession in the farm of wealth, property, material acquisition of different kinds. Thereby he develops relations, but with these possessions, one can not find satisfaction. Selfless discharge of one’s duties gives the most sought mental satisfaction and peace.
This reflects awareness. This awareness is showcase of our real self.
The Lord has time and again laid emphasis on selflessness of acts.
You desire freedom and consider yourself doer as well, both are not possible simultaneously. These reactions are caused by material nature and material nature is also part of Lord Krishna. What is the problem to surrender these acts to Lord Krishna.
By surrendering freedom is ensured.
Lord Krishna says:
Ye tu sarvarhi karmarhi mayi sanyasy matparh I
Ananyenev yogen mam dhyayanat upaste II
Teshamaham samudhartah mrityusansarsagrat I
Bhavami na chirarth mayyaveshitchetsam II (12.6-7)
Those who surrender all their actions to me and who faithfully devote themselves by meditating on me and worshiping me.
I deliver them from the cycle of birth and death swiftly.
Lord Krishna has at many places in this eternal message to humanity has assured his devotees, deliverance from the circle of birth and death.
The devotion to Lord is very easy and available at hand.
As a child depending upon his mother is secure as his dependence / surrender is complete.
Such is the dependence of devotee on the Lord Krishna.
There is no other shelter.
Devotee has no wish of his own.
Every desire merged in desire of Lord.
Surrendering every activity unto Lord, remembering him every moment, mind and intellect completely submerged in Lord by transcendental devotional service, the Lord assures such devotee emancipation from the cycle of birth and death.
Liberty is in your heart and mind; surrender all acts to Lord Krishna. This is liberty.
Lord Krishna tells in chapter 18 as to how one liberates itself by its performance of duties:
Sve sve karmanyabhiratah sansidhinm labhate narah I
Savakaramniratah sidhinm yatha vindanti tatchhurhu II (18.45)
By devotion to one’s own prescribed natural duty one attains self realization. How one attains this, you may hear it from me.
Lord Krishna is disclosing as to how one can attain ‘Him’ while performing prescribed natural duties.
This is the easiest way of self realization.
Yatah parvritibhutanam yen sarvamidam tatam I
Savakarnarhah tamabhyachary sidhnm vindti manavah II
Shreyansavadharmo vigurhah pardharmatsavanushthitat I
Savbhavniyatam karam kurvananapnoti kilvisham II (18.46-47)
Through whom this tide of creation has streamed out and who is all pervading, a man attains highest perfection by worshipping HIM through his natural duties.
It is better to perform one’s natural duty though devoid of merit than well- performed duty of another, because by performing one’s natural duty one does not incur any sin.
If an embodiment prescribed by past deeds is entrusted to perform a particular set of deeds, it can not deviate from it and by force of one’s nature, one shall perform it.
It is better to perform one’ own natural duty than to do and perform well others best considered duty.
The reason is the nature which forces one to do so.
A warrior may be asked to defend his country and in that effort he may kill thousand of enemy soldiers, he can not be held guilty of culpable homicide as it was natural for him to kill enemy who could have definitely killed him had he failed to do so.
A person naturally dealing in merchandise can not develop any interest in Vedic scriptures.
It is the body which directed by past impression of work and actions done in previous embodiments and modified by the food it eats, is bound to do acts as per nature.
As long there is rapture of gunas leading to manifestation of the universe, so long is the diversity of soul.
When the embodied soul sheds the attachment with the qualities of nature, it separates itself from it. Rapture of equilibrium stops and the soul is free from transmigration.
All actions are result of attachment with body, body is result of gunas. Gunas emanate from nature. As told in Chapter VII nature is another aspect of self/god. If self soul acts for self, through the self, of the self, by the self, every thing done becomes self. Whatever is done by a embodiment, it should be presumed to have been done by Lord, and for the Lord and resulted from the inspiration and will of Lord.
By shedding attachment with body, its actions, a soul attains freedom from cycle of birth and death.
Bondage was only presumed one. Soul is never bounded. It is free and was free and shall remain free but from gunas point of view it is addressed as bound.
But it is not so in reality.
Gunas are creation of power of Lord, so by dedication of self to self, it ends in self like zero being divided, added, subtracted and multiplied, by zero results in zero.
Na hi parpashayamimamapnuyatyad
yachhokamuchshoshrhamindriyarham I
Avapya bhumavsapatnamridhanam
rajyam surarhamapi chadhipatyam II (2.8)
Even gaining undisputed sovereignty and affluent kingdom of earth and Lordship over Gods I don’t see any means enabling me to drive away grief which is drying my senses.
A great warrior Arjun is so perturbed to think of the after war situation. Before even fighting it, he does not find any solace in undisputed Sovereign kingdom and Lordship of Gods which could sooth his drying senses.
When a person is over whelmed by deep attachment to worldly objects or relations he is disturbed even by apprehension of their loss and indulges in high sermons of detachment without actually resorting to it.
Ultimately Arjun decides not to fight his relations to gain kingdom or world objects.
Had Arjun not reached a point of saturation of attachment, Lord would have never revealed His eternal message of Shrimad Bhagwad Geeta.
But it is with the inspiration of Lord himself that Arjun utters such words of coward ness and attachment that eternal message of Geeta spilled out of the mouth of Lord Krishna for the welfare of human kind. There is a message for entire universe, every being, mainly meant for self realization.
Lord Krishna has termed the embodiment as field to undergo reactions of past identifications with material reactions. A embodied self soul has a right to undergo past reactions coming in form of dualities but a desire to have positive results for these reactions is SIN causing transmigration.
Lord Krishna says in chapter two:
Karamarhyevadhikaraste ma faleshu kadachan I
Ma Karamfalheturbhurma te sangoastavkarmarhi II (2.47)
You have a right to perform your duty but you have no right to claim fruit in lieu of this performance. So you are not to suppose yourself cause of fruit by this mere performance nor should you be inclined to inaction.
This verse depicts complete philosophy of Shrimad Bhagwad Geeta.
THIS IS WHOLE SOME BHAGWAD GEETA.
This verse is a part of daily course of Indian population. Even a layman can be found to refer this verse. May he not comprehend its true vitality?
An embodied soul has a right to act through mind, intellect, senses as per nature but desire of its fruits is a sin for it.
The real purport of this verse is little known to even some of the realized.
The self soul comes in contact with three modules of material nature in its quest for attaining opulence like that one Supreme Lord has.
Lord created these modules for the purpose of divine play. Self soul is the eternal servitor of Lord. He is an actor in this divine play of Lord. He has nothing as his own.
Eternity can not intermingle with material energy.
Self soul as it is Lord own reflection.
When he starts playing a role allotted to him in this divine drama enacted by Lord, acting with three different modules, he identifies with them. It also identified with the actions of particular module.
This results in bondage and resultant different embodiments in sequence of this eternal drama.
Devaadhine sharireusmin gurhbhavyen karmarha I Vartmaneabudhastatra kartaasmiti nibadhayate II
(Bhagwad Mahapuran 11.11.10)
Living in the body which is under the sway of resultant past actions, foolish one, on the action done by organs, becomes bound by identifying with them.
To cleanse the attachment, the body, mind, intellect, senses, work out actions with organs indulging in sense objects. Fruit are happiness-sorrow, hot-cold, love-hate etc. having opposite meanings.
The self seated in the embodiment, presumes him to be the doer of act and desires fruit of that act. It is neither doer nor he undergoes the fruit; it is the material nature which prompts body, mind, intellect, senses to act so as to liberate this self soul from embodiment.
But the impact of divine evolutes is so great that the self soul, presuming it to be the doer starts hoping for their fruits whereon he has no right nor has any control over these results.
The embodiment is the store of reactions of past deeds which go on changing every moment. A man with crores goes penniless in a moment and in next minutes; man worth nothing acquires an empire.
In chapter 18 the reason for this is given by Lord Krishna:
Anishtamishtam misharam ch trividham karmarha falam I
bhavtiatyaginam pretya na tu sannyasina kavchit II( 18.12)
Pleasant, unpleasant and mixed, three fold fruit of the action or actions is bound to follow for them who wish to have fruits of their action and have not yet renounced the desire of fruit but those who have renounced this desire, the actions don’t bring any fruit.
Panchetani mahabaho karnarhi nibodh me I
Sankhey kritante proktani sidhiye sarkamrhanam II
Adhishthanam tatha karta karrham ch prithakvadham I
Vivdha prithakcheshtha devam chevatra panchamam II
Sharirvangmanobhiryatkaram prarabhte narah I
Nayayam va vipreetam pachete tasya hetvah II
Tatraivm sati kartaram atmanam kevalam tu yah II
Pashayatiakritbudhitwatna sa pashayati durmati II 18.13-16)
Arjun! In the Sankhya branch of learning which gives out the ways to neutralize the actions, these five factors have been mentioned as contributories to the accomplishment of all actions, know them from me.
Seat of action, the agent, organs of different kinds and separate divergent movements and fifth is destiny.
Whatever actions, right or wrong performed from mind, speech and body, their causes are these five.
Not withstanding this, he who having impure mind considers the Self alone the doer, is a person of perverse understanding and does not know the truth.
The action done without attachment and desire do not bear fruit like the burnt seeds do not raise any crop. These actions become liberating when done by organs and all time witness Self Soul, sees them being done by these organs, whereas the identification with them puts this eternal self in stringent prison of transmigration.
There is not even a moment when embodied living entities remain without action. They will come in any form and continue till the past attachment which resulted embodiment exhausts.
In verse 11 of chapter 18 Lord Krishna confirms it:
Na hi dehbhrita shakyum tyaktum karmarhi asheshtah I
Yastu karamfaltyagi sa tyagietiabhdhiyate II ( 18.11)
A self soul having embodiment cannot remain act less in entirety, even for a moment, but he who renounces the fruit of the action is the man of renunciation.
Not only human being indulges in action, all the creatures are active all the time. Body itself is the result of attachment with three modes of nature.
In fifteenth verse of chapter five the Lord has addressed the embodied self soul a beast (jantvah).
For broad reference all the co related three verses are cited herein below:
na kartitvam na karamarhi lokasya srijti parbhu I
na karamfalsanyogam savbhavastu parvartate II
naadate kasaychitpapam na chev sukritam vibhuh I
agyanenavritam gyanam ten muhayanti jantavah II
gyanen tu tadagyanam yesham nashitamatmanah I
teshamadityavatgyanam parkashayati tatparam II (5.14-16)
Lord does not determine the doer ship or doings of embodied souls, nor their contact with fruit of actions, but it is the nature alone that functions.
Supreme Self neither receives sins nor virtues of embodied souls, since knowledge is clotted by ignorance; hence embodied soul (jantavah) is being constantly falling prey to delusion.
But whose ignorance has been set aside by virtue of true knowledge of self, that wisdom shining like Sun reveals Supreme.
The deeds of person of renunciation do not give any dividend but the deeds done with attachment do give good, bad and mixed pleasant and unpleasant results, which a soul in embodiment appears to undergo.
So the selfless deeds for the benefit of others and devoted to the Lord Krishna, become acts of Lord and emancipate embodied Self Soul.
The soul by way of attachment considers itself the doer, which infect, he is not.
Lord in the statement in verse 14 of chapter 4 of Shrimad Bhagwad Geeta confirms this.
Na mam karmarhi limpanti na mei karamfale spriha I
Eti mam yoabhijanati karambhirna sa badhayate II (4.14)
Since I have no craving for the fruit of actions, actions don’t pollute Me. Even he who thus knows Me in reality is not bound by actions.
Actions as earlier enunciated by the Lord, have no binding force in them, rather they liberate the self soul from bondage. But it is the attachment and identification which tends to bind the self soul to nature causing continuous cycle of life and death, again life coming from life on end of yet another embodiment. This circle goes on till self soul renounces attachment and identification with actions and their fruit and realizes itself.
To end this imbroglio, the self soul has to act in nature but without attachment.
Lord in process of creation, maintenance, and destruction of universe, puts nature in action and he neither acts nor he attaches himself to these works of creation.
Self soul an eternal reflection of supreme self, is also pure and pious but he has committed a grave mistake of identification with material nature. This has contaminated its purity like pearl maligned by dirt. Leaving dirt of attachment and identification, by devotion to Lord Krishna by a complete surrender, self soul can again attain its pure form to go home.
Doing actions and sacrificing them to Lord is the salvation. The self soul when comes to know the truth that he is soul and is not the doer, he is free from bondage.
This universe has come into existence and continues to be in existence despite the fact that a large number of human beings and other creatures dying daily and coming in to existence too, but the creator self are witnessing all this play of Him dispassionately.
The eternal nature of self is no different. He is free like that of Lord but he has committed a folly of creating his own universe like Lord Krishna with help of material nature.
He can not be Lord.
A ray of Sun, though having all qualities of Sun in form, cannot be Sun with help of material nature.
One can see that the ‘ego’ is natural in embodied self soul because Lord omnipresent is all powerful with all opulence has created it as part of material nature (Verse 7.4).
So is the nature of his ray. We can understand that we as Self Soul are eternal and have no end like death buy material body has an end. But for identification with material nature the self soul is free.
Ego of embodiment has been caused by identification.
Human beings out of their ‘ego’ are making searches and researches forgetting their real aim of self realization.
By indescribable power of Lord in form of three modules (gunas), the universe exists, vanishes and is still coming into being. All the workmanship of doer, doing and done rests in the material nature in form of three qualities.
But self soul assumes doer ship by its identification with material nature in form of mind body set.
Self is neither doer, nor receiver of any action or its fruit.
The Lord is always willing to take him back to home but the self soul is not ready.
How the self, the sustainer of all can be doer?
It is the ‘jeeva’ the individual self who has done an act of attachment only by outer identification with these acts of material nature and thereby binding itself.
It is the mindset which is to be rectified. Salvation exists right now, just before you, it is to be felt.
But for ignorance, the blissful self is free.
Yogasthah kuru larmarhi sangam tyaktva dhananjay I
Sidhasidhyoh samam bhutva samatavam yog uchayate II (2.48)
Arjun! You should do your prescribed duty with equanimity, with no attachment to success or failure, this is yoga of equipoise.
Lord advises Arjun to act selflessly without any attachment to success or failure. Since it is the material ‘ego’ which has bounded self soul. Out of this ego, it has identified itself with body, mind, intellect, senses and sense objects. But when it shines upon the self soul that all this is the cheating game of ‘Maya’ it detaches itself from actions and desire for their fruit.
Actions done by body, mind, intellect, senses lose binding effect as they are coming naturally to emancipate the self soul.
As a mother cleaning a dirty child by applying soap and water, nature a graceful mother, compels embodiment to undergo reactions. Material nature is depiction of Lord Krishna, very attractive, fascinating.
The self soul has caused dirt of identification thrown at it by itself.
Attachment through simple identification with material nature is the real reason for bondage.
Out of sheer attachment, one develops desire to satisfy senses by acquiring sense objects. All the troubles which an embodied soul faces result from identification. This mischief is committed by mind which is nothing but a bundle of contours of different identifications.
If one is attached to one thing, he may be envious of its opposite. One desires to be happy by acquiring material possession in the farm of wealth, property, material acquisition of different kinds. Thereby he develops relations, but with these possessions, one can not find satisfaction. Selfless discharge of one’s duties gives the most sought mental satisfaction and peace.
This reflects awareness. This awareness is showcase of our real self.
The Lord has time and again laid emphasis on selflessness of acts.
You desire freedom and consider yourself doer as well, both are not possible simultaneously. These reactions are caused by material nature and material nature is also part of Lord Krishna. What is the problem to surrender these acts to Lord Krishna.
By surrendering freedom is ensured.
Lord Krishna says:
Ye tu sarvarhi karmarhi mayi sanyasy matparh I
Ananyenev yogen mam dhyayanat upaste II
Teshamaham samudhartah mrityusansarsagrat I
Bhavami na chirarth mayyaveshitchetsam II (12.6-7)
Those who surrender all their actions to me and who faithfully devote themselves by meditating on me and worshiping me.
I deliver them from the cycle of birth and death swiftly.
Lord Krishna has at many places in this eternal message to humanity has assured his devotees, deliverance from the circle of birth and death.
The devotion to Lord is very easy and available at hand.
As a child depending upon his mother is secure as his dependence / surrender is complete.
Such is the dependence of devotee on the Lord Krishna.
There is no other shelter.
Devotee has no wish of his own.
Every desire merged in desire of Lord.
Surrendering every activity unto Lord, remembering him every moment, mind and intellect completely submerged in Lord by transcendental devotional service, the Lord assures such devotee emancipation from the cycle of birth and death.
Liberty is in your heart and mind; surrender all acts to Lord Krishna. This is liberty.
Lord Krishna tells in chapter 18 as to how one liberates itself by its performance of duties:
Sve sve karmanyabhiratah sansidhinm labhate narah I
Savakaramniratah sidhinm yatha vindanti tatchhurhu II (18.45)
By devotion to one’s own prescribed natural duty one attains self realization. How one attains this, you may hear it from me.
Lord Krishna is disclosing as to how one can attain ‘Him’ while performing prescribed natural duties.
This is the easiest way of self realization.
Yatah parvritibhutanam yen sarvamidam tatam I
Savakarnarhah tamabhyachary sidhnm vindti manavah II
Shreyansavadharmo vigurhah pardharmatsavanushthitat I
Savbhavniyatam karam kurvananapnoti kilvisham II (18.46-47)
Through whom this tide of creation has streamed out and who is all pervading, a man attains highest perfection by worshipping HIM through his natural duties.
It is better to perform one’s natural duty though devoid of merit than well- performed duty of another, because by performing one’s natural duty one does not incur any sin.
If an embodiment prescribed by past deeds is entrusted to perform a particular set of deeds, it can not deviate from it and by force of one’s nature, one shall perform it.
It is better to perform one’ own natural duty than to do and perform well others best considered duty.
The reason is the nature which forces one to do so.
A warrior may be asked to defend his country and in that effort he may kill thousand of enemy soldiers, he can not be held guilty of culpable homicide as it was natural for him to kill enemy who could have definitely killed him had he failed to do so.
A person naturally dealing in merchandise can not develop any interest in Vedic scriptures.
It is the body which directed by past impression of work and actions done in previous embodiments and modified by the food it eats, is bound to do acts as per nature.
As long there is rapture of gunas leading to manifestation of the universe, so long is the diversity of soul.
When the embodied soul sheds the attachment with the qualities of nature, it separates itself from it. Rapture of equilibrium stops and the soul is free from transmigration.
All actions are result of attachment with body, body is result of gunas. Gunas emanate from nature. As told in Chapter VII nature is another aspect of self/god. If self soul acts for self, through the self, of the self, by the self, every thing done becomes self. Whatever is done by a embodiment, it should be presumed to have been done by Lord, and for the Lord and resulted from the inspiration and will of Lord.
By shedding attachment with body, its actions, a soul attains freedom from cycle of birth and death.
Bondage was only presumed one. Soul is never bounded. It is free and was free and shall remain free but from gunas point of view it is addressed as bound.
But it is not so in reality.
Gunas are creation of power of Lord, so by dedication of self to self, it ends in self like zero being divided, added, subtracted and multiplied, by zero results in zero.
Sunday, May 16, 2010
IDENTIFICATION WITH MIND CAUSES DESIRE
Why the self soul entangles in bondage resulting transmigration.
Attachments identification with mind is the cause of bondage of self soul. Mind being in habit of seeking happiness through sense gratification is never satisfied. Taking deep intere4st in sense gratification mind devolves upon sense objects and tries to acquire them by any means.
Lord Krishna says in Bhagwad Geeta:
Dhayayto vishiyanpunsah sangteshuupjayate I
Sangadsanjayate kamah kamatkrodhoabhijayate II
Krodhatbhavati sammoha sammohat smiritivibharamahI
Samiritirbhanshad budhinasho budhinashatparhashayatiII
(2.62-63)
Thinking about sense objects, brings attachment with sense objects, attachment breeds lust, lust results in anger which further leads to delusion, which causes loss of intellect and this leads to fall.
This real self has no distress nor does it have any happiness. Being seer it is always unaffected by the worldly duals of happiness and distress, heat and cold, desire and aversion, it is a disciplined witness looking at every happening impartially. Neither it involves in any activity nor does it tend to do that activity.
It is the mind and intellect which play havoc making use of senses and available sense objects.
The mistake of identification of this seer and real ‘I’ with outer material energy I form of body, mind, intellect, senses is the virtual cause of bondage.
The process of freedom and bondage are so simple that one can do both within a second.
De- identify your self from material nature to be free.
By identifying with outer self living entity soul invites bondage. The thinking binds you and it is again thinking which liberates self soul.
Lord Krishna again stresses in chapter 3:
Kam esh krodh esh rajogurhsamudbhavah I
Mahashano mahapapma vidhenamihh verirham II
dhumenavriyate bahniyathaadarsho malen ch I
Yathaulbenoavrito gabhastatha tenedamavritam II
Aavritam gyanameten gyanino nityaverirhah I
Kamruperh kontey dushpuerhananlen ch II (3.37-39)
Lord Krishna says: It is desire begotten of the Rajas Element, which appears as wrath, grossly wicked and insatiable, you know this the enemy.
As flame is covered by smoke, a mirror by dirt and embryo by amnion, so is the knowledge covered by it.
Arjun! Knowledge stands covered by this eternal enemy of wise man, known as desire and which is insatiable like fire.
‘Desire’ is the root cause of all troubles. It causes the wrath. A embodiment consists of five elements, ego, intellect, ten organs, mind and five objects of senses. Desire causes, longing and aversion, pleasure and pain in mind. Physical body is made of five basic elements and consciousness. Above all other factors, it is imperceptible ego which causes attachment with body. Senses are not harmful as for as their nature is concerned but it is desire to satisfy a particular urge which causes attraction and repulsion.
Desire is born out of rajas quality of nature. To fulfill one’s desire if one arranges to collect the wealth of whole world for satisfaction of person, it shall have still a desire to have more. it is not that particular sense organ is capable of performing all particular act but still an old one still desires to eat more, have bigger family, see the marriage of not only children but that of great-grand children but no end of desire in-sight. As flame is covered by smoke, the desire after desire cover the knowledge of self and self soul never liberates from this vicious bondage.
If a living human is able to get rid of this eternal element, he attains liberation while living in body. One is desirous to get things done in one’s own way?
How many of departed souls have been able to carry wealth they created by butchering their own people?
Answer is none. They were all buried or burnt empty handed. Knowing this, entire humanity is running hither or thither to fulfill desires by all means fair or foul means. So a soul wishing liberation has to shed desires and attachment and identification with mind caused by them.
Indriyarhi mano budhirasyaadhishathanamuchayte I
Eteirvimohatesh gyanamavritya dehinam II (3.40)
The senses, mind and the intellect are termed to be seat of desire; screening the light of truth; it deludes the embodied self soul.
Mind, senses and intellect are the source of desires. Desire attaining Lord, if developed with his grace, shall cause emancipation from cycle of transmigration. Where desire is for worldly object to satisfy senses, it is bondage. All desires of embodied soul when attached to sense world are for satisfying these senses which are not satied till the time of death. So this desire is to be transformed one from sense objects to self realization.
Tasmattvamindrarhadyo niyamya bharatsharabh I
Papmanam parjahye hienam gyanvigyannashanam II
Indriyarhi pararhiahuindrebhayeh param manah I
Mansastu para budhiiryo budheh partastu sah Ii
Evam budhe param bodhwa sanstabhyatmnamatmna I
Jahi shatru mahbaho kamrupam durasadam II (41- 43)
Therefore, Arjun! You must control senses etc. and win over this evil embodied which is destroyer of knowledge and its science.
The senses are stronger than body, mind is greater than senses, intellect is stronger than mind but still stronger of all these is desire.
Thus, Arjun! Knowing which higher than intellect and subduing mind with reason, kill this enemy in form of desire which is hard to over come.
Lord says that to control desire one has to control mind, senses and intellect as all the three are won over by desire born out of ego and attachment with embodiment.
Senses are stronger than body. Even if body is incapable to perform by itself, mind and intellect go on brooding on fulfillment of a particular desire. even a dying man demands particular type of food before he dies and some time it is generally heard that a particular person died only when he heard that his or her so and so son or daughter have arrived.
This is queer mixture of attachment and desire.
A desire less embodied soul shall have no such predicament at the time of departure from body because it shall see Lord Krishna in every form even at the time death and death itself as Lord
mrityuah sarvharashchahamudbhavashch bhavishyatam
Geeta (10.34)
Desire less man is free and liberated while living in body.
But due to attachment the self illuminated soul causing all alert in the whole embodiment, attaches itself with body, rather it takes the embodiment as its form and also desire as such. But if that desire is attached to lord the self of all, that now becomes cause of liberation. Detachment with body transforms into devotion to lord as there remains nothing worldly to satisfy.
See following verses of chapter 16. Lord Krishna says:
Trividham narkeasyedam dvuaram nashamatmnah I
kamah krodhahastatha lobhastasmadetat trayam tayejet II
etairvimukatah kontey tamoduvareristribhirnarah I
achartiatamanah shreyastato yati pram gatim II (16.21-22)
Lust, Anger and Greed, these are three gates of Hell which cause fall of spirit. So all these three are to be given up.
Arjun! Once freed from these three gates of hell, one acts for self realization and attains the Supreme Self.
What corrupts an eternal self soul?
Self soul, even being the reflection of Lord Krishna himself is transmigrating from one body to other with no end.
Lust or desire is the root cause. Lust leads to sense gratification, which further leads to acquisition of sense object. The desire multiplies, when one fails to acquire object, it leads to anger which is the cause of delusion, when sense objects are easily acquired, the embodied self soul desires to acquire more of it. This is greed. These three jointly cause the attachment and identification with material nature. By and by self soul is so conditioned with material nature that it does not even try to explore reality of life. Life is eternal and same. But for these three open gates leading to attachment with material nature are rightly termed as gates to hell. Lust, desire, anger and greed dominate material nature. These three are born of passion mode of nature. passion, desire, lust are so interweaved that one cannot differentiate, lust, anger and greed lead the self soul to hell of attachment with material nature, resulting self soul for his onwards travel from one womb to another.
Lord Krishna has advised self soul to detach from theses three to emancipate itself.
Free from three gates of hell lust, anger and greed, self soul tries for self realization and attains ultimate supreme self.
Attachments identification with mind is the cause of bondage of self soul. Mind being in habit of seeking happiness through sense gratification is never satisfied. Taking deep intere4st in sense gratification mind devolves upon sense objects and tries to acquire them by any means.
Lord Krishna says in Bhagwad Geeta:
Dhayayto vishiyanpunsah sangteshuupjayate I
Sangadsanjayate kamah kamatkrodhoabhijayate II
Krodhatbhavati sammoha sammohat smiritivibharamahI
Samiritirbhanshad budhinasho budhinashatparhashayatiII
(2.62-63)
Thinking about sense objects, brings attachment with sense objects, attachment breeds lust, lust results in anger which further leads to delusion, which causes loss of intellect and this leads to fall.
This real self has no distress nor does it have any happiness. Being seer it is always unaffected by the worldly duals of happiness and distress, heat and cold, desire and aversion, it is a disciplined witness looking at every happening impartially. Neither it involves in any activity nor does it tend to do that activity.
It is the mind and intellect which play havoc making use of senses and available sense objects.
The mistake of identification of this seer and real ‘I’ with outer material energy I form of body, mind, intellect, senses is the virtual cause of bondage.
The process of freedom and bondage are so simple that one can do both within a second.
De- identify your self from material nature to be free.
By identifying with outer self living entity soul invites bondage. The thinking binds you and it is again thinking which liberates self soul.
Lord Krishna again stresses in chapter 3:
Kam esh krodh esh rajogurhsamudbhavah I
Mahashano mahapapma vidhenamihh verirham II
dhumenavriyate bahniyathaadarsho malen ch I
Yathaulbenoavrito gabhastatha tenedamavritam II
Aavritam gyanameten gyanino nityaverirhah I
Kamruperh kontey dushpuerhananlen ch II (3.37-39)
Lord Krishna says: It is desire begotten of the Rajas Element, which appears as wrath, grossly wicked and insatiable, you know this the enemy.
As flame is covered by smoke, a mirror by dirt and embryo by amnion, so is the knowledge covered by it.
Arjun! Knowledge stands covered by this eternal enemy of wise man, known as desire and which is insatiable like fire.
‘Desire’ is the root cause of all troubles. It causes the wrath. A embodiment consists of five elements, ego, intellect, ten organs, mind and five objects of senses. Desire causes, longing and aversion, pleasure and pain in mind. Physical body is made of five basic elements and consciousness. Above all other factors, it is imperceptible ego which causes attachment with body. Senses are not harmful as for as their nature is concerned but it is desire to satisfy a particular urge which causes attraction and repulsion.
Desire is born out of rajas quality of nature. To fulfill one’s desire if one arranges to collect the wealth of whole world for satisfaction of person, it shall have still a desire to have more. it is not that particular sense organ is capable of performing all particular act but still an old one still desires to eat more, have bigger family, see the marriage of not only children but that of great-grand children but no end of desire in-sight. As flame is covered by smoke, the desire after desire cover the knowledge of self and self soul never liberates from this vicious bondage.
If a living human is able to get rid of this eternal element, he attains liberation while living in body. One is desirous to get things done in one’s own way?
How many of departed souls have been able to carry wealth they created by butchering their own people?
Answer is none. They were all buried or burnt empty handed. Knowing this, entire humanity is running hither or thither to fulfill desires by all means fair or foul means. So a soul wishing liberation has to shed desires and attachment and identification with mind caused by them.
Indriyarhi mano budhirasyaadhishathanamuchayte I
Eteirvimohatesh gyanamavritya dehinam II (3.40)
The senses, mind and the intellect are termed to be seat of desire; screening the light of truth; it deludes the embodied self soul.
Mind, senses and intellect are the source of desires. Desire attaining Lord, if developed with his grace, shall cause emancipation from cycle of transmigration. Where desire is for worldly object to satisfy senses, it is bondage. All desires of embodied soul when attached to sense world are for satisfying these senses which are not satied till the time of death. So this desire is to be transformed one from sense objects to self realization.
Tasmattvamindrarhadyo niyamya bharatsharabh I
Papmanam parjahye hienam gyanvigyannashanam II
Indriyarhi pararhiahuindrebhayeh param manah I
Mansastu para budhiiryo budheh partastu sah Ii
Evam budhe param bodhwa sanstabhyatmnamatmna I
Jahi shatru mahbaho kamrupam durasadam II (41- 43)
Therefore, Arjun! You must control senses etc. and win over this evil embodied which is destroyer of knowledge and its science.
The senses are stronger than body, mind is greater than senses, intellect is stronger than mind but still stronger of all these is desire.
Thus, Arjun! Knowing which higher than intellect and subduing mind with reason, kill this enemy in form of desire which is hard to over come.
Lord says that to control desire one has to control mind, senses and intellect as all the three are won over by desire born out of ego and attachment with embodiment.
Senses are stronger than body. Even if body is incapable to perform by itself, mind and intellect go on brooding on fulfillment of a particular desire. even a dying man demands particular type of food before he dies and some time it is generally heard that a particular person died only when he heard that his or her so and so son or daughter have arrived.
This is queer mixture of attachment and desire.
A desire less embodied soul shall have no such predicament at the time of departure from body because it shall see Lord Krishna in every form even at the time death and death itself as Lord
mrityuah sarvharashchahamudbhavashch bhavishyatam
Geeta (10.34)
Desire less man is free and liberated while living in body.
But due to attachment the self illuminated soul causing all alert in the whole embodiment, attaches itself with body, rather it takes the embodiment as its form and also desire as such. But if that desire is attached to lord the self of all, that now becomes cause of liberation. Detachment with body transforms into devotion to lord as there remains nothing worldly to satisfy.
See following verses of chapter 16. Lord Krishna says:
Trividham narkeasyedam dvuaram nashamatmnah I
kamah krodhahastatha lobhastasmadetat trayam tayejet II
etairvimukatah kontey tamoduvareristribhirnarah I
achartiatamanah shreyastato yati pram gatim II (16.21-22)
Lust, Anger and Greed, these are three gates of Hell which cause fall of spirit. So all these three are to be given up.
Arjun! Once freed from these three gates of hell, one acts for self realization and attains the Supreme Self.
What corrupts an eternal self soul?
Self soul, even being the reflection of Lord Krishna himself is transmigrating from one body to other with no end.
Lust or desire is the root cause. Lust leads to sense gratification, which further leads to acquisition of sense object. The desire multiplies, when one fails to acquire object, it leads to anger which is the cause of delusion, when sense objects are easily acquired, the embodied self soul desires to acquire more of it. This is greed. These three jointly cause the attachment and identification with material nature. By and by self soul is so conditioned with material nature that it does not even try to explore reality of life. Life is eternal and same. But for these three open gates leading to attachment with material nature are rightly termed as gates to hell. Lust, desire, anger and greed dominate material nature. These three are born of passion mode of nature. passion, desire, lust are so interweaved that one cannot differentiate, lust, anger and greed lead the self soul to hell of attachment with material nature, resulting self soul for his onwards travel from one womb to another.
Lord Krishna has advised self soul to detach from theses three to emancipate itself.
Free from three gates of hell lust, anger and greed, self soul tries for self realization and attains ultimate supreme self.
Friday, May 14, 2010
MOST SINFUL CAN ATTAIN LORD KRISHNA
There are certain circumstances under which an embodied soul undergoes reactions in form of actions of mind, intellect, senses.
In chapter 18 Lord Krishna says:
Na hi dehbhrita shakyum tyaktum karmarhi asheshtah I
Yastu karamfaltyagi sa tyagietiabhdhiyate II (11).
A living entity having embodiment cannot, even for a moment leave action in entirety, but he who renounces the fruit of the action/s is the man of renunciation.
Not only human being indulges in action but all the creatures are active all the time. Body itself is the result of attachment with three modes of nature. Actions are bound to come naturally as per reactions. You have no control over them.
you never desire defamation but it comes, you don’t desire discomfort but it comes, you don’t desire death , but it comes at appointed time, you don’t desire loss but it comes, you don’t desire enemy, but it comes, none desires earth quake, but it comes, like wise all miseries come uninvited.
Even one may have to leave this world without even a moment notice.
Sawbhavjen kontey nibdha svenkarmarha I
Kartumnechhesi yanmohatkrishayasiavashoapi tat II(18.60)
Bounden to do act by your nature, whatever you think not to do, YOU will be driven to perform helplessly.
Lord is telling Arjun in the mid of battle field, that Arjun’s resolve not to fight his nears and dears is false. By nature he is bound to retaliate in battle and his actions are prescribed by the very nature as a born soldier. But all his resolve is the result of egotism of embodiment and its relations and which is false and none existing.
Since the reactions are must for an embodiment as it is the result of previous attachments, even a sinner most has a right to devote itself to Lord Krishna.
Lord Krishna says in Shrimad Bhagwad Geeta to all beings that what ever you do; eat, whatever you offer, whatever austerities you perform surrender all unto me.
Yatkroshi yadashnasi yajjuhosh i dadasi yat I
Yattapsaysi kontey tatkurushav madarparham II
Shubhashubhamfalrevam mokshayse karambhandhane I
Sanyasyog yuktaatma vimukto mamupeshayasi II (9.27-28)
Arjun! Whatever you do, whatever you eat, whatever you offer as oblation, to the sacred fire, whatever you gift, whatever you do by way of penance, offer all to me.
Mind thus established in renunciation of all actions , you will be freed from the bonds of karma in the shape of good and evil effects and freed from them you shall attain me.
All work is subject to change. soul in a particular embodiment having been attached with it, eats to attain satisfaction and health, with sattavic leaning it makes sacrifices with a purpose to attain liberation and if has some interested motive, it may do that with a purpose to go to heaven, and some time he gives alms, and also takes a recourse to penance to get rid of worldly misfortunes,
Lord says whatever good or bad is done it should be surrendered unto me. By doing so, embodied soul shall be free from the bondage of fruits of actions of embodiment which are essentially resulting from past deeds and are done by embodiment to undergo them.
Attachment with actions, desires of fruit, pushes self soul in worldly pit for being in association with qualities of nature.
Bitten by the non- stop time snake, it again indulges in same action and desires, their satisfaction all again resulting in transmigration.
If one surrenders all deeds to Lord and keeps itself unattached, it slowly and slowly develops infatuation towards Lord and turns away from world.
Giving up riches, enjoyment and happiness for the sake of Lord Krishna, making sacrifices, gifts, and penance to Lord ascertains detachment of self soul with them and which ultimately releases soul from bondage.
Lord Krishna has nowhere said that sinful embodied soul has no right of access to Him.
He has every where said that even a most sinful being has a right to attain him. A self soul is never percept. It is a witness. The moment one sees itself a seer, it is free from all sin. A self soul being part of Supreme Consciousness has ever right to home.
But only condition is complete surrender unto Him.
Lord Krishna says in chapter nine:
api chetsuduracharo bhajate mamananyabhak I
sadhurev sa mantavya samyak vayvasito he sah II (9.30)
If a sinner of greatest degree devotedly surrenders unto me, he too should be considered saint, because he has rightly resolved that there is nothing like this devotion to Lord.
Self endowing body is sinless. Sins are the after effects of actions and reactions.
Embodied soul never acts rather it is only a witness who watches the actions of embodied soul having attachment with sense objects. It is the ego which envelopes embodied soul.
Lord says that even if a vilest sinner worships him with an exclusive devotion, he deserves to be deemed as ‘Saint’ as he has resolved that Lord alone is self of all and all beings are equal depicting modification of same source.
Knowledge of self once dawned upon, does not vanish. It remains like the rays of Sun. When a sinner comes to know that Lord is Supreme and whole universe is pervaded by his presence, his sins are no more effective. With above knowledge, he attains devotion to Lord Krishna and thus attains the self realization.
Even a sinner has a right to worship Lord. Worship does not mean chanting verses or meditating before the idols of Lord.
It is complete surrender unto him.
With this devotion of mind unto him, devotee sees Lord in all, finds every modification, a perception of Lord.
Having come to conclusion that non attachment to sense objects is liberation and love for sense objects is bondage, a devotee becomes free from dualities.
Realizing only self only exists and all else with in the mind senses vortex, is false and unreal, a sinner may attain self realization and attain blissful peace.
kshipram bhavti dharmatma shashvachhanti nigachhati I
kontey pratijanih na me bhaktah pararhashayati II (9.31)
He becomes spiritual within no time securing lasting peace. Arjun you know it for certain that my devotee never falls.
Bondage consists of only desire, destruction of desire is liberation. Every one, despite preoccupation with worldly affairs, does some time thinks as to where from he has come to this world and what his purpose in this world is.
Even village dogs mate with their counter parts, eat, and drink water like human beings, so what for this particular human embodiment?
This eternal yearning of mind to know true nature of self soul, beyond all objects and desires, extinguishes with knowledge that detachment of embodiment and desires, is liberation and attachment with them is bondage.
Even a sinner once awaken cannot lose sight of this eternal fact in future.
Every embodiment, what so ever be form it may have, has a right to self realization,
Human body is the refection of Lord himself and provided with enormous glimpse of Lord in the embodiment.
Analysis of dreaming state is the easiest way to understand the presence of self in human form.
In dream nothing comes from outside, it is the self which plays with self in dream state. It is creation of conscious and unconscious mind. Self is dream; it is transformed itself every thing one sees in dream. The world is dream of Supreme Self in universal form, self in all this expanded cosmic eternal consciousness.
Renunciation alone removes the fear which is resulted from attachment with embodiment. True renunciation is not running away from house or throwing away clothes. Even if one does so, he may be having attachment to various things.
Na karmarhnamanarambhanneshkarmayam purshoashnute I
Na ch sanyasandev sidhim adhigachhati II (3.4)
Embodied ‘self soul’ does not attain freedom of action without entering into action; nor does he reach perfection by merely ceasing to act.
Acts which has been done with desire of fruits in one’s past bodies, which are when ready to bestow fruits in form of pleasure and pain, shall have to be undergone.
Freedom of action can be obtained by performing them selflessly as a duty unto Lord and with no desire of fruit.
If again they are performed with attachments and desire for fruit, they are going to cause recycling with no end to it.
This self soul embodied in a particular form, on account of being conditioned to satisfy senses, again commits same mistake of identifying with body cover and its actions. Bhagwad Geeta has no other message than to alert this strayed ‘Self Soul’ to detach itself from this material energy and take up home ward journey.
Action performed selflessly shall lead to self- realization
More over, an embodied soul can not attain perfection by abstaining from action. The action done with attachment does not exhaust without being undergone, even for thousands of year.
Culmination of discipline of action is obtained from self less action but not by abstaining from actions one can not acquire culmination of discipline of knowledge.
Na hi kashchitksharhamapi jatu tishathtiakaramkrit I
Karyate hivashah karam sarvah parkritijergurhei II (3.5)
An embodiment with living entity can not remain without action for even a moment, for everyone is driven to action by its nature- born qualities.
Every verse of Shrimad Bhagwad Geeta is awakening.
Till the tine death of body, the body soul goes on executing actions coming as reactions of attachment and identification with modes of material nature. The embodiment is the effect of association with qualities of nature.
Embodiment of human form is the result of mixture of three qualities.
The idea of “I” and “mine” is itself is the effect of mixtures of three qualities, since all intercourse through mind, sense objects, organs and pranas is the effect of a mixture of the gunas. One identifies one self with the body, organs etc. as one’s own as to say ‘I’ am a such and such son of such and such’ or I am a soldier, I am a man or woman’, it is my father, it is my house, I shall do this and that.
Often one addresses objects as one’s own. Mind, senses, organs and pranas are outcome of one or other qualities of nature. with association of them with each other is the cause of action.
Karmendrarham sanyam ya aste mansa samran I
Indrayarthanvimarhatmah mithyacharah sa uchayate II
Yastuindrarhi mansa niyamyarbharatearjun I
Karmendriyeah karamyogasaktah sa ishishayte II (3.6-7)
One who out worldly restrains his organs of senses and action but mentally dwells upon the sense objects, that man of deluded intellect is hypocrite.
Arjun! On the other hand, he who controls the organs of senses and action by his will power and remains unattached, is able to undertake ‘Yoga of Action’ through those organs, he excels.
The real factor for causing bondage is the attachment.
Mind is the root cause of this attachment.
One verily does not reflect that thing, persons or objects which one has never come across by seeing, hearing, tasting, experiencing or by any other means but reflection of those things which have been experienced goes deep in memory and comes up in mind time and again. This causes a sort of repetition contours on the mind set.
One remembers his past pleasure and pain because of this memory and attachment to it.
The memory is to be utilized to analyze the relation of own self, Lord and attaining self realization.
Outwardly restraining the organs of senses from action, sitting aloof from them but always craving for them in mind, is nothing but hypocrisy and does not dilute rope of bondage.
It is the control of sense organs and action by will power and remaining unattached to them, that one undertakes yoga of action through those organs. One cannot restrain the nature from doing its acts but if the presumed doer does not identify itself with body, it can avoid attachment to the act of body. Reality is that only a witness of action involves itself with actions and deeds of nature consisting of mind, senses, body, and instincts and so on. This identification is bondage. It is the mind which is executing the act of nature causing pain and pleasure, it is the mind which is having feeling of pleasure or pain but the self soul has committed sin of identifying itself with this mind body set. This is material nature. It has no refuge to offer other than transmigration. Illusion of external support is responsible for accumulation. Self has to seek refuge in itself. Material nature has no refuge to offer but we are still hankering after it. An enlightened soul represents purity of soul
Niytam kuru karam twam karam jyayo hiakarmarhah I
Shararyatraapi ch te na parsidhiyedakaramarhahna II(3.8)
Therefore you do perform your allotted duty; for action is superior to inaction. Body maintenance also requires actions.
Problem with self soul is that when mind feels happiness or pain through outward sense organs, it identifies with the mind and attaches itself to them rather it identifies itself as a doer. This entire universe is thus created by this perception of doer.
Just as a child watching a band of village dancers or singers imitates them, so the atman/self, even though without activity, is moved to imitate the attributes of mind and intellect. This has become spontaneous from its habitually conditioned from the experiences of past enumerable embodiments. Human embodiment is not to act like that of other embodiments but it has been blessed for self realization. We can do it by renouncing desires and attachment. Devotion to Lord Krishna enlightens mind to regain lost purity wherein self soul twinkles like a pearl.
Self is not perceptible because two factors, one is that self ‘I’ is missing and transient embodiment being identified as ‘I’ which means acceptance of existence of none existing and not recognizing ever existing ‘I’ that is self.
So whatever is done without attachment causes liberation?
The world is already sacrificed and thinking it as renounced and one already transient, one is liberated from it.
Attachment to objects of senses has roots of all trouble human experiences.
In enjoyment there is a fear of disease, in social position it is fear of fall, in honor it is fear of humiliation, in beauty it is fear of old age, in wealth it is fear of theft, cheating, forgery, every attachment having something to oppose it, but non attachment have no opponent.
mam he parth vayapashrtya ye syue papyonayah I
sitryo vishastath shudrasteapi yanti pram gatim II
kim punarbarahamarha punya bhakta tatha rajarshas tatha I
anitayamasukham lokam prapya bhajasav mam. II (9.32-33)
Arjun! woman, members of trading community, Shudras as well as those pariah, whoever he may be, taking refuge in me, they too attain me.
What to talk of holy Brahmins, royal sages, and those devoted to me. There fore, having ordained this joyless and transient human life, constantly worship me.
A human form of woman, trader whose business involves manipulations, labor or artisans and even embodiment of a pariah have right to self realization as self alone pervades all of them.
More so, soul embodied as of wise Brahmin, sages in royal garb, and devotees to Lord, have a right to realize them.
So it is the duty of every embodied soul to realize it self and attain emancipation which is possible in human form alone.
Lord Krishna is residing in all beings as self soul and He does not differentiate but who surrender unto Him, he takes special care of them:
Samoaham sarvbhuteshu na mey dveshasti na priyaah I
Ye bhajanti tu mam bhaktya mayi te teshu chaapiaham II (.29)
I am equally present in all beings; there is none for me to hate or one dear to me. He who devoutly worships me, abides in me and ; I myself to them.
Lord is seated in all animate and inanimate beings. he has never dithered any of them. He is looking every deed of embodied self.
But here is difference while dealing with his devotees.
It is not that sinner is deprived of the presence of Lord. But being ignorant of his presence he is over taken by the ego and attachment, Lord is not perceptible to him. But wise man knowing Lord as source of all beings sees him in every object he comes across. He sees sameness in all. Feeling him in his own self, devotee loves him. Lord too replies in same terms.
It is reciprocal.
There several examples in the lives of devotees when Lord responded to their calls. Gajender moksha, Dropadi’s calling Lord and his coming in form of endless cloth, Sudama, Bheelani are queer example of devotees’ help by Lord.
Even if this does not happen to every devotee but if devotee is able to perceive his presence, it is greatest favor to him bestowed by Lord and it is an insurance to get rid of transmigration
Manmana bhav madbhakto madyaji mam namaskuru I
Mameveshayasi yuktveavamatamanam matparyanah II (9, 34)
Fix you mind on me, be devoted to me, worship me, salute me, thus attaching yourself to me and entirely depending upon me, you shall attain me.
From all angles only Lord, the self of all and an expanded form of consciousness is to be thought of, worshipped, meditated, and all obeisance made to him and thus linking one with Lord one attains him in whatever form it wishes and prays for.
In chapter 18 Lord Krishna says:
Na hi dehbhrita shakyum tyaktum karmarhi asheshtah I
Yastu karamfaltyagi sa tyagietiabhdhiyate II (11).
A living entity having embodiment cannot, even for a moment leave action in entirety, but he who renounces the fruit of the action/s is the man of renunciation.
Not only human being indulges in action but all the creatures are active all the time. Body itself is the result of attachment with three modes of nature. Actions are bound to come naturally as per reactions. You have no control over them.
you never desire defamation but it comes, you don’t desire discomfort but it comes, you don’t desire death , but it comes at appointed time, you don’t desire loss but it comes, you don’t desire enemy, but it comes, none desires earth quake, but it comes, like wise all miseries come uninvited.
Even one may have to leave this world without even a moment notice.
Sawbhavjen kontey nibdha svenkarmarha I
Kartumnechhesi yanmohatkrishayasiavashoapi tat II(18.60)
Bounden to do act by your nature, whatever you think not to do, YOU will be driven to perform helplessly.
Lord is telling Arjun in the mid of battle field, that Arjun’s resolve not to fight his nears and dears is false. By nature he is bound to retaliate in battle and his actions are prescribed by the very nature as a born soldier. But all his resolve is the result of egotism of embodiment and its relations and which is false and none existing.
Since the reactions are must for an embodiment as it is the result of previous attachments, even a sinner most has a right to devote itself to Lord Krishna.
Lord Krishna says in Shrimad Bhagwad Geeta to all beings that what ever you do; eat, whatever you offer, whatever austerities you perform surrender all unto me.
Yatkroshi yadashnasi yajjuhosh i dadasi yat I
Yattapsaysi kontey tatkurushav madarparham II
Shubhashubhamfalrevam mokshayse karambhandhane I
Sanyasyog yuktaatma vimukto mamupeshayasi II (9.27-28)
Arjun! Whatever you do, whatever you eat, whatever you offer as oblation, to the sacred fire, whatever you gift, whatever you do by way of penance, offer all to me.
Mind thus established in renunciation of all actions , you will be freed from the bonds of karma in the shape of good and evil effects and freed from them you shall attain me.
All work is subject to change. soul in a particular embodiment having been attached with it, eats to attain satisfaction and health, with sattavic leaning it makes sacrifices with a purpose to attain liberation and if has some interested motive, it may do that with a purpose to go to heaven, and some time he gives alms, and also takes a recourse to penance to get rid of worldly misfortunes,
Lord says whatever good or bad is done it should be surrendered unto me. By doing so, embodied soul shall be free from the bondage of fruits of actions of embodiment which are essentially resulting from past deeds and are done by embodiment to undergo them.
Attachment with actions, desires of fruit, pushes self soul in worldly pit for being in association with qualities of nature.
Bitten by the non- stop time snake, it again indulges in same action and desires, their satisfaction all again resulting in transmigration.
If one surrenders all deeds to Lord and keeps itself unattached, it slowly and slowly develops infatuation towards Lord and turns away from world.
Giving up riches, enjoyment and happiness for the sake of Lord Krishna, making sacrifices, gifts, and penance to Lord ascertains detachment of self soul with them and which ultimately releases soul from bondage.
Lord Krishna has nowhere said that sinful embodied soul has no right of access to Him.
He has every where said that even a most sinful being has a right to attain him. A self soul is never percept. It is a witness. The moment one sees itself a seer, it is free from all sin. A self soul being part of Supreme Consciousness has ever right to home.
But only condition is complete surrender unto Him.
Lord Krishna says in chapter nine:
api chetsuduracharo bhajate mamananyabhak I
sadhurev sa mantavya samyak vayvasito he sah II (9.30)
If a sinner of greatest degree devotedly surrenders unto me, he too should be considered saint, because he has rightly resolved that there is nothing like this devotion to Lord.
Self endowing body is sinless. Sins are the after effects of actions and reactions.
Embodied soul never acts rather it is only a witness who watches the actions of embodied soul having attachment with sense objects. It is the ego which envelopes embodied soul.
Lord says that even if a vilest sinner worships him with an exclusive devotion, he deserves to be deemed as ‘Saint’ as he has resolved that Lord alone is self of all and all beings are equal depicting modification of same source.
Knowledge of self once dawned upon, does not vanish. It remains like the rays of Sun. When a sinner comes to know that Lord is Supreme and whole universe is pervaded by his presence, his sins are no more effective. With above knowledge, he attains devotion to Lord Krishna and thus attains the self realization.
Even a sinner has a right to worship Lord. Worship does not mean chanting verses or meditating before the idols of Lord.
It is complete surrender unto him.
With this devotion of mind unto him, devotee sees Lord in all, finds every modification, a perception of Lord.
Having come to conclusion that non attachment to sense objects is liberation and love for sense objects is bondage, a devotee becomes free from dualities.
Realizing only self only exists and all else with in the mind senses vortex, is false and unreal, a sinner may attain self realization and attain blissful peace.
kshipram bhavti dharmatma shashvachhanti nigachhati I
kontey pratijanih na me bhaktah pararhashayati II (9.31)
He becomes spiritual within no time securing lasting peace. Arjun you know it for certain that my devotee never falls.
Bondage consists of only desire, destruction of desire is liberation. Every one, despite preoccupation with worldly affairs, does some time thinks as to where from he has come to this world and what his purpose in this world is.
Even village dogs mate with their counter parts, eat, and drink water like human beings, so what for this particular human embodiment?
This eternal yearning of mind to know true nature of self soul, beyond all objects and desires, extinguishes with knowledge that detachment of embodiment and desires, is liberation and attachment with them is bondage.
Even a sinner once awaken cannot lose sight of this eternal fact in future.
Every embodiment, what so ever be form it may have, has a right to self realization,
Human body is the refection of Lord himself and provided with enormous glimpse of Lord in the embodiment.
Analysis of dreaming state is the easiest way to understand the presence of self in human form.
In dream nothing comes from outside, it is the self which plays with self in dream state. It is creation of conscious and unconscious mind. Self is dream; it is transformed itself every thing one sees in dream. The world is dream of Supreme Self in universal form, self in all this expanded cosmic eternal consciousness.
Renunciation alone removes the fear which is resulted from attachment with embodiment. True renunciation is not running away from house or throwing away clothes. Even if one does so, he may be having attachment to various things.
Na karmarhnamanarambhanneshkarmayam purshoashnute I
Na ch sanyasandev sidhim adhigachhati II (3.4)
Embodied ‘self soul’ does not attain freedom of action without entering into action; nor does he reach perfection by merely ceasing to act.
Acts which has been done with desire of fruits in one’s past bodies, which are when ready to bestow fruits in form of pleasure and pain, shall have to be undergone.
Freedom of action can be obtained by performing them selflessly as a duty unto Lord and with no desire of fruit.
If again they are performed with attachments and desire for fruit, they are going to cause recycling with no end to it.
This self soul embodied in a particular form, on account of being conditioned to satisfy senses, again commits same mistake of identifying with body cover and its actions. Bhagwad Geeta has no other message than to alert this strayed ‘Self Soul’ to detach itself from this material energy and take up home ward journey.
Action performed selflessly shall lead to self- realization
More over, an embodied soul can not attain perfection by abstaining from action. The action done with attachment does not exhaust without being undergone, even for thousands of year.
Culmination of discipline of action is obtained from self less action but not by abstaining from actions one can not acquire culmination of discipline of knowledge.
Na hi kashchitksharhamapi jatu tishathtiakaramkrit I
Karyate hivashah karam sarvah parkritijergurhei II (3.5)
An embodiment with living entity can not remain without action for even a moment, for everyone is driven to action by its nature- born qualities.
Every verse of Shrimad Bhagwad Geeta is awakening.
Till the tine death of body, the body soul goes on executing actions coming as reactions of attachment and identification with modes of material nature. The embodiment is the effect of association with qualities of nature.
Embodiment of human form is the result of mixture of three qualities.
The idea of “I” and “mine” is itself is the effect of mixtures of three qualities, since all intercourse through mind, sense objects, organs and pranas is the effect of a mixture of the gunas. One identifies one self with the body, organs etc. as one’s own as to say ‘I’ am a such and such son of such and such’ or I am a soldier, I am a man or woman’, it is my father, it is my house, I shall do this and that.
Often one addresses objects as one’s own. Mind, senses, organs and pranas are outcome of one or other qualities of nature. with association of them with each other is the cause of action.
Karmendrarham sanyam ya aste mansa samran I
Indrayarthanvimarhatmah mithyacharah sa uchayate II
Yastuindrarhi mansa niyamyarbharatearjun I
Karmendriyeah karamyogasaktah sa ishishayte II (3.6-7)
One who out worldly restrains his organs of senses and action but mentally dwells upon the sense objects, that man of deluded intellect is hypocrite.
Arjun! On the other hand, he who controls the organs of senses and action by his will power and remains unattached, is able to undertake ‘Yoga of Action’ through those organs, he excels.
The real factor for causing bondage is the attachment.
Mind is the root cause of this attachment.
One verily does not reflect that thing, persons or objects which one has never come across by seeing, hearing, tasting, experiencing or by any other means but reflection of those things which have been experienced goes deep in memory and comes up in mind time and again. This causes a sort of repetition contours on the mind set.
One remembers his past pleasure and pain because of this memory and attachment to it.
The memory is to be utilized to analyze the relation of own self, Lord and attaining self realization.
Outwardly restraining the organs of senses from action, sitting aloof from them but always craving for them in mind, is nothing but hypocrisy and does not dilute rope of bondage.
It is the control of sense organs and action by will power and remaining unattached to them, that one undertakes yoga of action through those organs. One cannot restrain the nature from doing its acts but if the presumed doer does not identify itself with body, it can avoid attachment to the act of body. Reality is that only a witness of action involves itself with actions and deeds of nature consisting of mind, senses, body, and instincts and so on. This identification is bondage. It is the mind which is executing the act of nature causing pain and pleasure, it is the mind which is having feeling of pleasure or pain but the self soul has committed sin of identifying itself with this mind body set. This is material nature. It has no refuge to offer other than transmigration. Illusion of external support is responsible for accumulation. Self has to seek refuge in itself. Material nature has no refuge to offer but we are still hankering after it. An enlightened soul represents purity of soul
Niytam kuru karam twam karam jyayo hiakarmarhah I
Shararyatraapi ch te na parsidhiyedakaramarhahna II(3.8)
Therefore you do perform your allotted duty; for action is superior to inaction. Body maintenance also requires actions.
Problem with self soul is that when mind feels happiness or pain through outward sense organs, it identifies with the mind and attaches itself to them rather it identifies itself as a doer. This entire universe is thus created by this perception of doer.
Just as a child watching a band of village dancers or singers imitates them, so the atman/self, even though without activity, is moved to imitate the attributes of mind and intellect. This has become spontaneous from its habitually conditioned from the experiences of past enumerable embodiments. Human embodiment is not to act like that of other embodiments but it has been blessed for self realization. We can do it by renouncing desires and attachment. Devotion to Lord Krishna enlightens mind to regain lost purity wherein self soul twinkles like a pearl.
Self is not perceptible because two factors, one is that self ‘I’ is missing and transient embodiment being identified as ‘I’ which means acceptance of existence of none existing and not recognizing ever existing ‘I’ that is self.
So whatever is done without attachment causes liberation?
The world is already sacrificed and thinking it as renounced and one already transient, one is liberated from it.
Attachment to objects of senses has roots of all trouble human experiences.
In enjoyment there is a fear of disease, in social position it is fear of fall, in honor it is fear of humiliation, in beauty it is fear of old age, in wealth it is fear of theft, cheating, forgery, every attachment having something to oppose it, but non attachment have no opponent.
mam he parth vayapashrtya ye syue papyonayah I
sitryo vishastath shudrasteapi yanti pram gatim II
kim punarbarahamarha punya bhakta tatha rajarshas tatha I
anitayamasukham lokam prapya bhajasav mam. II (9.32-33)
Arjun! woman, members of trading community, Shudras as well as those pariah, whoever he may be, taking refuge in me, they too attain me.
What to talk of holy Brahmins, royal sages, and those devoted to me. There fore, having ordained this joyless and transient human life, constantly worship me.
A human form of woman, trader whose business involves manipulations, labor or artisans and even embodiment of a pariah have right to self realization as self alone pervades all of them.
More so, soul embodied as of wise Brahmin, sages in royal garb, and devotees to Lord, have a right to realize them.
So it is the duty of every embodied soul to realize it self and attain emancipation which is possible in human form alone.
Lord Krishna is residing in all beings as self soul and He does not differentiate but who surrender unto Him, he takes special care of them:
Samoaham sarvbhuteshu na mey dveshasti na priyaah I
Ye bhajanti tu mam bhaktya mayi te teshu chaapiaham II (.29)
I am equally present in all beings; there is none for me to hate or one dear to me. He who devoutly worships me, abides in me and ; I myself to them.
Lord is seated in all animate and inanimate beings. he has never dithered any of them. He is looking every deed of embodied self.
But here is difference while dealing with his devotees.
It is not that sinner is deprived of the presence of Lord. But being ignorant of his presence he is over taken by the ego and attachment, Lord is not perceptible to him. But wise man knowing Lord as source of all beings sees him in every object he comes across. He sees sameness in all. Feeling him in his own self, devotee loves him. Lord too replies in same terms.
It is reciprocal.
There several examples in the lives of devotees when Lord responded to their calls. Gajender moksha, Dropadi’s calling Lord and his coming in form of endless cloth, Sudama, Bheelani are queer example of devotees’ help by Lord.
Even if this does not happen to every devotee but if devotee is able to perceive his presence, it is greatest favor to him bestowed by Lord and it is an insurance to get rid of transmigration
Manmana bhav madbhakto madyaji mam namaskuru I
Mameveshayasi yuktveavamatamanam matparyanah II (9, 34)
Fix you mind on me, be devoted to me, worship me, salute me, thus attaching yourself to me and entirely depending upon me, you shall attain me.
From all angles only Lord, the self of all and an expanded form of consciousness is to be thought of, worshipped, meditated, and all obeisance made to him and thus linking one with Lord one attains him in whatever form it wishes and prays for.
SHRIMAD BHAGWAD GEETA CHAPTER EIGHTEEN
Om Shri Paramatmane Namah
CHAPTER 18
Arjun uvach:
Sannyasya mahabaho tattavamichhami veditum I
Tyagasya ch hrikesh prithak keshinishudan II (1)
Arjun said: O mighty armed Shri Krishna! O inner controller of all senses! O destroyer of Keshi! I wish to know the elements of renunciation and sacrifice separately.
The Lord has broadly dealt with every aspect of yoga viz Karma-Yoga, Gyan -Yoga, Bhakti Yoga.
Three evolutes of material nature, eternity of world-Braham, qualities of pious and devilish, three types of faith, food, sacrifice., penance, charity, and three fold appellation of the absolute have also been explained.
Arjun, a real seeker, wants to know the secret of Sannyasa (renunciation) and Tyaga (sacrifice).
He has addressed his question to the lord so that more of truth is revealed. He wants Lord Krishna to enlighten him about renunciation and sacrifice.
Shri Bhagwan uvach:
Kamyanam karmarham nyasam sannyasam kavyo viduah I
Sarvakaram faltyagam prahustyagam vichakshrh II
Tyajayam dosh vadtieke karam prahurmanirhah I
Yagyadantapahkaram na tyajaymeti chaapre II (2-3)
Shri Bhagwan says: some sages understand giving up of all actions motivated by desire as Sannyasa; and other thinkers pronounce that sacrifice consists in relinquishing the fruit of actions.
Some men of wisdom declare that all actions contain a certain measure of evil; therefore, all actions are to be given up; while others say that acts of sacrifice, charity and penance are not worth shunning.
Lord Krishna, first of all, describes the views of wise men.
He says that some sages and realized men declare that the actions motivated by desire for fruit, are to be relinquished and others say that the desire for reaping fruit of action/s is to be given up.
Some wise men declare that all actions contain a certain measure of evil; therefore they are to be given up completely.
But still other state that acts of charity, sacrifice and penance are not to be given up.
Nishachayam shrurhu mey tatr tyage bharatsttam I
Tyago hi purushvyaghra trividhah samparkirtitah II (4)
Hear my conclusion on first tyaga Arjun! As Tyaga, O tiger among men! Has been declared of three kinds.
From now onwards the lord is elaborating the kinds of sacrifice.
He opines that sacrifice is of three kind satvica, rajas and tamsic. Self soul gets embodiment due to identification with three modes of nature. According to nature, one develops way of taking to act.
So he is expressing his conclusion in this regard.
Yagyadantaph karam na tyajyam karyemevtat I
Yagyo danam tapashchev pawnani manishrhan II
Etanyapi tu karmarhi sangam tyaktwa falani ch I
Kartwyaneti mey parth nishchitam matamutmam II (5-6)
Acts of sacrifice, charity, penance are not to be given up; and they must be performed, for act of sacrifice, charity, and penance- all are purifier of wise men.
Hence, Arjun! These acts of sacrifice, charity and penance and all other acts must be performed without attachment and desire of reward; this is My considered and supreme verdict.
Lord krishna lays down his dictate that the acts of sacrifice, penance and charity are not to be shunned as they even purify the wise men
But the rider is that these acts are to be performed without any attachment and desire for their results.
The acts of penance, charity, and sacrifice have also been referred to in the previous chapter.
They too have been termed as satvica, rajas and tamsic.
Here the Lord is giving direction as to how these are to be performed.
By performing these acts in different ways gives varied effect.
Niyatsya tu sannyasah karmarho nouppadaytei I
Mohattasya prityagaastamsah parkirtitatahi II
Duhkhametiev yatkaram kaykleshbhayattayjyet I
Sa kritwa rajasam tyagam naiv tyagfalam labhet II
Karyametiev yatkaram niyatam kiryatearjunI
Sangam tyaktwa falamchev sa tyaga satvico matah II (7-9)
It is not advisable to renounce prescribed duty. Its abandonment
Through ignorance is described as Tamsic.
He, who renounces prescribed duty as it entails certain amount of physical strain, comes under the mode of passion, which goes unrewarded.
Being prescribed duty, one does it without attachment or desire to obtain fulfillment of some desire, comes under the mode of goodness.
One is supposed to perform prescribed duties but renouncing this out of ignorance is termed as being sacrifice out of ignorance.
if someone gives up his duties for fear of physical strain thinking that all actions result in discomfort, this is said to a practice of renunciation out of passion. He reaps no fruit of this renunciation.
a prescribed duty performed without attachment and desire of fruit is recognized as sacrifice out of goodness mode of nature.
the method of self realization is worth learning and experiencing.
There are several ways to attain self realization in this very embodiment.
Placing one’s intellect and mind stuff on self soul-consciousness and concentrating on it, delighting to see that this all pervading consciousness is illuminating every part of body and every thing in universe as well.
One can realize as to who he is?
This takes one away from ego of embodiment
What is purpose of this human body?
Human form is very kindly blessed by god to enable self soul to realize its real self and attain liberation.
Consciousness is living entity, self soul identifying itself with mind body orgasm. This consciousness is in all, inside them and outside them.
Wisdom lies in the fact that one has to achieve the real and immortal through unreal and mortal. To dispel doubt and attain liberation, one has to detach self from the embodiment. If one wishes to attain the eternity through performance of prescribed duties, it has to do them without attachment and desire for their fruits.
Method of seeing ‘him’ everywhere, in everyone is the easiest way to know one self. Since there is nothing except ‘him,’ the self of all, a conscious state in animate and his reflection of nature in inanimate, is proof of his eternal presence.
If a person does not perform prescribed duty because of any impending physical strain, that is sacrifice out of passion and attachment with body; it is of no use.
But when duty prescribed is not done out of ignorance, it is sacrifice out of ignorance.
Attachment and desire for fruit completely shunned, one performs prescribed duties for attaining ‘self realization’. His sacrifice is out of goodness mode of nature called ‘satvica’
This embodiment is decaying day by day. One does not ever remain the same. One can feel this difference daily. But embodied soul are so conditioned to the world that they don’t realize that this body is not the same after a year. Not only physical, mental condition too changes with the passage of time.
Every embodiment has spanned life.
On knowing that life span is being shortened by days and nights, one trembles in fear.
Giving all the attachments, one becomes free from activities. Seeker, who has no attachment and desires, reaches peace of mind.
This man realizing not only the self himself alone, but self in all beings and non-beings, he attains yoga of sameness.
na dweshthtiakushalam karam kushle nanushajatey I
tyagi stavsamavishto medhavi chhinsanshya II (10)
He who does not shirk from action not resulting lasting happiness nor gets attached to an action conducive to blessedness, is imbued with the quality of goodness, all his doubts are resolved , is the man of renunciation.
A person not having any disgust for bad action neither coming naturally as a result of destiny nor having any infatuation for good deed said to bestow bliss. but he has no involvement in any of the actions, what so ever, not even from mind but only an onlooker/witness, he is a true renouncer, intelligent and all his doubts have been dissipated once for all.
All senses are dealing with their objects. Consciousness, witness, who is the ruler of mind body orgasm, is not the enjoyer of the deeds of sense organs.
But the attachment and identification with embodiment or the acts which are done through these senses and mind, has such a binding force that the eternal individual soul has been undergoing the cycle of life and birth by way of transmigration from the time unknown. Still it desires to obtain happiness from senses through material acquisition. In no embodiment, it has ever reached that satisfaction, though Self Soul has forgotten all its previous bodies but one has lot of feelings and continuous churning of thoughts shows that it had obtained them in earlier bodies.
The real happiness has to be attained by abandoning, without exception, all material desires born out of mental speculation, thus controlling all senses by mind through all sides.
Na hi dehbhrita shakyum tyaktum karmarhi asheshtah I
Yastu karamfaltyagi sa tyagietiabhdhiyate II (11).
A creature having embodiment cannot, even for a moment leave action in entirety, but he who renounces the fruit of the action/s is the man of renunciation.
Not only human being indulges in action but all the creatures are active all the time. Body itself is the result of attachment with three modes of nature. Actions are bound to come naturally. You have no control over them.
you never desire defamation but it comes, you don’t desire discomfort but it comes, you don’t desire death , but it comes at appointed time, you don’t desire loss but it comes, you don’t desire enemy, but it comes, none desires earth quake, but it comes, like wise all miseries come uninvited. Even one may have to leave this world without even a moment notice.
A flying plane crashes, who desires it? Every embodiment has to act as per dictation of its past deeds; they are not your actions, why to desire fruit from them. You have to get rid of this sin of identification with action and desire for fruit from them.
This is liberation.
You can achieve it just now.
Sit at a little distance from mind. Watch it playing!
Lord Krishna says in chapter 14:
Naanyam gurhebhay kartaram dsrshtha anupashayati I
Garhebhyashch paramveti madbhavam soadhigachhati II
Gurhanetanatitya treendehi dehsamudbhwan I
janammrityujaradukheiervimuktoamritamashnute II.( 14.19-20)
When the seer perceives no cause other than these qualities and realizes ME, the Supreme spirit, not affected by these qualities and entirely beyond them, he enters into my being
Having overcome these three qualities which have caused the embodiment, and freed from birth, death, old age and all kind of sorrows, the soul attains the eternal bliss even while in this very body.
The world is the modification of three evolutes of material nature. it is not the particular body which is result of such modification but all thing, places, fruits, time, knowledge, work, agents, faith, state, forms and goals whatever is visible or invisible, all are within the range of these qualities of material nature (gunas), goodness, passion and ignorance
Having obtained the human form, the soul in present embodiment, is conducive to knowledge and realization. Once ignited, torches of wisdom, vanishes not.
It should shun attachment to every thing except Self/God / One’s own self/or whatever one believes in to be his creator and strive for it alone.
Such a man frees from the bondage of subtle body and evolutes (gunas).
Relation with evolutes springs up in mind and these are executed through it.
Self soul is wholly filled with ‘bliss’.
Freed by steadfastness in knowledge, from the subtle body, which consists of three evolutes, and brings limitation to individual embodied soul, a man not attached to sense-objects.
The sense- world which is illusory is unsubstantial in appearance, transient, full of misery and discontentment.
This is material world in other terms.
The embodiment is not confined to present formation but one soul coming in contact with the nature has been taking from one body to another. The process will go on till self realization.
Because the individual soul having attained an embodiment cannot remain without an act even for a moment. But the person, who is detached to the fruits of actions, is the man of renunciation.
It is only the ego factor which binds the individual to the cycle of birth and death.
Action, motion, utterance, rejection, taking, enjoyment, touching, sight, taste, hearing, smelling, sleeping, awakening, moving sitting and any other act, a body can do or imagine to do, are because of the presence of soul inside the body.
So they are act of the Lord, due to Lord, for the Lord, by the Lord and have no correlation with embodiment.
Individual soul is the image of Lord Krishna himself.
but his own developed ‘ego’ caused by its identification and assumed relation with the nature are interwoven in such a way, that the soul not recognizing its real self, adopts modification as its self and is caught in net of his own creation.
Renunciation is not to come from outside, rather one has to change the attitude. ‘transforming it from the doer to only as a witness’ which fact already exists, has been existing, has always existed, and shall always exist but the self soul itself has caused this self inflicted misery.
Anishtamishtam misharam ch trividham karmarha falam I
bhavtiatyaginam pretya na tu sannyasina kavchit II (12)
Pleasant, unpleasant and mixed, three fold fruit of the action or actions is bound to follow for them who wish to have fruits of their body’ action and have not yet renounced the desire for fruit but those who have renounced this desire, the actions don’t bring any fruit.
Every act of an individual is based on desire of its fruit.
Action is taking place knowingly or unknowingly.
But the action done without attachment and desire are not to bear fruit like the burnt seeds when sown even in a very fertile land, do not sprout and raise any crop.
So the deeds of person of renunciation do not give any dividend but the deeds done with attachment, do give mixed, pleasant and unpleasant results, which a soul in embodiment appears to undergo.
What a curse?
Mere identification with mind body orgasm has imprisoned eternal self soul?
So the selfless deeds for the benefit of others and consciously devoted to the Lord of all, become acts of Lord and emancipate the soul
Panchetani mahabaho karnarhi nibodh me I
Sankhey kritante proktani sidhiye sarkamrhanam II
Adhishthanam tatha karta karrham ch prithakvadham I
Vivdha prithakcheshtha devam chevatra panchamam II
Sharirvangmanobhiryatkaram prarabhte narah I
Nayayam va vipreetam pachete tasya hetvah II
Tatraivm sati kartaram atmanam kevalam tu yah II
Pashayatiakritbudhitwatna sa pashayati durmati II (13-16)
Arjun! In the Sankhya branch of learning which give out the ways to neutralize the actions, these five factors have been mentioned as contributory to the accomplishment of all actions, know them from me.
Seat of action and the agent, organs of different kinds and separate divergent movements and fifth is destiny.
Whatever actions, right or wrong performed from mind, speech and body, their causes are these five.
Not withstanding this, he who having impure mind, considers the Self alone the doer, is a person of perverse understanding and does not know the truth.
Self is not the doer. he who considers the self alone, is doer is ignorant and is deprived of the real knowledge.
Whatever is performed from the mind, body, and speech, it is due to five factors.
Co-existence of all of them is a must for execution of any act. Even if, one factor is missing, the action may not come up.
These factors are:-
1. An embodiment.
2. Doer
3. Means.
4. Different acts of the means.
5. Destiny.
When the self in collusion with nature by way of attachment has considered itself the doer, all this universe has come into existence and continues to be in existence despite the fact that a large number of human beings and other creatures die.
But the creator self is witnessing all this play of his dispassionately. There are three aspect of a particular situation. Preceptor, percept and percepting, the two latter are not separate. It is one self soul in all three aspects
Destiny is the powerful of all these.
One should try to understand the chemistry of the self.
There was nothing other than the self. It wanted to play with someone. Since there was none else so the self transformed itself into many.
But how this happened?
Three fold nature of invincible self, consisting of three modes goodness, passion and ignorance. The lord created this material nature. He also transformed himself in spiritual nature in form of free self soul. They were allowed to play game of freedom. Self soul started play with material nature. It was so engrossed in it that it forgot its identification. Once attached to material nature and its evolutes, the self soul created this unthinkable universe.
Human beings out of their ‘ego’ are making searches and researches of how this came into existence, forgetting their real aim of self realization.
By indescribable power of Lord in form of three modes, the universe exists, vanishes and still coming into being. All the workmanship of doer, doing and done rests in the nature in form of three modes of passion, goodness and ignorance.
Self is neither doer of any action nor receiver of its fruit.
How the self, the sustainer of all can be doer?
It is the ‘jeeva’ the individual self who has done an act of attachment only by outer identification with these acts of nature and thereby binding itself.
It is the mindset which is too rectified. Salvation exists right now, just before you, it is to be felt.
But for ignorance, the blissful self is free.
As one dips into a pond of dirt and on coming out of it, it goes on identifying with new set up; this is the condition of self soul. Once entangled with material nature, it does not desire to come out of it.
A bombshell explanation is coming in next verse:
Yasya na ahankrito bhavo budhi yasya na lipyate I
Hatva sa iman lokan nah anti na nibadhyate II (17)
He who has no ‘ego’ of the doer and whose has lost desire by application of wisdom, if he happens to kill this entire universe, is not the slayer nor prone to bondage.
Whose mind is free from ego and sense of doer ship, whose reason is not tainted by worldly objects and activities?
He sees the ‘self’ and ‘self’ alone. His act of even killing does not bind him. A soldier killing enemy is not tried for murder. Rather he is decorated. He does not kill enemy for himself. He kills them to save the honor of country and save country men. He acts self lessly. His emoluments are of no consideration in comparison to act of his velour.
Through this example, it is clarified that when one has no ’ego‘ and attachment to a particular act being done in pursuance to one’s nature by its modification e.g. body, even if killing the entire world, such self soul is always sinless and free from bondage.
Action of realized self doesn’t bear fruit.
Possessed with wisdom and realization, and one’s mind satisfied with the realization of self, one shuns ego, his acts merge in the acts of all pervading supreme ‘self’
Gyanam geyam parigyata trivadha karamchodna I
Karrham karam karteti trividhah karamsangara II (18)
The knowledge, objects of knowledge and knower, these are the motivator of action. Doer, the organs and activity- are three constituent of action.
Knowledge, knower and objects of knowledge are instruments of motivation to know.
Knowledge and objects of knowledge exist but the knower has fallen into an ignorance trap.
Becoming doer of activity of senses, mind and intellect and organs of senses with sense objects, the self has created this entire universe by mindset.
So knowledge, knower and objects of knowledge are motivator and the doer, organ and activity are constituent of action.
Gyanam karam ch karta ch tridhev gurhbhedtah I
Prochayate gurhsankhyane yathavatchhirun tanapi II (19)
The knowledge, action, and doer are of three kinds as propounded by the wise knowing the elements of three qualities of material nature.
Since entire universe is creation of attachment and identification of self soul with three evolutes of material nature, therefore, the embodied eternal self, obtains different type of knowledge, quality of action and body peculiarity as per domination of the each quality of nature.
These factors are deeply influenced by the attachment with three modes of material nature.
The purpose of eternal message is to negativate the influence of material nature over eternal self and directs it to its real home.
Now from here onwards Lord Krishna is going to refer three types of knowledge, three types of action and three types of doer.
All this differentiation is coming out of this attachment set up based on three qualities of nature.
It is going to be followed by three fold difference of wisdom, self-control, and happiness in the verses following.
Sarvabhuteshu yenekam bhavam avayayamekshte I
Avibhaktam vibhakteshu tajgyanam vidhi satvikam II
Prithaktuen tu yajgyanam nanabhavanprithakvidhan I
Veti sarveshu bhuteshu tajgyanam vidhi rajsam II
Yattu kritsanvadekasminkarye saktamhetukam I
Atatvaarthvadalapam ch tattamsamudahritam II (20-22)
Knowledge by which a man perceives one imperishable divine existence as undivided and equally present in all individual beings, know that knowledge culminating from goodness qualities of material nature.
However by which knowledge, a man sees many existence in different forms, existing separately from one another in all beings, that knowledge is called knowledge emanating from passion mode of nature.
That by which knowledge, one clings to single body as whole some and which is irrational, objectless and trivial, is said to be knowledge out of ignorance.
One and only one omnipresent Lord is pervading this gross and subtle universe created by his ‘Maya’ the inscrutable power of Lord-nay, the Lord himself in action, acts in the shape of different things like fire in combustible things.
The knowledge by which one sees in all, one ‘self’ that is true knowledge.
One can make out from simple inference a true conclusion that in all creature same ‘Consciousness’ a part and parcel of all pervading ‘Super Consciousness’ exists and which is consonantly keeping them alive.
There neither real nor superfluous difference. But misconception is causing illusion through darkness.
Self is one but as fire seems to be different shapes in different. Things, so is the self.
It is not the volume of matter or creature that represents the shape of self but the conscious factor in different beings is one and the same
Consciousness is one in all. As fire is of different shape in different shape of woods, its real shape as illuminating power does not change.
So is the all illuminating consciousness, ‘self’ Atman’. All the activities of self are due to the supervening material adjuncts through which it manifests itself.
When the seer finds different adjuncts everywhere, human being differently than a creature or immovable article, his knowledge is out of passion.
He is not able see the presence one self in all.
And when one is confined to only his embodiment as everything and as ‘a whole’ which is not only irrational, it has no real object and is trivial, it is declared as born out of ignorance.
The state from birth to death belong to the body, not to the self/atman like the moon remaining same all the time but its digits looking different due to the astronomical motions.
Material bodies are ever assailing through the velocity of time, by way of birth and death, are not and cannot be witness of self.
Perishable cannot be witness of imperishable.
This is the reason why we can not see all pervading Krishna.
Since we are conditioned to see subtle material things and we want to see him in form while he is seated in our hearts, so deeply seated that we cannot live without him for a second. Without Him we will be a dead body.
Flames of fire are not the witness of the element ‘fire’, so an embodiment cannot be self contained as being transitional.
Ego of self as its being whole embodiment is the root cause of bondage,
niyatam sangrahitamaragdveshatah kritam I
afalprepusuna karam yattatsatvikamuchyate II
yattu kameapsuna karam sahakarerh va punah I
kriyate bahulayasam tadrajsamudahritam II
anubandham kshayam hinsamanveksh ch poursham I
mohadarbhate karam yattattamasmuchayate II ( 23-25)
The action which is ordained by scriptures and is not done by any sense of doer ship, done without partiality or prejudice by one who seeks no return, is called Satvica.
The action which involves fulfillment of desire and also done out of egotism and involves strain and efforts and done by a man seeking enjoyment is called Rajas.
The action undertaken out of sheer ignorance, without looking at the injury to other aspect, thinking that he is the only person who can accomplish it, loss to oneself, is one which is termed as Tamsic.
Holy Scriptures lay down the actions and rules following which one can realize the reality of self.
Those actions done selflessly and without attachment or any desire for fruit, lead one to conclude that the self is alone pervading every where, whatever is perceived by mind, speech, sight, ear, and other organs, it is all due to the inscrutable power of lord Krishna who is self alone.
Bodies of all beings are composed of five elements earth, water, fire, air, and ether with intellect and ego.
By way of simple analysis they are the same in reality.
One’s own self identified with Lord Krishna is epitome of wisdom. Lord Krishna ‘himself’ is life in all (7.9)
But due to its identification with sense objects, superimposition of the intellect and mind, one fails to recognize him self as self/a glimpse of supreme self seated in the heart of him and all.
These deeds, done without any attachment, desire, motive and ego, it certainly leads to self realization.
And if actions are done out of motive, to fulfill desires and accomplishment of worldly task, like accumulation of wealth, is termed as rajas which further binds the self.
In that condition it is bound to born and die again and again.
Thus never ending cycle of transmigration does not come to end.
This only comes with complete surrender of action.
The acts done with ignorance of self and done to harm others, thinking that I am alone the doer, are certainly out of ignorance (tamsic) and leading the soul not only to that cycle but putting it from one lower level to other lower level with no end to it.
One must abide by those eternal virtues as the sameness of vision, non-attachment and wait on self which lead to self realization.
Only those deeds should be done which lead to ‘nivriti’, renouncement or march back to ‘Brahma’ and called satvica, not those which lead to ‘parvriti’ or continuity of multiplicity or transmigration. These deeds which take the soul to downright are to be shunned altogether.
If the practitioner is able to attain transcendental from all three evolutes as per verse 2.45, then one stands liberated.
Lord Krishna guarantees in verse 27 and 28 of chapter 9:
Yatkroshi yadashnasi yajjuhosh i dadasi yat I
Yattapsaysi kontey tatkurushav madarparham II
Shubhashubhamfalrevam mokshayse karambhandhane I
Sanyasyog yuktaatma vimukto mamupeshayasi II (9.27-28)
Arjun! Whatever you do, whatever you eat, whatever you offer as oblation, to the sacred fire, whatever you gift, whatever you do by way of penance, offer all to me.
Mind thus established in renunciation of all actions , you will be freed from the bonds of karma in the shape of good and evil effects and freed from them you shall attain me.
All work is subject to change. Soul in a particular embodiment having been attached with it, does acts, eats to attain satisfaction and health, with satvica leaning it makes sacrifices with a purpose to attain liberation and if has some interested motive, it may do that with a purpose to go to heaven, and some time he gives alms, and also takes a recourse to penance to get rid of worldly misfortunes,
Lord says whatever good or bad is done it should be surrendered to me. By doing so, embodied soul shall be free from the bondage of fruits of actions of embodiment which are essentially result of past deeds and are done by embodiment to undergo them.
Attachment with actions, desires of fruit, pushes soul self in association with qualities of nature, into worldly pit and bitten by the non- stop time snake, it again indulges in same action and desires, their satisfaction all again resulting in transmigration.
If one surrenders all deeds to lord and keeps itself unattached, it slowly and slowly develops infatuation towards lord.
Giving up riches, enjoyment and happiness for the sake of lord, making sacrifices, gifts, penance to lord ascertains detachment of self soul with them which ultimately releasing soul from bondage.
Muktsngoanahngwadi dhritiutsahsamanvitah I
Sidhiasdhiyornirvikarah karta satvic uchyate II
Ragi karamprepsurlubhdho hinsatmko ashuchi I
Harshshokanvitah karta rajasah uchayate II
Auktah prakritah stabhdhah shatho neshkritkoalsah I
Vishadideerghsutri ch karta tamas uchayte II (26-28)
Doer free from attachment, egoless; endowed with firmness and vigor and unswayed by success and failure is Satvic
The doer full of attachment, seeks the fruit of actions, greedy, oppressive by nature and of impure conduct, and is affected by sorrow and enjoy has been termed as Rajsa.
The doer who has no piety and self control and is uncultured, arrogant, deceitful, inclined to rob others of their livelihood, slothful, sorrowful, down-hearted, procrastinator is Tamsic.
Lord Krishna has vividly explained in chapter 3 and 14 of this volume that all the actions which a embodiment performs are due to ‘ego’ based on three qualities of nature, that are satva, rajas and tamsa.
All the creatures are the creation of these external virtues.
One can recognize a person by his deeds and temperament as to which way he as embodiment of five elements and self seated in him going to reincarnated.
Or attaining self alone!
A selfless person doing all the deeds of virtues without an iota of attachment, egoism, seeing one self everywhere and in all, firm in this belief, eager to realize self but undaunted and unaffected of any worldly success or failure or in self realization too, is called satvica.
A doer full of attachment with world and its objects, expecting and desiring to have fruit of every action in the form of enjoyment only, full of greediness and oppression, is of impure conduct, also always affected by sorrow and joy is ‘rajas’.
The embodiment of human form, having no piety and self-control, uncultured, always arrogant and deceitful, inclined to deprive others of their livelihood, heartless and performing small piece of work in a long time, shirking one’s duty, is termed as tamsic.
The body which is created by the lord’s attribute known as ‘maya’, is verily cause of self souls’ transmigration from one body to another
Realization of ‘self’ destroys this cycle.
Therefore by wisdom, one should recognize the self and reach one’s own home lost by own foolishness.
Lord Krishna is not alien to us. He is seated in this very body as living entity, consciousness in this body is his divine spark illuminating entire body, mind, intellect, senses.
He is not only creator of our being, he has provided us with immense facilities like water, air, food, earth and this body, senses, mind, intellect, other companion human beings to live and attain self realization.
But we are avoiding realizing ourselves because of our ‘ego’ while living in the body which is under the sway of the resultant of our past actions.
A foolish one assuming doer ship of acts, coming naturally on account of work done by mind, intellect. Senses and their organs, due to nature becomes bound by identifying himself (the Eternal Soul/Lord’s image), with those actions
But wise sees through the game of material nature and make sincere efforts to free him.
The wise one, being thus free from attachment in such acts of
lying, sitting, walking, bathing, seeing , touching, smelling, eating, hearing is not bound by those acts of organs like other persons because he is witness watching the organs experiencing with sense objects.
Even living with ‘nature qualities, the wise sheds ego of doer ship.
Naiva kinchitkaromiiti yukto manyaytetattvavit I
Pashayansrivarhsprishanjaghrannashannagachhanswapansvashan II
Parlapanvasirgangrahararannuunmasanamnimishanapi I
Indruyarhiindriyarthe vartant iti dharyan II
(Bhagwad Geeta 5.8-9)
In the midst of them he is unattached like sky, the sun, and the wind.
The self, same jiva [individual self soul] who is part of almighty, there is bondage without beginning owing to ignorance, and twinkling liberation through knowledge.
Budherbhedam dhritishchev gurhtastrividham shrirhu I
Prochymanamasherh prithaktven dhanajayya II
Parvriti ch nrivriti ch karyaakarya bhayabhaye I
Badham moksham ch ya veti budhi sa parth satvici II
Yayya dharamadhamam ch karyam chakaryamev ch I
Ayathatprajanati budhi sa parth rajsi II
Adharmamdharmamiti yaa manyate tamsaavritai
Sarvartyhvipritanshanch budhi sa parth tamsi (29-32)
Arjun! Now hear three fold aspects of wisdom and firmness, based on predominance of qualities of nature and which are being told by me one by one.
Arjun! The intellect which determines the paths of action and renunciation, what is to be done and what is to be avoided, what is fear and what is the fearlessness, bondage and liberation correctly, that intellect/wisdom is Satvica.
Arjun! The intellect by which a person is not able to perceive what is religion or not religion, what ought to be done and what should not be done-is Rajas.
Arjun the intellect which considers even non dharma as religion and sees all other things upside down and wrapped with ignorance is Tamsic.
Lord Krishna addressing his disciple Arjun, is unfolding detail of three types of wisdom and determination of the persons based on three modes of nature.
First kind of wisdom and understanding is satvica. The scriptures have laid down what acts should be done and what are to be refrained from being done, what is to fear from and what is not to be feared, what is binding and what liberates.
When this intellect is able to differentiate between two (as to be what is to be done or avoided) and when it follows the course whereby it attains liberation is the satvic wisdom.
When it is not able to distinguish the two path and also unable to see as to which path has to be followed that wisdom is rajas as it keeps the person engaged in material activities and this person is not able to think of emancipation.
Third one remains engrossed in ignorance always working in opposite direction. it accepts irreligious as religious. He is prone to equate Lord with an ordinary human form, not knowing the supreme deed of lord. Such persons have been described in chapter 16 of this text.
These form of understanding are due to the attachment and ego caused by the three modes of nature.
Human beings are mixture of three modes of nature. The person having satvica bent of mind thinks about liberation from the cycle of birth and death. He tends to selfless service of humanity, sees the glimpse of almighty in every being. He is the guiding force for welfare of humanity.
Another one is self centered. Assuming his welfare paramount he goes on accumulating wealth thinking that he has to make life comfortable. but net result of these efforts are miseries after miseries as much are desires , so much , rather bigger quantum of sorrow they create. One has only right on his duties not the result. One can have a particular hope and desire to be fulfilled but he can make an effort only. He cannot expect true fulfillment of his expectations which may fail. If one is prone to do his duty self lessly then he can neither be happy nor sorrowful for success or failure.
This world is dominated with majority of people imbibed with passion for worldly objects and materialism.
Very few think of this path.
Tamsic are always interpreting religion on a wrong and destructive manner causing irreparable harm to the cause of humanity.
dhritya yayya dharyate manpranendrakriyaI
yogenyavabhicharirhya dhriti sa parthsatvici II
yayya tu dharamkamarthen dhritya dharyate Arjun I
prasagen falankshi dhriti sa rajsi II
yayyaswapan bhayam shokam vishadamev ch I
na vimunchati dhritya dhriti saparth tamsi II (33-35)
Arjun! Concentration, by which one applies his mind, life air, and senses to undiluted devotion to self / God, is out of goodness mode of nature.
Arjun! By which one concentrates on religion, fulfillment of desires is passionate mode of concentration.
Arjun! By which one clings to dream, fear and sorrow and does not leave them is concentration resulting from ignorance mode of nature.
Concentration has been addressed a s pure, mixed and of lower category.
When a person concentrates on self alone, sees self in all and every where and devotes himself completely to self and does not attach himself to the nature and its qualities, one naturally has pure concentration. This self is no stranger to us. But by identifying with mind body orgasm, we have made us distressed or happy as per our material happiness acquired from sense gratification.
Real happiness is divine, it is inside, it is in mind, it is to be felt.
We are lucky that we are life itself, we are consciousness; we are part and parcel of divine play. We have to play our role and leave the stage to go back to our divine home. We are not here to attain further imprisonment. We don’t know which form is waiting for us. We should haste in self realization, far from dualities.
Self in all creatures, being their indwelling spirit, and outside them also not enveloped in anything.
As the elements in all creatures are the same so is the self as creator, destroyer and sustainer of all, this fixation of unbreakable determination to control activities of mind, intellect and senses by devoting them all to the supreme self all the time is satvica determination.
When a person affected by the qualities of nature make efforts to earn religious up being, and also concentrates on acquiring wealth and other perishable worldly things for fulfillment of desires and worldly fake and artificial happiness this concentration is termed as rajas.
Majority of people are of this sphere and the person of pure quality concentration is rare and remarkably distinguishable from others. A person having satvica concentration, though
Appearing to do all worldly act does not attach him with them and remains aloof by way of detachment to modifications. by concentrating on self
The pure embodiment of virtues becomes pure and goes beyond senses’ waves of hunger, thirst, grief, delusion, decay and death liberating itself of transmigration.
While concentrating on accumulation of worldly procurements, one gets attached to them and this attachment becomes the cause of transmigration to these or other worlds as per one’s deeds / actions and degree of attachment. There is no short cut in it. Divine computer has no virus. It is accurate. Punishment is befitting.
It is blessing in disguise that god dispossesses one of the worldly well-being.
There is no example in this world, to show that greed has not begetting greed and power has not corrupted the powerful.
History shows that there have been cruel plunderer and warriors but they left midway in trying to control this earth. They are now history to make others learn. But still human beings are acting in a same way.
Nothing has changed since time of Lord Krishna and Buddha.
When one is inclined to imbibe himself only to his body, and striving for day dreaming but always fearful, lamenting, cursing God or his fellows.
Bemoaning always short of worldly happiness, such concentration caused out of ignorance is addressed as tamsic.
Sukham tu idanim trividham shrurhu me bharatsharbh I
Abhyasramteyatra dukhantam ch gachhti II
Yattadagrevishamiv parirhameamritoupamam I
Tatsukhamsatvicproktam atambudhiparsadjam II
Vishayendraysanyoad yadtadagre amritoupomam I
Parinamevishamiv tatsukhamrajasamsmiritam II
Yadtagrechanubhandhe chsukhammohanamatamam I
Nidraalsyaparmodotham tatamsamudahritam II (36-39)
Arjun! Now listen three types of happiness, one is eternal happiness whereon one conditioned soul enjoins upon by practice and ends his suffering.
That this practice initially appears like that of poison but in the end it is like nectar, this which awakens one to self realization is said to be Satvica happiness.
The happiness obtained from the union of sense objects with senses, first appears to be like nectar but its end results are poisonous, is stated Rajas happiness
Which happiness is blind to self realization, initially involves delusion, from beginning to end, by attachment with embodiment and delusion and obtained by sleep, sloth and laziness, is termed as Tamsic
Happiness comes from within,
Outer happiness which one tries to obtain from the sense objects is always transitory, temporary and vanishes like that of melting an ice cube.
Self only is the lasting and eternal bliss.
This self is being constantly neglected by the person imbibed by ignorance and darkness
.
The actions are the outcome of our past deeds and which shall take place as they are coming naturally. We are not the doer. Nature in form of its three qualities is revealing itself into actions. Our attachment and identification with the actions of embodiment is useless.
Result whether good or bad; causing pain and pleasure are transitional. They are not going to stay permanently.
Material happiness has distress following it.
Sorrowful state is not going to last long. Time may heal it or the events may change their course to turn happy moments
One has to draw pleasure from the self alone. This pleasure is not perceptible. It can be felt by intellect as it is not sensory
The self is unaffected by pain and pleasure. Feel the presence of life while you are alive. You have lived the life of many embodiments since the time immemorial. You have never died. You have left so many bodies which exhausted on their undergoing fruits causing their birth. This is human body which is not meant for sense gratification. You are here in this body to realize yourself; this chance may never come again. Leave these dying bodies that you call relations. They are there till your body is alive. With your departure from the body, these your dear most relations will take it to burial ground, dump you alone and will come back to continue this play called world.
It is all self, whatever one comes across. Self is the witness and is seated in the hearts of all creatures. In state of awakens, dream and deep sleep the self soul is witness present. It neither awakes nor dreams nor does it goes to deep sleep. See this play from a distance, all these states pertain to mind and you are illuminator of this mind.
How you can be this mind?
It has been witnessing all these realms as a witness.
The day this witness goes to deep sleep the very near relations of its embodiment will consign it to fire, some river or to a grave from where this body can never rise.
If one can feel the presence of self in all being, there is no dearth of pleasure full of nectar all over,
Problem arises with the identification of self with embodiment.
How to see body separate from self is some what a difficult task.
This can be achieved by constant practice of undiluted devotion to self. When one starts such practice, it appears to one, like that of ascending a straight mountain peak. But with constant effort and proper guidance of an enlightened teacher it becomes easy. When one observe the presence of self as same supreme self, then one is able to shed the ‘ego’ which was causing this obstruction in self realization
Satvica quality of nature leads one to realization of god/self in all.
And eternal bliss dawns upon as it is the ultimate goal of human embodiment. When every aspect of life is located to self alone, the worldly sorrow is felt no more and experienced even if it is being thrust upon the body.
All persons are in search of the pleasure from sense objects by accumulating lot of wealth, worldly objects but alas! None of the bodies taken to burial ground has ever taken any thing with it.
Pleasure driven from sleep, sloth and attachment with body are root cause of soul being further bonded.
The external virtues if adopted properly and steadily lead one to eternal virtues of seeing oneness of all, by detachment with modifications one experiences happiness full of nectar.
This is very easy yet very difficult but by the grace of Lord and illuminated persons, one realizes self by getting rid of ego, observing all actions being result of qualities of nature , seeing it ultimately an eternal play of self,
One is, thus, confined to self alone. The Self is consciousness, a witness of all material happening & same in all.
This happiness is eternal.
Happiness coming from sense objects though temporarily giving transitory pleasure is rajas and the happiness pretended to be coming from sleep, sloth and laziness is tamsic.
One has to obtain the endless eternal happiness by practicing devotion to self, our own self and that self of all beings, the Lord Krishna himself.
Na tadasti prithviyam va divi deveshu va punahI
Satvamprikritijermuktamydebhisyadsyadtribhirgurhei II (40)
None, in the world of Demigods, in ether, or on this earth, is without the effect of three qualities of the nature.
Almighty Lord Krishna has explained in 14th chapter that countless creatures on the earth owe their being to inter course of self with nature.
This is not an ordinary activity.
It is divine act of self causing different races of not only human beings, creatures in ether, in oceans, on mountain, in realm of gods and countless outer spheres and that keeping an undisturbed continuity with a remarkable discipline.
Not only he creates the species, it has been ensured with wonderful and astonishing arrangement that every off spring of self is taken care of.
It is wonderful to see that one kind of species is the food for others and dominance of self can be easily observered by a keen looker. The wonderful qualities of nature can lead one not only to realization of self but they illuminate ‘the Supreme Self’ a true and best guide of all.
Brahaman khashtrayavasham shudrarham ch prantapI
Karmarhni parvibhaktani sawbhavparbhavaigurheinII (41)
Arjun! The actions of Brahmin, Kshetrya, Vaishya, and Shudras are divided on the basis of the qualities of nature.
Wonderfully and much to the astonishment of the those who pretend to be wise and enlightened, Lord Krishna has not given any emphases to the birth of anyone in a particular family, caste, religion or sect.
Since every human being and other creatures are the sons and daughters of one supreme self, there can not be and virtually there is no distinction of creed, caste or birth except their own attachment.
The Caste made difference is human made.
This is all superfluous and has to be ignored by the true seeker.
It is the degree of attachment of self with embodiment and each of three qualities of nature, which determines the ultimate nature of the deeds of an embodiment.
So is the case of wise, warrior, traders and servers.
Shamoh damahstapah shucham kshantirarjavamev ch I
Gyanam vigyanamastikyam brahamkaram savbhavjam II (42)
Control of mind and senses, endurance for discharge of one’s sacred duties, external and internal purity, forgiving faults of others, straightness of mind, senses, belief in knowledge and its science, realization of self are natural duties of Brahmins.
The duties of Brahmin are mainly confined to subjugation of senses and mind, enduring hardship for discharge of sacred duties and oblations, forgiving others’ faults like one’s own, straight ness in behavior, realization of God/Self, belief in God and life after death, study of sacred scriptures.
One who may be Brahmin by birth and caste but does not have these qualities, is not a Brahmin.
on the other hand, the person belonging to other caste may be having all these qualities because of the study and meditation of god/self in his previous incarnation but due to some other reasons, might have been allotted a particular womb to come to world this time, he may be a Brahmin by acts, he does.
Shourayam tejo dhritidakshayam yudhechapiaplaynam I
Danaamishwarbhavashch kshatram karam savbhavjam II
Krishi gourikshvarhijyayam vaishkaram savbhavjam I
Paricharyatamakam karam shudrasyapi savbhavjam II (43-44)
Velour, fearlessness, firmness, cleverness, steadiness in battle, giving alms and lordliness, all these are natural duties of Kshetrya.
Agriculture, cow rearing, exchange of merchandise form natural duty of trading classes.
Service of other classes is natural duty of labor class.
The duties of different classes have been explained.
Three gunas of nature, as explained earlier, are root cause of the nature of a person and as per previous embodiments one has different experiences of that life. Soul while entering into a new embodiment has a sort of earned attachment with qualities of nature and that forms his nature.
Material nature has no relevance to Eternal nature but the two have come to enact eternal drama of Lord Krishna but now you have leave this identification with material world.
Even twin children of same parents have different nature. the degree of attachment with different qualities, satvica, rajsic, and tamsic is the root cause of different natures. It is not the birth from a particular womb that causes a class but it is our attachment with action in particular embodiment which causes our subsequent incarnation and action in that span of life. Any person from any caste can acquire the qualities of other caste by virtue of his attachment.
Brahmins’ duties as stated, if performed selflessly, do lead to emancipation of soul from cycle of transmigration.
In forthcoming verses a summary has been ordained as to how one can attain salvation and self realization by serving the self by one’s natural duties. If one is not able to observe treaded path prescribed by Holy Scriptures, even than one can realize self by selfless actions by devoting all of them to self
Sve sve karmanyabhiratah sansidhinm labhate narah I
Savakaramniratah sidhinm yatha vindanti tatchhurhu II (45)
By devotion to one’s own prescribed natural duty one attains self realization. How one attains this, you may hear it from me.
Lord Krishna is disclosing as to how one can attain ‘Him’ while performing prescribed natural duties.
This is the easiest way of self realization.
Yatah parvritibhutanam yen sarvamidam tatam I
Savakarnarhah tamabhyachary sidhnm vindti manavah II
Shreyansavadharmo vigurhah pardharmatsavanushthitat I
Savbhavniyatam karam kurvananapnoti kilvisham II (46-47)
Through whom this tide of creation has streamed out and who is all pervading, a man attains highest perfection by worshipping HIM through his natural duties.
It is better to perform one’s natural duty though devoid of merit than well- performed duty of another, because by performing one’s natural duty one does not incur any sin.
If an embodiment prescribed by past deeds is entrusted to perform a particular set of deeds, it can not deviate from it and by force of one’s nature, one shall perform it.
it is better to perform one’ own natural duty than to do and perform well others best considered duty.
the reason is the nature which forces one to do so.
a warrior may be asked to defend his country and in that effort he may kill thousand of enemy soldiers, he can not be held guilty of culpable homicide as it was natural for him to kill enemy who could have definitely killed him, had he failed to do so.
a person naturally dealing in merchandise can not develop any interest in Vedic scriptures.
It is the body which directed by past impression of work and actions done in previous embodiments and modified by the food it eats, is bound to do acts as per nature.
As long there is rapture of gunas leading to manifestation of the universe, so long is the diversity of soul.
When the embodied soul sheds the attachment with the qualities of nature, it separates itself from it. Rapture of equilibrium stops and the soul is free from transmigration.
All actions are result of attachment with body, body is result of gunas. Gunas emanate from nature. As told in Chapter VII nature is another aspect of self/god. If self soul acts for self, through the self, of the self, by the self, every thing done becomes self. Whatever is done by a embodiment, it should be presumed to have been done by Lord, and for the Lord and resulted from the inspiration and will of Lord.
By shedding attachment with body, its actions, a soul attains freedom from cycle of birth and death.
Bondage was only presumed one. Soul is never bounded. It is free and was free and shall remain free but from gunas point of view it is addressed as bound.
But it is not so in reality.
Gunas are creation of power of Lord, so by dedication of self to self, it ends in self like zero being divided, added, subtracted and multiplied, by zero results in zero.
These two verses are of utmost importance and in this ending Chapter Lord is summarizing his gospel. In other chapters dedication of actions to Lord has been emphasized.
Chapter 5 verses 8,9,10,11,12,13.
Chapter 11 verse55
Chapter 12verses 6,7,10
So even doing work and acts bestowed by attachment with nature one has to act as a witness by only recognizing it to be so.
Living in the body which is under the sway of resultant past deeds and actions, the foolish one, on account of work done by the organs, becomes bound by identifying himself with them
Duties assigned by nature must be done selflessly and devoting them to almighty self. Doing or acting, as assigned, does not cause any sin.
Is the identification of self with actions that are causing all the trouble.
Sahajam karam kontey sadoshamapi na tayjet I
Sarvaarambha hi dosherhdhumenagniravritah II (48)
Therefore one should not abandon one’s innate duty, even though it may be tainted with blemish. All actions/ undertakings involve demerit like that of smoke involving fire.
Since we are bound to act as per past action, one should do act dispassionately and as assigned to him.
A person may be forced to do menial work but one should not be ashamed of doing it and while doing it one can presume that Lord has put me on this duty and this body blessed by Lord is to perform to its utmost capacity and for Lord’s happiness.
This will become meditation of Lord.
Asaktbudhi sarvatra jitaatma vigatsprihah I
Neshkarmyasidhim parmam sanyasenadhigachhti II (49)
He whose mind is subdued, intellect is unattached every where, having no infatuation to sense objects, attains through path of knowledge, inaction.
Wise one being free from attachment in such acts as lying, sitting, walking, bathing, seeing, touching , hearing, smelling, eating, drinking, breathing, sleeping, answering the call of nature, grasping, closing and opening of eyes, whatever other acts, does not bind like others as he is only watching organs experience the sense objects.
The same with even eye to all and free from merits and demerits, one should not praise or blame any body who may say or do something good or bad. Only taking pleasure in self a saint attains renunciation and action less ness.
By treading self alone and attaining actionlessness he reaches lord.
All these are prescription and preparation for seeking liberation
Siddhim prapto yatha braham tathapnoti nibodh me I
Samasenev kontey nishtha gyanasya ya parah II (50)
Arjun! Know from me briefly as to how a man having attained freedom from reaction, which is the highest consummation of the path of knowledge, reaches Baraham.
The lord of universe is disclosing as to how a person who has reached action less ness through path of knowledge, attains braham which is the supreme self and reaching that stage, one is liberated.
Actually for self, there is no bondage.
If a self in embodiment, develops non existing feeling of bondage, then none can cause his freedom as presumed thing are always non existing.
The embodiment itself is a result of past deeds. as soon as they exhaust, embodiment can not be retained even for a moment. till there is remainder of fruits of past to be undergone, even destiny does not interferes.
One’s attachment and identification with actions, is the cause of bondage and when one reaches freedom from reaction by surrendering all actions to Lord Krishna, he attains more of liberation from other aspects of binding force of Lord’s willing power
Budhya vishuddhya ukto dhritiatnam nayamya ch I
Shabdadinvishyanstyaktwa ragdvesho vayudasya ch II
Viviktsevi laghvashi yatvakkaymansa I
Dhayanyogpro nityam varagyam samupashritah II
Ahanakarm balam darpam kamam krodham pargraham I
Vimuchya nirmamah shanto barahambhayay kalpate II (51-53)
Endowed with a unblemished intellect and taking light satvic food, living in lonely place having rejected sound and other objects of senses, having controlled mind, speech and body and senses, having got rid of aversion or attraction, remaining ever devoted to yoga of meditation, giving up egotism, pride of strength, arrogance, lust, anger and storing of luxuries, devoid of attachment, such a man becomes quite qualified for oneness with Braham, the truth, bliss and consciousness.
One whose intellect is not attached with anything other than self all around, untarnished, by shunning sense of sound etc. and by satvic firmness controlling body, senses, mind, devoid of attraction and aversion, living in solitary place, having been firm in renunciation and meditation. Giving up egoism, pride in strength, arrogance, lust, anger and habit of storing things and having become unattached, peaceful is considered to have become quite oneness with almighty
One treading the path of knowledge is completely devoid of any relation with world or its components, comes to know the all pervading Lord who is always available and it can be felt by that liberated soul.
Barahambhutah parasanatma na shochati na kankshti I
Samah sarveshu bhuteshu madbhakti labhte param II (54)
Established in identity with Braham and cheerful in mind, no longer craves or Grieves for anything. Seeing same in all beings, such Yogi attains supreme devotion in me.
The optimisation of knowledge of self, is to see same self in all beings, all embodiments are the result of past deeds and are queer mixtures of five basic elements of ether, water,air ,fire ,and earth and self is consciouness charging all of them, so there is no difference of existence in them but the ignorants differentiate by comparision of shape of embodiments, this same ness has been clarified in verses in other chapters of shrimad bhagwad geeta.
chapter 5, verse 18
chapter 6, verses 7,8, 9,29-30-31
chapter 7, verse 19
chapter 9, verse 29.
all this can be achieved while living in this embodiment but shunning ego ofidentification with embodiment.
At this juncture this embodied soul is blessed with Supreme Devotion to Lord whom he sees every where. He sees blessing of Lord coming in disguise in every aspect of his life.
bhaktya mamabhjanati yavaniyashachasmi tatwatah I
tato mam tatvato gyatwa vishte tadanantram II (55)
Through that supreme devotion, he comes to know me in real sense as to what I am and what is my greatness; and thereby knowing me in essence, he forthwith enters into my beings.
By devotion to Lord, devotee comes to realize self, he craves for nothing, his senses subdued and his mind controlled, becomes even minded to all and satisfied to self.
All quarters for him are full of bliss.
How this happens?
With complete devotion to Lord, one realizes that every thing, every being his incarnation, body in the form of nature and self being driver of body, everything consist of Him.
There is nothing except self. Thus the yogi constantly having been pondering over self, realizes himself to part of self, self in others, looks upon all pairs of opposite to be modification of self, realizing self alone pervading and also shares presence of omnipresent in every aspect of life.
High souled sages- though worldly penniless, devoted to Lord Krishna devoid of ego, lust, anger, violence, arrogance, are always calm and compassionate to all creatures, attain bliss of Lord and desires only Lord and nothing else.
Chetsa sarvkarmarhi mayi sanyasya matparah I
Budhiyogamupashrity machhita satatam bhav II
Matchitah sarvdurgarhi matprasadattarishayasi I
Ath chtwamahankaramn shroshayasi vinakshayasi II (57-58)
All actions mentally resigned to me and taking recourse to yoga in form of even minded ness, be solely devoted to me and constantly give your mind to me.
With mind thus given to me, you shall tide over all difficulties by my grace and if from egotism, you do not listen, you will be lost.
Embodied individual soul, out of sheer non existing attachment, had presumed to be body and because of this ego and attachment, the soul not being the doer presumes itself be the doer, involves itself in an unending cycle of different births and deaths.
After a long series of incarnations the Lord blesses soul with a human body which is an open door to liberation by way of self realization, most easy and readily available mode in this embodiment,
What has to be done?
Do nothing with any of your body, mind and senses or its parts. Sit in secluded place. See the witness in body.
Who is this?
What is the living entity?
It is divine consciousness sharing itself with the corpse of body, mind and senses but still devoid of them. This is your form which has entangled itself with material energy by identification.
Till today it has been charging the embodiment and it is separate from body.
This is consciousness. a part of Supreme Consciousness and deliberately sitting and watching every act of body, enjoying but still not enjoying, that consciousness has never done anything and as, if it is not the doer.
Body itself is incapable, (being always a dead body as it is), of doing anything, all actions were caused to be done by three qualities of nature and these too another form of Lord himself, there should be no hitch in dedicating the action done by material nature to Lord himself. No action can executed without self eternal nature of Lord.
Consciously dedicating all actions to lord, and seeing sameness every where, always thinking of God / Lord himself, individual soul attains its self. Lord assures that in that event, the devotee succeeds in tiding over all difficulties.
If out of egotism, soul in body, still does not hears Lord, it is inviting doom for itself.
Yadahankaramashrityna yotsaya iti manyase I
Mathyesh vayavsayasa prikritistwam niyokshayati II
Sawbhavjen kontey nibdha svenkarmarha I
Kartumnechhesi yanmohatkrishayasiavashoapi tat II (59-60)
Out of egotism if you believe that you will not fight it is vain to resolve this as nature will drive to the act.
Bounden to do act by your nature, whatever you think not to do, YOU will be driven to perform helplessly.
Lord is telling Arjun in the mid of battle field, that his resolve to not to fight his nears and dears is false
By nature he is bound to retaliate in battle and his actions are prescribed by the very nature as a born soldier. But all his resolve is the result of egotism of embodiment and its relations and which is false and none existing.
Ishwarah sarvbhutanam hrideshe arjun tishathati I
Bhramayansarvbhutani yantrarhurhani mayayya II
Tamev sharnam gachh sarvbhaven bharat I
Tatprasadpram shantim sthanam prapasayasi shashvatam II(61-62)
Arjun! God abides in the heart of all creatures, causing them to revolve, according to their karmas, by His illusive power, seated as those beings are in THE DRIVER of the vehicle of body.
Take shelter in Him alone, with all your being, Arjun! By His mere grace you shall attain supreme peace and the eternal state.
It is the Lord seated in the hearts of all beings, forcing them to undergo the reaction/fruits of their past deeds, through his inscrutable power of three qualities of nature. He puts them in chariot of embodiment, revolving them like wooden doll being revolved by its holder.
Lord Krishna incites Arjun to seek the shelter of all pervading self by all and every resolve. By his mere grace, he shall find eternal state and supreme peace.
He who worships lord constantly and exclusively, knowing his presence in all beings, always do the right things by mind, body shunning ego of doer ship.
Surrendering to him completely is supreme form of devotion which is prescribed by the Lord.
Iti te gyanamakhatyam guhyadguhytaram mayya I
Vimarshayadetadasherh yathechsi tathakuru II (63)
This secret of secrets has been imbibed by me to you, ponder over it and then do whatever you like.
Lord has cited all illustration to bring home the fact that self alone is pervading all over and due to ego jeeva had sought self confinement.
Liberty is also within his reach by realizing as self, not an embodiment.
In various scriptures this embodiment has been described a tree whereon two same like birds are residing, one is enjoying fruits of tree and other is witnessing him doing so. These two birds have an analogy with Lord himself sitting with his own reflection spirit, later purporting to undergo the fruits in form of happiness and sorrow, prosperity and down fall, riches and poverty, life and death, satisfaction and dissatisfaction and so on but other witnessing him doing so but not interfering in his freedom. But when this reflection realizes its self, it is nothing but Lord Himself playing eternal game.
Lord says that he has imparted secret knowledge to Arjun and he must ponder over it and then decide whether he joins him in eradication of those sinners or do what ever he wants to do.
Sarvguhatamam bhuya shrirhu me pamam vachah I
Ishtoasi mey dirhmati tatoh vakshyami te hitam II (64)
Again listen to my supreme secret words, esoteric of all truths. As you are extremely dear to me; I will tell you this for your welfare.
Lord has told extreme knowledge and revealed all about self and also narrated as to how self is seated in all beings. Now Arjun being dear disciple of lord is about to again reveal most supreme secret truth to him.
This is almost end of Shrimad Bhagwad Geeta. While revealing Rajvidya in ninth chapter (verse 34) Lord asked Arjun to give his mind to Lord, devote himself to him, worship only him and bow himself to Lord and being so, he will attain Lord and in next two verses he again advises all human beings to do so.
Manmana bhav madbhakto madyaji mam namaskuru I
Mameveshayasi satyam te partijane priyoasi me II
Sarvadharman parityajya mamekam sharnamvraj I
Aham twam sarvpapebhay mokshishyami ma shuchah II (65-66)
Give me your mind, be devoted to me, worship me and bow to me. I truly promise you as you are extremely dear to me that by doing so you will come to me.
Leave all prescribed duties aside; take my shelter alone, I will absolve you of all sins.
Lord is again emphasizing the all important his shelter being taken alone. it can easily be perceived that self alone has taken forms and Lord is present in all shapes whether animate or inanimate.
Taking recourse to different religions and performing all sorts of duties for one’s emancipation are always full of desire of salvation. Duties- which if not performed according to prescriptions, become counter productive. They put individual soul in cycle of unending births and deaths.
Easiest solution to end this is to realize self by surrendering unto lord Krishna.
But it is attachment with embodiment and egotism which is a hindrance to achieve this. Surrendering one’s mind to Lord helps to shed ego in the body which is a dead stuff minus consciousness. Lord’s doors are open to every one.
This is essence of the message; Lord has delivered in his whole discourse to Arjun in the mid field of Great War.
This is divine undertaking and direct command by the Lord Krishna himself expressing his willingness to undertake the service of his devotee.
There should no misconception for the word ‘dharma’
Whatever religious we do in our life is always pretence of performing and it emanates from ‘ego’.
The Lord is commanding complete surrender unto him. end of ego by complete surrender, unto lord Krishna is itself realization.
Take shelter unto his feet, love him alone. Surrender is the easiest way to self-transcendence.
It is the self soul which has caused its bondage. Self soul itself, can deliver itself from this trap in which it has been caught. Once we surrender unto him completely he takes care of devotee’s minor needs to do the usual course to maintain body to undergo the fruits of previous bodies.
This is thing which one can experience after complete surrender.
This is not gossip.
The needed guidance comes spontaneously
Idam te na naatapskay nabhaktaye kadachaan I
Na chashurshurve vachayam na ch mam yoabhisuyati II (67)
This secret gospel of Geeta never be imparted to a man who lacks penance, nor to him who lacks devotion, nor to him he who does not have any interest to hear it and in no case to him who finds fault in Lord.
Bhagwad Geeta is message of Lord Krishna.
Lord has in this verse and in four following verses has restricted category of persons who have a right to attach themselves with this.
This text of devotional and Lord’ own dialogue with Arjun and his eternal message is not to be related to person who lacks penance, nor to him who is wanting in devotion to Lord / Self of all nor even to him who is not interested to listen to this message nor to a person who criticizes the Krishna and his deeds.
Non believer is excluded from hearing this great message.
Lord him self asserted in chapter 9
Apichetsuduracharobhajte mamananyabhak I
sadhurev sa mantavaya samyag vayavasitoh sa II (9.30)
Even the most sinful has right to devote himself to Lord realizing that there is nothing except all pervading Lord in form of Super Consciousness of all
But prohibition mandate is for those who are completely deluded and are ignorant.
Yeimam paramam guhayam madbhakteshuabhidhasyati I
Bhaktim mayi param kritwa mameveshayasiashansyah II (68)
He who offering highest devotion to me, preaches the most profound message of Geeta among my devotees, shall come to me alone; there is no doubt about it.
The person devoted to lord/self deserves to be liberated from the cycle of transmigration.
Devotion to Lord is sure way of liberation, but
The actions which were attached to embodiment, if remain in the account of person entitled to their fruit, they don’t vanish without being undergone, even for thousand of years.
But with knowledge of self, emanating from Bhagwad Geeta, this transmigration can be surpassed. By knowing Self / Lord, one is free from the shackles of past deeds
.
na ch tasmanmanushyeshu kashchinme priyekritamah I
bhavita na ch me tasmadanyah priyataro bhuvi II (69)
Among all persons none is more loving service doer than he nor there person dearer than he.
Lord says that he who preaches his message in geeta amongst his devotees tenders most loving service to him and he is dearest of all to lord himself.
Shrimad Bhagwad Geeta is the message of Lord Krishna and is the most cherished one among his devotees as it contains Gyanayog, Karamyog, and Bhaktiyog and these three paths are for the attainment of Lord himself, infinite, self of all, Omnipresent, Lord of lords.
Adhayeshete ch ya imam dharmayam sanvadamavayo I
Gyanyagyan tenahamishta syamiti me matih II (70)
Whoever studies our sacred dialogue, I shall be stood worshipped by him through wisdom sacrifice.
This is assurance by Lord that whoever reads this dialogue of lord with Arjun shall be worshipping Lord with knowledge sacrifice.
It contains simple as well as complicated knowledge of Lord the self of all.
Attachment of self souls with mind, senses and body is so superimposed that self soul is not ready to accept its own self.
Deeply engrossed in the worldly affairs, the self by its identification with actions and desire for their fruits is so down to earth caught in cobweb of inscrutable power of lord that it has shed to recognize its own self.
By indulging in acts of eating and merry making, he forgets himself. Even if kicked like a dog by its own sons, daughters and wife, it tailing goes behind them. Never thinking of Lord and when doomsday comes, it becomes helpless and departs from the world empty handed.
Knowledge in Vedas and Vedanta is very typical to understand.
Ordinary people take this fact granted that holy scriptures are the domain of sages and highly learned men.
But Lord himself is assuring every body on this earth without any difference of caste, creed, religion, form to attain knowledge of their self and stand liberated.
Liberation is always in existence but it is very unfortunate that free soul has bound itself in bondage of perishable samsara (non existing world) and is not ready to realize its real self.
If some one sleeping experiences dream and he is asked to explain as to what is his own role in dream, where he fits in the scene. He can not reply but when he awakes and asked this very question, he shall say that there was nothing except he himself in all forms of dream. So is the atman in all forms, modification existing in this meta-physical world.
Shrimad Bhagwad Geeta makes one to think and look upon this world, this universe as a hallucination, being fathom of mind, now seen and next moment destroyed- like a dream and extremely shifting like a circle of fire. It is the one consciousness tha appears as multiple in forms.
The threefold distinction due to transformation of qualities of nature is inscrutable power of lord ‘Maya’
shardhawananusuayashch shrunyadapi yo narah I
Soapi muktah shubhanlokanprapnuyatpunyakarmarham II (71)
Person having reverence hears this dialogue with uncaring spirit is liberated from sin, reaches pious worlds of virtuous.
The persons who hears this holy dialogue with reverence and faith is free from all sins and he obtains holy and pious worlds of people of virtues. He who hear this heavenly dialogue, between Lord and his own embodiment ‘Dhananjaya’
Vrishirham vasudevoasmi pandavanam dhananjya (10.37)
There is no reason why he is not free from sins and he further attains pious world.
Every one should crave for attaining Supreme knowledge of self and liberation from tormented by transmigration
Kachitetatchhuratam parth tavyakagrerh chetsa.I
Kachitagyansammohah parnashatate dhananjya II (72)
Lord is asking from Arjun if he has heard this gospel with concentrated mind and whether his delusion born of ignorance has melted away.
Lord Krishna started this message from 11th verse of chapter 2 and till now gist of knowledge, yoga of action and yoga of devotion, have been explained in dialogue form and lord himself is asking Arjun whether he heard it with devoted mind and all his doubts have been dispelled or not.
Arjun uvach
Nashto moha smiritilabdha twatprasadanmayaachayut I
Sithitoasmi gatsandehaah krishaye vachanam tav II (73)
Arjun says: By your grace my delusion has been dispelled and I have gained wisdom. I will do your bidding.
Arjun replies to lord: that his doubts have been dispelled and he has gained his consciousness by his grace./
What memory Arjun got gained after listening to message of Lord Krishna.
It was supreme knowledge of self pervading all and every thing. Arjun was hesitant of killing his relatives for the sake of kingdom. Lord told him to be part of his holy ‘Leela’ as all warriors are already killed by lord as illustrated in following verse of eleventh chapter:
drorham ch bhishamam ch jaydartham ch kararham tatha anyanapi yodhviranI
mayahatanstavam jahi ma vayathishta yudhasva jetasi rarhe sapatnan II (11.34)
It was here that he got to know that self alone is playing game and there is none who can stop him from doing anything. As an instrument of self he is bound to perform his duty but to facilitate his liberation that too without any kind of attachment or ego of doer ship with all mind set in Lord while performing his duty.
Sanjay uvach
Itiaham vasudevasya parthasay ch mahatamanah I
Sanvadamimamashroshayam romhasharham II
Vayasadprasadatchhurutvanetatguhayamaham paramI
Yogam Yogeshwaratkrishanatsakshatkathyatah swanyam II(74-75)
Sanjay says that thus he heard the mysterious and thrilling dialogue between Shri Krishna and great soul Arjun.
I heard this supreme secret and esoteric dialogue because of the blessings of Maharshis Vyasa from the Lord of all yoga Shri Krishna himself
Sanjay says that he heard this supreme secret dialogue between lord Krishna and Arjun by the grace of Maharshis Veda Vyasa. Maharshis Veda Vyasa had blessed Sanjay with divine power of perception on account of which he could hear this dialogue and was able to narrate the same to King Dhritrashtra.
Message of Bhagwad Geeta was delivered on the field of kurukshetra and many crores of people had gathered to participate in war. They were able to see Shri Krishna but they were not able to hear this message. Only Arjun and Sanjay were able to hear this message because they were blessed with divine vision.
rajansansmrity sansmirity sanvaddamimamadbhutam I
keshwaarjunyoh purhayam hrishyami ch muhurmuhuh II (76)
Over and over remembering that sacred and mystic conversation between Sri Krishna and Arjun, O King! I rejoice again and yet again.
Sanjay is overwhelmed to remember the divine and mystic dialogue between Lord and his dedicated disciple Arjun.
Tachch sansmirity sansmirity rupamatiadbhutam harehI
Vismayo me mahanrajanhrishyami ch punah punah II (77)
Also remembering again and again the most wonderful form of lord, I am under great surprise and I rejoice over and over again.
Supreme form of Lord Krishna is not perceptible even on study of Vedas, sacrifice, and other actions of penance or charity. But with deep and unflinching devotion Lord has promised to reveal to his devotee. Sanjay being devotee of Lord Krishna was able to see the universal form of Lord Krishna one who sees self in all or every sees infinite self
Every where and for him whole world becomes the form of Lord and where ever he goes, where ever he stands, sits , eats , whatever he does he sees Lord in every thing. This universal form of Lord can be felt by his devotee.
Yatra yogeshawarah krishano yatra partho dhanurdharah I
Tatra shrirvijayo bhutirdhurvah nitirmatirmam II (78)
Wherever there is lord Krishna the Lord of yoga and wherever is there is Arjun the wielder of Gandeev, goodness, victory, glory and unfailing righteousness are there, this is my conviction.
Lord is self of all and devotee of Lord is similar to Lord himself. Where both form of lord are present there is unfailing righteousness, glory, victory goodness.
This last verse of this message is the crux of Geeta to show that Self alone persists along with its entire peculiarities.
Other wise from human point of view war is ugly as it never brings peace but only destruction.
Rights of Pandavas were being infringed and the wicked kings were crushing their subjects so the Lord had to appear in human form to eradicate his own selves wicked part by establishing righteousness.
(Thus ends chapter 18 consisting perfection of renunciation in Shrimad Bhagwad Geeta under Shri Krishna Arjun dialogue)
CHAPTER 18
Arjun uvach:
Sannyasya mahabaho tattavamichhami veditum I
Tyagasya ch hrikesh prithak keshinishudan II (1)
Arjun said: O mighty armed Shri Krishna! O inner controller of all senses! O destroyer of Keshi! I wish to know the elements of renunciation and sacrifice separately.
The Lord has broadly dealt with every aspect of yoga viz Karma-Yoga, Gyan -Yoga, Bhakti Yoga.
Three evolutes of material nature, eternity of world-Braham, qualities of pious and devilish, three types of faith, food, sacrifice., penance, charity, and three fold appellation of the absolute have also been explained.
Arjun, a real seeker, wants to know the secret of Sannyasa (renunciation) and Tyaga (sacrifice).
He has addressed his question to the lord so that more of truth is revealed. He wants Lord Krishna to enlighten him about renunciation and sacrifice.
Shri Bhagwan uvach:
Kamyanam karmarham nyasam sannyasam kavyo viduah I
Sarvakaram faltyagam prahustyagam vichakshrh II
Tyajayam dosh vadtieke karam prahurmanirhah I
Yagyadantapahkaram na tyajaymeti chaapre II (2-3)
Shri Bhagwan says: some sages understand giving up of all actions motivated by desire as Sannyasa; and other thinkers pronounce that sacrifice consists in relinquishing the fruit of actions.
Some men of wisdom declare that all actions contain a certain measure of evil; therefore, all actions are to be given up; while others say that acts of sacrifice, charity and penance are not worth shunning.
Lord Krishna, first of all, describes the views of wise men.
He says that some sages and realized men declare that the actions motivated by desire for fruit, are to be relinquished and others say that the desire for reaping fruit of action/s is to be given up.
Some wise men declare that all actions contain a certain measure of evil; therefore they are to be given up completely.
But still other state that acts of charity, sacrifice and penance are not to be given up.
Nishachayam shrurhu mey tatr tyage bharatsttam I
Tyago hi purushvyaghra trividhah samparkirtitah II (4)
Hear my conclusion on first tyaga Arjun! As Tyaga, O tiger among men! Has been declared of three kinds.
From now onwards the lord is elaborating the kinds of sacrifice.
He opines that sacrifice is of three kind satvica, rajas and tamsic. Self soul gets embodiment due to identification with three modes of nature. According to nature, one develops way of taking to act.
So he is expressing his conclusion in this regard.
Yagyadantaph karam na tyajyam karyemevtat I
Yagyo danam tapashchev pawnani manishrhan II
Etanyapi tu karmarhi sangam tyaktwa falani ch I
Kartwyaneti mey parth nishchitam matamutmam II (5-6)
Acts of sacrifice, charity, penance are not to be given up; and they must be performed, for act of sacrifice, charity, and penance- all are purifier of wise men.
Hence, Arjun! These acts of sacrifice, charity and penance and all other acts must be performed without attachment and desire of reward; this is My considered and supreme verdict.
Lord krishna lays down his dictate that the acts of sacrifice, penance and charity are not to be shunned as they even purify the wise men
But the rider is that these acts are to be performed without any attachment and desire for their results.
The acts of penance, charity, and sacrifice have also been referred to in the previous chapter.
They too have been termed as satvica, rajas and tamsic.
Here the Lord is giving direction as to how these are to be performed.
By performing these acts in different ways gives varied effect.
Niyatsya tu sannyasah karmarho nouppadaytei I
Mohattasya prityagaastamsah parkirtitatahi II
Duhkhametiev yatkaram kaykleshbhayattayjyet I
Sa kritwa rajasam tyagam naiv tyagfalam labhet II
Karyametiev yatkaram niyatam kiryatearjunI
Sangam tyaktwa falamchev sa tyaga satvico matah II (7-9)
It is not advisable to renounce prescribed duty. Its abandonment
Through ignorance is described as Tamsic.
He, who renounces prescribed duty as it entails certain amount of physical strain, comes under the mode of passion, which goes unrewarded.
Being prescribed duty, one does it without attachment or desire to obtain fulfillment of some desire, comes under the mode of goodness.
One is supposed to perform prescribed duties but renouncing this out of ignorance is termed as being sacrifice out of ignorance.
if someone gives up his duties for fear of physical strain thinking that all actions result in discomfort, this is said to a practice of renunciation out of passion. He reaps no fruit of this renunciation.
a prescribed duty performed without attachment and desire of fruit is recognized as sacrifice out of goodness mode of nature.
the method of self realization is worth learning and experiencing.
There are several ways to attain self realization in this very embodiment.
Placing one’s intellect and mind stuff on self soul-consciousness and concentrating on it, delighting to see that this all pervading consciousness is illuminating every part of body and every thing in universe as well.
One can realize as to who he is?
This takes one away from ego of embodiment
What is purpose of this human body?
Human form is very kindly blessed by god to enable self soul to realize its real self and attain liberation.
Consciousness is living entity, self soul identifying itself with mind body orgasm. This consciousness is in all, inside them and outside them.
Wisdom lies in the fact that one has to achieve the real and immortal through unreal and mortal. To dispel doubt and attain liberation, one has to detach self from the embodiment. If one wishes to attain the eternity through performance of prescribed duties, it has to do them without attachment and desire for their fruits.
Method of seeing ‘him’ everywhere, in everyone is the easiest way to know one self. Since there is nothing except ‘him,’ the self of all, a conscious state in animate and his reflection of nature in inanimate, is proof of his eternal presence.
If a person does not perform prescribed duty because of any impending physical strain, that is sacrifice out of passion and attachment with body; it is of no use.
But when duty prescribed is not done out of ignorance, it is sacrifice out of ignorance.
Attachment and desire for fruit completely shunned, one performs prescribed duties for attaining ‘self realization’. His sacrifice is out of goodness mode of nature called ‘satvica’
This embodiment is decaying day by day. One does not ever remain the same. One can feel this difference daily. But embodied soul are so conditioned to the world that they don’t realize that this body is not the same after a year. Not only physical, mental condition too changes with the passage of time.
Every embodiment has spanned life.
On knowing that life span is being shortened by days and nights, one trembles in fear.
Giving all the attachments, one becomes free from activities. Seeker, who has no attachment and desires, reaches peace of mind.
This man realizing not only the self himself alone, but self in all beings and non-beings, he attains yoga of sameness.
na dweshthtiakushalam karam kushle nanushajatey I
tyagi stavsamavishto medhavi chhinsanshya II (10)
He who does not shirk from action not resulting lasting happiness nor gets attached to an action conducive to blessedness, is imbued with the quality of goodness, all his doubts are resolved , is the man of renunciation.
A person not having any disgust for bad action neither coming naturally as a result of destiny nor having any infatuation for good deed said to bestow bliss. but he has no involvement in any of the actions, what so ever, not even from mind but only an onlooker/witness, he is a true renouncer, intelligent and all his doubts have been dissipated once for all.
All senses are dealing with their objects. Consciousness, witness, who is the ruler of mind body orgasm, is not the enjoyer of the deeds of sense organs.
But the attachment and identification with embodiment or the acts which are done through these senses and mind, has such a binding force that the eternal individual soul has been undergoing the cycle of life and birth by way of transmigration from the time unknown. Still it desires to obtain happiness from senses through material acquisition. In no embodiment, it has ever reached that satisfaction, though Self Soul has forgotten all its previous bodies but one has lot of feelings and continuous churning of thoughts shows that it had obtained them in earlier bodies.
The real happiness has to be attained by abandoning, without exception, all material desires born out of mental speculation, thus controlling all senses by mind through all sides.
Na hi dehbhrita shakyum tyaktum karmarhi asheshtah I
Yastu karamfaltyagi sa tyagietiabhdhiyate II (11).
A creature having embodiment cannot, even for a moment leave action in entirety, but he who renounces the fruit of the action/s is the man of renunciation.
Not only human being indulges in action but all the creatures are active all the time. Body itself is the result of attachment with three modes of nature. Actions are bound to come naturally. You have no control over them.
you never desire defamation but it comes, you don’t desire discomfort but it comes, you don’t desire death , but it comes at appointed time, you don’t desire loss but it comes, you don’t desire enemy, but it comes, none desires earth quake, but it comes, like wise all miseries come uninvited. Even one may have to leave this world without even a moment notice.
A flying plane crashes, who desires it? Every embodiment has to act as per dictation of its past deeds; they are not your actions, why to desire fruit from them. You have to get rid of this sin of identification with action and desire for fruit from them.
This is liberation.
You can achieve it just now.
Sit at a little distance from mind. Watch it playing!
Lord Krishna says in chapter 14:
Naanyam gurhebhay kartaram dsrshtha anupashayati I
Garhebhyashch paramveti madbhavam soadhigachhati II
Gurhanetanatitya treendehi dehsamudbhwan I
janammrityujaradukheiervimuktoamritamashnute II.( 14.19-20)
When the seer perceives no cause other than these qualities and realizes ME, the Supreme spirit, not affected by these qualities and entirely beyond them, he enters into my being
Having overcome these three qualities which have caused the embodiment, and freed from birth, death, old age and all kind of sorrows, the soul attains the eternal bliss even while in this very body.
The world is the modification of three evolutes of material nature. it is not the particular body which is result of such modification but all thing, places, fruits, time, knowledge, work, agents, faith, state, forms and goals whatever is visible or invisible, all are within the range of these qualities of material nature (gunas), goodness, passion and ignorance
Having obtained the human form, the soul in present embodiment, is conducive to knowledge and realization. Once ignited, torches of wisdom, vanishes not.
It should shun attachment to every thing except Self/God / One’s own self/or whatever one believes in to be his creator and strive for it alone.
Such a man frees from the bondage of subtle body and evolutes (gunas).
Relation with evolutes springs up in mind and these are executed through it.
Self soul is wholly filled with ‘bliss’.
Freed by steadfastness in knowledge, from the subtle body, which consists of three evolutes, and brings limitation to individual embodied soul, a man not attached to sense-objects.
The sense- world which is illusory is unsubstantial in appearance, transient, full of misery and discontentment.
This is material world in other terms.
The embodiment is not confined to present formation but one soul coming in contact with the nature has been taking from one body to another. The process will go on till self realization.
Because the individual soul having attained an embodiment cannot remain without an act even for a moment. But the person, who is detached to the fruits of actions, is the man of renunciation.
It is only the ego factor which binds the individual to the cycle of birth and death.
Action, motion, utterance, rejection, taking, enjoyment, touching, sight, taste, hearing, smelling, sleeping, awakening, moving sitting and any other act, a body can do or imagine to do, are because of the presence of soul inside the body.
So they are act of the Lord, due to Lord, for the Lord, by the Lord and have no correlation with embodiment.
Individual soul is the image of Lord Krishna himself.
but his own developed ‘ego’ caused by its identification and assumed relation with the nature are interwoven in such a way, that the soul not recognizing its real self, adopts modification as its self and is caught in net of his own creation.
Renunciation is not to come from outside, rather one has to change the attitude. ‘transforming it from the doer to only as a witness’ which fact already exists, has been existing, has always existed, and shall always exist but the self soul itself has caused this self inflicted misery.
Anishtamishtam misharam ch trividham karmarha falam I
bhavtiatyaginam pretya na tu sannyasina kavchit II (12)
Pleasant, unpleasant and mixed, three fold fruit of the action or actions is bound to follow for them who wish to have fruits of their body’ action and have not yet renounced the desire for fruit but those who have renounced this desire, the actions don’t bring any fruit.
Every act of an individual is based on desire of its fruit.
Action is taking place knowingly or unknowingly.
But the action done without attachment and desire are not to bear fruit like the burnt seeds when sown even in a very fertile land, do not sprout and raise any crop.
So the deeds of person of renunciation do not give any dividend but the deeds done with attachment, do give mixed, pleasant and unpleasant results, which a soul in embodiment appears to undergo.
What a curse?
Mere identification with mind body orgasm has imprisoned eternal self soul?
So the selfless deeds for the benefit of others and consciously devoted to the Lord of all, become acts of Lord and emancipate the soul
Panchetani mahabaho karnarhi nibodh me I
Sankhey kritante proktani sidhiye sarkamrhanam II
Adhishthanam tatha karta karrham ch prithakvadham I
Vivdha prithakcheshtha devam chevatra panchamam II
Sharirvangmanobhiryatkaram prarabhte narah I
Nayayam va vipreetam pachete tasya hetvah II
Tatraivm sati kartaram atmanam kevalam tu yah II
Pashayatiakritbudhitwatna sa pashayati durmati II (13-16)
Arjun! In the Sankhya branch of learning which give out the ways to neutralize the actions, these five factors have been mentioned as contributory to the accomplishment of all actions, know them from me.
Seat of action and the agent, organs of different kinds and separate divergent movements and fifth is destiny.
Whatever actions, right or wrong performed from mind, speech and body, their causes are these five.
Not withstanding this, he who having impure mind, considers the Self alone the doer, is a person of perverse understanding and does not know the truth.
Self is not the doer. he who considers the self alone, is doer is ignorant and is deprived of the real knowledge.
Whatever is performed from the mind, body, and speech, it is due to five factors.
Co-existence of all of them is a must for execution of any act. Even if, one factor is missing, the action may not come up.
These factors are:-
1. An embodiment.
2. Doer
3. Means.
4. Different acts of the means.
5. Destiny.
When the self in collusion with nature by way of attachment has considered itself the doer, all this universe has come into existence and continues to be in existence despite the fact that a large number of human beings and other creatures die.
But the creator self is witnessing all this play of his dispassionately. There are three aspect of a particular situation. Preceptor, percept and percepting, the two latter are not separate. It is one self soul in all three aspects
Destiny is the powerful of all these.
One should try to understand the chemistry of the self.
There was nothing other than the self. It wanted to play with someone. Since there was none else so the self transformed itself into many.
But how this happened?
Three fold nature of invincible self, consisting of three modes goodness, passion and ignorance. The lord created this material nature. He also transformed himself in spiritual nature in form of free self soul. They were allowed to play game of freedom. Self soul started play with material nature. It was so engrossed in it that it forgot its identification. Once attached to material nature and its evolutes, the self soul created this unthinkable universe.
Human beings out of their ‘ego’ are making searches and researches of how this came into existence, forgetting their real aim of self realization.
By indescribable power of Lord in form of three modes, the universe exists, vanishes and still coming into being. All the workmanship of doer, doing and done rests in the nature in form of three modes of passion, goodness and ignorance.
Self is neither doer of any action nor receiver of its fruit.
How the self, the sustainer of all can be doer?
It is the ‘jeeva’ the individual self who has done an act of attachment only by outer identification with these acts of nature and thereby binding itself.
It is the mindset which is too rectified. Salvation exists right now, just before you, it is to be felt.
But for ignorance, the blissful self is free.
As one dips into a pond of dirt and on coming out of it, it goes on identifying with new set up; this is the condition of self soul. Once entangled with material nature, it does not desire to come out of it.
A bombshell explanation is coming in next verse:
Yasya na ahankrito bhavo budhi yasya na lipyate I
Hatva sa iman lokan nah anti na nibadhyate II (17)
He who has no ‘ego’ of the doer and whose has lost desire by application of wisdom, if he happens to kill this entire universe, is not the slayer nor prone to bondage.
Whose mind is free from ego and sense of doer ship, whose reason is not tainted by worldly objects and activities?
He sees the ‘self’ and ‘self’ alone. His act of even killing does not bind him. A soldier killing enemy is not tried for murder. Rather he is decorated. He does not kill enemy for himself. He kills them to save the honor of country and save country men. He acts self lessly. His emoluments are of no consideration in comparison to act of his velour.
Through this example, it is clarified that when one has no ’ego‘ and attachment to a particular act being done in pursuance to one’s nature by its modification e.g. body, even if killing the entire world, such self soul is always sinless and free from bondage.
Action of realized self doesn’t bear fruit.
Possessed with wisdom and realization, and one’s mind satisfied with the realization of self, one shuns ego, his acts merge in the acts of all pervading supreme ‘self’
Gyanam geyam parigyata trivadha karamchodna I
Karrham karam karteti trividhah karamsangara II (18)
The knowledge, objects of knowledge and knower, these are the motivator of action. Doer, the organs and activity- are three constituent of action.
Knowledge, knower and objects of knowledge are instruments of motivation to know.
Knowledge and objects of knowledge exist but the knower has fallen into an ignorance trap.
Becoming doer of activity of senses, mind and intellect and organs of senses with sense objects, the self has created this entire universe by mindset.
So knowledge, knower and objects of knowledge are motivator and the doer, organ and activity are constituent of action.
Gyanam karam ch karta ch tridhev gurhbhedtah I
Prochayate gurhsankhyane yathavatchhirun tanapi II (19)
The knowledge, action, and doer are of three kinds as propounded by the wise knowing the elements of three qualities of material nature.
Since entire universe is creation of attachment and identification of self soul with three evolutes of material nature, therefore, the embodied eternal self, obtains different type of knowledge, quality of action and body peculiarity as per domination of the each quality of nature.
These factors are deeply influenced by the attachment with three modes of material nature.
The purpose of eternal message is to negativate the influence of material nature over eternal self and directs it to its real home.
Now from here onwards Lord Krishna is going to refer three types of knowledge, three types of action and three types of doer.
All this differentiation is coming out of this attachment set up based on three qualities of nature.
It is going to be followed by three fold difference of wisdom, self-control, and happiness in the verses following.
Sarvabhuteshu yenekam bhavam avayayamekshte I
Avibhaktam vibhakteshu tajgyanam vidhi satvikam II
Prithaktuen tu yajgyanam nanabhavanprithakvidhan I
Veti sarveshu bhuteshu tajgyanam vidhi rajsam II
Yattu kritsanvadekasminkarye saktamhetukam I
Atatvaarthvadalapam ch tattamsamudahritam II (20-22)
Knowledge by which a man perceives one imperishable divine existence as undivided and equally present in all individual beings, know that knowledge culminating from goodness qualities of material nature.
However by which knowledge, a man sees many existence in different forms, existing separately from one another in all beings, that knowledge is called knowledge emanating from passion mode of nature.
That by which knowledge, one clings to single body as whole some and which is irrational, objectless and trivial, is said to be knowledge out of ignorance.
One and only one omnipresent Lord is pervading this gross and subtle universe created by his ‘Maya’ the inscrutable power of Lord-nay, the Lord himself in action, acts in the shape of different things like fire in combustible things.
The knowledge by which one sees in all, one ‘self’ that is true knowledge.
One can make out from simple inference a true conclusion that in all creature same ‘Consciousness’ a part and parcel of all pervading ‘Super Consciousness’ exists and which is consonantly keeping them alive.
There neither real nor superfluous difference. But misconception is causing illusion through darkness.
Self is one but as fire seems to be different shapes in different. Things, so is the self.
It is not the volume of matter or creature that represents the shape of self but the conscious factor in different beings is one and the same
Consciousness is one in all. As fire is of different shape in different shape of woods, its real shape as illuminating power does not change.
So is the all illuminating consciousness, ‘self’ Atman’. All the activities of self are due to the supervening material adjuncts through which it manifests itself.
When the seer finds different adjuncts everywhere, human being differently than a creature or immovable article, his knowledge is out of passion.
He is not able see the presence one self in all.
And when one is confined to only his embodiment as everything and as ‘a whole’ which is not only irrational, it has no real object and is trivial, it is declared as born out of ignorance.
The state from birth to death belong to the body, not to the self/atman like the moon remaining same all the time but its digits looking different due to the astronomical motions.
Material bodies are ever assailing through the velocity of time, by way of birth and death, are not and cannot be witness of self.
Perishable cannot be witness of imperishable.
This is the reason why we can not see all pervading Krishna.
Since we are conditioned to see subtle material things and we want to see him in form while he is seated in our hearts, so deeply seated that we cannot live without him for a second. Without Him we will be a dead body.
Flames of fire are not the witness of the element ‘fire’, so an embodiment cannot be self contained as being transitional.
Ego of self as its being whole embodiment is the root cause of bondage,
niyatam sangrahitamaragdveshatah kritam I
afalprepusuna karam yattatsatvikamuchyate II
yattu kameapsuna karam sahakarerh va punah I
kriyate bahulayasam tadrajsamudahritam II
anubandham kshayam hinsamanveksh ch poursham I
mohadarbhate karam yattattamasmuchayate II ( 23-25)
The action which is ordained by scriptures and is not done by any sense of doer ship, done without partiality or prejudice by one who seeks no return, is called Satvica.
The action which involves fulfillment of desire and also done out of egotism and involves strain and efforts and done by a man seeking enjoyment is called Rajas.
The action undertaken out of sheer ignorance, without looking at the injury to other aspect, thinking that he is the only person who can accomplish it, loss to oneself, is one which is termed as Tamsic.
Holy Scriptures lay down the actions and rules following which one can realize the reality of self.
Those actions done selflessly and without attachment or any desire for fruit, lead one to conclude that the self is alone pervading every where, whatever is perceived by mind, speech, sight, ear, and other organs, it is all due to the inscrutable power of lord Krishna who is self alone.
Bodies of all beings are composed of five elements earth, water, fire, air, and ether with intellect and ego.
By way of simple analysis they are the same in reality.
One’s own self identified with Lord Krishna is epitome of wisdom. Lord Krishna ‘himself’ is life in all (7.9)
But due to its identification with sense objects, superimposition of the intellect and mind, one fails to recognize him self as self/a glimpse of supreme self seated in the heart of him and all.
These deeds, done without any attachment, desire, motive and ego, it certainly leads to self realization.
And if actions are done out of motive, to fulfill desires and accomplishment of worldly task, like accumulation of wealth, is termed as rajas which further binds the self.
In that condition it is bound to born and die again and again.
Thus never ending cycle of transmigration does not come to end.
This only comes with complete surrender of action.
The acts done with ignorance of self and done to harm others, thinking that I am alone the doer, are certainly out of ignorance (tamsic) and leading the soul not only to that cycle but putting it from one lower level to other lower level with no end to it.
One must abide by those eternal virtues as the sameness of vision, non-attachment and wait on self which lead to self realization.
Only those deeds should be done which lead to ‘nivriti’, renouncement or march back to ‘Brahma’ and called satvica, not those which lead to ‘parvriti’ or continuity of multiplicity or transmigration. These deeds which take the soul to downright are to be shunned altogether.
If the practitioner is able to attain transcendental from all three evolutes as per verse 2.45, then one stands liberated.
Lord Krishna guarantees in verse 27 and 28 of chapter 9:
Yatkroshi yadashnasi yajjuhosh i dadasi yat I
Yattapsaysi kontey tatkurushav madarparham II
Shubhashubhamfalrevam mokshayse karambhandhane I
Sanyasyog yuktaatma vimukto mamupeshayasi II (9.27-28)
Arjun! Whatever you do, whatever you eat, whatever you offer as oblation, to the sacred fire, whatever you gift, whatever you do by way of penance, offer all to me.
Mind thus established in renunciation of all actions , you will be freed from the bonds of karma in the shape of good and evil effects and freed from them you shall attain me.
All work is subject to change. Soul in a particular embodiment having been attached with it, does acts, eats to attain satisfaction and health, with satvica leaning it makes sacrifices with a purpose to attain liberation and if has some interested motive, it may do that with a purpose to go to heaven, and some time he gives alms, and also takes a recourse to penance to get rid of worldly misfortunes,
Lord says whatever good or bad is done it should be surrendered to me. By doing so, embodied soul shall be free from the bondage of fruits of actions of embodiment which are essentially result of past deeds and are done by embodiment to undergo them.
Attachment with actions, desires of fruit, pushes soul self in association with qualities of nature, into worldly pit and bitten by the non- stop time snake, it again indulges in same action and desires, their satisfaction all again resulting in transmigration.
If one surrenders all deeds to lord and keeps itself unattached, it slowly and slowly develops infatuation towards lord.
Giving up riches, enjoyment and happiness for the sake of lord, making sacrifices, gifts, penance to lord ascertains detachment of self soul with them which ultimately releasing soul from bondage.
Muktsngoanahngwadi dhritiutsahsamanvitah I
Sidhiasdhiyornirvikarah karta satvic uchyate II
Ragi karamprepsurlubhdho hinsatmko ashuchi I
Harshshokanvitah karta rajasah uchayate II
Auktah prakritah stabhdhah shatho neshkritkoalsah I
Vishadideerghsutri ch karta tamas uchayte II (26-28)
Doer free from attachment, egoless; endowed with firmness and vigor and unswayed by success and failure is Satvic
The doer full of attachment, seeks the fruit of actions, greedy, oppressive by nature and of impure conduct, and is affected by sorrow and enjoy has been termed as Rajsa.
The doer who has no piety and self control and is uncultured, arrogant, deceitful, inclined to rob others of their livelihood, slothful, sorrowful, down-hearted, procrastinator is Tamsic.
Lord Krishna has vividly explained in chapter 3 and 14 of this volume that all the actions which a embodiment performs are due to ‘ego’ based on three qualities of nature, that are satva, rajas and tamsa.
All the creatures are the creation of these external virtues.
One can recognize a person by his deeds and temperament as to which way he as embodiment of five elements and self seated in him going to reincarnated.
Or attaining self alone!
A selfless person doing all the deeds of virtues without an iota of attachment, egoism, seeing one self everywhere and in all, firm in this belief, eager to realize self but undaunted and unaffected of any worldly success or failure or in self realization too, is called satvica.
A doer full of attachment with world and its objects, expecting and desiring to have fruit of every action in the form of enjoyment only, full of greediness and oppression, is of impure conduct, also always affected by sorrow and joy is ‘rajas’.
The embodiment of human form, having no piety and self-control, uncultured, always arrogant and deceitful, inclined to deprive others of their livelihood, heartless and performing small piece of work in a long time, shirking one’s duty, is termed as tamsic.
The body which is created by the lord’s attribute known as ‘maya’, is verily cause of self souls’ transmigration from one body to another
Realization of ‘self’ destroys this cycle.
Therefore by wisdom, one should recognize the self and reach one’s own home lost by own foolishness.
Lord Krishna is not alien to us. He is seated in this very body as living entity, consciousness in this body is his divine spark illuminating entire body, mind, intellect, senses.
He is not only creator of our being, he has provided us with immense facilities like water, air, food, earth and this body, senses, mind, intellect, other companion human beings to live and attain self realization.
But we are avoiding realizing ourselves because of our ‘ego’ while living in the body which is under the sway of the resultant of our past actions.
A foolish one assuming doer ship of acts, coming naturally on account of work done by mind, intellect. Senses and their organs, due to nature becomes bound by identifying himself (the Eternal Soul/Lord’s image), with those actions
But wise sees through the game of material nature and make sincere efforts to free him.
The wise one, being thus free from attachment in such acts of
lying, sitting, walking, bathing, seeing , touching, smelling, eating, hearing is not bound by those acts of organs like other persons because he is witness watching the organs experiencing with sense objects.
Even living with ‘nature qualities, the wise sheds ego of doer ship.
Naiva kinchitkaromiiti yukto manyaytetattvavit I
Pashayansrivarhsprishanjaghrannashannagachhanswapansvashan II
Parlapanvasirgangrahararannuunmasanamnimishanapi I
Indruyarhiindriyarthe vartant iti dharyan II
(Bhagwad Geeta 5.8-9)
In the midst of them he is unattached like sky, the sun, and the wind.
The self, same jiva [individual self soul] who is part of almighty, there is bondage without beginning owing to ignorance, and twinkling liberation through knowledge.
Budherbhedam dhritishchev gurhtastrividham shrirhu I
Prochymanamasherh prithaktven dhanajayya II
Parvriti ch nrivriti ch karyaakarya bhayabhaye I
Badham moksham ch ya veti budhi sa parth satvici II
Yayya dharamadhamam ch karyam chakaryamev ch I
Ayathatprajanati budhi sa parth rajsi II
Adharmamdharmamiti yaa manyate tamsaavritai
Sarvartyhvipritanshanch budhi sa parth tamsi (29-32)
Arjun! Now hear three fold aspects of wisdom and firmness, based on predominance of qualities of nature and which are being told by me one by one.
Arjun! The intellect which determines the paths of action and renunciation, what is to be done and what is to be avoided, what is fear and what is the fearlessness, bondage and liberation correctly, that intellect/wisdom is Satvica.
Arjun! The intellect by which a person is not able to perceive what is religion or not religion, what ought to be done and what should not be done-is Rajas.
Arjun the intellect which considers even non dharma as religion and sees all other things upside down and wrapped with ignorance is Tamsic.
Lord Krishna addressing his disciple Arjun, is unfolding detail of three types of wisdom and determination of the persons based on three modes of nature.
First kind of wisdom and understanding is satvica. The scriptures have laid down what acts should be done and what are to be refrained from being done, what is to fear from and what is not to be feared, what is binding and what liberates.
When this intellect is able to differentiate between two (as to be what is to be done or avoided) and when it follows the course whereby it attains liberation is the satvic wisdom.
When it is not able to distinguish the two path and also unable to see as to which path has to be followed that wisdom is rajas as it keeps the person engaged in material activities and this person is not able to think of emancipation.
Third one remains engrossed in ignorance always working in opposite direction. it accepts irreligious as religious. He is prone to equate Lord with an ordinary human form, not knowing the supreme deed of lord. Such persons have been described in chapter 16 of this text.
These form of understanding are due to the attachment and ego caused by the three modes of nature.
Human beings are mixture of three modes of nature. The person having satvica bent of mind thinks about liberation from the cycle of birth and death. He tends to selfless service of humanity, sees the glimpse of almighty in every being. He is the guiding force for welfare of humanity.
Another one is self centered. Assuming his welfare paramount he goes on accumulating wealth thinking that he has to make life comfortable. but net result of these efforts are miseries after miseries as much are desires , so much , rather bigger quantum of sorrow they create. One has only right on his duties not the result. One can have a particular hope and desire to be fulfilled but he can make an effort only. He cannot expect true fulfillment of his expectations which may fail. If one is prone to do his duty self lessly then he can neither be happy nor sorrowful for success or failure.
This world is dominated with majority of people imbibed with passion for worldly objects and materialism.
Very few think of this path.
Tamsic are always interpreting religion on a wrong and destructive manner causing irreparable harm to the cause of humanity.
dhritya yayya dharyate manpranendrakriyaI
yogenyavabhicharirhya dhriti sa parthsatvici II
yayya tu dharamkamarthen dhritya dharyate Arjun I
prasagen falankshi dhriti sa rajsi II
yayyaswapan bhayam shokam vishadamev ch I
na vimunchati dhritya dhriti saparth tamsi II (33-35)
Arjun! Concentration, by which one applies his mind, life air, and senses to undiluted devotion to self / God, is out of goodness mode of nature.
Arjun! By which one concentrates on religion, fulfillment of desires is passionate mode of concentration.
Arjun! By which one clings to dream, fear and sorrow and does not leave them is concentration resulting from ignorance mode of nature.
Concentration has been addressed a s pure, mixed and of lower category.
When a person concentrates on self alone, sees self in all and every where and devotes himself completely to self and does not attach himself to the nature and its qualities, one naturally has pure concentration. This self is no stranger to us. But by identifying with mind body orgasm, we have made us distressed or happy as per our material happiness acquired from sense gratification.
Real happiness is divine, it is inside, it is in mind, it is to be felt.
We are lucky that we are life itself, we are consciousness; we are part and parcel of divine play. We have to play our role and leave the stage to go back to our divine home. We are not here to attain further imprisonment. We don’t know which form is waiting for us. We should haste in self realization, far from dualities.
Self in all creatures, being their indwelling spirit, and outside them also not enveloped in anything.
As the elements in all creatures are the same so is the self as creator, destroyer and sustainer of all, this fixation of unbreakable determination to control activities of mind, intellect and senses by devoting them all to the supreme self all the time is satvica determination.
When a person affected by the qualities of nature make efforts to earn religious up being, and also concentrates on acquiring wealth and other perishable worldly things for fulfillment of desires and worldly fake and artificial happiness this concentration is termed as rajas.
Majority of people are of this sphere and the person of pure quality concentration is rare and remarkably distinguishable from others. A person having satvica concentration, though
Appearing to do all worldly act does not attach him with them and remains aloof by way of detachment to modifications. by concentrating on self
The pure embodiment of virtues becomes pure and goes beyond senses’ waves of hunger, thirst, grief, delusion, decay and death liberating itself of transmigration.
While concentrating on accumulation of worldly procurements, one gets attached to them and this attachment becomes the cause of transmigration to these or other worlds as per one’s deeds / actions and degree of attachment. There is no short cut in it. Divine computer has no virus. It is accurate. Punishment is befitting.
It is blessing in disguise that god dispossesses one of the worldly well-being.
There is no example in this world, to show that greed has not begetting greed and power has not corrupted the powerful.
History shows that there have been cruel plunderer and warriors but they left midway in trying to control this earth. They are now history to make others learn. But still human beings are acting in a same way.
Nothing has changed since time of Lord Krishna and Buddha.
When one is inclined to imbibe himself only to his body, and striving for day dreaming but always fearful, lamenting, cursing God or his fellows.
Bemoaning always short of worldly happiness, such concentration caused out of ignorance is addressed as tamsic.
Sukham tu idanim trividham shrurhu me bharatsharbh I
Abhyasramteyatra dukhantam ch gachhti II
Yattadagrevishamiv parirhameamritoupamam I
Tatsukhamsatvicproktam atambudhiparsadjam II
Vishayendraysanyoad yadtadagre amritoupomam I
Parinamevishamiv tatsukhamrajasamsmiritam II
Yadtagrechanubhandhe chsukhammohanamatamam I
Nidraalsyaparmodotham tatamsamudahritam II (36-39)
Arjun! Now listen three types of happiness, one is eternal happiness whereon one conditioned soul enjoins upon by practice and ends his suffering.
That this practice initially appears like that of poison but in the end it is like nectar, this which awakens one to self realization is said to be Satvica happiness.
The happiness obtained from the union of sense objects with senses, first appears to be like nectar but its end results are poisonous, is stated Rajas happiness
Which happiness is blind to self realization, initially involves delusion, from beginning to end, by attachment with embodiment and delusion and obtained by sleep, sloth and laziness, is termed as Tamsic
Happiness comes from within,
Outer happiness which one tries to obtain from the sense objects is always transitory, temporary and vanishes like that of melting an ice cube.
Self only is the lasting and eternal bliss.
This self is being constantly neglected by the person imbibed by ignorance and darkness
.
The actions are the outcome of our past deeds and which shall take place as they are coming naturally. We are not the doer. Nature in form of its three qualities is revealing itself into actions. Our attachment and identification with the actions of embodiment is useless.
Result whether good or bad; causing pain and pleasure are transitional. They are not going to stay permanently.
Material happiness has distress following it.
Sorrowful state is not going to last long. Time may heal it or the events may change their course to turn happy moments
One has to draw pleasure from the self alone. This pleasure is not perceptible. It can be felt by intellect as it is not sensory
The self is unaffected by pain and pleasure. Feel the presence of life while you are alive. You have lived the life of many embodiments since the time immemorial. You have never died. You have left so many bodies which exhausted on their undergoing fruits causing their birth. This is human body which is not meant for sense gratification. You are here in this body to realize yourself; this chance may never come again. Leave these dying bodies that you call relations. They are there till your body is alive. With your departure from the body, these your dear most relations will take it to burial ground, dump you alone and will come back to continue this play called world.
It is all self, whatever one comes across. Self is the witness and is seated in the hearts of all creatures. In state of awakens, dream and deep sleep the self soul is witness present. It neither awakes nor dreams nor does it goes to deep sleep. See this play from a distance, all these states pertain to mind and you are illuminator of this mind.
How you can be this mind?
It has been witnessing all these realms as a witness.
The day this witness goes to deep sleep the very near relations of its embodiment will consign it to fire, some river or to a grave from where this body can never rise.
If one can feel the presence of self in all being, there is no dearth of pleasure full of nectar all over,
Problem arises with the identification of self with embodiment.
How to see body separate from self is some what a difficult task.
This can be achieved by constant practice of undiluted devotion to self. When one starts such practice, it appears to one, like that of ascending a straight mountain peak. But with constant effort and proper guidance of an enlightened teacher it becomes easy. When one observe the presence of self as same supreme self, then one is able to shed the ‘ego’ which was causing this obstruction in self realization
Satvica quality of nature leads one to realization of god/self in all.
And eternal bliss dawns upon as it is the ultimate goal of human embodiment. When every aspect of life is located to self alone, the worldly sorrow is felt no more and experienced even if it is being thrust upon the body.
All persons are in search of the pleasure from sense objects by accumulating lot of wealth, worldly objects but alas! None of the bodies taken to burial ground has ever taken any thing with it.
Pleasure driven from sleep, sloth and attachment with body are root cause of soul being further bonded.
The external virtues if adopted properly and steadily lead one to eternal virtues of seeing oneness of all, by detachment with modifications one experiences happiness full of nectar.
This is very easy yet very difficult but by the grace of Lord and illuminated persons, one realizes self by getting rid of ego, observing all actions being result of qualities of nature , seeing it ultimately an eternal play of self,
One is, thus, confined to self alone. The Self is consciousness, a witness of all material happening & same in all.
This happiness is eternal.
Happiness coming from sense objects though temporarily giving transitory pleasure is rajas and the happiness pretended to be coming from sleep, sloth and laziness is tamsic.
One has to obtain the endless eternal happiness by practicing devotion to self, our own self and that self of all beings, the Lord Krishna himself.
Na tadasti prithviyam va divi deveshu va punahI
Satvamprikritijermuktamydebhisyadsyadtribhirgurhei II (40)
None, in the world of Demigods, in ether, or on this earth, is without the effect of three qualities of the nature.
Almighty Lord Krishna has explained in 14th chapter that countless creatures on the earth owe their being to inter course of self with nature.
This is not an ordinary activity.
It is divine act of self causing different races of not only human beings, creatures in ether, in oceans, on mountain, in realm of gods and countless outer spheres and that keeping an undisturbed continuity with a remarkable discipline.
Not only he creates the species, it has been ensured with wonderful and astonishing arrangement that every off spring of self is taken care of.
It is wonderful to see that one kind of species is the food for others and dominance of self can be easily observered by a keen looker. The wonderful qualities of nature can lead one not only to realization of self but they illuminate ‘the Supreme Self’ a true and best guide of all.
Brahaman khashtrayavasham shudrarham ch prantapI
Karmarhni parvibhaktani sawbhavparbhavaigurheinII (41)
Arjun! The actions of Brahmin, Kshetrya, Vaishya, and Shudras are divided on the basis of the qualities of nature.
Wonderfully and much to the astonishment of the those who pretend to be wise and enlightened, Lord Krishna has not given any emphases to the birth of anyone in a particular family, caste, religion or sect.
Since every human being and other creatures are the sons and daughters of one supreme self, there can not be and virtually there is no distinction of creed, caste or birth except their own attachment.
The Caste made difference is human made.
This is all superfluous and has to be ignored by the true seeker.
It is the degree of attachment of self with embodiment and each of three qualities of nature, which determines the ultimate nature of the deeds of an embodiment.
So is the case of wise, warrior, traders and servers.
Shamoh damahstapah shucham kshantirarjavamev ch I
Gyanam vigyanamastikyam brahamkaram savbhavjam II (42)
Control of mind and senses, endurance for discharge of one’s sacred duties, external and internal purity, forgiving faults of others, straightness of mind, senses, belief in knowledge and its science, realization of self are natural duties of Brahmins.
The duties of Brahmin are mainly confined to subjugation of senses and mind, enduring hardship for discharge of sacred duties and oblations, forgiving others’ faults like one’s own, straight ness in behavior, realization of God/Self, belief in God and life after death, study of sacred scriptures.
One who may be Brahmin by birth and caste but does not have these qualities, is not a Brahmin.
on the other hand, the person belonging to other caste may be having all these qualities because of the study and meditation of god/self in his previous incarnation but due to some other reasons, might have been allotted a particular womb to come to world this time, he may be a Brahmin by acts, he does.
Shourayam tejo dhritidakshayam yudhechapiaplaynam I
Danaamishwarbhavashch kshatram karam savbhavjam II
Krishi gourikshvarhijyayam vaishkaram savbhavjam I
Paricharyatamakam karam shudrasyapi savbhavjam II (43-44)
Velour, fearlessness, firmness, cleverness, steadiness in battle, giving alms and lordliness, all these are natural duties of Kshetrya.
Agriculture, cow rearing, exchange of merchandise form natural duty of trading classes.
Service of other classes is natural duty of labor class.
The duties of different classes have been explained.
Three gunas of nature, as explained earlier, are root cause of the nature of a person and as per previous embodiments one has different experiences of that life. Soul while entering into a new embodiment has a sort of earned attachment with qualities of nature and that forms his nature.
Material nature has no relevance to Eternal nature but the two have come to enact eternal drama of Lord Krishna but now you have leave this identification with material world.
Even twin children of same parents have different nature. the degree of attachment with different qualities, satvica, rajsic, and tamsic is the root cause of different natures. It is not the birth from a particular womb that causes a class but it is our attachment with action in particular embodiment which causes our subsequent incarnation and action in that span of life. Any person from any caste can acquire the qualities of other caste by virtue of his attachment.
Brahmins’ duties as stated, if performed selflessly, do lead to emancipation of soul from cycle of transmigration.
In forthcoming verses a summary has been ordained as to how one can attain salvation and self realization by serving the self by one’s natural duties. If one is not able to observe treaded path prescribed by Holy Scriptures, even than one can realize self by selfless actions by devoting all of them to self
Sve sve karmanyabhiratah sansidhinm labhate narah I
Savakaramniratah sidhinm yatha vindanti tatchhurhu II (45)
By devotion to one’s own prescribed natural duty one attains self realization. How one attains this, you may hear it from me.
Lord Krishna is disclosing as to how one can attain ‘Him’ while performing prescribed natural duties.
This is the easiest way of self realization.
Yatah parvritibhutanam yen sarvamidam tatam I
Savakarnarhah tamabhyachary sidhnm vindti manavah II
Shreyansavadharmo vigurhah pardharmatsavanushthitat I
Savbhavniyatam karam kurvananapnoti kilvisham II (46-47)
Through whom this tide of creation has streamed out and who is all pervading, a man attains highest perfection by worshipping HIM through his natural duties.
It is better to perform one’s natural duty though devoid of merit than well- performed duty of another, because by performing one’s natural duty one does not incur any sin.
If an embodiment prescribed by past deeds is entrusted to perform a particular set of deeds, it can not deviate from it and by force of one’s nature, one shall perform it.
it is better to perform one’ own natural duty than to do and perform well others best considered duty.
the reason is the nature which forces one to do so.
a warrior may be asked to defend his country and in that effort he may kill thousand of enemy soldiers, he can not be held guilty of culpable homicide as it was natural for him to kill enemy who could have definitely killed him, had he failed to do so.
a person naturally dealing in merchandise can not develop any interest in Vedic scriptures.
It is the body which directed by past impression of work and actions done in previous embodiments and modified by the food it eats, is bound to do acts as per nature.
As long there is rapture of gunas leading to manifestation of the universe, so long is the diversity of soul.
When the embodied soul sheds the attachment with the qualities of nature, it separates itself from it. Rapture of equilibrium stops and the soul is free from transmigration.
All actions are result of attachment with body, body is result of gunas. Gunas emanate from nature. As told in Chapter VII nature is another aspect of self/god. If self soul acts for self, through the self, of the self, by the self, every thing done becomes self. Whatever is done by a embodiment, it should be presumed to have been done by Lord, and for the Lord and resulted from the inspiration and will of Lord.
By shedding attachment with body, its actions, a soul attains freedom from cycle of birth and death.
Bondage was only presumed one. Soul is never bounded. It is free and was free and shall remain free but from gunas point of view it is addressed as bound.
But it is not so in reality.
Gunas are creation of power of Lord, so by dedication of self to self, it ends in self like zero being divided, added, subtracted and multiplied, by zero results in zero.
These two verses are of utmost importance and in this ending Chapter Lord is summarizing his gospel. In other chapters dedication of actions to Lord has been emphasized.
Chapter 5 verses 8,9,10,11,12,13.
Chapter 11 verse55
Chapter 12verses 6,7,10
So even doing work and acts bestowed by attachment with nature one has to act as a witness by only recognizing it to be so.
Living in the body which is under the sway of resultant past deeds and actions, the foolish one, on account of work done by the organs, becomes bound by identifying himself with them
Duties assigned by nature must be done selflessly and devoting them to almighty self. Doing or acting, as assigned, does not cause any sin.
Is the identification of self with actions that are causing all the trouble.
Sahajam karam kontey sadoshamapi na tayjet I
Sarvaarambha hi dosherhdhumenagniravritah II (48)
Therefore one should not abandon one’s innate duty, even though it may be tainted with blemish. All actions/ undertakings involve demerit like that of smoke involving fire.
Since we are bound to act as per past action, one should do act dispassionately and as assigned to him.
A person may be forced to do menial work but one should not be ashamed of doing it and while doing it one can presume that Lord has put me on this duty and this body blessed by Lord is to perform to its utmost capacity and for Lord’s happiness.
This will become meditation of Lord.
Asaktbudhi sarvatra jitaatma vigatsprihah I
Neshkarmyasidhim parmam sanyasenadhigachhti II (49)
He whose mind is subdued, intellect is unattached every where, having no infatuation to sense objects, attains through path of knowledge, inaction.
Wise one being free from attachment in such acts as lying, sitting, walking, bathing, seeing, touching , hearing, smelling, eating, drinking, breathing, sleeping, answering the call of nature, grasping, closing and opening of eyes, whatever other acts, does not bind like others as he is only watching organs experience the sense objects.
The same with even eye to all and free from merits and demerits, one should not praise or blame any body who may say or do something good or bad. Only taking pleasure in self a saint attains renunciation and action less ness.
By treading self alone and attaining actionlessness he reaches lord.
All these are prescription and preparation for seeking liberation
Siddhim prapto yatha braham tathapnoti nibodh me I
Samasenev kontey nishtha gyanasya ya parah II (50)
Arjun! Know from me briefly as to how a man having attained freedom from reaction, which is the highest consummation of the path of knowledge, reaches Baraham.
The lord of universe is disclosing as to how a person who has reached action less ness through path of knowledge, attains braham which is the supreme self and reaching that stage, one is liberated.
Actually for self, there is no bondage.
If a self in embodiment, develops non existing feeling of bondage, then none can cause his freedom as presumed thing are always non existing.
The embodiment itself is a result of past deeds. as soon as they exhaust, embodiment can not be retained even for a moment. till there is remainder of fruits of past to be undergone, even destiny does not interferes.
One’s attachment and identification with actions, is the cause of bondage and when one reaches freedom from reaction by surrendering all actions to Lord Krishna, he attains more of liberation from other aspects of binding force of Lord’s willing power
Budhya vishuddhya ukto dhritiatnam nayamya ch I
Shabdadinvishyanstyaktwa ragdvesho vayudasya ch II
Viviktsevi laghvashi yatvakkaymansa I
Dhayanyogpro nityam varagyam samupashritah II
Ahanakarm balam darpam kamam krodham pargraham I
Vimuchya nirmamah shanto barahambhayay kalpate II (51-53)
Endowed with a unblemished intellect and taking light satvic food, living in lonely place having rejected sound and other objects of senses, having controlled mind, speech and body and senses, having got rid of aversion or attraction, remaining ever devoted to yoga of meditation, giving up egotism, pride of strength, arrogance, lust, anger and storing of luxuries, devoid of attachment, such a man becomes quite qualified for oneness with Braham, the truth, bliss and consciousness.
One whose intellect is not attached with anything other than self all around, untarnished, by shunning sense of sound etc. and by satvic firmness controlling body, senses, mind, devoid of attraction and aversion, living in solitary place, having been firm in renunciation and meditation. Giving up egoism, pride in strength, arrogance, lust, anger and habit of storing things and having become unattached, peaceful is considered to have become quite oneness with almighty
One treading the path of knowledge is completely devoid of any relation with world or its components, comes to know the all pervading Lord who is always available and it can be felt by that liberated soul.
Barahambhutah parasanatma na shochati na kankshti I
Samah sarveshu bhuteshu madbhakti labhte param II (54)
Established in identity with Braham and cheerful in mind, no longer craves or Grieves for anything. Seeing same in all beings, such Yogi attains supreme devotion in me.
The optimisation of knowledge of self, is to see same self in all beings, all embodiments are the result of past deeds and are queer mixtures of five basic elements of ether, water,air ,fire ,and earth and self is consciouness charging all of them, so there is no difference of existence in them but the ignorants differentiate by comparision of shape of embodiments, this same ness has been clarified in verses in other chapters of shrimad bhagwad geeta.
chapter 5, verse 18
chapter 6, verses 7,8, 9,29-30-31
chapter 7, verse 19
chapter 9, verse 29.
all this can be achieved while living in this embodiment but shunning ego ofidentification with embodiment.
At this juncture this embodied soul is blessed with Supreme Devotion to Lord whom he sees every where. He sees blessing of Lord coming in disguise in every aspect of his life.
bhaktya mamabhjanati yavaniyashachasmi tatwatah I
tato mam tatvato gyatwa vishte tadanantram II (55)
Through that supreme devotion, he comes to know me in real sense as to what I am and what is my greatness; and thereby knowing me in essence, he forthwith enters into my beings.
By devotion to Lord, devotee comes to realize self, he craves for nothing, his senses subdued and his mind controlled, becomes even minded to all and satisfied to self.
All quarters for him are full of bliss.
How this happens?
With complete devotion to Lord, one realizes that every thing, every being his incarnation, body in the form of nature and self being driver of body, everything consist of Him.
There is nothing except self. Thus the yogi constantly having been pondering over self, realizes himself to part of self, self in others, looks upon all pairs of opposite to be modification of self, realizing self alone pervading and also shares presence of omnipresent in every aspect of life.
High souled sages- though worldly penniless, devoted to Lord Krishna devoid of ego, lust, anger, violence, arrogance, are always calm and compassionate to all creatures, attain bliss of Lord and desires only Lord and nothing else.
Chetsa sarvkarmarhi mayi sanyasya matparah I
Budhiyogamupashrity machhita satatam bhav II
Matchitah sarvdurgarhi matprasadattarishayasi I
Ath chtwamahankaramn shroshayasi vinakshayasi II (57-58)
All actions mentally resigned to me and taking recourse to yoga in form of even minded ness, be solely devoted to me and constantly give your mind to me.
With mind thus given to me, you shall tide over all difficulties by my grace and if from egotism, you do not listen, you will be lost.
Embodied individual soul, out of sheer non existing attachment, had presumed to be body and because of this ego and attachment, the soul not being the doer presumes itself be the doer, involves itself in an unending cycle of different births and deaths.
After a long series of incarnations the Lord blesses soul with a human body which is an open door to liberation by way of self realization, most easy and readily available mode in this embodiment,
What has to be done?
Do nothing with any of your body, mind and senses or its parts. Sit in secluded place. See the witness in body.
Who is this?
What is the living entity?
It is divine consciousness sharing itself with the corpse of body, mind and senses but still devoid of them. This is your form which has entangled itself with material energy by identification.
Till today it has been charging the embodiment and it is separate from body.
This is consciousness. a part of Supreme Consciousness and deliberately sitting and watching every act of body, enjoying but still not enjoying, that consciousness has never done anything and as, if it is not the doer.
Body itself is incapable, (being always a dead body as it is), of doing anything, all actions were caused to be done by three qualities of nature and these too another form of Lord himself, there should be no hitch in dedicating the action done by material nature to Lord himself. No action can executed without self eternal nature of Lord.
Consciously dedicating all actions to lord, and seeing sameness every where, always thinking of God / Lord himself, individual soul attains its self. Lord assures that in that event, the devotee succeeds in tiding over all difficulties.
If out of egotism, soul in body, still does not hears Lord, it is inviting doom for itself.
Yadahankaramashrityna yotsaya iti manyase I
Mathyesh vayavsayasa prikritistwam niyokshayati II
Sawbhavjen kontey nibdha svenkarmarha I
Kartumnechhesi yanmohatkrishayasiavashoapi tat II (59-60)
Out of egotism if you believe that you will not fight it is vain to resolve this as nature will drive to the act.
Bounden to do act by your nature, whatever you think not to do, YOU will be driven to perform helplessly.
Lord is telling Arjun in the mid of battle field, that his resolve to not to fight his nears and dears is false
By nature he is bound to retaliate in battle and his actions are prescribed by the very nature as a born soldier. But all his resolve is the result of egotism of embodiment and its relations and which is false and none existing.
Ishwarah sarvbhutanam hrideshe arjun tishathati I
Bhramayansarvbhutani yantrarhurhani mayayya II
Tamev sharnam gachh sarvbhaven bharat I
Tatprasadpram shantim sthanam prapasayasi shashvatam II(61-62)
Arjun! God abides in the heart of all creatures, causing them to revolve, according to their karmas, by His illusive power, seated as those beings are in THE DRIVER of the vehicle of body.
Take shelter in Him alone, with all your being, Arjun! By His mere grace you shall attain supreme peace and the eternal state.
It is the Lord seated in the hearts of all beings, forcing them to undergo the reaction/fruits of their past deeds, through his inscrutable power of three qualities of nature. He puts them in chariot of embodiment, revolving them like wooden doll being revolved by its holder.
Lord Krishna incites Arjun to seek the shelter of all pervading self by all and every resolve. By his mere grace, he shall find eternal state and supreme peace.
He who worships lord constantly and exclusively, knowing his presence in all beings, always do the right things by mind, body shunning ego of doer ship.
Surrendering to him completely is supreme form of devotion which is prescribed by the Lord.
Iti te gyanamakhatyam guhyadguhytaram mayya I
Vimarshayadetadasherh yathechsi tathakuru II (63)
This secret of secrets has been imbibed by me to you, ponder over it and then do whatever you like.
Lord has cited all illustration to bring home the fact that self alone is pervading all over and due to ego jeeva had sought self confinement.
Liberty is also within his reach by realizing as self, not an embodiment.
In various scriptures this embodiment has been described a tree whereon two same like birds are residing, one is enjoying fruits of tree and other is witnessing him doing so. These two birds have an analogy with Lord himself sitting with his own reflection spirit, later purporting to undergo the fruits in form of happiness and sorrow, prosperity and down fall, riches and poverty, life and death, satisfaction and dissatisfaction and so on but other witnessing him doing so but not interfering in his freedom. But when this reflection realizes its self, it is nothing but Lord Himself playing eternal game.
Lord says that he has imparted secret knowledge to Arjun and he must ponder over it and then decide whether he joins him in eradication of those sinners or do what ever he wants to do.
Sarvguhatamam bhuya shrirhu me pamam vachah I
Ishtoasi mey dirhmati tatoh vakshyami te hitam II (64)
Again listen to my supreme secret words, esoteric of all truths. As you are extremely dear to me; I will tell you this for your welfare.
Lord has told extreme knowledge and revealed all about self and also narrated as to how self is seated in all beings. Now Arjun being dear disciple of lord is about to again reveal most supreme secret truth to him.
This is almost end of Shrimad Bhagwad Geeta. While revealing Rajvidya in ninth chapter (verse 34) Lord asked Arjun to give his mind to Lord, devote himself to him, worship only him and bow himself to Lord and being so, he will attain Lord and in next two verses he again advises all human beings to do so.
Manmana bhav madbhakto madyaji mam namaskuru I
Mameveshayasi satyam te partijane priyoasi me II
Sarvadharman parityajya mamekam sharnamvraj I
Aham twam sarvpapebhay mokshishyami ma shuchah II (65-66)
Give me your mind, be devoted to me, worship me and bow to me. I truly promise you as you are extremely dear to me that by doing so you will come to me.
Leave all prescribed duties aside; take my shelter alone, I will absolve you of all sins.
Lord is again emphasizing the all important his shelter being taken alone. it can easily be perceived that self alone has taken forms and Lord is present in all shapes whether animate or inanimate.
Taking recourse to different religions and performing all sorts of duties for one’s emancipation are always full of desire of salvation. Duties- which if not performed according to prescriptions, become counter productive. They put individual soul in cycle of unending births and deaths.
Easiest solution to end this is to realize self by surrendering unto lord Krishna.
But it is attachment with embodiment and egotism which is a hindrance to achieve this. Surrendering one’s mind to Lord helps to shed ego in the body which is a dead stuff minus consciousness. Lord’s doors are open to every one.
This is essence of the message; Lord has delivered in his whole discourse to Arjun in the mid field of Great War.
This is divine undertaking and direct command by the Lord Krishna himself expressing his willingness to undertake the service of his devotee.
There should no misconception for the word ‘dharma’
Whatever religious we do in our life is always pretence of performing and it emanates from ‘ego’.
The Lord is commanding complete surrender unto him. end of ego by complete surrender, unto lord Krishna is itself realization.
Take shelter unto his feet, love him alone. Surrender is the easiest way to self-transcendence.
It is the self soul which has caused its bondage. Self soul itself, can deliver itself from this trap in which it has been caught. Once we surrender unto him completely he takes care of devotee’s minor needs to do the usual course to maintain body to undergo the fruits of previous bodies.
This is thing which one can experience after complete surrender.
This is not gossip.
The needed guidance comes spontaneously
Idam te na naatapskay nabhaktaye kadachaan I
Na chashurshurve vachayam na ch mam yoabhisuyati II (67)
This secret gospel of Geeta never be imparted to a man who lacks penance, nor to him who lacks devotion, nor to him he who does not have any interest to hear it and in no case to him who finds fault in Lord.
Bhagwad Geeta is message of Lord Krishna.
Lord has in this verse and in four following verses has restricted category of persons who have a right to attach themselves with this.
This text of devotional and Lord’ own dialogue with Arjun and his eternal message is not to be related to person who lacks penance, nor to him who is wanting in devotion to Lord / Self of all nor even to him who is not interested to listen to this message nor to a person who criticizes the Krishna and his deeds.
Non believer is excluded from hearing this great message.
Lord him self asserted in chapter 9
Apichetsuduracharobhajte mamananyabhak I
sadhurev sa mantavaya samyag vayavasitoh sa II (9.30)
Even the most sinful has right to devote himself to Lord realizing that there is nothing except all pervading Lord in form of Super Consciousness of all
But prohibition mandate is for those who are completely deluded and are ignorant.
Yeimam paramam guhayam madbhakteshuabhidhasyati I
Bhaktim mayi param kritwa mameveshayasiashansyah II (68)
He who offering highest devotion to me, preaches the most profound message of Geeta among my devotees, shall come to me alone; there is no doubt about it.
The person devoted to lord/self deserves to be liberated from the cycle of transmigration.
Devotion to Lord is sure way of liberation, but
The actions which were attached to embodiment, if remain in the account of person entitled to their fruit, they don’t vanish without being undergone, even for thousand of years.
But with knowledge of self, emanating from Bhagwad Geeta, this transmigration can be surpassed. By knowing Self / Lord, one is free from the shackles of past deeds
.
na ch tasmanmanushyeshu kashchinme priyekritamah I
bhavita na ch me tasmadanyah priyataro bhuvi II (69)
Among all persons none is more loving service doer than he nor there person dearer than he.
Lord says that he who preaches his message in geeta amongst his devotees tenders most loving service to him and he is dearest of all to lord himself.
Shrimad Bhagwad Geeta is the message of Lord Krishna and is the most cherished one among his devotees as it contains Gyanayog, Karamyog, and Bhaktiyog and these three paths are for the attainment of Lord himself, infinite, self of all, Omnipresent, Lord of lords.
Adhayeshete ch ya imam dharmayam sanvadamavayo I
Gyanyagyan tenahamishta syamiti me matih II (70)
Whoever studies our sacred dialogue, I shall be stood worshipped by him through wisdom sacrifice.
This is assurance by Lord that whoever reads this dialogue of lord with Arjun shall be worshipping Lord with knowledge sacrifice.
It contains simple as well as complicated knowledge of Lord the self of all.
Attachment of self souls with mind, senses and body is so superimposed that self soul is not ready to accept its own self.
Deeply engrossed in the worldly affairs, the self by its identification with actions and desire for their fruits is so down to earth caught in cobweb of inscrutable power of lord that it has shed to recognize its own self.
By indulging in acts of eating and merry making, he forgets himself. Even if kicked like a dog by its own sons, daughters and wife, it tailing goes behind them. Never thinking of Lord and when doomsday comes, it becomes helpless and departs from the world empty handed.
Knowledge in Vedas and Vedanta is very typical to understand.
Ordinary people take this fact granted that holy scriptures are the domain of sages and highly learned men.
But Lord himself is assuring every body on this earth without any difference of caste, creed, religion, form to attain knowledge of their self and stand liberated.
Liberation is always in existence but it is very unfortunate that free soul has bound itself in bondage of perishable samsara (non existing world) and is not ready to realize its real self.
If some one sleeping experiences dream and he is asked to explain as to what is his own role in dream, where he fits in the scene. He can not reply but when he awakes and asked this very question, he shall say that there was nothing except he himself in all forms of dream. So is the atman in all forms, modification existing in this meta-physical world.
Shrimad Bhagwad Geeta makes one to think and look upon this world, this universe as a hallucination, being fathom of mind, now seen and next moment destroyed- like a dream and extremely shifting like a circle of fire. It is the one consciousness tha appears as multiple in forms.
The threefold distinction due to transformation of qualities of nature is inscrutable power of lord ‘Maya’
shardhawananusuayashch shrunyadapi yo narah I
Soapi muktah shubhanlokanprapnuyatpunyakarmarham II (71)
Person having reverence hears this dialogue with uncaring spirit is liberated from sin, reaches pious worlds of virtuous.
The persons who hears this holy dialogue with reverence and faith is free from all sins and he obtains holy and pious worlds of people of virtues. He who hear this heavenly dialogue, between Lord and his own embodiment ‘Dhananjaya’
Vrishirham vasudevoasmi pandavanam dhananjya (10.37)
There is no reason why he is not free from sins and he further attains pious world.
Every one should crave for attaining Supreme knowledge of self and liberation from tormented by transmigration
Kachitetatchhuratam parth tavyakagrerh chetsa.I
Kachitagyansammohah parnashatate dhananjya II (72)
Lord is asking from Arjun if he has heard this gospel with concentrated mind and whether his delusion born of ignorance has melted away.
Lord Krishna started this message from 11th verse of chapter 2 and till now gist of knowledge, yoga of action and yoga of devotion, have been explained in dialogue form and lord himself is asking Arjun whether he heard it with devoted mind and all his doubts have been dispelled or not.
Arjun uvach
Nashto moha smiritilabdha twatprasadanmayaachayut I
Sithitoasmi gatsandehaah krishaye vachanam tav II (73)
Arjun says: By your grace my delusion has been dispelled and I have gained wisdom. I will do your bidding.
Arjun replies to lord: that his doubts have been dispelled and he has gained his consciousness by his grace./
What memory Arjun got gained after listening to message of Lord Krishna.
It was supreme knowledge of self pervading all and every thing. Arjun was hesitant of killing his relatives for the sake of kingdom. Lord told him to be part of his holy ‘Leela’ as all warriors are already killed by lord as illustrated in following verse of eleventh chapter:
drorham ch bhishamam ch jaydartham ch kararham tatha anyanapi yodhviranI
mayahatanstavam jahi ma vayathishta yudhasva jetasi rarhe sapatnan II (11.34)
It was here that he got to know that self alone is playing game and there is none who can stop him from doing anything. As an instrument of self he is bound to perform his duty but to facilitate his liberation that too without any kind of attachment or ego of doer ship with all mind set in Lord while performing his duty.
Sanjay uvach
Itiaham vasudevasya parthasay ch mahatamanah I
Sanvadamimamashroshayam romhasharham II
Vayasadprasadatchhurutvanetatguhayamaham paramI
Yogam Yogeshwaratkrishanatsakshatkathyatah swanyam II(74-75)
Sanjay says that thus he heard the mysterious and thrilling dialogue between Shri Krishna and great soul Arjun.
I heard this supreme secret and esoteric dialogue because of the blessings of Maharshis Vyasa from the Lord of all yoga Shri Krishna himself
Sanjay says that he heard this supreme secret dialogue between lord Krishna and Arjun by the grace of Maharshis Veda Vyasa. Maharshis Veda Vyasa had blessed Sanjay with divine power of perception on account of which he could hear this dialogue and was able to narrate the same to King Dhritrashtra.
Message of Bhagwad Geeta was delivered on the field of kurukshetra and many crores of people had gathered to participate in war. They were able to see Shri Krishna but they were not able to hear this message. Only Arjun and Sanjay were able to hear this message because they were blessed with divine vision.
rajansansmrity sansmirity sanvaddamimamadbhutam I
keshwaarjunyoh purhayam hrishyami ch muhurmuhuh II (76)
Over and over remembering that sacred and mystic conversation between Sri Krishna and Arjun, O King! I rejoice again and yet again.
Sanjay is overwhelmed to remember the divine and mystic dialogue between Lord and his dedicated disciple Arjun.
Tachch sansmirity sansmirity rupamatiadbhutam harehI
Vismayo me mahanrajanhrishyami ch punah punah II (77)
Also remembering again and again the most wonderful form of lord, I am under great surprise and I rejoice over and over again.
Supreme form of Lord Krishna is not perceptible even on study of Vedas, sacrifice, and other actions of penance or charity. But with deep and unflinching devotion Lord has promised to reveal to his devotee. Sanjay being devotee of Lord Krishna was able to see the universal form of Lord Krishna one who sees self in all or every sees infinite self
Every where and for him whole world becomes the form of Lord and where ever he goes, where ever he stands, sits , eats , whatever he does he sees Lord in every thing. This universal form of Lord can be felt by his devotee.
Yatra yogeshawarah krishano yatra partho dhanurdharah I
Tatra shrirvijayo bhutirdhurvah nitirmatirmam II (78)
Wherever there is lord Krishna the Lord of yoga and wherever is there is Arjun the wielder of Gandeev, goodness, victory, glory and unfailing righteousness are there, this is my conviction.
Lord is self of all and devotee of Lord is similar to Lord himself. Where both form of lord are present there is unfailing righteousness, glory, victory goodness.
This last verse of this message is the crux of Geeta to show that Self alone persists along with its entire peculiarities.
Other wise from human point of view war is ugly as it never brings peace but only destruction.
Rights of Pandavas were being infringed and the wicked kings were crushing their subjects so the Lord had to appear in human form to eradicate his own selves wicked part by establishing righteousness.
(Thus ends chapter 18 consisting perfection of renunciation in Shrimad Bhagwad Geeta under Shri Krishna Arjun dialogue)
Subscribe to:
Posts (Atom)
